the dæmon of burton, or, a true relation of strange witchcrafts or incantations lately practised at burton in the parish of weobley in herefordshire certified in a letter from a person of credit in hereford. 1671 approx. 7 kb of xml-encoded text transcribed from 3 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-03 (eebo-tcp phase 1). a23809 wing a12 estc r7457 12380172 ocm 12380172 60739 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a23809) transcribed from: (early english books online ; image set 60739) images scanned from microfilm: (early english books, 1641-1700 ; 267:1) the dæmon of burton, or, a true relation of strange witchcrafts or incantations lately practised at burton in the parish of weobley in herefordshire certified in a letter from a person of credit in hereford. j. a. [2], 5 p. printed for c.w., london : 1671. the letter is dated and signed at end: hereford 1 march 1670, j.a. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng witchcraft -england. 2003-09 tcp assigned for keying and markup 2003-09 aptara keyed and coded from proquest page images 2003-10 mona logarbo sampled and proofread 2003-10 mona logarbo text and markup reviewed and edited 2003-12 pfs batch review (qc) and xml conversion the daemon of burton . or a true relation of strange witchcrafts or incantations lately practised at burton in the parish of weobley in herefordshire . certified in a letter from a person of credit in hereford . london printed for c. w. in the year . 1671. bout the fire as before , and a continual noise of cat heard all night , but never seen . afterwards the tenant having in a room a heap of malt and another of vetches , the two percels were found next morning exactly mingled together and put into a new heap . another time she had baked a batch of bread , and laid the loaves over night on a table , next morning the loaves were all gone , and after search made , they were found in another room hid in tubs and covered with linnen cloathes , and all this while the tenant had the keys of the doors in her pocket , and found the doors in the morning fast lock'd as she left them over night ; so also her cheeses and meat were often carried out of one room into another , whilst the doors were fast lock'd , and sometimes covey'd into the orchard . then the tenant having set cabbidg-plants in her garden , in the night the plants were pull'd up , and laid in several formes , as crosses , flower-de-luces , and the like , she caus'd them to be set again , and the ground finely raked about , to the end they might see if any footsteps might be discovered in the morning , when the plants were found pull'd up as before , and no track or footstep to be found or perceived ; the plants were set a third time , and then they continued unmoved . she had in her cheese chamber many cheeses upon shelves and a bag of hops in the same room , one night the cheeses were all laid in the floor in several formes and the hops all strewed about the room , and the chamber door found fast lock'd in the morning . another night in the buttery there were several dishes of cold meat left upon a hanging shelf , in the morning the tablecloath was found orderly laid on the floor , and the dishes set on it , and most of the meat eaten , onely a manners bit lese in every dish ; yet there were silver spoons which lay by the dishes and none of them diminish'd . at another time she had left half a rosted pig , which was design'd for breakfast next day , when the pig was call'd for , there was not one bit of either skin or flesh left , but the bones of the pig lay orderly in the dish , and not one of them unjoynted or misplac'd . whilst these and many other such pleasant tricks were play'd in the rooms that were lock'd to make a discovery of any deceipt , if possible , the entrance of the doors were all strew'd with sifted ashes , and no footstep or track of any thing was found in the morning , when such pranks were play'd in the room . one night the tenant having bought a quart of vinegar in a bottel , she set it in her dairy-house , where there was six cows milk , in the morning she found her bottle empty , and her milk all turned and made into a perfect posset , with the vinegar ▪ and the cheeses were sometimes convey●d by night out of the cheese-chamber , and put into the trines of milk in the dairy-house . the tenant had likewise divers of her cattel that dyed in a strange manner , among others a sow that leap'd and danc'd in several unusual postures and at last fell down dead . the hagg having thus for above a moneth together almost every night acted the part of hocus pocus minor , lay quiet for some moneths , and then began to act the major and do greater mischiefs ; and to this purpose , one night as the tenant and her maid were going to bed , and passing by the hall , which was dressed with green boughs , tyed on the posts , after the countrey fashion , they were all of a flame , and no fire had been made in that room of a fortnight before , nor any candle that night ; but the fire was soon quenched by throwing water on it , yet an outcry being made the neighbours came in and watched the house all night . not long after a lost of hay , dry and well inned , was set on fire in the day time and was most of it burnt , with the house it lay in , and no way could be found how it should come to pass , but by the same black hand . and after some time a mow of pulse and pease was likewise fired in the day time and all the grayn either burnt or spoiled , and in the middle of the bottom of the mow were found dead burnt coales , which in all the spectators judgements could not be convey'd thither but by witchcraft . after these dreadful fires , which did endanger the whole village had they not been at length quench'd by a numerous company of the neighbours , who came in to the tenants assistance , the poor tenant dirst stay no longer in the house , but quitted it , with all her losses , when one iohn iones a valiant welchman of the neighborhood would needs give a signal proof of his brittish valour , and to that purpose undertook to lye in the house , and to incounter the hagg , to which end he carried with him a large baskethilted sword , a mastive dog and a lanthorn and candle , to burn by him ; he had not long lain on the bed with his dog and sword ready drawn by him , but he heard great knocking at the door , and many cats as he conceived came into his chamber , broke the windows , and made a hideous noise , at which the mastive howll'd and quak'd , and crept close to his master , the candle went out , and the welchman fell into a cold sweat , left his sword unused and with much a doe found the door , and ran half a mile without ever looking behind him ; protesting next day he would not lye another night in the house for a hundred pounds . i have omitted one passage worth relating , the tenant upon a friday night about midsomer had bought a dish of strawberies , which she set up in a pewter dish in her buttrey for next day , when she looking for them , found both dish and strawberies gone , they searched for them all saturday and found neither dish nor strawberies ; on munday morning , when the tenant was rising from her bed , she found the dish on the beds foot , but no strawberies . now sir there is as yet no discovery what feind 't is that has acted these vilanies , but 't is believed time will do it . whilst these things were thus acted hundreds of people , both ministers , gentlemen , and others , came to the house to see and hear the passages . these particulars , with many others omitted , i received from eye witnesses of unquestionable credit , and reputation , and you may no more doubt the truth of them , than distrust the affection of sir. your most humble servant . i. a. hereford 1 march 1670. finis . a prodigious & tragicall history of the arraignment, tryall, confession, and condemnation of six witches at maidstone, in kent, at the assizes there held in july, fryday 30. this present year. 1652. before the right honorable, peter warburton, one of the justices of the common pleas. / collected from the observations of e.g. gent. (a learned person, present at their conviction and condemnation) and digested by h.f. gent. to which is added a true relation of one mrs. atkins a mercers wife in warwick, who was strangely caried away from her house in july last, and hath not been heard of since. e. g., gent. this text is an enriched version of the tcp digital transcription a85451 of text r202164 in the english short title catalog (thomason e673_19). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 11 kb of xml-encoded text transcribed from 5 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a85451 wing g13 thomason e673_19 estc r202164 99862559 99862559 114722 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a85451) transcribed from: (early english books online ; image set 114722) images scanned from microfilm: (thomason tracts ; 103:e673[19]) a prodigious & tragicall history of the arraignment, tryall, confession, and condemnation of six witches at maidstone, in kent, at the assizes there held in july, fryday 30. this present year. 1652. before the right honorable, peter warburton, one of the justices of the common pleas. / collected from the observations of e.g. gent. (a learned person, present at their conviction and condemnation) and digested by h.f. gent. to which is added a true relation of one mrs. atkins a mercers wife in warwick, who was strangely caried away from her house in july last, and hath not been heard of since. e. g., gent. h. f., gent. 8 p. printed for richard harper, in smithfield, london : 1652. annotation on thomason copy: "august 12". reproduction of the original in the british library. eng witchcraft -england -early works to 1800. a85451 r202164 (thomason e673_19). civilwar no a prodigious & tragicall history of the arraignment, tryall, confession, and condemnation of six witches at maidstone, in kent, at the assiz e. g., gent. 1652 1854 0 0 0 0 0 0 0 a this text has no known defects that were recorded as gap elements at the time of transcription. 2007-04 tcp assigned for keying and markup 2007-04 aptara keyed and coded from proquest page images 2007-05 jonathan blaney sampled and proofread 2007-05 jonathan blaney text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion a prodigious & tragicall history of the arraignment , tryall , confession , and condemnation of six witches at maidstone , in kent , at the assizes there held in july , fryday 30. this present year . 1652. before the right honorable , peter warburton , one of the justices of the common pleas . collected from the observations of e. g. gent. ( a learned person , present at their conviction and condemnation ) and digested by h. f. gent. to which is added a true relation of one mrs. atkins a mercers wife in warwick , who was strangely caried away from her house in july last , and hath not been heard of since . london , printed for richard harper , in smithfield . 1652. kent the first christian , last conquered , and one of the most flourishing and fruitful provinces of england , is the scene , and the beautifull town of maidstone , the stage , whereon this tragicall story was publickly acted , at maidstone assizes , last past . amongst many others that then made their entrance , and were presented as suspected of witch-craft , before the reverend and honourable judge warburton , who then sate judge over criminall offendors : the most notorious were , anne ashby , alias cobler , anne martyn , mary browne , mildred wright , and anne wilson , all of cranbrooke , a market town in kent , and mary read of lenham in the same county ; all which were convicted of the execrable and diabolicall crime of witch-craft , and for the same received sentence of death , on friday the 30. day of july last ; of whose actions and confessions i shall give you a few particulars , but those you will confesse , very rare and remarkable . anne ashby alias cobler , who was the chief actresse , and who had the greatest part in this tragedy , and anne martyn , confessed at the time of their triall , that the divell had known them carnally , and that they had no hurt by it . the said ashby alias cobler , in view of this observator , fell into an extasie before the bench , and swell'd into a monstrous and vast bigness , screeching and crying out very dolefully ; and being recovered , and demanded if the divell at that time had possessed her , she replyed she knew not that , but she said that the spirit rug came out of her mouth like a mouse . and further concerning this spirit rug , it is reported , that the said ashby alias cobler being under examination before a justice of peace , before whom she was carried by certain souldiers of colonell humfreys regiment ; at the same time of her examination , a certain groom that was in presence said come rug into my mouth , which groom , as it is reported , died within a fortnight after , near unto the city of london . the said anne ashby further confessed , that the divell had given them a piece of flesh , which whensoever they should touch , they should thereby affect their desires . that this flesh lay hid amongst grasse , in a certain place which she named , where upon search it was found accordingly . this flesh was of a sinnewy substance , and scorched , and was seen and felt by this observator , and reserved for publique view , at the sign of the swan in maidstone . the said anne ashby , anne martyn , and one other of their associates , after they were cast , and upon the pronunciation of judgement against them , pleaded that they were with child pregnant , but confessed it was not by any man , but by the divell . one dock of gresham , alias cresham , doctor to anne ashby , is committed to close imprisonment , and not permitted to speak with any person , without the presence of his keeper . a pin being thrust to the head into one of their arms , the party did not feele it , neither did it draw bloud from her , which was mary browne , anne wilson , or mildred wright . mary read of lenham had a visible teat under her tongue , and did shew it to many , and it was likewise seen by this observator . it is likewise to be noted , that the aforesaid anne ashby , alias cobler , during the time of her extasie , when she swell'd in that prodigious manner before mentioned , uttered many speeches which did greatly amaze and astonish the auditory , proceeding from her in that manner , of which there was no small number of witnesses , in so great and generall a confluence of people , some of which the observator remembreth , but forbears at present to set down the particulars . so upon the proceedings aforesaid , and the evidences brought in against them , the said anne ashby , alias cobler , anne martyn , mary browne , anne wilson , and mildred wright of cranbrook , and mary read of lenham , being legally convicted , were according to the laws of this nation , adjudged to be hanged , at the common place of execution . some there were that wished rather they might be burnt to ashes ; alledging , that it was a received opinion amongst many , that the body of a witch being burnt , her bloud is prevented thereby from becomming hereditary to her progeny in the same evill , which by hanging is not ; but whether this opinion be erroneous , or not , i am not to dispute . besides these former six condemned witches , there were at the same time some others of greanes arraigned , who although sentence of death did not then passe against them , yet one whose name was creed , was by three severall indictments found guilty by the grand jury , consisting of persons of good integrity , and estates . and in the aforesaid black list , were mustred one reynolds , and one wilson , with both their wives . it is supposed that nine children , besides a man and a woman , were bewitched ; 500 pounds worth of cattel lost , and much corn at sea wrack'd , by witchcraft . they confessed they had bewitched a child , that had been languishing along time ; this child died about the time of their trials , whose pourtraicture in wax was found , where they had laid it , under the threshold of a doore . to this discourse the bodies of three children lately found at chatham , may have some reference , which however it will not be much amisse to insert here ; although it be doubtfull , whether their deaths be to be attributed to sorcery , or any other violent means ; two of these bodies appeared but in part , the rest being consumed ; the third was the entire body of a male-child , having a navell five inches long . and here you may observe the hellish and infernall estate of those wretched deluded people , calld witches , whom their grand-master the devill , at one time or other leaves in the lurch ; as here you may perceive in the story of these miserable wretches , who deservedly received the sentence of condemnation , as aforesayd ; for it is written , thou shalt not suffer a witch to live . a true relation of one mrs. atkins , a mercers wife in warwick , who was strangely carried away from her house in july last , and hath not been heard of since . in warwick town one mrs. katherine atkins , a mercers wife , standing at her door on saturday night , the 24. july , 1652. a certain unknown woman came to her and sayd , mistris , pray give me two-pence , she answered , two-pences are not so plentifull , and that she would give her no mony . pray mistris , sayd she , then give me that pin , so she took the pin off her sleeve and gave her , for which she was very thankfull , and was going away . mistris atkins seeing her so thankfull for a pin , called her again , and told her if she would stay , she would fetch some victuals for her , or give her some thread , or something out of the shop . she answered , she would have nothing else , and bid a pox of her victuals , and swore ( by god ) saying , you shall be an hundred miles off within this week , when you shall want two-pence as much as i , and so she went grumbling away . hereupon the sayd mistris atkins was much troubled in mind , and did advise with some friends what were best to be done in such a case , but receiving no resolution from any one what to do , she attended the event what might befall within such a time , and upon the 29. of july , she exprest to a kinsman mr. nicholas bikar , that she was much troubled about the foresayd businesse , but hoped the time was so near expired , that it would come to nothing . but the sayd thursday night betwixt the houres of 8. and 9. she going into the shop , and returning thence in the entry adjoyning to the sayd shop , she was immediately gone , by what means and whither we do not know , nor can we hear of upon enquiry made to this present . the desire of her husband and friends is of all the inhabitants of this nation , that if they hear of any such party in such a lost condition as is before expressed : that there may be speedy notice given thereof to her husband in warwick , and that all convenient provisions both of horse and mony may be made for the conveying of her to the place aforesayd , and such as shall take pains , or be at expences herein shall be sufficiently recompenced for the same , with many thanks . it 's likewise desired that the ministers in london , and elsewhere , where the notice of these presents shall come , would be pleased to present her sad condition to god in their severall congregations . the truth hereof we testifie , whose names are subscribed . john hallford , richard vennour , minister in warwick . hen. butler , minister in warwick . joseph fisher , minister . finis . we have brought our hogs to a fair market: or, strange newes from new-gate; being a most pleasant and historical narrative, of captain james hind, never before published, of his merry pranks, witty jests, unparallel'd attempts, and strange designs. with his orders, instructions, and decree, to all his royal gang, and fraternity; the appearing of a strange vision on munday morning last, with a crown upon his head; the speech and command that were then given to cap. hind; and the manner how it vanished away. as also how he was enchanted by a witch at hatfield, for the space of three years; and how she switch'd his horse with a white rod, and gave him a thing like a sun-diall, the point of which should direct him which way to take when persued. with his speech; the old hags charm; and the raising of the devil in the likeness of a lyon; to the great admiration and wonder of all that shall read the same. g. h. this text is an enriched version of the tcp digital transcription a96125 of text r203165 in the english short title catalog (thomason e793_10). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 15 kb of xml-encoded text transcribed from 5 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a96125 wing w1178 thomason e793_10 estc r203165 99863223 99863223 115412 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a96125) transcribed from: (early english books online ; image set 115412) images scanned from microfilm: (thomason tracts ; 121:e793[10]) we have brought our hogs to a fair market: or, strange newes from new-gate; being a most pleasant and historical narrative, of captain james hind, never before published, of his merry pranks, witty jests, unparallel'd attempts, and strange designs. with his orders, instructions, and decree, to all his royal gang, and fraternity; the appearing of a strange vision on munday morning last, with a crown upon his head; the speech and command that were then given to cap. hind; and the manner how it vanished away. as also how he was enchanted by a witch at hatfield, for the space of three years; and how she switch'd his horse with a white rod, and gave him a thing like a sun-diall, the point of which should direct him which way to take when persued. with his speech; the old hags charm; and the raising of the devil in the likeness of a lyon; to the great admiration and wonder of all that shall read the same. g. h. 8 p. : ill. (woodcuts) for george horton, imprinted at london, : 1651 [i.e. 1652] "to the reader" signed: g.h. partly in verse. refer's to hind's imprisonment in newgate; he was executed in 1652. annotation on thomason copy: "jan. 14"; the 1 in the date has been crossed out and replaced with a 2. reproduction of the original in the british library. eng hind, james, d. 1652. brigands and robbers -england -early works to 1800. witchcraft -england -early works to 1800. royalists -early works to 1800. a96125 r203165 (thomason e793_10). civilwar no we have brought our hogs to a fair market: or, strange newes from new-gate;: being a most pleasant and historical narrative, of captain jam g. h. 1652 2659 33 0 0 0 0 0 124 f the rate of 124 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2007-03 tcp assigned for keying and markup 2007-03 aptara keyed and coded from proquest page images 2007-04 emma (leeson) huber sampled and proofread 2007-04 emma (leeson) huber text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion we have brought our hogs to a fair market : or , strange newes from new-gate ; being a most pleasant and historical narrative , of captain james hind , never before published , of his merry pranks , witty jests , unparallel'd attempts , and strange designs . with his orders , instructions , and decree , to all his royal gang , and fraternity ; the appearing of a strange vision on munday morning last , with a crown upon his head ; the speech and command that were then given to cap. hind ; and the manner how it vanished away . as also how he was enchanted by a witch at hatfield , for the space of three years ; and how she switch'd his horse with a white rod , and gave him a thing like a sun-diall , the point of which should direct him which way to take when persued . with his speech ; the old hags charm ; and the raising of the devil in the likeness of a lyon ; to the great admiration and wonder of all that shall read the same . unparallel'd hind . imprinted at london , for george horton , 165● . to the reader . beloved countrey-men , whereas there hath been sundry various relations lately divulged upon the proceedings of captain james hind , and divers impertinencies therein recited , which he detests against : in order whereunto at his request and desire , ( for general satisfaction ) i have drawn up this ensuing tract ; wherein is presented to thy view , his merry pranks , witty jests , unparalleld attempts , wonderful escapes , unexampled designes , never before published , and attested under his own hand ; so that what hatred the effects of his feates purchased , the quaintness of them palliated ; that we may well conclude , though clavil's fortune far more happy prov'd ; this lives , and yet may die , much more belov'd . g. h. o yes , o yes , o yes . these are to certifie all persons whom it may concern , that i james hind , do here strictly charge and require , all and every one of the bilbo blades , lattely appertaining to our royal gang and fraternity , that they do not recede or flinch from their principles , nor to betray each other for the lucre of 10 l. which is the reward , and which will make them swallow a false oath as easily , as one do would butter'd fish ; i do likewise conjure you to keeep your hands from picking and stealing , and to be in charity with all men , except the caterpillars of the times , viz. long-gown men , committee-men , excize-men , sequestrators , and other sacrilegious persons . i do likewise strictly order and command , that you keep your hands from shedding of innocent bloud ▪ that you relieve the poor , help the needy , cloath the naked , and in so doing ▪ you will e●●●nize your fame to all ages : and make the cutting trade renowned . farewel , j. hind . how hind was betrayed by two whores ; who sent two high-way men to take his money ; and how he killed one of their horses , and rob'd the other of his money . hind being full of gold , past away the day very merrily , and towards night , rides to an inn which stood in a private road , where it seems some high-way men did use ; after he had seen his horse carefully drest and fed , came into the house , where were two h●nd●ome ladies by the fire ; he bespoke a good supper , and invited the ladies to it ; when supper was ready , he called for wine , & made them merry ; they seemed very coy to him ; but knowing their humour , puld out of his pocket a handful of gold , singing the song , maid ▪ where are your hearts become , look you what here is ! after much mirth , to bed he went ; he had not been long a bed ; but the two men came in who kept these two whores , to whom they said , that there was a gentleman in the house that had abund●nce of gold about him : they resolve to watch his going , and to follow him in the morning ; hind being wakeful , rose early in the morning , and was mounted before those lads were stirring : when they heard his horse prance , they looked out at a window to see him ; but the theev●s seeing he had so good a horse , were like to fall out who should have him : one said , i will have the horse , and you shall have his money : nay , said the other , i will have his horse . they quickly made themselves ready , and rod after hind ; when they had overtaken him , they asked him which way he rod ; he answers them ▪ towards cambridge : and coming to a place where no people were nigh , one of the the●ves jears hind , holding money in his hand , & sings , maids where a●e your hearts become , look you what here is ! hind seeing their intent , and knowing he was betray'd , answers them in the same tune : now you rogues , you are bot● undone , look you what here is ; firing at one of them , and shot his horse in the head ; which the other seeing , betook himself to flight ; but hind soon overtook him , and takes away his money , saying ; is there but one master-thief in england , and would you venture to rob him : verily , were you not of my own profession , neither of you should have lived ; but seeing th●u ventured hard for it , thou deservest something : so hind gave him his money back which he had taken from him , saying to him , remember what i say unto you : disgrace not your selves with small sums , but aim high , and for great ones ; for the least will bring you to the gallows ; and so farewell , o precious councel . how hind was in●hanted by a cunning woman , who after some discourse switched him with a ch●rmed r●d , not to b● taken or harmed during the time this charm should last , w●●ch was for three years . 〈…〉 high-way-men of their money , it was his chance 〈…〉 george-inn being then the posthouse , where 〈…〉 gentlemen that were there : in the morning very early hind cals for his horse , to be gon ; being now mounted , he takes leave of the gentlemen ; but as he rod along hatfield , at the towns-end , an old woman asked an alms of him , his horse was so charitable minded that he presently staid , and would go no further ; sir , said the old woman , i have something to say to you , and then you shall be gon ; hind not liking her countenance , pul'd out 5 s. and gave her , thinking she would but like a gipsee , tell his fortune : said , good woman i am in hast : sir , said she , i have staid all this morning to speak to you ; and would you have me lose my labour : speak your mind , said hind . then the old woman spake as followeth : captain hind , you ride and go in many dangers ; wherefore by my poor skill , i have studied a way to preserve you for the space of three years : but that time being past , you are no more then an ordinary man , and a mischance may fall on you , as well as another : but if you be in england , come to me , and i will renew the vertue of this charm again ; in saying these words , she pul'd out of her bosom a box like a sun-diall , and gave it cap hind , saying ; when you are in any distress , open this , and which way you see the star turn ( being set at the end of a needle like a diall ) ride or go that way , and you shall escape all dangers : so she switched him with a white rod that was in her hand , strook the horse on the buttocks , and bid him farewel . the horse leaped forward with such courage , that hind had much ado to turn him to give her thanks . the time of this charm was expired in the year 1649. since which time , many strange visions have appeared unto him , but especially since he came to newgate ; where , on munday last in the morning , falling into a dream , there appeared a vision , in the likeness and portraicture of the late king charles , with a crown upon his head , saying , repent , repent , and the king of kings will have mercy on a thief . portrait of king charles i the next morning ( being tuesday ) he told one of the keepers ▪ that he had heard of many men going to heaven in a st●nig ; but he had bin there in a dream , where he saw his master the king , the nobl● lord capel ; but could not see duke hamilton . the keeper 〈…〉 hind , was you mad to leave such a glorious place , for to come again to this dark dungeon . truly , i am afraid you will sca●ce ever come there again ; and so they parted 〈…〉 how hind robbed two gentlemens servants neer dunstable , and ●aused a presbyterian minister to be apprehended for a high-way man , and escaped himself . hind being informed of a purchase , mounted himself upon his steed , and ranging the road , espyed some gentlemen drinking at an alehouse on horseback , having sent their servants before : hind passed by them ; but riding at a good rate , quickly overtook the gentlemens servants ; and soon perceived by their portmantle● that there was money in them , said ; stand , deliver your money ; or , by the life of pharaoh , you must forfeit your lives ; the two gentlemen being to loath to dispute it with him , yielded ; and resigned up the portmantles , which he soon cut open , took out the money , and tying the bags together , laid them before him , and rid full speed away : one of the servants rod to acquaint their master , who persued hind hard : hind met a parson , and said to him , sir , i am like to be robbed , you must stand to it ●ow for your own good as well as mine : they would have this money from me , which you see . come sir , be of good chear , one honest man will skare ten theeves : you shall have one of my pistols : so hind gives the parson a pistol ready cockt and charged , and bids him fire at them that come first ; while i ride down to the next village , and raise the countrey people to be our help . the parson having been at a wedding , and pot-valiant , rid up boldly to the gentlemen , and fired his pistol at them ; but he was immediatly taken prisoner , who cries out , spare my life , and you shall have all my money : no sirra , said the gentlemen , we will have you hanged : what ? a parson and rob on the high way : they presently hale him to the next justice of the peace telling his worship , that they were rob'd almost of 200 l. and that this parson was one of the theeves ; but the parson related the manner how he was drawn in by a younger brother , protesting his innocency , and that he never wrong'd any man of a peny : the justice laughed to see the parson of the parish apprehended for a high-way-man ; but passed his word for his appearance the next assises : who when he was brought before the bench , was cleered : but he made a vow never to ●ire pistols more . how hind being way-laid at harborough in liecestershire , raised the devil , in the likeness of a lyon , and cleered his way , to the great terrour and amazement of all that beheld him . hind having plaid some notable pranks in leicestershire , fled to the crown inn in harborough , where he betook himself to a chamber , but immediatly privy search was made after him , and strong guards set about the said inn , which he perceiving , came into the gallery , and inquired the cause thereof ; answer was returned , that they came to make search for one who had committed a great robbery , and that there was great suspicion that he was the man . who i , said hind ; no , i will make it manifest to the contrary ; standing in this posture : portrait representing highwayman hind gentlemen , i am a man sent to do wonders ; and many visions have appear'd ; and sundry voices have i heard , saying , o thou great and mighty lyon , thou a●t decreed to range the countries to work and manifest to the people strange wonders : at which instant , a rampant lyon appeared visible , but immediatly vanished ; to the great admiration of the spectators ; who peaceably departed to their several habitations , to tell the strangenesse of this wonder . lion rampant the scene 's quite alter'd , for we plainly see our english hind is the only man : 't is hee doth far excel the spanish gusman ; who did many brave and handsom robb'ries too , yet is far short in that , as 't is exprest ; for hind could neatly rob , and neatly jest . 't is he ; the sadlers son , the butchers boy , his fathers grief and once his mothers joy . who run from 's master , and to london came to seek his fortune , and to get a name : where he not long had been , but quickly made himself a member of the cutters trade . and grew therein so excellent , that he soon commenc'd master of that company : and this to 's honour is recorded further , the poor he rob'd not , nor committed murther . coasting the countrey's , at the last a witch enchanted him , and gave his horse a switch ; which lasted but for three years time , and then his spell expir'd , and he 's as other men . and to be short , he now in newgate lies , in th'hole a pris●ner , till he 's clear'd or dies . let this suffice thee reader , for thou l't find the famous gusman is our english hind . finis . the hartford-shire wonder. or, strange news from vvare being an exact and true relation of one jane stretton the danghter [sic] of thomas stretton, of ware in the county of hartford, who hath been visited in a strange kind of manner by extraordinary and unusual fits, her abstaining from sustenance for the space of 9 months, being haunted by imps or devils in the form of several creatures here described the parties adjudged of all by whom she was thus tormented and the occasion thereof with many other remarkable things taken from her own mouth and confirmed by many credible witnesses. 1669 approx. 15 kb of xml-encoded text transcribed from 9 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-03 (eebo-tcp phase 1). a67806 wing y3 estc r219637 99831092 99831092 35554 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a67806) transcribed from: (early english books online ; image set 35554) images scanned from microfilm: (early english books, 1641-1700 ; 2087:17) the hartford-shire wonder. or, strange news from vvare being an exact and true relation of one jane stretton the danghter [sic] of thomas stretton, of ware in the county of hartford, who hath been visited in a strange kind of manner by extraordinary and unusual fits, her abstaining from sustenance for the space of 9 months, being haunted by imps or devils in the form of several creatures here described the parties adjudged of all by whom she was thus tormented and the occasion thereof with many other remarkable things taken from her own mouth and confirmed by many credible witnesses. m. y. [4], 12 p. printed for john clark at the bible and harp in west-smith-field near the hospital gate, london : 1669. "courteous reader" signed: m.y. reproduction of the original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng stretton, jane -early works to 1800. witchcraft -england -early works to 1800. 2003-09 tcp assigned for keying and markup 2003-09 spi global keyed and coded from proquest page images 2003-10 john latta sampled and proofread 2003-10 john latta text and markup reviewed and edited 2003-12 pfs batch review (qc) and xml conversion the hartford-shire wonder , or ; strange news from vvare being an exact and true relation of one iane stretton the daughter of thomas stretton , of ware in the county of hartford , who hath been visited in a strange kind of manner by extraordinary and unusual fits , her abstaining from sustenance for the space of 9 months , being haunted by imps or devils in the form of several creatures here described the parties adjudged of all by whom she was thus tormented and the occasion thereof with many other remarkable things taken from her own mouth and confirmed by many credible witnesses . job 1. v. 12. and the lord said unto satan ; behold all that he hath is in thy power , onely upon himself put not fotth thy hand . london , printed for iohn clark at the bible and harp in west-smith-field near the hospital gate . 1669. courteous reader , i here present thee with a true modern story , which deserves to be inserted in a chronicle rather then a penny pamphlet being for the strangeness thereof not easily paralel'd ; and were there not sufficient persons both in ware and london , to justifie the truth thereof , might not gain credence though with some of an easie belief , but this thing being so well known i shall not insert any more testimonies here for the truth thereof , it being a labour as superfluous as he who took on him to praise hercules whom no man dispraised . by this learn not to trust to those who pretend themselves cunning men , wizards or astrologers , for all knowledge that is not from god is vain , wicked and hurtful , not onely to them that practice them , but also to those who being in trouble think to gain remedy by them ; and remember that saying in the second of kings cap. 1. v. 3. is it not because there is not a god in israel that ye go to inquire of baal-zebub the god of ekron . read remember , and avoid , which is the hearty wish of thy faithful moniter m. y. the hartford-shire vvonder , or strnge news from ware. some there be which entitle this the iron age , because of the stubbornness , and iron hearted inhabitants that live therein ; though i think it may as properly be termed the age of wonders , considering two so eminent wonders which have lately hapned in the same . viz. that of the darby-shire maid , martha taylor , her fasting from all sustenance for so long a space , and this other of one iane streator , a maid of ware in hartford-shire , no less strange and wonderful then the other , of which i am now about to relate . this iane stretton was born at ware in hartford-shire aforesaid , about the year of our lord 1649. being the daughter of one thomas stretton a wheel-right , who with his wife are now living in the same town . it so chanced that this thomas stretton lost a bible , which he valued ( as every one should doe the word of god ) at a high price , and being very desirous to have it again , it so fortuned that he did light into the company with one of his neighbors who was such a one as the country people term a cunning man , wizard , or fortune-teller . such of whom the lord saith in deutrinomy chap. 18. v ▪ 10. 11. 12. there shall not be found among you any one that useth devination , or an observer of times , or an inchanter , or a witch , or a charmer , or a consulter with familiar spirits , or a wizard , or a negromancer , ; for all that doth these things are an abomination unto the lord. this person thus qualified was by streaton desired ( if his art could reach so far ) to tell him who it was that had his bible ? to which the other answered , that he could if he would : stretton as bluntly replying again , that then he must be either a witch or a devil , seeing he could neither write nor read , these words struck home , and a guilty conscience being wounded will soon ranchor , his heart is inflamed with the fire of revenge , but for the present he covers it with the ashes of dissimulation ; he will not vend his malice at present , but like the ram goes backward to return with the greater force ; love and friendship is written on sand which every puff of wind will blow away , but malice and envy is engraven in marble or adamant , time cannot obliterate or wear it out ; and that which is worst , our natures are such that one discourtesie shall wash away all the friendship that twenty benefits have implanted in our hearts . but malice sleeps not though it may wink , within a moneth after the wife of this fortune-teller or cunning-man which you please to terme him , comes to strettons , desireing of this his daughter iane , ( who was newly come out of service ) a pot of drink : she being ignorant of what had passed betwixt her father and the other , willingly does it : innocency dreads no danger , the child will play with the bee for his gaudy coat , and mistrusts not his sting , soon after she is taken with violent rageing fits , which torment her greviously , yet no mistrust of the cause of her malady , from what was too much afterwards apparent to to be seen : the devil is a sly theif , and though he keeps his servants poor , yet he indues them with a plentiful stock of malice revenge , and dissimulation . about a week after the same woman comes again and desires a pin of her , ( by small means great mischeifs may be perpetrated ) the silly maid mistrusting no mischeif , as not intending any , bestows one on her , when on a sudden her fits waxed far more violent then before ; her body swells like a bladder puft up with wind ready to burst , all her members were distorted , and as it were put in the wrack : going to the next meighbours , her head being intoxicated by the violency of her fits , she falls down against the door and beats it open , lying in a deplored spectacle of pitty , tormented any one would have thought enough for the satisfaction of the most inveterate malice . but her misery ends not here , the squib is not run out to the end of the rope , where the devil has an inch given him , he will take and ell , and as it is said of rebels , that when they draw their sword , they must throw away their scabboard , so wicked persons think that when they once begin they must make an end , their malice is like an inperfect book , it hath no fi●ts to it , they will willingly loose one eye to put out both of their neighbors . her fits increased more violently , the last time the woeman saw this maid she sounded away , and lay for the time as it were deprived of life , after the recovery of this sounding fit , her senses being in part recovered , yet her body still remained as infirme as before ; in six months space she neither eat any thing , nor avoided any excrements , for where the cause is taken away , the effect must needs cease . but such a wonder as this could not be confined , it was strait spread abroad , and as we english are like the athenians desirous to hear of news , and to be ascertained of whrt we hear , so the report of this a strange wonder drawes a great concourse of people to the house , to the disturbance not only of the maid , but also of thomas streton himself : wherefore to purchase a quietness to himself , he removed her to the house of one iohn wood a neighbour of his , yet not without such provision but that she had continual attendants both night and day by her friends and relations , who now at last be : gan to distrust that her sickness proceeded from more then an ordinary cause . several days and nights was she thus watched , it being a miracle in nature that a corporall body should continue without the assistance of food , when at last to the spectators plain view , there appeared the resemblance of flax and hair to fall down upon a white sheet that was laid over her bed , which they narrowly taking notice of , and perceiving her tongue to hang or loll out of her mouth , upon a nearer view found the perfect resemblance of flax , hair , and thred points to be on the same ; which being by them removed , there presently proceeded from her mouth two flames in resemblance of fire , the one of a red colour , the other blew , and soon after , in some short distance of time , eleven pins ; in several crooked forms and shapes , some bowed one ways some another . the report of these more strange accidents soon flew about , not onely all over the town of ware , but to the adjacent villages , and more remote towns , so that people came in multitudes to see her , some out of pitty , to help and comfort her , others out of curiosity to be ascertain'd of the truth of these relations , and some who were diffident of any such thing as witchcraft or conjurations , who being fully satisfied in the truth of what is here set down , went home fully convinced of their errours . in all this her extream tortures , she complained continually of an exceeding pain in her back more then the other parts of her body , as if she were continually slashed with a kife or had her flesh cut and mangled , and the people about her with setting her up in her bed to give her some ease , found a naked knife there , no body knowing how or which ways it should come thither . several things were applyed unto her , and as it is usual for the tooth-ach every one hath a particular medicine , so in that concourse of people there could not but be many advisers , sume to this thing , and some to that , but none that appeared profitable to the maid , who was more violently tortured still then before ; it now being apparent that her distemper proceeded from the malice of the devils instruments , on whose body god had permitted them to exercise their envy , her tongue lolling out of her mouth in so sad and lamentable a manner as struck an astonishment in all the beholders ; and to convince them that it was done by witchcraft and such diabolical means , they could see the devil or his imps , or what it was we cannot determine , but sometimes it was in the shape of a toad , at other times it resembled a frog , and at other times again in the form of a mouse , for as the devil can transform himself into an angel of light , to deceive people , so he can turn himself into any beastly shape to torment them . and now that her distemper was so evidently known , and that the neighbours were informed of the preceeding passages betwixt this inchanter , fortune-teller , cunning-man , or what you will term him , his wife , and the maid ; they adjudged those 2 parties the absolute cause of the maids , perplexity , resolved by violence to fetch them before her , in the interim she being in a vielent fit , some of the some from her mouth was put into the fire , there to be burnt , the parties that were gone at that time lighting on the vvoman and telling her their resolution to carry her before the maid , she made them this ansvver , that if they had not come , she could not have stayed any longer from her . three several times was this flax and hair with the likeness of a thred point seen upon her , before very credible witnesses who are ready to attest the same uptheir oaths . the time that she began to be thus strangely tortured is michaelmus last was twelve month , during which time if we seriously consider every particular we shall hardly find her paralel , viz. her extraordinary tortures , by swellings , som●ings , and other pains , her abstinency from all food , for about the space of nine moneths , save only some few liquid meats impossible in humane reason to have preserved life , her being haunted with frogs , toads ▪ mice and the like , or worse instruments in their likeness , the knife found in her bed , none knowing by what means it came thither , & her pains as it vvere answerable to that instrument ; all which being puttogether and througly considered , we may admire that such weak earthly bodies of ours should hever undergoe such unspeakable misery , we b●ing like glass apt to be broken with the least knock of misery , like straw or stuble which the least fire of affliction consumes away , a hair being sufficient to choak us , a little stopping of our breath to stifle us , that if we will make compari●ons of instability there is nothing more fit to resemble it then the life of man. at present she takes nothing but surrups and such like liquid ingredients , being in much pain and misery , yet it is hoped by the blessing of god and the endeavours of those under whom she is in cure , that at last she may be eased of her misery , and let none look aversly upon her in this respect , though she can say with the prophet , behold and consider if any griefs be like unto mine , seeing david saith , many are the troubles of the righteous , but the lord delivereth them out of all . and when god had permitted satan to afflict the righteous iob , giving him power over all his substance , goods , chattels and body , yet still there was a reservation , only ( said he ) thou shalt not touch his life . whom god loveth he chasteneth , that having hell here , they may have there heaven hereafter , for better it is with poor lazarus to lye at the doors , having the dogs licking our sores , then with the rich glutton to fare deliciously every day , and afterwards to be tormented in hell . some are of that belief that stories of witchcraft are but idle chymeras , but we know that no part of scripture was spoken in vain , and one place thereof saith , thou shalt not suffer a witch to live , those who are so , i wish them grace to repent , and get out of their damnable estate , and should admonish all persons whatsoever not upon any loss or disaster to go to these south-sayers , wizards , or cunning-men , for as the scripture saith in one place , cursed be the image , and the image maker , so i say there can ●o blessing be to those who are either wizards , or go to them for help and councel . for the truth of this relation i might ( if there were occasion for it ) insert the names of several eminent persons both in vvare and london , who freely offered to attest it , but the thing being so near hand and obvious to our eyes , i count it needless , for who will cry out the sun shines , it being therefore a vain thing to go to prove that which vve suppose none vvill deny , desiring thee to accept of my pains herein , i take my leave . finis . the lawes against vvitches, and conivration. and some brief notes and observations for the discovery of witches. being very usefull for these times, wherein the devil reignes and prevailes over the soules of poore creatures, in drawing them to that crying sin of witch-craft. also, the confession of mother lakeland, who was arraigned and condemned for a witch, at ipswich in suffolke. published by authority. this text is an enriched version of the tcp digital transcription a88821 of text r200343 in the english short title catalog (thomason e307_11). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 18 kb of xml-encoded text transcribed from 5 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a88821 wing l694aa thomason e307_11 estc r200343 99861146 99861146 113274 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a88821) transcribed from: (early english books online ; image set 113274) images scanned from microfilm: (thomason tracts ; 50:e307[11]) the lawes against vvitches, and conivration. and some brief notes and observations for the discovery of witches. being very usefull for these times, wherein the devil reignes and prevailes over the soules of poore creatures, in drawing them to that crying sin of witch-craft. also, the confession of mother lakeland, who was arraigned and condemned for a witch, at ipswich in suffolke. published by authority. lakeland, mother. 8 p. printed for r.w., london, : 1645. annotation on thomason copy: "oct: 27". reproduction of the original in the british library. eng witchcraft -england -early works to 1800. trials (witchcraft) -england -ipswich -early works to 1800. a88821 r200343 (thomason e307_11). civilwar no the lawes against vvitches, and conivration.: and some brief notes and observations for the discovery of witches. being very usefull for th lakeland, mother. 1645 3373 1 0 0 0 0 0 3 b the rate of 3 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2008-03 tcp assigned for keying and markup 2008-05 spi global keyed and coded from proquest page images 2008-06 pip willcox sampled and proofread 2008-06 pip willcox text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion the lawes against vvitches , and conivration . and some brief notes and observations for the discovery of wjtches . being very usefull for these times , wherein the devil reignes and prevailes over the soules of poor creatures , in drawing them to that crying sin of witch-craft . also , the confession of mother lakeland , who was arraigned and condemned for a witch , at ipswich in suffolke . published by authority . london , printed for r. w. 1645. the lawes against vvitches , &c. anno primo iacobi regis , cap. 12. the penalty for practising of invocation , or conjuration , &c. be it enacted by the king our soveraigne lord ; the lords spirituall and temporall , and the commons in this present parliament assembled , and by the authority of the same , that the statute made in the fifth yeare of the reigne of our late soveraigne lady of most famous and happy memory , queen elizabeth , entituled , an act against conjurations , inchantments and witchcrafts ; be from the feast of saint michael the archangel next comming , for and concerning all offences to bee committed after the same-feast , utterly repealed . and for the better restraining the said offences , and more severe punishing the same , be it further enacted by the authority aforesaid ; that if any person of persons , after the said feast of st. michael the archangell next comming , shall use , practise , or exercise any invocation or conjuration of an evil and wicked spirit : or shall consult , covenant with , entertaine , imploy , feed , or reward any evil and wicked spirit , to or for any intent or purpose ; or take up any dead man , woman , or child , out of his , her , or their grave , or any other place where the dead body resteth ; or the skin , bone , or any other part of any dead person , to be imployed , or used in any manner of witchcraft , sorcery , charme , or inchantment , or shall use , practise , or exercise , any witchcraft , inchantment , charme , or sorcery , whereby any person shall be killed , destroyed , wasted , consumed , pined , or lamed , in his or her body , or any part thereof ; that then every such offender , or offenders , their ayders , abetters , and councellors , being of any of the said offences duly and lawfully convicted and attainted , shall suffer paines of death as a felon or felons , and shall lose the priviledge and benefit of clergy and sanctuary . and further , to the intent that all manner of practise , use or exercise of witchcraft , inchantment , charme , or sorcery , should be from henceforth utterly avoided , abolished , and taken away : be it enacted by the authority of this present parliament , that if any person or persons , shall from and after the said feast of st. michaell the archangell next comming , take upon him or them , by witchcraft , inchantment , charme , or sorcery , to tell or declare in what place any treasure of gold or silver should or might be found or had in the earth , or other secret places ; or where goods , or things lost , or stolne , should be found or become , or to the intent to provoke any person to unlawfull love , or whereby any cattell , or goods of any person shall be destroyed , wasted , or impaired ; or to hurt or destroy any person in his or her body , although the same be not effected and done , that then all and every such person or persons so offending , and being thereof lawfully convicted , shall for the said offence suffer imprisonment by the space of one whole year , without baile or maineprise ; and once in every quarter of the said year , shall in some market-town , upon the market day , or at any such time as any faire shall be kept there , stand openly upon the pillory by the space of 6 hours , and there shall openly confesse his or her errour and offence . and if any person or persons , being once convicted of the same offences as is aforesaid , do eftsoones perpetrate and commit the like offence , that then every such offender , being of any the said offences the second time lawfully , and duly convicted , and attainted as is aforesaid , shall suffer paines of death as a felon , or felons , and shall lose the benefit and priviledge of clergy , and sanctuary , saving to the wife of such person as shall offend in any thing contrary to this act , her title of dower , and also to the heire and successor of every such person , his , or their titles of inheritance , succession , and other rights , as though no such attainder of the ancestor or predecessour had been made : provided alwayes , that if the offender in any the cases aforesaid , shall happen to be a peer of the realm , then his tryall therein , to be had by his peers , as it is used in cases of felony or treason , and not otherwise . the observations for the discovery of witches . now for asmuch as witches are the most cruell , revengefull , and bloody of all others : the justices of peace may not alwayes expect direct evidence , seeing all their works are workes of darkenesse , and no witnesses present with them to accuse them ; and therefore for their better discovery i thought good here to insert certaine observations , partly out of the book of discovery of the witches that were araigned at lancaster , anno dom . 1612. before sir james altham , and sir edward bromeley judges of assise there : and partly out of mr. bernards guide to grand jury-men . 1. these witches have ordinarily a familiar , or spirit , which appeareth to them ; sometimes in one shape , sometimes in another , as in the shape of a man , woman , boy , dogge , cat , foale , fowle , hare , rat , toad , &c. and to these their spirits they give names , and they meet together to christen them . ber. 107.113 . 2. their said familiar hath some big or little teat upon their body , where he sucketh them ; and besides their sucking , the devil leaveth other markes upon their bodies , sometimes like a blew-spot , or red-spot , like a flea-biting , sometimes the flesh sunck in and hollow , all which for a time may be covered , yea taken away , but will come again to their old forme ; and these the devils markes be insensible , and being pricked wil not bleed ; and be often in their secret parts , and therefore require diligent and carefull search . ber. 112.219 . these first two are maine points to discover and convict these witches ; for they prove fully that those witches have a familiar , and made a league with the devil . ber. 60. so likewise if the suspected be proved to have been heard to call upon their spirit , or to talk to thē , or of them , or have offered them to others . so if they have been seen with their spirits , or seen to feed some thing secretly , these are proofes they have a familiar , &c. 3. they have often pictures of clay or wax ( like a man , &c. made of such as they would be witch ) found in their house , or which they roast , or bury in the earth , that as the picture consumes , so may the parties bewitched consume , 4. there are other presumptions against these witches ; as if they be given to usuall cursing , and bitter imprecations , and withall use threatnings to be revenged , and their imprecations , or some other mischief presently followeth , ber. 61.205 . 5. their implicite confession , as when any shall accuse them for hurting them or their cattell , they shall answer , you should have let me alone then , or , i have not hurt you as yet : these and the like speches are in manner of a confession of their power of hurting , ber. 206. 6. their diligent inquiry after the sick party ; or coming to visite him or her unsent for ; but especially being forbiden the house . 7. their apparition to the sick party in his fits . 8. the sick party in his fits naming the parties suspected , and where they be or have been , or what they do , if truly . 9. the common report of their neighbours , especially if the party suspected be of kin , or servant to , or familiar with a convicted witch . 10. the testimony of other witches , confessing their own witchcrafts , and witnessing against the suspected , and that they have spirits , or markes ; that they have been at their meetings : that they have told them what harme they have done , &c. ber. 212.223 . 11. if the dead body bleed upon the witches touching it . 12. the testimony of the person hurt , upon his death . 13. the examination and confession of the children ( able and fit to answer ) or servants of the witch ; especially concerning the first six observations of the party suspected ; her threatnings and cursings of the sick party ; her enquiring after the sick party ; her boasting or rejoycing at the sick parties trouble : also whether they have seen her call upon , speak to , or feed any spirit , or such like ; or have heard her foretell of this mishap , or speak of her power to hurt , or of her transportation to this or that place , &c. 14. their own voluntary confession ( which exceeds all other evidences ) of the hurt they have done , or of the giving of their soules to the devil , and of the spirits which they have , how many , how they call them , and how they came by them . 15. besides , upon the apprehension of any suspected , to search also their houses diligently for pictures of clay or wax , &c. haire cut , bones , powders , books of witchcrafts , charms ; and for pots or places where their spirits may be kept , the smell of which place will stink detestably . now to shew you further some signes to know whether the sick party be bewitched : 1. when a healthy body shall be suddenly taken , &c. without probable reason , or naturall cause appearing , &c. ber. 169. 2. when two or more are taken in the like strange fits in many things . 3. when the afflicted party in his fits doth tell truly many things what the witch or other persons absent are doing or saying , and the like . 4. when the parties shall do many things strangely , or speak many things to purpose , and yet out of their fits know not any thing thereof . 5. when there is a strength supernaturall , as that a strong man or two shall not be able to keep down a child , or weak person , upon a bed . 6. when the party doth vomit up pins , needles , nailes , coales , lead , straw , haire , or the like . 7. when the party shall see visibly some apparition , and shortly after some mischief shall befall him . ber. 173. note , for the better riddance of these witches , there must good care be had , as well in their examinations taken by the justices , as also in the drawing of their indictments , that the same be both set down directly in the materiall points , &c. as , that the witch ( or party suspected ) hath used invocation of some spirit . that they have consulted or covenanted with their spirit . that they imployed their spirit . that they fed or rewarded their spirit . that they have killed , or lamed , &c. some person , &c. and not to indict them generally for being witches , &c. the difference between conjuration , witchcraft , and inchantment , &c. is this : viz. conjurers and witches have personall conference with the devil or evill spirit , to effect their purpose , see 1 sam. 28.7 . &c. the conjurers believe , that by certain terrible words they can raise the devil , and make him to tremble ; and by impaling themselves in a circle ( which as one saith cannot keep out a mouse ) they beleeve that they are therein insconsed and safe from the devil , whom they are about to raise ; and having raised the devil , they seem , by prayers , and invocation of gods powerfull names , to compell the devil to say or do what the conjurer commandeth him . the witch dealeth rather by a friendly and voluntary conference or agreement between him ( or her ) and the devil or familiar , to have his or her turn served , and in lieu thereof the witch giveth ( or offereth ) his or her soule , blood , or other gift unto the devil . also the conjurer compacteth for curiosity , to know secrets , or work miracles ; and the witch of meere malice to do mischiefe , and to be revenged . the inchanter , charmer , or sorcerer , these have no personall conference with the devil , but ( without any apparition ) work and perform things ( seemingly at the least ) by certain superstitious , and ceremoniall formes of words ( called charmes ) by them pronounced , or by medicines , herbs , or other things applied above the course of nature ; and by the devils help , and covenants made with him . of this last sort likewise are soothsayers or wisards , which divine and foretell things to come , by the flying , singing , or feeding of birds : and unto such questions as be demanded of them , they do answer by the devil ( or by his help ) sc. they do either answer by voyce , or else do set before their eyes in glasses , chrystall stones , or rings , the pictures or images of the persons or things sought for . i shall now adde the confession of mother lakeland of ipswich , who was arraigned and condemned for a witch , and suffered death by burning , at ipswich in suffolk , on tuesday the 9. of september , 1645. the said mother lakeland hath been a professour of religion , a constant hearer of the word for these many years , and yet a witch ( as she confessed ) for the space of near twenty years . the devil came to her first between sleeping and waking , and spake to her in a hollow voyce , telling her , that if she would serve him she should want nothing . after often sollicitation she consented to him ; then he stroke his claw ( as she confessed ) into her hand , and with her blood wrote the covenants . ( now the subtilty of sathan is to be observed , in that he did not presse her to deny god and christ , as he useth to do to others ; because she was a professour , and might have lost all his hold by pressing her too far ) then he furnished her with three imps , two little dogs and a mole ( as she confessed ) which she imployed in her services : her husband she bewitched ( as she confessed ) whereby he lay in great misery for a time , and at last dyed . then she sent one of her dogs to one mr. lawrence in ipswich , to torment him and take away his life : she seat one of them also to his child , to torment it , and take away the life of it , which was done upon them both : and all this ( as she co●●●●●ed ) was , because he asked her for 12.3 . that she owed him , and for no other cause . she further confessed , that she sent her mole to a maid of one mrs. jenings in ipswich , to torment her and take away her life , which was done accordingly : and this for no other cause , but for that the said maid would not lend her a needle that she desired to borrow of her , and was earnest with her for a shilling that she owed the said maid . then she further confessed , she sent one of her imps to one mr. beale in ipswich , who had formerly been a sutor to her grand-child ; and because he would not have her , she sent and burned a new ship ( that had never been at sea ) that he was to go master of ; and sent also to torment him and take away his life ; but he is yet living , but in very great misery , and as it is verily conceived by the doctors and chirurgions that have him in hand , that he consumes and rots , and that halfe of his body is rotten upon him as he is living . severall other things she did , for all which she was by law condemned to die , and in particular to be burned to death , because she was the death of her husband , as she confessed ; which death she suffered accordingly . but since her death there is one thing that is very remarkable , and to be taken notice of : that upon the very day that she was burned , a bunch of flesh , something after the form of a dog , that grew upon the thigh of the said mr. beale , ever since the time that she first sent her imp to him , being very hard , but could never be made to break by all the means that could be used ; brake of it self , without any means using : and another sore , that at the same time she first sent her imp to him , rose upon the side of his belly , in the form of a fistula , which ran , and could not be healed by all the means that could be used , presently also began to heale , and there is great hopes that he will suddenly recover again , for his sores heale apace , and he doth recover his strength . he was in this misery for the space of a yeare and halfe , and was forced to go with his head and his knees together , his misery was so great . finis . a true relation of an apparition expressions and actings of a spirit which infected the house of andrew mackie in ring-croft of stocking, in the paroch of kerrick, in the stewartry of kirkcudbright, in scotland / by mr. alexander telfair, minister of that paroch ; and attested by many other persons who were also eye and ear-witnesses. telfair, alexander. 1696 approx. 33 kb of xml-encoded text transcribed from 9 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-03 (eebo-tcp phase 1). a64292 wing t623 estc r33670 13546999 ocm 13546999 100154 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a64292) transcribed from: (early english books online ; image set 100154) images scanned from microfilm: (early english books, 1641-1700 ; 1558:16) a true relation of an apparition expressions and actings of a spirit which infected the house of andrew mackie in ring-croft of stocking, in the paroch of kerrick, in the stewartry of kirkcudbright, in scotland / by mr. alexander telfair, minister of that paroch ; and attested by many other persons who were also eye and ear-witnesses. telfair, alexander. 15, [1] p. printed by george mosman, and are to be sold at his shop ..., edinburgh : 1696. reproduction of original in the harvard university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng demonology -scotland. witchcraft -scotland. 2003-09 tcp assigned for keying and markup 2003-09 spi global keyed and coded from proquest page images 2003-10 emma (leeson) huber sampled and proofread 2003-10 emma (leeson) huber text and markup reviewed and edited 2003-12 pfs batch review (qc) and xml conversion a true relation of an apparition , expressions and actings , of a spirit , which infested the house of andrew mackie in ring-croft of stocking , in the paroch of rerrick , in the stewartry of kirkcudbright , in scotland . by mr. alexander telfair , minister of that paroch : and attested by many other persons , who were also eye and ear-witnesses . eph. 6.11 . put on the whole armour of god , that ye may be able to stand against the wiles of the devil . vers. 12. for we wrestle not against flesh and blood , but against principalities , and powers , &c , james 4.7 . — resist the devil and he will flee from you . edinbvrgh , printed by george mosman , and are to be sold at his shop in the parliament closs , 1696. to the reader . i assure you it is contrare to my genius , ( all circumstances being considered ) to appear in print to the view of the world , yet these motives have prevailed with me ▪ to publish the following relation ( beside the satisfying of some reverend brethren in the ministry , and several worthy christians ) as 1. the conviction and confutation of that prevailing spirit of atheism ▪ and infidelity in our time , denying both in opinion and practice the existence of spirits , either of god or devils ; and consequently a heaven and hell : and imputing the voices , apparitions and actings of good , or evil spirits , to the melancholick disturbance or distemper of the brains and fancies of those , who pretend to hear ▪ see , or feel them : 2. to give occasion , to all who read this , to bless the lord , who hath sent a stronger ( even christ iesus ) than the strong man , to bind him , and spoil him of his goods , and to destroy the works of the devil , and even by these things whereby satan thinks to propagate his kingdom of darkness , to discover , weaken a●d bring it down ▪ 3 ▪ to induce all persons , particularly masters of families , to private and family-prayer ; lest the neglect of it prov●ke the lord , nor only to pour out his wra●h upon them otherwise : but to let satan loose to haunt their persons and families with audible voices , appa●ition● , and hurt to their perso●s and goods ▪ 4 ▪ that minist●rs and congregations , whe●e the gosp●l is in any measure in purity and power , may be upon their guard , to wrestle according to the word of god , against these principalities and powers , and spiritual wickednesses , who still seek to ma●r the success and fruit of the gospel , sometimes b● force , and sometimes by fraud , sometimes secretly ▪ and sometimes openly ▪ ( tunc tua res agitur , paries cum proximus ardet ) and for th●se ends learn to know his wiles , and put on the whole armour of god , that they may be able to debate wi●h him and 5 ▪ that all who a●e by the goodness of god ●re● from these audible voices , apparitions or hurts from satan , may learn ●o ascribe praise and glory to god , who leads them not into temptation , but delivers them from evil : and that this true and attested account of satan's m●thods in this place , may carry th● foresa●d ends , i● the earn●st prayer of an weak labourer in the work of the gospel in that place , and your servant for christ's sake alexander telfair . edinburgh , decem. 2● , 1695. a true relation of an apparition , expressions and actings , of a spirit , which infested the house of andrew mackie in ring-croft of stocking ▪ in the paroch of rerrick , in the stewartry of kirkcudbright , in scotland . whereas many are desirous to know the truth of the matter , as to the evil spirit and its actings , that troubleth the family of andrew mackie in ring-cro●t of stocking , &c. and are lyable to be mis-informed , as i do find by the reports that come to my own ears of that matter . therefore that satisfaction may be given , and such mistakes may be cured or prevented : i the minister of the ●a●d paroc● ( who was present several times , and was witness to many of its actings , and have heard an account of the whole of its methods and actings from the pers●ns present , towards whom ▪ and before whom it did act ) have given the ensuing , and short account of the whole matter : which i can attest to be the very truth as to that affair and before i come to the relation it self , i premise these things with respect to what might have been the occasion and rise of that spirits appearing and acting . 1. the said andrew mackie being a meas●n to his employment , 't is given out , that when he took the meason-word , he devouted his first child to the devil : but i am certainly informed , he never took the same , and knows not what that word is . he is outwardly moral , there is nothing known to his life and conversation , but honest , civil , and harmless ▪ beyond many of his neighbours , doth delight in the company of the best ; and when he was under the trouble of that evil spirit , did pray to the great satisfaction of many . as for his wife and children , none have imputed any thing to them as the ri●e of it , nor is there any ground , for ought i know ▪ for any to do so . 2. whereas it s given out that a woman sub malâ fam● , did leave some cloaths in that house ▪ in the custody of the said andrew mackie , and died before they were given up to her ; and he or his wife should have keeped some of them back from her friends : i did seriously pose both him and his wife upon the matter , they declared they knew not what things were left , being bound up in a sack ▪ but did deliver entirely to her freinds all they received from the woman ▪ which i am apt to believe . 3 whereas one macknaught , who sometimes before possessed that house , did not thrive in his own person , or goods : it seems he had sent his son to a witch-wife , who lived then at the routing-bridge , in the paroch of iron-gray , to enquire what might be the cause of the decay of his person and goods : the youth meeting with some forreign souldi●rs , went abroad to flanders , and did not return with an answer . some years after there was one iohn redick in this paroch , who having had occasion to go abroad , met with the said young macknaught in flanders , and they knowing other , macknaught enquired after his father and other friends ; and finding the said iohn redick was to go home , desired him to go to his father , or who ever dwelt in the ring-croft , and desire them to raise the door-threshold , and search , till they found a tooth , and burn it ▪ for none who dwelt in that house would thrive till that was done . the said iohn redick coming home , and finding the old man macknaught dead , and his wife out of that place , did never mention the matter , nor further mind it , till this trouble was in andrew mackie's family ; then he spoke of it , and told the matter to my self betwixt macknight's death , and andrew mackie's possession of this house , there was one thomas telfair , who possest it some years ; what way he heard the report of what the witch wife had said to mack●ight's son , i cannot tell ; but he searched the door-threshold , and found something like a tooth , did compare it with the tooth of man , horse ▪ nolt and sheep ( as he said to me ) but could not say which it did resemble , only it did resemble a tooth : he did cast it in the fire , where it burnt like a candle , or so much tallow ; yet he never knew any trouble about that house by night or by day , before or after , during his possession . the●e things premised , being suspected to have been the occasion of the trouble ; and there being no more known as to them , than what is now declared , i do think the matter still unknown , what may have given an arise thereto . but leaving this i subjoin the matter as ●ollows . in the moneth o● feb●uary , the said andrew m●ckie had some young beasts , which in the night time were still loosed , and their bindings broken : he taking it to be the unrulyness of the beasts , did make stronger and stronger bindings of withes and other things , but still all were broken : at last he ●uspected it to be some other thing , whereupon he removed them out of that place , and the first night thereafter , one of them was bound with a hair-tedder to the balk of the hou●e , so strait that th● feet of the beast only touched the ground , but could not move no way else , yet it sustained no hurt . an other night , when the family were all sleeping , there was the full of an back-creel of pee●s , set together in midst of the ●ouse floor , and fire put in them , the smoak wakened the family , otherwise the house had been burnt ; yet nothing all the while was either seen or heard . upon the 7 th . of march there were stones thrown in the house , in all the places of it , but it could not be discovered from whence they came , what , or who threw them : after this mann●r it continued till the sabbath , now and then throwing both in the night and day , but was busiest throwing in the night time . upon saturnd●y , the family being all without , the children coming in , saw something , which they thought to be a body ●itting by the ●ire-side with a blanket ( or cloath ) about it , whereat they were af●raid : the youngest ▪ being a boy about 9 or ●0 years of age , did chide the rest , saying , why are you fear'd ? let us ●aine ( or bless ) our selves , and then there is no ground to fear 't : he perceived the blanket to be his , and ●aining ( or blessing ) himself , ran and pulled the blanket from it , saying , be what it will , it hath nothing to do with my bl●nket ; and then they found it to be a four footed stool set upon the end ▪ and the blanket cast over it . upon the sabbath , being the 1● ●h . of march the crook and pot-clips were taken away , and were a wanting four days , and were found at last on a ●o●ft ▪ where they had been so●ght ●everal times before . this is atte●ted by cha●les mack●ela●e of colline , and john cairns in ha●dhills . it was observe● that the stones which hi● any person , had not half their natural weight , and the throwi●g wa● more frequent on the sabbath , than at other ti●es : and especi●lly in time of prayer ▪ above all other times , it was busi●st ▪ then throwing most at the person praying . the said andrew mackie told the matter to me upon s●bbath after sermon ; upon the tuesday thereafter i went to the house , did stay a considerable ●ime with them , and prayed twice , and there was no trouble : then i came out with a resolution to leave the house , and as i was standing , speaking to some men at the barn end , i saw two little stones drop down on the croft at a little distance from me ; and then immediatly some came crying o●t of the house , that it was become as ill as ever within : whereupon i w●nt into the house again , and as i was at prayer , it threw several stones at me , but they did no ●urt ▪ being very small ; and after there was no more trouble till the 18 day of march : and then it began as before , and threw more frequently , greater stones , whose str●kes were sorer where they hit : and thus it continued to the 21. then ● went to the hou●e and stayed a great part of the night , but was greatly troubled ; stones , and several ●ther things were thrown at me ; i was struck several times on the sides , and ●houlders , very sharply with a great staff , so that those who were present heard the noise of the strokes : that night it threw off the bed-side , and rapped upon the christs and boards , as one calling for access : this is attested by charles macklelane of colline ▪ william mackminn , and iohn tait in torr. that night , as i was once at prayer , leaning on a bed-side , i felt something pr●ssing up my arme , i casting my eyes thither , perceived a little white hand and arm from the elbow down , but presently it evanished . it is to be observed , that notwithstanding of all that was felt and heard , from the first to the last of this matter , there was never any thing seen , except that hand i saw , and a friend of the said and●ew mackie's said he ●aw as it were a young man , red faced , with yellow hair , looking in at the window ; and other two orthree persons , with the said andr●w his children , saw at several times , as it were a young boy about the age of 14 years with gray cloths , and a bonnet on his head , but pre●ently disappeared ; as also what the three children saw sitting by the ●ire-side . upon the 22 the trouble still increased , bo●h against the family , and against the neighbours who came to visite them , by throwing stones , and beating them with staves ; so that some were forced to leave the house before their inclination : this is attested by charles macklelane of colline , and andrew tait in torr. some it would have met as they came to the house , and stoned with stones about the yards , and ●n like manner stoned as they went from the house ; of whom thomas telfair in stocking was one . it made a little wound on th● said a●●rew mackie's brow ▪ did thrust several times at his shoulder , he not regarding , at last it gripped him so by the hair , that he thought something like nails of fingers scratched his skin . i● dragged severals up and down ●he house by the cloaths : this is atte●ted by andrew tait . it gripped one john ke●ge miller in ach●ncairn so , by the side , that he intreated his neighbours to help , and cryed , it would rive the side from him . that night it lifted t●e cloaths off the children , as they were sleeping in bed , and beat them on the hipps , as if it had been with ones hand , so that all who were in the house heard it . the door-barr , and other things , would go thorrow the house as if a person had been carrying them in their hand , yet nothing seen doing it : this is attested by john telfair in achinle●k , and others . it rattled on the chests and bed sides with a staff ▪ and made a great noise ; and thus it continued by throwing stones , stricking with staves , and rattling in th● house , till the 2 d. of apr●● , at night it cryed wisht , wisht , at every sentence in the close of prayer ; and it whi●●●ed so distinctly , that the dog barked , and ran to the door , as if one had been calling to hou●d him . ●p●●l● 3. it whisled several times , and cryed wisht , wisht , this is attested by a●drew ta●● . upon the 4 th ▪ of apr●l● , charles m●cklel●ne of collin land-lord , with the said andrew ma●kie , went to a certain number of min●ster● met at buttle , and gave them an account of the matter ; where upon these ministers made publick prayers for the family , and two of their number . viz. mr. andrew aeva●t minister of kells , and mr. iohn murdo min●ster of c●rsmich●el came to the house and spent that night in fasting and praying : but it was very cruel against them , especially by throwing ●r●at stones some of them about half an stone weight : it wounded mr ▪ andrew aewart twice in the head ▪ to the effusion of his blood , it pulled off his wigg in time of prayer , and when he was holding out his napkin betwixt his hands , it cast a stone in the n●pkin , and therewith threw it from him : it gave mr. iohn murdo several sore strokes ; yet the wounds and bruises received did soon cure : there were none in the house that night escaped from some of its fury and cruelty : that night it threw a firie peet amongs the people ; but did no hurt , it only disturbed them in time of prayer : and also i● the dawning , as they rose from prayer ▪ the stones poured down on all who were in the house to their hurt ▪ this is attested by mr. andrew aevart mr. iohn murdo , charles macklelane , and john tait . upon the 5 th . of aprile : it set some thatch-straw in fire which was in the barne yeard : at night the house being very throng with neighbours , the stones were still thrown down among them ; as the said andrew mackie his wife went to bring in some peets , for the fire when she came to the door , she found a broad stone to shake under her foot , which she never knew to be loose before : she resolved with her self to see what was beneath it in the morning there after . upon the 6 th . of aprile , when the house was quiet , she went to the stone , and there found seven small bones , with blood , and some flesh , all closed in a peice of old suddled paper , the blood was fresh and bright : the sight whereof troubled her , and being affraid , laid all down again ; and ran to colline his house , being an quarter of an mile distant : but in that time , it was worse then ever it was before ; by throwing stones , and fire-balls , in and about the house , but the fire as it lighted did evanish : in that time it threw an hot-stone into the bed betwixt the children , which burnt through the bed cloaths ; and after it was taken out by the mans eldest son , and had lyen on the floor more nor an hour , and an half ; the said charles macccelan of colln● could not hold it in his hand for he●t : this is attested be charles macklelan ▪ it thrust an staff thorrow the wall of the house above the children in the bed , shook it over them , and groaned . when colline came to the house , he went to prayer before he offered to lift the bones ; all the while he was at prayer it was most cruel ; but as soon as he took up the bones the trouble ceased . ( this is attested be charles macklelane ) he sent them presently to me ; upon sight whereof i went immediatly to the house : while i was at prayer , it threw great stones which hitt me : but they did not hurt : then there was no more trouble that night . the 7 ●h . aprile , being the sabbath it began agai●● and threw stones , and wounded wil●●am macminn a black-smith on the head , it cast a plough-sock at him , and al●o an trough-●●one upwards of three stone weight , which did fall upon his b●ck , yet he was not hurt thereby . attested by william macminn , it set the house twice in fire , yet there was no hurt done in respect some neighboures were in the house , who helped to quench it , at n●●ht in the twi-light as jo●n mackie the said andrew m●akie his eldest son was coming home , near to the house , there was an extraordinary light fell about him , and went before him to the house , with a swift motion . that night it containued after its wonted manner . aprile 8 th . in the morning as andrew mackie , went down the closs he found a letter both writen and ●ealed with blood ; it was directed on the back thus . 3 years tho shall have to repent a net it well and within was writen : wo be to the cotlland repent and tak warning for the door of haven ar all redy bart against the i am sent for a warning to the to fllee to god yet troublt shallt this man be for tuenty days a 3 rpent repnent ope nt sc●tland or els tow shall . in the midle of the day , the persons alive who lived in that house since it was built , being about 28 years : were conveined by appointment of the civil magistrate , before colline my self and others and did all touch the bones , in respect there was some suspicion of ●ecret murder committed in the place : but nothing was found to discover the same . upon the 9 th . of ap●ile , t●e letter and bones were sent to the ministers who were all occasionally met at kirk●●●brugh , they appointed five of their numbe● viz ▪ mr. john murdo , mr. iames monte●th , mr. iohn mackmil●an , mr. samuel spalding , and mr. william falconer with me to to go to the house , and spend so much ti●e in fasting and praying as we were able . upon the 10 of aprile we went to the house , and no sooner did i begin to open my mouth ; but it ●hrew stones at me , and all within t●e house , but still worst at him who was at duty : it came often with such force upon the house that it made all the house shake , it brake an hole thorrow the timber and tha●ch of the house , and poured in great stones ▪ one whereof more then an quarter weight fell upon mr. james mo●teith his back , yet he was not hurt , it threw an other with great force at him when he was praying bigger t●en a mans ●ist which hitt him on the breast yet h● was neither hurt nor moved thereby ; ●t was ●hought ●it that one of our number , with an other person ▪ should go by turnes ; and stand under the hole in the outside : ●o there was no more trouble from that place ▪ but the barne being joyned to the end of the house ▪ it brake down the barne door and mid-wall and thr●w stones up the house ; but did no great hurt : ●t gripped , and handled the legs of ●ome , as with a mans hand ; ●t hoised up the feet of others while standing on the ground , thus it did to william len●●x of mill-house , my self and others , in this ma●ner it continued till ten a clock at night ; but after that there was no more trouble while we were about the house this is attested by mrs. iames monteith , john murdo ▪ samuel spalding , mr. falconer william lennox , and john tait , the 11.12.13 . ●t was worse then ever it was before ; for not any who came into the house did escape heavy stro●ks ; there was one andrew tait in torr , as he was coming to stay with the familie all night , by the way his dog catched a thu●mard , when he c●me in he cast it by in the house , thereafter there w●re other three young men who came in also : and when they were all at prayer the evil spirit beat them with the dead thulmard , and threw it before them ; the three who knew it not to be in the house were greatly affrighted , especially one samuel thomson a chap-man , whom it also gripped by the side and back , and thrust as if it had been an hand beneath hi● cloaths , and into his pockets , he was so affrighted that he took sickness immediatly , this is attested by andrew ta●t . the 14 th . being the sabbat● , it set some straw in fire that was in the barn-yeard , and threw stones while ten a clock at night , it threw an dike-spade at the said andrew mackie with the mouth toward him ; but he received no hurt , while an meal-●ive was to●sed up and down the house the said andrew mackie takes hold of it , and as it were with difficulty gets the grip keeped ; at last all within the rim is torn out , thereafter it threw an hand●ul , of the sive rolled together at thomas robertson i● airds , who was witness to this , yet in all thir actings there was never any thing seen but what i mention●d ▪ before . upon the 15 th aprile william anderson a drover a●d james paterson his son in law , came to the house with colline in the evening , colline going home a while within night , the said a●●rew mackie sent his sones to conv●y him : as they returned , they were cruelly stoned , and the stones rolled amongst their legs like to break them : shortly after they came in , it wounded william a●derson on the head to the great effusion of his blood , in time of prayer it wh●sl●d , gr●●●ed , and cryed whisht , whisht , this is attested by john cair●es . the 16. it continued whi●●ing ▪ groaning , whisling , and throwing stones in time of prayer , it cryed b● , b● , and kick , cuck , and shoke men back and foreward , and hoised them up as if it would lift them off their knees , this is attested by andrew tait ▪ the whole family went from the house , and left five honest neighbours to wait on the same all night but there was no hurt done to them nor the family where they were , nor to those neighbours who stayed in the said addrew mackie his house , only the cattle were cast over other to the hazard of killing them as they were bound to the stakes ; and some of them were loosed , this is attested by john cairnes ▪ upon the 18. they returned to their house again ▪ and there was no hurt done to them nor their cattle that night except in a little house where there were some sheep , it coupled them together in paires by the neck , with straw ropes , made of an bottle of straw , which it took off an loft in the stable , and carryed to the sheep-house , which is three or four pair of butts distant , and it made mo ropes than it needed for binding the sheep which it left beside the straw in the sheep-house , this is attested by andrew tait ▪ upon the 19. it fired the straw in the barn , but andrew mackie put it out ( being there threshing ) without doing any hurt : it shut staves thorrow the wall at him but did no hurt . the 20. it continued throwing stones , whisling and whis●ing with all its former words , when it hit any person , and said , take you that till you get more , that person was sure immediatly of an other , but when it said take you that , the person got no more for a while , this is attested by john tait . the 21.22.23 . it containued casting stones , beating with staves and throwing peet-mud in the f●ces of all in the house , especially in time of prayer with all its former tricks . the 24 ▪ being a day of humiliation appointed to be kept in the parish for that cause ; all that day from morning to night ▪ it containued in a most fearfull maner without intermission , throwing stones with such cruelty and force that all in the house feared lest they should be killed . the 25 th . it threw stones all night ▪ but did no great hurt . the 26 th . it threw stones in the evening , and knocked on a chi●t seve●●l times , as one to have access ; and began to speak , and call those who were sitting in the house witches , and ●●kes , and said it would take them to hell. the people then in the house said among themselves , if it had anyto speak to it , now it would speak . in the mean time andrew mackie was sleeping , they wakened him , and then he hearing it say , thou shalt be troubled till tuesday , asked , who gave the a commission ? to whom it answered , god gave me a commission ; and i ●m sent to warn the land to repent ; for a iudgement is to come if the land do not quickly repent , and comm●nded him to rev●al it upon his perr●l● ; and if the land did not repent , it ●aid it would go to its father , and g●t a commission to return with an hund●ed worse than it self , and would trouble every particular family in the land : andrew mackie said to those who were with him , if i should tell this , i would not be believed . then it said , fetch betters , fetch the minister of the paroch , and two hon●st men upon tuesdays night , and i shall declare before them what i have to say . then it said , praise me , and i will whist●e to you , worship me , and i will trouble you no more . then andrew mackie said , the lord , who delivered the three children out of the fiery furnace , deliver me ▪ and mine this night , from the temptations of satan : then it replyed , you mi●ht as well have said , shadrah , meshah , and abed-nego ▪ in t●e mean time while andrew mackie was speaking , there was one james te●fair in buttle , who was adding a word ▪ to whom it said , you are basely bred , meddling in other mens discourse , wherein you are not concerned . it likewise said , remove your goods , for i will burn the house ▪ he an●wered , the lord stop satan's fury , and hinder him of his designs . then it said , i will ●o it , or you s●all g●ide well : all this is attested by john tait in torr , and several others who cannot subscribe . upon the 27 it set the house seven times in fire . the 28 , being the sabbath , from sun rising to sun setting , it still set the house in fire , as it was quenched in one part , instantly it was fired in an other : and in the evening , when it could not g●t its designs fulfilled in burning the house it pulled down the end of the house , all the stone-work thereof , so that they could not abide in it any longer , but went and kindled their fire in the stable . upon the sabbath night ▪ it pulled o●e of the children out of the bed ▪ gripping him as he thought , by the craig and shoulders , and took up the block of a tree , as great as a plough-head , and held it above the children , saying , if i had a commission i would brain them : thus it expressed it self , in the hearing of all who were in the house : attested ●y william mackminn , and john corsby . the 29 ▪ being munday , it continued setting fire in the house , the said andrew macki● finding the house so frequently set in fire , and being weary quenching it , he went and put out all the fire that was about the house , and poured water upon the hearth ; yet after , it fired the house several times , when there was no fire within an quarter of an mile of the house : this is attested by charles maclelane and john cairnes . in the midest of the day , as andrew mackie was threshing in the barne , it whispered in the wall and then cryed andrew , andrew , but he gave no answer to it : then with an auster ▪ angry voice as it were , it said speak : yet he gave no answer ; then it said , be not troubled , you shall have no more trouble , except some casting of stones upon the twesday to fulfill the promise , and said take away your straw , i went to the house about eleven a clock it fired the house once after i went there , i stayed all night till betwixt three and four in the twesdays morning , dureing which time there was no trouble about the house , except two little stones droped down at the fire-side as we were siting down at our first entry ; a little after i went away , it began to throw stones as formerly , this is attested by charles mackleland and john tait . upon tuesdays night , being the 30 of april , charles macklelane of colline , with several neighbours , were in the barne , as he was at prayer he observed a black thing in the corner of the barne , and it did increase , as if it would fill the whole house , he could not discern it to have any form ; but as if it had been a black cloud , it was affrighting to them all ; and then it threw bear-chaff , and other mud upon their faces , and after did grip severals who were in the house by the middle of the body , by the arms and other parts of their bodies so strait , that some said , for five days thereafter they thought they felt these gripps : after an hour or two of the night was thus past , there was no more trouble . this is attested by charles macklelane , thomas mackminn , andrew paline , john cairns , and john tait . upon wednesdays night , being the 1 of may , it fired a little sheep-house the sheep were got out safe , but the sheep-house was wholly burnt . since there hath not been any trouble about the house by night nor by day . now all things aforesaid being of undoubted verity , therefore i conclude with that of the apostle , 1 pet. 5.8 , 9. be sober , be vigilant , because your adversary the devil , as a roaring lyon walketh about seeking whom he may devour : whom resist stedfast i● the faith : this relation is attested , as to what they particularly saw , heard , and felt , by ▪ mr. andrew aewart minister at kells ▪ mr. james mon●eith minister at borg. mr. john murdo minister at corsmichael . mr. samuel spalding minister at partan . m● . william falconer minister at k●ltoun ▪ charl●s macklelane of colline ▪ william lennox of millhou●e . andrew tait in torr. john tait in torr ▪ joh● cairns in hardhills ▪ william mackminn . john corsby . thomas mackminn . andrew paline , &c. witch-craft proven, arreign'd, and condemn'd in its professors, professions and marks by diverse pungent, and convincing arguments, excerpted forth of the most authentick authors, divine and humane, ancient and modern. by a lover of the truth. bell, john, 1676-1707. 1697 approx. 43 kb of xml-encoded text transcribed from 9 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-03 (eebo-tcp phase 1). a76359 wing b1800a estc r232480 99898001 99898001 170999 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a76359) transcribed from: (early english books online ; image set 170999) images scanned from microfilm: (early english books, 1641-1700 ; 2545:12) witch-craft proven, arreign'd, and condemn'd in its professors, professions and marks by diverse pungent, and convincing arguments, excerpted forth of the most authentick authors, divine and humane, ancient and modern. by a lover of the truth. bell, john, 1676-1707. 16 p. printed by robert sanders, one of his majesties printers, glasgow : anno dom. 1697. a lover of the truth = john bell, cf. wing. reproduction of original in the glasgow university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership 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lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng occultism -scotland -early works to 1800. witchcraft -scotland -early works to 1800. 2008-03 tcp assigned for keying and markup 2008-05 spi global keyed and coded from proquest page images 2008-06 john pas sampled and proofread 2008-06 john pas text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion witch-craft proven , arreign'd , and condemn'd in its professors , professions and marks , by diverse pungent , and convincing arguments , excerpted forth of the most authentick authors , divine and humane , ancient and modern . by a lover of the truth . deut. 18.9 . — when thou art come into the land , which the lord thy god giveth thee , thou shalt not learn to do after these abominations . vers . 10. there shall not be found among you any , one that maketh his son or his daughter to pass through , the 〈◊〉 or that useth divination , or an observer of times , 〈◊〉 an enchanter , or a witch . vers . 11. or a charmer , or a consulter with familiar spirits , or a wizard , or a necromancer . exod. 22.18 . thou shalt not suffer a witch to live . glasgow , printed by robert sanders , one of his majesties printers . anno dom. 1697. witch-craft proven , arreign'd , and condemn'd in its professors , profession , and marks , by diverse pungent , and convincing arguments , excerpted forth of the most authentick authors , divine and humane , antient and modern . that there be spirits , the word of god , the light of nature , the truth of history , and dayly experience , do clearly demonstrat , and that joyntly ? as with one breath , so that they must needs be wretchedly infatuat , and senselesly benumm'd , who suffer themselves ( against so evident testimony ) to be led aside to the contrair opinion : yet such bewitched miscreants and miserable catives there are , and in all ages there has been ( call them de●ests or atheists as you list ) who have made bold to impugne so notour a truth , either out of a curious affectation in crosing the common sentiment to be reputed singular , or else from an judicial blindness and case-hardness of spirit , in being given over to a reprobat sense ( by gain-standing the truth ) to receive a lie , whose case is more to be pitied than imitated , and their blinded judgment more to be spurned at , and to be rejected with scorn , than kindly and amicably to be embraced . for if there be no spirits , then ( not to speak of a multitude of vile absurdities , and gross horrid blasphemies , that would natively follow therupon ) there is no eternal death , life , nor resurrection to be expected , nor any locall place of punishment for the damned to be tormented in , by the instruments of his wrath , in the execution of justice upon unrepenting sinners , nor any heavenly joy and solace to be expected by the truly godly after this life ; which were manifestly to raze two of the most glorious and divine attributes of god both at once . for 1st , how can the glory of his rich mercy appear to the elect , but by a declaration of the glory of his severe and deserved justice towards the reprobat . 2ly , for what end is conviction of sin both in the good and bad , if it be not to reclaim the one in undeserved mercy for obtemperating , and to reprobat the other in deserved justice , for declining and not harkening unto the heavenly , and divine call. 3ly , whence pray are these inward frights , and terrours of a troubled conscience , bred in the stoutest atheist , either upon their departure forth of the world : or while they be going forward in a full bensile and carier of all imaginary wickedness , and be in health and soundness both in body and mind , that a quick stop and discharge is put thereto , by a sudden roaring of an allarmed and awakned conscience ; whereby sometime sooner , sometime later , an inrood hath been made upon the kingdom of darkness , by an immediat , supream , and irresistable divine power , to the recovery and reclaiming of not a few , to the praise and glorious manifestation of the ineffable riches of his grace towards the poor lost sons of adam ; witness hereunto the joynt testimony of the elect of god through all ages of the world , the heavenly quier of angels , and the glorious company of the triumphant saints . hence then it appears , by undenyable evidence , and by a perpetual chain of divine providence ( whatever the grosly prophane brag in the contrair ) that what vain thoughts soever the sons of men may idlely entertain in the heat of lust , and youth , anent the falshood and vanity of such doting and fanciefull opinions ( as they in their joylie and merrie fits be pleased to term them ) they shall sooner , or later , feel the testimony of their conscience as a witness within them , constraining them seriously to comply with the truth of what they formerly mocked at in the days of their vanity ; when at the last hour they shall be either trysted with inexpressible fears , terrours , and agonies , of a troubled mind for their past life , by way of conviction and condemnation ; or with unconceivable joy , peace , and composour of conscience , upon a sealed pardon and absolution , to their eternall and unspeakable satisfaction and solace both here and hereafter . so that by a genuin confession and universal consent of the better sort of all men , of all conditions , and in all ages , ye● and of all religions ; how different soever in opinion other ways the former opinion of the subsistance of spirits hath been generally received for an undoubted truth , specially by divin● penitents ; upon whom the grace of god hath mightily prevailed , with an irresistable , and supream divine power : now if there be spirits , there must needs be some good , set apart for the service of the truely elect , and some bad who b● ministers of justice for execution of divine vengeance upon all the ungodly reprobat of whose service , converse , & familiarity among y e sons of men in obedience to their respective charges there is so full and clear mention made as well in sacred as prophane story , as that i hope none will be so impudent to deny much less to gainsay so notour a truth , to wit , that there be familiar spirits , and that men and women make league and compact , and intimately converse with them joannes and jambres , pharao and balaam , manasseh and king saul , with the endor witch be pregnant instances hereo● from divine story ; and zeroaster , michael scot , faustus , major weir , st. giels of brittain high constable to charles the seventh king of france , bladud son of lud king of england , our own mc baith and natholicus kings of scotland with liodo● that famous sicilian wizard , and innumerable others beside be recorded for confirmation of the truth hereof , in humane story . nor has there been wanting some in all ages , who by the special grace and goodness of god to them , upon their giving over , and falling off , from such detestable , and devilish practices , hath remitted to posterity , the manner of entering into that cursed profession , with the ceremonies thereto belonging : namely , how the wizards , and witches , warned by an officer give their personal suit and presence in one shape or other , at time and place , to attend the pleasure of their lord , which is mostly in the night-time , nor is any place so piacular or sacred , but that the devil and his creatures ( by permission ) may meet therein , nay even the verie churches themselves , where he makes bold to mount the pulpit , black candles with a blew low , burning all the while , both about the pulpit , and binch , and in several other parts and quarters throughout , and in all places wherever they meet , he gives his hellish advice to his miserable catives , and they confess to him what horrible villanie they have perpetrat since their last meeting , receiving his praise and applause accordingly , the most profligat and notorious wretches be always by him had in the highest esteem , and when they be thus met , they be often richly feasted ( tho' but in show ) with meat , drink , and musick of the best , or w t whatever else may ravish & captivat the senses , the incubusses also serve to satisfie the lust of the witches , and the succubusses the lust of the wizzards : at their meeting and departing they pay their accustomed reverence to lucifer , and perform all worship to him , and by anointing themselves with certain oyntment , compounded at the command of the devil , they are carried in spirit through the air , hither or thither , by one mean , or other : and when any be to be entred , they be recomended , and presented by the society , whereupon giving their right hand to satan , and renouncing the christian faith , and sacraments , and upon transferring the dominion of themselves , soul and bodie to him for ever , with a promise to worship him as their lord , they are sworn and solemnly admitted , and then have given them on hellish imp or moe , for their titular and gardian , [ by way of spirit familiar ] to direct and guide them throughout all the passages of their time , whereby they perform afterwards all their lewd and wicked deeds . now since from what is said , it manifestly appears that their be wicked spirits , and that there be who are in covenant and league with them , such as the judicial astrologer , monethly-prognosticator , sooth-sayer , magician , sorcerer , necromancer , charmer , and wizard , all comprised in the prohibition under the name witch , a it will not be a miss to tell you what every one of the said professors of witchcraft be , wherein they differ & agree one with another , of these in order . and , first , an astrologer , is either taken in a good sense , for such as contemplate the stars and face of heaven , that they may therein view the incomparable glorie , wisdom , power , goodness and providence of god , discovered and shining forth in them , b which formerly was , and still ought to be the practice of the truly godly in all times according to the precept , c and the end of their creation , d in this first sense it may more fitly be termed astronomie than astrologie but when it is taken in an evil sense for such as gaze upon and view the face of heaven , that they may read and divine by the position of the stars , the fates , or fortunes of states , and persons in relation to life , death , felicitie , adversitie , and the like , as to their circumstantial events in good or evil ; it is called astrologie judicial , and for the causes fore-mentioned , not without pregnant and sufficient ground , deservedly condemned : hence as the hebrews affirm the radix , term , or thema , comes from an arabick word signifying to decide , which seems to point at such as take upon them to determine things of future contingencie , by the view of the sky , as says isaiah , e upon which account they were held in venerable esteem , and were highly respected by the babylonians , chaldeans , and other nations , f as also with the ungodly jews , isaiah 47.11 . and therefore where mention is made of them , they be ordinarly joyned with star-gazers , monethly-prognosticators , magicians , sorcerers , chaldeans , sooth-sayers and wisemen , as in isaiah and daniel , in the fore-cited places appear . secondly , the monethly-prognosticators whereof mention is made by isaiah g were such as did instruct give notice , or make known before hand the several aspects of the sun , moon , and other planets amongst themselves , with their influences , revolutions , and common effects , naturally following thereupon , as to the various occurrences that were to fall out throughout each moneth of the year : which is much in kind to the astronomie or astrologie in the better part , mentioned in the preceeding § : and in so far only is to be disproven , as it dipps into astrology judicial , whereof formerly . thirdly , sooth-sayers , or according to the old scots dialect , truth-tellers , were such as observed the clouds , planets , and the flying of birds , whereby they pretended to foretell all future events in all humane actions , as to good and bad luck ; which at first took place in the east , and from thence was communicat to other nations h hence in the original the word is derived from haanan a cloud , for that by the chattering or flight of birds in the air they pretended to know things to come : others fetch the word from haajin an eye making them to agree , and to be the same with the astrologer judicial fore-said , which without all naturall and divine ●ound or reason , pretended to know seasonable and opportune ●●mes , for the doing of matters , by viewing the sky , signes , planets , and other stars i : some again there be , who derive it from the former word haanan , a cloud , for that by enchantments , and such like wicked arts they deceived the sight , making the spectators otherways look upon things then in truth they were , and in this they were in kind to the magician , whereof afterwards , such were joannes and jambres , who by their lieing wonders which they wickedly brought to pass by their enchantments sought thereby to belie the true miracles wrought by the hand of moses , at the command of the lord k the greatness of whose crime is palpable from the severity of the judgement mentioned in the law , l which is to be duely execute in full and deserved punishment upon them without all pity or compassion . fourthly , magicians , such were in high esteem among the nations m and pretended to be well seen , and to have great skill in the nature of things , even of the highest import and concern : and seems to have been the same with the diviner , whom they used to consult in all weighty cases , as did the philistines n and the king of babylon o which was an abomination to the lord , p because perpetrat by unlawful and wicked means q as by sand , iron , stones , &c. some by lying on the ground , and some by a walking-staff : hence says hoseah r my people ask counsel at their stocks , and their staff declareth unto them : such ordinarily professed skill in telling secrets , and future events , by observation of stars ( wherein they agreed with the judicial astrologer ) & by the unlawful use of such like superstitious circumventing means of fraud and deceit , satan either suggested to them , that which was desired to be known , or otherwayes by crafty and ambiguous answers concealed his ignorance of that he could not reveal as by these following oracles appear . aio te aeaecide , romanos vincere posse , craesus chalim penetrans magnum pervertet opum vim . the word cha●tummin rendred magician is not properly hebrew , but chaldaic , tho' in use with them ſ and is commonly rendred both by the greeks and latines genethliacon or interpriter ( as says aben-ezra ) from their taking on them to divine from the nativity hour the good or bad luck of the enquirer , by the greeks they were properly called sophi , and by the persians magi wisemen , whence they seem to fetch their name . fifthly , the sorcerer , whereof there were two sorts , 1. such as either deluded the outward senses , by legerdemeen ; or 2ly , such as by their wicked art did great hurt , hence the punishment was diverse ; whoso did ill by his wicked art , or witch-craft , was by the jews law to be stoned to death , but the deceiver or deluder was only to be scourged : the original word cashaph , or foreseer , in the hebrew signifies changing or turning , hence the greek word bascaino , and the latine word fascino , to bewitch : with the persians they be termed magi , wise , and for the affinitie of the name held vulgarly to be somewhat in kind to the magician , whereof in the preceeding § : nor were they any whit in less esteem as the signification of the word magos , wise , seems to import , which at first was taken in a good sense ( as the word tyrannus with the latines and the word knave with our progenitors which two words were in old time taken for a king and a servant , but now bear a quite different signification as is obvious enough to all ) even so , for that the aegyptians and chaldeans give themselves to the studie and practice of devilish arts , the word magos began in time , to be taken in an evil and malignant sense , of this sort were the sorcerers of aegypt , mentioned by paul t of whom we have spoken formerly . sixthly , the necromancer was he that sought unto the dead , and enquired at them u expresly forbidden in the law of the lord w such raised in appearance ( by the help of a familiar spirit ) the dead , and asked counsel at them , as did the witch of endor for king saul in distresse ? of the necromancer it is said , that he made himself hungrie , and slept among the dead , or else that he put on proper cloaths , and burned incense , that he might have fellowship with , and advice from the dead ; the partie consulter ( it seems ) behoved likeways to fast , as may be gathered from the first of sam. 28.22 . to the end . seventhly , a charmer , enchanter , or conjurer , comes from the hebrew word chober , which signifies conjoyning or consociating , in chaldee they be called ratim , of mutering , or mumbling , the greek word is emphaidon , charming or enchanting , he speaks words of a strange tongue , and without sense , firmly believing that such words are profitable to cure , prevent , or remove sickness , and to cause to prosper ; thus sometime they repeat verses out of the bible & to y t effect make the bible medicine to the body , which is the medicine and food of the soul x such kind of cattle with fortune-readers , and such wicked and unhallowed stuff frequently abound amongst us , so that i need not tell you what they are , would to god we had not so frequent occasions and access of knowing them . eighthly , a wizard mentioned in deut. 18.11 . was one who took upon him to foretell things to come , without any so●ide ground of reason or divine revelation ; he differed from the astronomer , and judicial astrologer , and sooth-sayer , in that they fetcht their knowledge from external causes , but he from a secret impulse of the devil , all of them agreeing in this , that their pretended skill was without any solide foundation tho' generally they were much set by , & looked upon as famous in their generation & men of renown , for that they made show of great skill and cunning in disclosing hidden things , and foretelling future events : and be ( when mentioned , ) usually ●oyned with such as have familiar spirits ; as well in legal prohibitions y as in historical relations z and in the prophesie isa . 8.19 . such professors as those fore-mentioned , eight were by a general name called chaldeans from their mother land wherein they at first were hatch'd , the hebrew word jidgnoni , whence the wizard has his name , signifies knowledge or cunning , whereunto accords the greek word gnostes a knowing one , or prognosticator , hence the gnosticks of old had their name , who laid claim to a greater knowledge than in truth they had , and that without all warrand divine or humane : but in the chaldean tongue he hath his name of remembrance , from the word zecuru because he revealed things worthy to be remembred , ( as they verily thought who were by them deceived , ) hence in the jew traditions , he is describ'd to be one , who put in his mouth the bone of a bird , called jadvang , and burned incense , and did other works until he fell down as with shames or modesty , and spoke things that were afterward to come to pass . thus did the devil by his said agents , or instruments , so craftily carry , and demean himself , in the discovery of secrets by them , that it was verily believed by the greatest kings , and potentats , that there could be nothing so dark , and abscond , that they could not reveal , dan. 2.2 , 5. so that they were to them as the prophets of old were to the israel of god , the time of that ignorance god winking at ; but why they should be trysted now ( in the meridian sun-shin of gospel-ordinances , ) with the same faith , and belief , ( god now calling all men every where to repent , and turn from their former evil way , to walk in newness of life , and to conform themselves to the example of his son , whom he hath sent into the world , to destroy the works of the devil , 1 john. 3.8 . ) is ( without all controversie ) justly astonishing , and surprising . having thus far run through part of my task , in describing the chief professors of witch-craft , and in shewing you wherein they agree with , and dissent one from another , some placing their skill in one thing , some in another , some being acted with a spirit of divination , and some being taken up with contemplation of the heavenly orbs , of which they pretended to read all future events , and to tell , and disclose all secrets whatsoever . it next rests that we shew unto you , what a witch is , and what be the several parts and species of witch-craft , wherein we shall observe the same order as heretofore . first , describing and defining what a witch is , both from scripture , and y e original ; as also , what horrid guilt they underly who are guilty of the same , and then discourse to you what be the several parts , and species thereof : as also , we shall shew you what may probably be the reasons , why satan so far unmaskes himself at this present , as to present to the tormented ( by a sort of corporeal representation ) the persons of their tormentors , in their various habits , gesturs , and actions , and in their present posturs they are in for the time ; so that the tormented shall be able to give an account of what they hear , see , and suffer by them , for the time ; who , and what they are who ●rouble them , and how and by what means they be tormented by them , and yet all by-standers whatsomever , neither do hear , see , nor feel any thing , tho' the tormented be able to prove and confirm what they say by the surest tokens imaginable , as by pulling to them in open air , part of their tormentors garments ( none either seeing persons nor vestments but the tormented only , ) which how soon they lay hold on they from thence forth become visible , so that all know them to belong to such and such persons , who knew the said suspected persons to use such habits formerly : and last of all , i shall give some vive and shrewd marks , and some unquestionable tokens , as they be recorded in the most approven authors , how and by what means , a witch ( in league , and covenant with the devil ) may be decerned to be so , that the innocent may not be condemn'd with the nocent , but that judgment may trot in an even path , and an easie way be opened for their discovery , either by confession , conviction , or probation , to the praise , and glory of god. thus when i have answered promise , by performance , i shall sum up all with a short conclusion , and so end . a witch in scripture-account is one who liveth in the dayly practice , and habitual exercise of devilish arts , wherof mention is made in exodus 22.18 . lev. 19.26 . deut. 18.10 , 11 , 12. and a pregnant instance thereof we find recorded a anent manasseh king of judah , who sold himself to do wickedly in the sight of the lord , & for a long time lived in the practice of devilish arts , condemned b which thing they also do , who are guilty of such horrid impiety : hence then it appears , in what a woful estate they are in , who thus live in continuall commerce with the devil , in manifest opposition against god , and his word , whose sin fast ripens unto judgement , witness pharao , saul and manasseh ; nor is the momentany pleasure here , ever able to counterballance the loss hereafter , the devil seldom gratifies the man but with the destruction of the soul , hence is it that the truly godly never trace these stops , for that they be ranked among the works of the flesh c and all such be severely threatned by god , that he will judge them , & be a swift witness against them , d whoever they be that be guilty of the same , either in professing skil , or using & practicing directly or indirectly , any of the parts and species thereof , whither it be in going to any such for advice , or encouraging them in their sin by harbour , supplie , or any other countenancing of them , whereby they may be encouraged in their sin ; the hebrew word mecashephah , rendred commonly by us a witch , signifies properly to deceive , as it were by legerdemeen as did the sorcerers of egypt in their lieing wonders ( whereof formerly ) by locking the outward senses , and changing the appearances of things : in greek it is rendred pharmacopeia , gal. 5.20 . that is to say poysoning , or as our translators turn it bewitching ; for that all poysoning is comprehended under murther , as a consequent of the same , by the latins it 's called fascino , to deceive , hence you see the harmony of all three , with the reason , for that such catives as they , not only deceive , poyson , and murther others , but themselves also , in that they be captivat by the devil at his pleasure , and reserved ( as satan and his angels be ) to the judgment of the great day for their reward , and then shall all such know to their cost what it is to league and make compact with the devil . the word mecashephah mentioned before is of the foeminin gender , either for that the woman was by satan first deceived , or for that that sex is more readily circumvented , or else for that mo● of them than of men be thus deceived , altho there be not wanting men witches as well as women witches e whose sin is as hainous , and their judgement as grievous as is the judgement and sin of the other : so that whoever they be without respect of sex or quality , who are guilty of this great sin any manner of way whatsomever , most needs be in a woful and lamentable estate , the black catalogue and roll whereof ( that none may pretend ignorance , ) be pleased to view as they follow in the several species thereof , having spoken formerly of the professors hereof . first , hydromancie , which is a divination by water . 2ly , aëromancy , by air. 3ly , pyromancy , by fire . 4ly , geomancie , by earth . 5ly , capniomancy , by smoak . 6ly , alectriomancy , by the crowing of cocks . 7ly , psychomancy , or necromancie , that consult the dead . 8ly , alphytomancy , that divine by the inspection of wheat-flowr . 9ly , ictuomancie , by fish . 10ly , libanomancie , by incense . 11ly , cheiromancy , by the hands . 12ly , phisiognomy , by the face or countenance . 13ly , gastriomancy , which is a divination by giving answers forth of the belly , by a familiar spirit , such a one was that pythonissa , mentioned by paul f who was acted by the spirit of python , or divination , throw y e instinct of y e devil , so called from pythius apollo , the original word ob , signifies a bottle , g and is applyed to such as being inspired with a familiar spirit spoke with hollow voices forth of their belly , the maner whereof the prophet isaiah showeth to be with a hollow , slow voice h which maimonie in his treatise of idolatrie , cap. 6. sect . 1. explaineth thus , that he y t had this familiar spirit , or spirit of python , stood and burned incense , and holding a rod of mirtle-tree in his hand , waved it , and spoke certain words in secret untill he that enquired did hear one speak unto him , and answer him , touching that which he enquired , with words from under the earth , and with a slow voice : or else he took a dead mans skull , and burned incense thereto , and used enchanting and charming words , till he heard a low and slow voice which was sauls sin i for the which the lord slew him k and hath threatned to cut of all from among his people , who do enquire of any such l 14ly , there is a species of divination practised by the king of babylon , which seems to have been in use among the heathen mentioned by ezekiel m which was done by inspection of beasts intrals . 15ly , there is a kind of witchraft by enchanting spells , or charms , whereby men , women , children , and beasts , be in their persons , or goods , hurt or poysoned n . 16ly , jugling , when by the devils conveyance , and a deception of the outward senses , diverse strange and wonderful things are done , not really , but by slight , and in appearance , or external show only o . 17ly , there is an usual way of fortelling things to come by horoscop , very much in practice now a-days , ( especially in padua , and in diverse other places both in italie and germany ) whereby they foretell , ( by erecting a sheam of the heavens , with respect to the nativity of the enquirer , ) all events whatsomever , in relation to the question demanded , at the least they give out that so they can do : all which species of divination and witchcraft , with all that has , or any manner of way may relate thereto is expresly forbidden in the law of the lord p which is summarily comprised , exod. 22.18 . as to the reasons , why satan so far unmasks himself at this time , by so palpable and legible discovery of such as be in league and covenant with himself ; we shall shortly sum them up as follows , 1st , it may flow from the multitude of witches , that may possibly be abounding amongst us , and satans being willing to have such cut off in time , least by a preached gospel , some be gained . 2ly , it may flow from some whited professors of the truth , being engaged in his service , and his spite to the gospel , that the immaculate truth might be scandaliz'd through them . 3ly , we say , that the shew of the tormentors , to the tormented , in bodily sort , may be one of satans stratagems , whereby he may be afterward enabled , the better to cut off the innocent with the nocent , it being easie for him who is the arch deceiver and master-peice of all craft , to make the innocent lambs of god appear in show among his own wolves : although with this remarkable difference , that all the powers of darkness , be no way able to make such palpable discovery herein , by the tormenteds laying hold on their garments , as they readily do on the others : which verifies that of the psalmist , he that keepeth israel , neither slumbers nor sleeps . for the presence of the one is meerly phantastical , and the other more real , & while as they be not seen to all by-standers out to the tormented only , you must know that it 's a easie thing for satan to open the eyes of one , and restrain the sight of another . now that we may draw to a close , we shall in the next place give you some vive and shrewd marks , or some evident and probable tokens , whereby a witch , or such as have made express league and compact with the devil , may be decerned from all others . the first whereof , is the insensible or dead nip of a blea colour somewhat hard , and withall insensible , which for that it 's known to many , i shall not insist much on it , only give me leave to say , that what way so ever , whither by accident , or otherways , such insensible marks be in the body , yet no such mark as theirs every circumstance considered , is to be found with any others but themselves , neither can ignorance how they come by it , or their getting of it when infant from their nurce , plead any excuse , it being no way probable that a witch can have any such power from the devil . the second mark is , that such can by no means be drowned , tho' tyed hand & foot together , & thrown into a river ; perhaps either for that they be destinat for another element , or els for that they having renunced baptism , the external sacramental sign whereof is water , they be rejected and spurned against by this element , by a divine destination and a secret fence and arreist of a supream overruling providence , which contrair to a common course of nature , hath put a stop to that light and fluide body of water , whereby it by no means can receive into it the body of a witch , tho' in its self gravanimous and heavie . the third mark is , that there can nothing befall them in time , ( how heavie and afflicting soever ) no not though the torture it self were made use of , ) draw from them the least tear , though to that end they often distort , throw , and wring their faces , making as tho' they were weeping , which is the more remarkable , especially in women , for that such ordinarily carrie a bowl of tears in their head , which in crocadell form they can let fall , upon very slight and momentuous occasion : god by special providence denying them tears , the ordinary consequent and external sign of repentance , to whom he hath denyed the internal grace , altho' it cannot be denyed but that the wicked may seek a blessing , as did the prophane esau with tears , hence you see upon what account tears be denyed to witches altho' not to other reprobates , for tho' these be in some sense at an agreement with satan , sin , and hell , yet is their covenant and league not so express , as is the league and covenant of the other . the fourth mark is , the balsilisk , or serpentine sight , wherewith they be endued to kill , poyson , and destroy , what , and whensoever they please , were it not that a divine overruling providence doth often restrain and curb them , which sight is in them above all other men and women in the world most remarkable , for while as in the aple of the eye there is to be seen in all and every one , the image of a man ( commonly called the babe in the eye ) with the head up and the feet down ; the quite contrair is to be seen in them , to wit , the feet up , and the head down ; god as it were hereby making open show to the world , that he who keepeth his own as the apple of the eye , taketh no such thought for y e slaves of satan , but suffers the devil whose image they bear thus ( by inversion ) as an external sign ) to portray his image in them , upon which account a witch whither man or woman will not look on fixedly or stedfastly in the face , namely , if they be adverting . in the original hebrew this image in the eye is called ishon , the little man , or the black of the eye or else it is called bath or babath the apple of the eye , or the daughter of the eye ●oth which be made mention of by the psalmist david , q while as in other places one only of the said words be used as ishon the little man of black of the eye r babath or bath the apple of the eye , or the daughter ſ the black being the only organ of fight , and the apple of the eye the daughter as it were of that organ for bath or babath signifies a daughter , as said is , and it serves for a munition and defence to ishon the little man or black of the eye , the true organ of sight ; from hence is it that the comparison is drawn of gods defending and keeping his people as the black or apple of the eye , while as of satans imps he hath no such care , as said is . the fifth mark is , that a witch will by no means be perswaded to repeat , the heads of the christian religion , as they be summarly comprehended in the decalogue , lords prayer , and belief , but with severa minckings , eikings , or inversions , which is certainly ●orth the marking ; nor can their ignorance , or bashfulness , plead any excuse , for whether it be before a multitude , or a fewer number , they will neither of themselves , nor by following another , by any means be engaged to repeat the words in form and order as they are . the sixth mark is , that if you put any great or gross salt in the pipe of a kye , and put all into the fire , upon hearing the ●tackling , and seeing the blewish low thereof , which is like that of brimstone , instantly they shall let go their urine ; but whither this flows from an inward passion and stupifaction of mind , that upon hearing the crackling , and seeing the blewish low foresaid they be brought to remember the horrible noise and sulphurious burning that is abiding them in hell , at the judgment of the great day , when soul and body shall be joyned together in one , and for ever and ever made lyable to the wrath of the everliving god , or on what other account as yet i know not , however as i am duely informed the mark is no less true than strange . seventhly , there are not wanting some who be bold to averr , that a witch may be known from a peculiar sent or smell , which is to be found in them , beside all other people in the world , and which neither flows from the nestiness of cloaths , vermine , or the like , but a contradistinct smell from any such thing , which may seem the more probable for that the five senses being the doors of the soul whereby what is within is ordinarly disclosed , and the devil being in full possession of their soul , must needs emitte his own sent even that of the pit. now from what is said , it plainly appears , how watchfull and circumspect we ought to be , that we be not carried about with every wind of doctrine , either to gainstand the truth , or receive a lie , in this so guileful and perverse an age , wherein notwithstanding of the manifold opportunities of grace , sin hath the ascendent over us , hence impiety & transgression of all kind , doth flow down as a mighty stream , to the great scandal of our holy profession , few giving themselves to the exercise and practice of godliness , or bringing forth the fruits thereof in newness of life : hence is it that satan so mightily prevails amongst us , and still is like to do , except we set our selves against his wiles , and wicked devices , by an holy and tender walk , in all humility and godly fear , putting on the spiritual armour , whereby we shall be enabled to quench all the fiery darts of the devil . for this end let us beg from the hand of our god , who is a liberal giver , quickning and supporting grace , in time of need , and to learn from the fall of others , that our standing is not in our selves , but in the free mercy and supporting grace of god , who by a continual watching eye of providence , preserves us every moment , which is the only cause , why we are not consumed long ere now , unto whom let us in all humility recommend our selves for direction and protection , that we may be safe and secure , while we be travellours of hope , passing through this vale of misery towards our end in eternal felicity , where we shall be ever with the lord , world without end , amen . finis . notes, typically marginal, from the original text notes for div a76359-e230 a exod. 22.18 . b rom. 1.18 , — 22. psal . 8.1 , 3 : 19.1 . — 3. & psal . 104. c isa . 40.26 . d gen. 1.14 . e isa . 43.12 . f dan. 1.20 . — 2.2 . — 4.7 . — 5.7 . — 2.10 . g isa . 47.13 . h isa . 2.6 . i isa . 47.13 . k exod. 7.8 , 9 , 10 , 11. l levit. 20.6 . m dan. 2.2 — 5.7 , 8. exod. 7.8 , 9 , 10 ch . n 1 sam. 6.2 . o ezek. 21.21 . p 1 sam. 15.23 . q 1 sam. 28.8 r hos . 4.12 . ſ dan. 2.10 . t 2 tim. 3.8 . u 1 sam. 28.11 , 15. w deut. 18.11 . x prov. 3.22 . y lev. 19.31 . — 20.27 . z 1 sam. 28.3 , 9. 2 kings 21.6 . — 23.24 . 2 chron. 33.6 . a 2 king. 21. compared with 2 chr. 33. b lev. 20.6 , 27. 1 chr. 10.13 . c gal. 5.20 . d mal. 3.5 . e lev. 20.27 . f act. 16.16 . g job 32.19 . h isa . 29.4 . i 2 sam. 28.7 . — 15. k 1 chr. 10.13 . l lev. 20.6 . m ezek. 21. vers . 21. n act. 8.9 , 10. — 19.13 . eccl. 10.11 . o exod. 7.8 , 9 , 10. p deut. 18.10 , 11 , 12. q psal 17.8 . r deut. 32.10 . prov. 7.2 . ſ lam. 2.18 . zech , 2.8 . a relation of the diabolical practices of above twenty wizards and witches of the sheriffdom of renfrew in the kingdom of scotland, contain'd in their tryalls, examinations, and confessions, and for which several of them have been executed this present year, 1697 1697 approx. 46 kb of xml-encoded text transcribed from 13 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-03 (eebo-tcp phase 1). a58441 wing r823 estc r3963 11885606 ocm 11885606 50363 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a58441) transcribed from: (early english books online ; image set 50363) images scanned from microfilm: (early english books, 1641-1700 ; 508:9) a relation of the diabolical practices of above twenty wizards and witches of the sheriffdom of renfrew in the kingdom of scotland, contain'd in their tryalls, examinations, and confessions, and for which several of them have been executed this present year, 1697 t. p. renfrewshire. commissioners for inquiring into the witchcraft in the sheriffdom. 24 p. printed for hugh newman ..., london : [1697] reproduction of original in huntington library. [epistle] to sir t.m. [signed: t.p.] -a narative of the recognition taken by the commissioners, appointed by the lords of his majesties privy-council, for enquiring into the witchcrafts, and witches, in the shirrifdom of renfrew; with relation to the afflicted case of christian shaw, daughter to the laird of bargarren -the copy of a letter sent, from bargarrans lady to him. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng shaw, christian, b. 1685? witchcraft -scotland -renfrewshire. 2003-09 tcp assigned for keying and markup 2003-09 aptara keyed and coded from proquest page images 2003-10 judith siefring sampled and proofread 2003-10 judith siefring text and markup reviewed and edited 2003-12 pfs batch review (qc) and xml conversion a relation of the diabolical practices of above twenty wizards and witches of the sheriffdom of renfrew in the kingdom of scotland . contain'd , in their tryalls , examinations , and confessions ; and for which several of them have been executed this present year , 1697. london , printed for hugh newman at the grashopper in the poultry . to sir t. m. sir , according to your request , i send you inclos'd the proceedings of the commissioners appointed by the lords of his majestys most honourable privy councill , for enquiring into the witches and witchcrafts in the shiriffdome of renfrew , of which i have had opportunity of knowing more than many others , as having been with the commissioners on the tryalls ; and shall add nothing here , save what passed at the first dyet of the tryall , which was at paislaw , where were met of the commissioners , my lord blantyre , my lord halcraig , sir iohn maxwell of polock , mr. francis montgomery , blackhall , duchall , with several others , to the number of eleven . there was deputed in the room of the king's advocate , three advocates , viz. mr. john menzies , mr. grant and mr. stuart . the panalls being 21 in number , were frequently call'd to see if they could be brought to confession ; they were confronted with bargarens daughter , and the three little confessors , elizabeth anderson , and the two lindsays . but they still deny'd all : which put the court to cull out 7 of them , against whom threatnings , and some malifice following could be proven . these were margaret lang , in cartinpan , a woman famous for religion , ever since the 60 year of god , and really a person of extraordinary gravity and wisdom ; i know not whether to call it natural or diabolical ; but i have never heard a woman speak so gravely , pertinently , and religiously both to the ministers and judges then she did . the other were katharine campbell , agnes nasmith , john and james lindsays , agnes fostur , and margaret fulton : this kate cambell is a young well-favour'd lass , 20 years of age ; but the rest most part old , both men and women . the commissioners , after their first assay to have them confess , before they brought them to a formal tryal , would have them try'd by pricking , which really to me seems strange , for there was not any of them , save margaret fulton , but marks were found on them , which were altogether incensible , that a needle of 3 inches length was frequently put in without their knowledge , nor would any blood come from these places , and tho many , especially doctors , ridicul'd these as storys , yet after we cal'd dr. bisbin and baird , and let them see a needle of a great length put into the top of one of the vertibrae of the back , and one into margaret lang , a handbreadth beneath her ribbs in the region of the lower belly , they both thought it wonderful , being in a place where , in another woman , the needle could not but peirce the gutts : all the other 14 were also prickt and marks found in most of them . but i was most concern'd for martha semple daughter to margaret lang , who was most exactly search'd twice , yet no mark found ; tho the pricker mist not to search the very soles of her feet and other more secret places , for when there was any difficulty to find the mark they did quite uncloath them , but then it was in a room , and not publickly , before one or two of the justices , a minister , one of the advocatrs , and the clark , my lord halcraig and i were only present with martha ; but realy she is as well favourd and gentile a lass as you 'l look on , and about 17 or 18 years of age , i took up mr. wylie to her to see if he could bring her to any confession , he spoke long to her but she deny'd all notwithstanding of what you see in the encloased paper , but she was the only person amongst them all that ever i saw weep . they were at last on the 15 th . of april to have been brought to their tryall , after 3 or 4 days triflling with them by pricking , and to bring some of them to confession , but just as the assize was constitute they mov'd to have a little more time to provide themselves advocates , which the justices yeilded to , and adjourn'd to the 2 d. tuesday of may , and in this interval the two brothers did confess , and upon examination said the same things that the two lindsays and anderson had declared , as you have it in the within paper . another man also confes'd , but the devil strangled him in prison , for he was found fitting in a chair with a cord about his neck but slack and ty'd to no thing . after the adjournment the judges met again , and having sufficient evidence of several mallefices done by each of the seaven above-named , with the testimonys of the five confessing witches , all concuring in the same acts , sentenc'd them to be burn'd the 10 th . of june , which was accordingly executed . the other 14 being respited till the kings advocates pleasure , among whom is one morison wife to francis duncan in greenock call'd in the paper the devils gentlewife antiochia , on whom many marks are found ; of which you 'l receive further information by the incloas'd to which i referr you , and am , sir , your much oblig'd humble servant , t. p. a narative of the recognition taken by the commissioners , appointed by the lords of his majesties privy-council , for enquiring into the witchcrafts , and witches , in the shirrifdom of renfrew ; with relation to the afflicted case of christian shaw , daughter to the laird of bargarren . at the place of bargarren , feb. 5. 1697. present , the lord blantyre , &c. the said christian shaw , being confronted with one iames lindsay ( whom elizabeth anderson , one of the confessing witches under-written declared , was one of the said christians troublers in her fits ) did , upon touching the said iames , take a very violent fit , leaping , starting and staring , with such a stiffning of all her joynts , that it was hard for the assistants to keep her from falling , and , at last , fell , as quite dead , and senseless , for some time ; and , after recovery , being confronted with one catherine campbell , who being once servant to her father , for a mis-representation of her to her mistress , curst her ; and is the aledg'd instrument of all the said christian her trouble . the said katherine being by the said commissioners interrogate on several points , in the hearing of the said christian , she deny'd all , and particularly her accession to the said christian her trouble , or the rise thereof . but the child still charging her , conjured her to tell the commissioners , why she would never pray , that god would deliver her from that ill , and restore her well again . katherine did not disown her refusal , but shifted about for frivolous excuses which the commissioners bearing home on her , as a great argument of her guilt ; and finding she could hardly evade the force of it , katherine offers to run at the child ( they being then at some distance from one another ) and the child did all she could to shun her touch. katherine complain'd ; saying , now i would pray for her , but she will not let me . but the child being forc'd to suffer her touch by the by-standers , the most unwillingly , and with great fear , she immediately after fell down , in a most violent fit , as before , on iames lindsay's touch : but thereupon katherines tongue was loosed , and she said , the lord bless her , the lord deliver her ; which nothing could oblige her to do before : and the child her self declared , after that fit , and katherines prayer , she now found her self free of all fear to touch the said katherine , or any other of her tormentors . the commissioners were then earnest with katherine , to tell why she would , or could not pray before she touch'd the child ? but , to this , she could give no satisfactory answer . afterwards the commissioners call'd a young damsel , nam'd elizabeth anderson , whom they found a very useful person in the said enquiry , as being many times admitted by her father , and other friends , to their meetings with the devil , as her confession hereto subjoyned does evidence , to which you are referr'd . as also the commissioners having examin'd christian shaw , about the persons represented to her as her tormentors in those fits ; and finding her testimony confirmed by elizabeth anderson her confession , with relation to many of the persons accused by christian. the commissioners , on that evidence , ordered them all to prison , ( viz. ) alexander anderson , father to the said elizabeth , agnes nasmith , iohn lindsay in barrcloch , iohn lindsay in formachin , iames lindsay his brother , agnes foster , margaret fulton , and the said katherine campbell , where they are to lie till farther orders . but the said christian shaw knows and remembers another person , whom she declares she has not the power to name : and she has many times attempted it , but is still seized with fits when she assays to express it ; she came , at last , to say , for her first name , margaret , or pincht margaret ( a name given her by the devil , from a pincht cross-cloath , ordinarily worn on her brow ) but cannot express her patronimick , or surname . the commissioners were so concern'd at this , that they urged her to write it , which being loth to try for fear of torture , she nevertheless essayed it ; and beginning to write other names , she was desir'd to try that too , but could write no more save margaret , and the letter l. of her sirname , being presently taken with a most violent fit , the pen falling out of her hand , and she falling dead , as above , with groans , heavier and sorer then ordinary . within a while the commissioners having caus'd her to take a little of a julip , after her recovery , some ministers standing by , presented her with a bible , desiring her to read a passage in it , which they pointed to her ; but no sooner had she cast her eyes on the book , but instead of reading , she fell to sing a very melodious tune , such as is used in opera's ; and , within a little while after fell in her fits again , and even then the musick ceas'd not , tho she appear'd as one dead , with her mouth open , but neither her lips nor tongue stirring , she remain'd long in the fit , till one of the commissioners , desir'd the book might be clos'd ; which done , she immediately came to her self ; and being askt what she meant by singing , when she was desir'd to read , she was not sensible she had sung , and declar'd she did not remember it . bargarren-place . febr. 5. 1697. elizabeth anderson , daughter to alexander anderson , aged 17 years , or thereby , declared that about 20 days ago , she was invited by her father , to go along with him to bargarrin's yeard , about twelve a clock in the day , who went both together ; and having come there , they met with ane black man , who had ane bonnet on his head , and a band about his neck , whom her father , and agnes nasmith , then present , told her , he was the devil and that there was in company with that black man , whom she thought was the devil , the persons following ; viz. the said alexander anderson her father , agnes nasmith in park of erskin , iohn lindsay in formaken , call'd , the bishop , iames lindsay his brother , margaret fulton , spouse to robert wallace in kilpatrick , and sister to the grandmother of the said elizabeth , who dyed in paislay tolbooth , accused of witchcraft above half ane year since , or thereby . and that their discourse was at that time concerning christian shaw , daughter to the laird of bargarren , who was then not well , and whose life they all promis'd to take away by stopping of her breath ; and that she saw the devil several times before in her fathers house , in company with her father , and several others . and that the devil , with the company foresaid danc'd all in the said yeard the time foresaid . and that her father discharged her to tell any thing she saw , or else she would be torn in pieces ; and that she was more affraied of the forsaid persons , then she was of the devil . and being examin'd whether or no any person in the company foresaid desired her to ingage in the devil's service ? she declared , that both the devil and her father invited her several times to the devil's service , promising to reward her for her paines but that she altogether refus'd to ingage therein : and that notwithstanding thereof , she went along to the foresaid yeard , to the said meeting with her father ; where she heard the devil say , that no body would see them : at which the forsaids persons then present did laugh . and being asked , if she was affraid when she saw the devil in the yeard ? she declared , she was fear'd not , because she had seen him several times before . elizabeth andersons additional confession , who compear'd , and being examin'd upon the point of witchcraft , declared the particulars following . renfrew , feb. 18. 97. that about seven years since or thereabouts , the 〈◊〉 elizabeth anderson was with the deceas'd iean fulton , her grandmother ; and playing about the door of the house she saw ane black grim man go into the house to her grandmother ; who abode with her a considerable space , talking with her ; and afterward she came to the door , and desired the said elizabeth anderson to come in ; and upon her incoming , desired her to take the gentleman ( as she named him ) by the hand , and she would give her ane bony black new coat , which accordingly she did ; which seemed to her very cold : whereupon she was affraid , and immediatly he vanished and went away . about a month after her grandmother and she were both in the house together , when the aforesaid gentleman appeared to them , ( which the said elizabeth then suspected to be the devil ) and he and her grandmother fell a talking together , by rounding in others ears , but understood not what they said ; and afterward her grandmother desired her to take the gentleman by the hand , but she refusing , saying , it was the devil , which her grandmother denying , said , it was a gentleman a friend of hers ; and she still insisting and threatning her if she would not take him by the hand , she would get none of her cloaths , but the said elizabeth anderson would not be perswaded to do it , but saved her self from him , saying , the lord be between me and him , whereupon her grandmother said , she need not fear for it was not ill thing , and upon that the devil went away in a flight , she knew not how ; and declares , for a long time after , she was no more troubled with the said gentleman . till one time her father alexander anderson desired her to go with him through the country to seek their meat ; to which she replyed , she need not go seek her meat , seeing she might have work : but her father pressing her , she went with him , where he took her to ane muir in kilmacolme , where were gathered together , before they came , agnes nasmith , margaret fulton , iohn lindsay , called bishop , iames lindsay , called curat , ane heigh-land body , katherine campbel , ane gentlewife called by them antiochia , thomas woodrous's wife in carslup , margaret lang in cartinpan , and her daughter , martha semple , john read smith , john stuart and his wife , annable read , margaret sherer , margaret rodger in park , ianet rodger her sister , robert wallace in kilpatrick , allason there , thomas birkinyers wife in stamne-butts , and several others whom she does not know or remember , when the aforesaid gentleman who appeared to her formerly , came to the said elizabeth anderson , bidding her renounce her baptism , promising her if she would consent thereto , she should be better then she was then , and she would get better meat and better cloaths , and she would not need to beg . but ( as she declared ) she would not consent to him ; and he enquired of her , what brought her thither ? then she replied , that she came with her father . whereupon the devil and her father went together , and talked to one another ; but she knew not where-about : and declares that the cause of her meeting at that time ( as she said ) was about the forming of a picture , of mr. william flemings minister at innerkeppe his child , who at that time effected the same ; the main actors being , her father , agnes nasmith , margaret fulton , isabel cochran , and some others , who at that time put in pins both small and great ; but their master told them they behoved to have some other thing before it could take effect . as also she confesses , she was present at ane meeting with that crew , above the town of kilpatrick , where were present her father , mother , and sister , margaret lang and her daughter , margaret fulton , agnes nasmith , margaret ▪ rodger and her sister ianet , margaret sherer , robert wallace in kilpatrick , with the foresaid gentleman , whom they called their lord ; where they formed ane picture of mr. iohn ritchie minister of kilpatrick his child , and they all stabed pins in the same , both great and small ; and heard the said margaret rodger say , stay a little till i stop ane pin in the heart of it , which accordingly she did . and declares , she went with her father to the ferrie-boat of erskin , where he took her on his back over the water to kilpatrick in a flight . farther confesses , to have been present at the drowning of brighouse , and the ferrier of erskin , where was present in the boat , the devil , her father and mother , william miller at formakin , the ferriers mother-in-law , margaret fulton , and some others ; and there were on erskin side of the water john lindsay the bishop , iames lindsay , the curat , margaret cochran , tarbet , jennet waugh , margaret shearer , margaret lang , and her daughter , iohn stwart , and his wife , the highland body , catherin campbel , and several others , with her self ; and heard them say , that they would have saved one of the horse , but they could not get it done , unless they had saved also one of the men which were drounded , and which she believes was iohn glen , had not his mother-in-law prevented it . moreover she declares , she was present at the putting down of a child of william montgomries in bargarrans land , where were present margaret fulton in kilpatrik , agnes nasmith , her father mother and sister , iohn and iames lindsays , bishop and curat , margaret lang , in cartinpan , ianet waugh , margaret sherer , thomas woodrouse's wife in carsslup , thomas lindsay , iames lindsay his brother , iohn reid smith , and several others whom she does not know or remember , with the black man whom they called their lord , about two a clock in the morning , where they strangled a child with a sea napkin : the main actors , being agnes nasmith and margaret fulton , who opened the door of the house , and after they were entred , went to the fire and lighted ane candles , which was blacker nor your candles usually are , somewhat blewish ; and none in the house ever stir'd or wakened , and they stayed all in the house upwards of ane hour ; and declares , that she heard agnes nasmith say , what if the people of the house awake ? to which margaret fulton replyed , you need not fear . lyke as confessed , that upon wednesday about sive weeks since or thereby , her father brought her out of his house with him , and come all the way with her on her foot to bargarren out-yeard , where they come in by ane shap in the yeard to ane meeting , where where present agnes nasmith , margaret fulton , iohn lindsay bishop , iames lindsay curate , agnes foster , the highland body , janet waugh , margaret sheirer in eskingram , margaret lang , margaret cunningham spouse to thomas woodrow in carsslap , iohn read , smith , iohn steward and his wife , thomas birkinyers wife , thomas lindsay , james lindsay his brother , and alexander anderson , the declarant , her father ; where was also present the devil , who had on ane black coat , ane blew bonnet , ane blew band , who played on a pipe , and they all danced . at which meeting they were contriving and consulting with the foresaid black man , whom they called their lord , about the destroying of christian shaw , daughter to the laird of bargarren ; where some of them were for stabbing her with a touck ; particularly , agnes nasmith , margaret fulton , margaret rodger , thomas woodrouse wife , margaret sheirer , and others , were for hanging her with a cord , particularly the highland body , john read , and his daughter ; and others for stopping her breath , and choaking her , and particularly janet waugh , john lindsay bishop , james lindsay his brother , and the gentle wife , whom they called antiochia , as also declared that she heard some of them say , that if ever they should have a meeting again , they should have her out of the house and destroy her : but fearing they would be taken before they should have ane other meeting , their lord , as they called him , gave them ane place of ane unchristned bairns liver to eat , except her , and the other two , who has confessed , viz. james and thomas lindsayes , telling them , that though they were apprehended , they should never confess , do to them what they would . and farder declares , that several of them were feard , that the said elizabeth anderson should confess and tell of them , in regard she had done it formerly . they threatned her , if she did , they would tear her all in pieces , if ever they got their hands on her , and particularly margaret lang , who threatned her most . and farther declares , that against the next meeting , they intended , if they were not apprehended , to forme the said christian shaws picture , and then they would gett a gett of her ; and when the meeting was ended , which continued upwards of two houres , or thereby , they went all away in a flight , except the said elizabeth anderson , who went home on her foot . farder confesses , that one night her father raised her out of her bed , and took her to the ferry-boat of erskin , where he took her on his back , and , in a flight , carry'd her over the water , and went from that both together to dunbarton , to the yeard of mr. john hardy , minister there , where were present agnes nasmith , margaret fulton , robert wallace her husband , margaret lang , and her daughter martha semple , alexander anderson , thomas woodrous wife , james lindsay , thomas lindsay his brother , mc. killops , mother-in-law to john glen the ferrier , katherin campbell , the highland body , john lindsay bishop , james lindsay curat , william miller in formakin , the gentlewoman called by the crew antiochia , and the foresaid black man , whom they called their lord ; where the foresaid john lindsay bishop , played on a pype , and all danced ; at which meeting they formed the picture of the said mr. john hardy , which was made of bees-wax , hair , and other materials , and dabbed it full of pins small and great , and thereafter put it amongst water and ale mixed , and then put it on a spit , which agnes nasmith and others told her , they roasted at the fire , the main actors were , the said agnes nasmith , and margaret fulton , who made the same picture , and when they had done they went all away in a flight , except her father , and her self , who come upon their feet to the ferry again , and carry'd her over , in a flight as foresaids : and declares , that the foresaid agnes nasmith , got the picture in custody when they parted ; and also declares , that the words that her father spoke , when he took her on his back , and flew with her , were mount and fly ; and also declares , that no person promised her any good deed , or reward , to make the said confession . feb. 18. 97. james lindsay being examined confesses as follows , ( aged 14 years , or thereby , ) that one day he met with the deceas'd iean fulton his grandmother at her house in inchannen , wher she took from him a little round cap and a plack , but being loath to part with the same , required them from her again ; which she refusing , he cal'd her an old witch and run away ; upon which she follow'd him and cry'd , that she would meet him another time with an ill turn : about 8 days therafter , as he was begging thorough the country near to the town of inchannen , he met again with his grandmother at the back of the yard of that house at the head of the causey , where there appear'd to him ane black grim man , with black cloaths , ane black hat , and blew band ; his grandmother desiring him to take the gentleman by the hand , ( as she term'd him ) who accordingly did as he was desired , whose hand seem'd to the said iames to be exceeding cold , and gript him very straitly ; whereupon the said gentleman enquir'd at him , if he would serve him , and he would give him a bonny black coat and a black hat , and several other things ? to which he reply'd , yes i 'le do 't ; and continuing there a litle time they parted , when the said gentleman ( which he knew thereafter to be the devil ) and his grandmother went away together from him , but he knows not how . this the said iames landsay declares was the first time that ever he saw the devil , or engaged with him ; and thereafter confesses he was frequently at meetings with him and others , and particularly the meetings after specify'd , besides many others : viz. that about 5 weeks before iennet ker was apprehended he went with her to a muir in kilmalcolme parish upon a hill to a meeting there about 4 a clock in the afternoon , where were present whom he knew ( besides several others whom he does not know or remember : ) the said iennet ker , iennet woodrow , margaret alexander , margaret cockran , tarbett , alexander anderson , and his wife ; iohn lindsey bishop , agnes nesmith , iohn lindsay in barclough , iennett waugh , margaret sheirer , william miller in formaken , margaret lang in carterpan , martha semple her daughter ; kat , ferrier at craigtownburne , iohn reid , iohn stuart and his wife ; patrick lindsey in formakin , katherin campbell , ane highland body , cal'd by the crew their drudg ; and ane white-haird man which he says was iames lindsay curat , who play'd upon a fiddle to them and they all danc'd with the first gentleman , whom they cal'd their lord , who came to the said iohn lindsay , and took him by the hand and forbad him to tell , at which time they were contriving about the drowning of brighouse , when he should come over the ferry of erskin , ( the foresaid iennet ker being the main instigator ) where he heard their lord say , that if they could not get him out by the the hairs of the head , they would sink the boat and all therein , and iennet woodrow reply'd , that if they could get brighouse drown'd alone they would be content , iohn glenn the farrier were sav'd , but mckillops mother-in-law to the said farrier ( who was also present ) said in regard he had put her out of the house a little while before the meeting , she should have him drown'd also . and likewise confesses , that at the comitting of the said fact , the heal forenam'd persons were present with several others , except the said iennet woodrow and iennet ker , who were then at that time in prison ; and that the devil was at the head of the boat , and alexander anderson , william miller , the farriers mother-in-law , and iohn steward , and his wife were in the middle of the boat , and the rest of the crew abovenam'd with himself and several others upon erskin side of the water . as also confesses , he was present at the putting down of a child of mathew parks in parkland , with the persons abovenam'd , and several others , as thomas lindsay his brother , elizabeth anderson , daughter to alexander anderson , where was present with them ane black-haird man , bare-headed , in ane black coat and a long blew cravat , which was don late at night about 12 , when the whole family were asleep except ane servant-lass , who waited on the child , who at this time went to the door a little , and in the interim before she return'd they put a cord about the childs neck and strangled it ; the main actors of the fact being margaret fulton , and agnes nesmith , and when the lass came in again to the place where the child was , they heard her cry these words , mathew , o mathew ! mathew ! the bairn is dead ; whereupon they all went away . note , that the foresaid elixabeth anderson another confessant , agrees in her confession to this article , that the bairn was in the cradle when the fact was comitted , and that when they had don they took the cord with them . likeas confesses , he was present at the strangling of a child of vvilliam montgomerys in bargarrins-land , with martha lang in cartanpan , martha semple her daughter , thomas lindsay his brother , margaret rodger , alexander anderson , and his wife and two daughters , iane and the said elizabeth anderson , iohn lindsay bishop , iames lindsay curate , and patrick lindsay his son ; agnes nesmith , iennet landsay in barloch , iennet vvaugh , margaret shearer , crooked vvilliam millar , kath , ferrier in craigtown-burne , john steuart and his vvife , kath campbel , and the highland-body their drudge , and several others , whose names he does not know or remember ; where was present the foresaid black-hair'd man , nothing on him but ane black shirt , and a black hood , cald by the crew their lord , where they strangled the child with ane sea napkin , and heard agnes nasmith cry draw the lowp , and at theyr entring to the house agnes nasmith opened the door and went in , and the rest followed her to the fyre syde , and lighted a candle tending to a blewish colour , where they stayed a considerable space upwards of ane hour , and during that time none of the house awakned , for he heard one of them , to wit agnes nasmith , say , she wold keep them from wakening ; the main actors were the foresaid agnes nasmith with alexander anderson and another woman whom he did not know , and who is condescended on by the other twa confessant , viz , thomas lindsay his brother , and the said elizabeth anderson , to be margaret fulton in kilpatrick . furder confesses , that upon a vvadensday about fyve weeks since or therby , he was taken on a sudden in a flight , wher he was begging near to the place of inchannen , from that to bargarrens orchyeard , to a meeting with the crew , where were agnes nasmith , the foresaid margaret fulton , his brother thomas , iohn lindsay bishop , iames lindsay curat , the highland body , jennet vvaugh , margaret sheirer , margaret lang and her daughter martha semple , thomas vvoodrow's vvife in cairslop , iohn reid smith , iohn stewart and his wife , thomas birkmire in stainie-butts and his wife , alexander anderson and his wife and twa daughters , ane gentle vvife called by their lord his wyfe antiochia , and several others whome he does not know or remember ; wher the devil theyr lord , as they called him , played upon a pype and they all danced ; at which meeting they ware advyseing and consulting the destroyeing of christian shaw doughter to bargarren , wher some of them ware for distroyeing and pulling down of the house upon her , some for choaking and stopping in pins in her throat , others for hanging her with a cord , some for seeing if they could get her out of the house and distroy her . and confesses , they all agreed to the forming of her picture against the nixt meeting if they ever should have ane ; but fearing they showld be apprehended ere that tyme ; theyr master gave them all ane peece of ane unchristned bairns liver , excepting himselfe and other twa , viz. thomas lindsay his brother , and elizabeth andersone , they telling them though they ware apprehended they would never confess doe to them never so much . lykeas confesses , being in bed in the house of vvilliam killoch in davistown late at night he was taken out of his bed in a flight , wher he never knew till he was in dunbar-town , in the yeard of mr. iohn hardie minister there , where were present at the meeting of the crew , agnes nasmith , margaret fulton , robert vvallace , margaret lang , marthew semple , alexander anderson , his vvyfe and daughter elizabeth , thomas lindsay , his brother who agrees to his confession ; mc. killops , mother-in-law to john glenn , farrier , kathrin cambel , the highland body , john lindsay bishop , and iames his brother , thomas vvoodrow's vvyfe , vvilliam miller in formaken ane gentle vvyfe , called by theyr lord his wyfe antiochia , with several others whome he knows not or remembers ; where the forsaid iohn lindsay bishop played on a pype , and they all danced , at which meeting they framed the picture of the salid mr. john hardie , and dabbed it full of pins and great , and therafter put it in water and ale mixt and then roasted it at the fyre , the main actors being the said agnes nasmith and margaret fulton , who formed the same ; and when they had ended theyr meeting , declares he was taken back to his bed again in a flight , as said is and declairs , agnes nasmith got the picture in custody when they parted . furder confesses , he hes several tymes appeared to the chyld ( whyte in the foot ) both in glasgow and bargarren , tho invisible to spectators , with others as agnes nasmith , and alexander anderson , the highland body , ( in iohn davisons ) and margaret lang tormenting the child , wher he declares , he and the foresaid persons and some others were the occasion of the foresaid christian her putting out the coales , cinders , bones , hay , fire , sticks , and other trash which they put in her mouth , intending to choak her . and furder acknowledges , that he and the foresaid persons and others did oftimes prick and stab her as if it had been don by pins , and the way and manner how he had don it was his having a needle , which if he put in his cloathes , her body would be prickt and stab'd in that place where he stab'd the needle , and if he should put it in his hair , that part of her head wher he put the same would be stab'd . and further declares , he was present when the said christian shawe put pins out of her mouth , which he and the aforesaid persons and others had put in , and also at the time of his doing these arts , the said iames cry'd thir words , help john davison , who was also then present ; and also when the minister began to pray in bargarrens house , the devil , he and the rest immediatly went away . and also declares , there was no person promis'd him any reward for making the foresaid confession , and declares he cannot write . and also declares , that the devil and the rest of the crew cal'd iohn lindsay bishop , the post. thomas lindsay declares , that one night lying in bed in his grandmothers house jane fulton , late at night there came in a black man , with black cloathes , ane blew band and black hat , into his grandmothers , but he being asleep at the time , she awaken'd him , desiring him to take the gentleman by the hand , and she would give him a black coat , which accordingly he did , whose hand seem'd to be very cold , and enquir'd at him , if he would serve him , and be his man , and he would give him a red coat , which he said he would do ▪ and thereafter he declares , the gentleman , which he knew thereafter to be the devil , went out the broad side of the house : and declares farther , that when he gave his consent to serve the devil , he nipt him in the neck , which continu'd sore ten dayes space . thereafter , one day , coming by his grandmothers house ( she then being dead ) as he thought , she appeared to him , clapping his head , desiring him to be a good servant to the gentleman to whom she had gifted him , and forbidding him to reveal it . and thereafter she evanisht out of his sight . likeas confesses , one night lying in bed in the house of robert shaw in barscobe hill , late at night , he was awaken'd out of his sleep , and taken away in a flight , to the house of one mathew park in parkland , to the murthering of a child of his ; where were present , iennet ker , alexander anderson , and his wife , and daughter elizabeth ; john lindsay bishop , and james lindsay curate , agnes nesmith , margaret fulton , john lindsay in barloch , jennet waugh , margaret sherer , crooked william miller , margaret lang , her daughter martha semple , katharine ferrier , john reid , john stuart , anaple reid his wife , katharine campbell , the highland body , james lindsay his own brother , jane park in paisley , ross , her mother , and the said gentleman , whom they call'd their lord ; where they strangled the child with ane small cord , while the whole family were asleep , except a lass who waited on the child , who at that time went to the door ; and before she return'd , jennett ker , and margaret sherer , put the cord about the childes neck , and strangled it , and after they had done , they all went away in a flight : and declairs , he was brought to his bed in the same maner again . as also confesses , another night being in bed in the house of walter alexander of ersken kirk , he was taken away in a flight to a meeting at the house of william montgomry in bargarrens land , with the crew , where they strangled his child about two a cloak in the morning , being there present margaret fulton , agnes nesmith , iames lindsay his brother , alexander anderson , and his wife and two daughters ; iohn lindsay bishop , james lindsay curat , margaret lang and her daughter , jennet waugh , margaret shearer , thomas woodrow's wife in cousslop , kathrin campbel , the highland body , aud several others , with the forsaid gentleman whom they called their lord ; the main actors being agnes nesmith and margaret fulton , who opened the door of the house , and when they were entred the house went to the fires side , and lighted a candle which was blacker then other candle but somewhat blewish ; and none of the house ever stirred or awaked , and heard the said agnes nesmith , say , what if the people of the house awaked ? to which fulton replyed you need not fear , which was in the mean time whilst they strangled the child with ane sprekled sea-napkin , and after committing of the fact they all went away , the said thomas was brought in a flight to his bed again . likeas confesses , about five weeks since or thereby , coming by finlastown about twelve a cloak midd day , was taken in a sudden flight , when he never knew , till he was in bargarrins ortchyeard , where were present margaret fulton , john and james lindsay bishop and curat , the highland body , jennet vvaugh , margaret shearer , margaret lang and her daughter , thomas vvoodrow's wife , john reid smith , john steuart and his wife , the gentle vvife called by the crew antiochia , thomas birkmyres wife , james lindsay his own brother , alexander anderson his wife and two daughters , john lindsay in barloch , and the foresaid gentleman whom they called their lord , who played on a pipe and they all danced , and after the merry fit they fell a consulting about the destroying of christian shaw daughter to bargarrin , where some of them were for stabbing her with pins , some for stabbing with a tuck , some for hanging her with a cord , some for geting her out of the house to destroy her , but declares he heard them all consent to the making of her picture against the next time , but fearing they should be apprehended ere the time . their lord gave them ane peice of ane uncrissened bairns liver , except himself his brother and elizabeth anderson ; and he told them tho they were apprehended they should never confess , after the eating of that , do to them never so much . and after the meeting was ended , which continued about two hours space the said thomas lindsay was caried back to the verry same place from which he was taken away . the copy of a letter sent , from bargarrens lady to him , being then at ranfren , dated febr. 18. 1697. my dear , i thought it fit to give you ane account of christians condition , this day about two a clock in the afternoon she said she saw the devil in likness of a man , she seemed to be somewhat feared , and i desired her to say the lord rebuke thee satan , but the use of her tongue was taken from her , yet recovering it in a short space she asayed to speak , but was presently seised with a fit , and when that was over she went about the room deaf and blind as you your self have seen her before , but still speaking , as to a bumbee , said , vvith the lords strength thou shalt not put straw nor stiks into my mouth , houlding her hand fast on her mouth all the while , then walking a litle faster she cryed out , the bumbee is stinging me , and sitting down looked on her leg where was the impression , very deep of finger nails . the devil appeared to her again in the bed like a gentleman , she standing at the bed-side reasoned with him after this maner ; thou thinks to make me a vvitch but through god's strength thou shalt never be the better ; i charge thee in the name of god to be gon and thy papers too , for i will have non of them , i will not fear thy ill , stand here see if thou dare come one stop nearer me : i think thou art feareder for me then i for thee ; then turning she went up and down the room as before , and again was bitten with teeth in the hands very deep , and impressed with nails of fingers more then twenty four times , which made her cry aloud every time she received them , and shewing the place where she was hurt by getting her hand upon it ; but we neither saw nor heard any thing about her . she continued in this fit from two a clock till past five at night , she said in the fit margaret lang had given orders to torment her , so by the lass you will get a fuller account ; till meeting ; i remain your , &c. sic subscribitur , christian m'gilchrist . finis . a full and true account of the proceedings at the sessions of oyer and terminer, holden for the city of london, county of middlesex, and goal-delivery of newgate; which began at the sessions-house in the old-bayly, on thursday, iune 1st. and ended on fryday, iune 2d. 1682 wherein is contained the tryal of many notorious malefactors, for murders, fellonies, burglary, and other misdemeanours, but more especially the tryal of jane kent for witch-craft. together, with the names of those that received sentence of death, the number of those burn'd in the hand, transported, and vvhip'd. as likewise some proceedings in relation to the persons that violently took the lady out of the coach on hounslow-heath. 1682 approx. 13 kb of xml-encoded text transcribed from 3 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-03 (eebo-tcp phase 1). a40572 wing f2310 estc r218300 99829908 99829908 34355 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a40572) transcribed from: (early english books online ; image set 34355) images scanned from microfilm: (early english books, 1641-1700 ; 2029:23) a full and true account of the proceedings at the sessions of oyer and terminer, holden for the city of london, county of middlesex, and goal-delivery of newgate; which began at the sessions-house in the old-bayly, on thursday, iune 1st. and ended on fryday, iune 2d. 1682 wherein is contained the tryal of many notorious malefactors, for murders, fellonies, burglary, and other misdemeanours, but more especially the tryal of jane kent for witch-craft. together, with the names of those that received sentence of death, the number of those burn'd in the hand, transported, and vvhip'd. as likewise some proceedings in relation to the persons that violently took the lady out of the coach on hounslow-heath. england and wales. court of quarter sessions of the peace (london) 4 p. printed for t. benskin, [[london] : 1682] caption title. place of publication from wing; printer's name and publication date from colophon. reproduction of the original in the lincloln's inn library, london. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng crime -england -early works to 1800. criminals -england -early works to 1800. trials -england -early works to 1800. trials (witchcraft) -england -early works to 1800. witchcraft -england -early works to 1800. 2003-09 tcp assigned for keying and markup 2003-09 aptara keyed and coded from proquest page images 2003-10 emma (leeson) huber sampled and proofread 2003-10 emma (leeson) huber text and markup reviewed and edited 2003-12 pfs batch review (qc) and xml conversion a full and true account of the proceedings at the sessions of oyer and terminer , holden for the city of london , county of middlesex , and goal-delivery of newgate ; which began at the sessions-house in the old-bayly , on thursday , iune 1st . and ended on fryday , iune 2d . 1682. wherein is con●ain●d the tryal of many notorious malefactors , for murders , fellonies , burglary , and other misdemeanours , but more especially the tryal of iane kent for witch-craft . together , with the names of those that received sentence of death , the number of those burn'd in the hand , transported , and vvhip'd . as likewise some proceedings in relation to the persons that violently took the lady out of the coach on hounslow-heath . london , iune 1st . 1682. this day the sessions of oyer and terminer , began at the sessions-house in old bayly , holden there for the city of london , county of middlesex , and goal-delivery of newgate , until the 2 d. of the aforesaid instant , where the proceedings were as followeth . elizabeth hunt was indicted for picking the pocket of mary rome , of 25 shillings ; the manner ( as it appeared to be upon evidence ) was thus : the prosecutor going through a narrow lane in cheapside , to avoid being hurt by a coach that was coming stood up in a door way , whereupon the prisoner and two more , supposed to be of her gang , shoulder'd her up , and in the mean while the prisoner picked her pocket , delivering the money to the comrades , who went off with it ; but the prosecutor immediately perceiving that she was robbed , apprehended the prisoner , who desired her to make no noise and she would give her satisfaction , and thereupon pulled out a considerable parcel of money , but upon her tryal she denied it , but the proofs being plain , not only by another witness , but also by her former confession , she was found guilty . katherine cook was indicted for stealing seaven silver spoons from sir robert iason , in the parish of st. dunstans in the west ; she at that time living with him in the nature of a servant , which appeared upon evidence thus : the spoons which were judg'd to the value of 3 pounds , being used at dinner , they were delivered to her to make clean , when as she carried them into the pantry , from whence she alledged , they were conveyed by a woman that came in to ask whether such a person did not live there , naming a strange name ; but the witness swore , that upon her masters charging her with the fellony , she offered to pay one half of the value ; but she producing several witnesses to testifie her honesty and good behaviour in her former services , and there being no positive proof that she stole them , she was acquitted . lydia littleworth was tryed for robbing william theed her master , in the parish of st. michaels in the querry , on the 5th . of may last , and taking from him four broad pieces of gold , four guinnies , three and twenty shillings in silver , four gold rings , and some other things , the which she delivered to a woman to keep for her , and upon inquiry absolutely denied the fact ; but the woman suspecting she had stole the gold , made inquiry , so that the evidence being plain against her , she in court confessed that she took the money , expressing a great deal of sorrow for her wickedness , and upon the jury's return of their verdict , she was found guilty . ann bland had an indictment preferred against her , for taking three shillings privily from the person of elizabeth bennet , a butchers wife , on the 20 th . of may last , the circumstances , as they appeared upon oath , being these : the prisoner coming to her stall in honey-lane-market , under pretence of buying a neck of veal , began to question the sweetness of it , desiring the prosecutor to smell , the which whilst she was doing , the prisoner watching her opportunity , put her hand into her apron-pocket , and taking her money departed ; but within a few hours , she was taken doing such another exploit ; to this she pleaded innocence , but it plainly appearing she was an old offender , and the prosecutor swearing positively that she was the woman that robbed her , the jury found her guilty . iohn cotton of the parish of st. mary matpellier , otherwise white-chappel , was indicted for stealing a hood and scarfe from iudith wheeler ; whereupon ( having well learnt his lesson in newgate ) he pleaded guilty to that and all other indictments within the benefit of the clergy . abraham kent was tryed for stealing iron bolts for ships and other things , from iames yeames of wapping , on the 13 th . of april last ; one of them upon evidence , appearing to be found in his breeches , yet he denied that he ever stole any , but that coming through the yard , he gathered up some chips , amongst which was the bolt ; then being demanded why he concealed it in his breeches , he alledged that his breeches being ragged , it droped into them contrary to his knowledge ; but these silly excuses excused him not , for it appearing that he was a notorious pilferer , the jury brought him in guilty . thomas hermitage was indicted for robbing the lady williamses house on the 10 th . of april , and taking thence two feather-beds , a pair of grates , coverleds , carpets , and linnen , to a considerable value , which upon search , were found at a broakers , where he had disposed of them , whereupon he pleaded guilty to the indictment . robert sutor , late servant to the earl of arglass , deceased , was indicted for robbing william crelling his lords gentleman , by breaking open a door , and taking thence a pormantle , in which was a gold pendilum watch , valued at 14 pounds , a gold locket and gold buttons , 28 pieces of broad gold , 21 guinnies , 25 shillings in silver , a siver-hilted sword , and other things of value , taking them from the aforesaid earls house in druery-lane , on the the 7 th . past , for which , upon his being apprehended , he confessed that he was privy to the robbery , but that it was not he that committed it , but an irish man whom he named , alledging that he renched the door with a fork , and then taking the pormantle , perswaded him to go with him , which he consented to , and that for his share he gave him the watch and 20 guinnies , which watch was taken about him , but with the money he had bought a horse , but upon his tryal he at first denied what he had said ; but finding the evidence to be strong against him , he again confessed the fact , and thereupon was found guilty . a woman was tryed for stealing several pieces of silk out of a shop in pater-noster-row , on the 20 th . of may last , which being taken about her e're she could dispose of it , notwithstanding she pleaded that they were given her by a strange woman ; that excuse prevailed not , for she was found guilty . william stafford a life-guard-man , was indicted for killng mr. roundwaite , another of the guards , on the 16 th . of may last , which upon evidence , appeared as followeth : the prisoner and the deceased came into a field near knightsbridge , where they equally drew , and made several passes at each other , and often pausing , fought again , which they continued till the deceased received seven wounds , one of which was under the left pap , 7 inches , insomuch that he fell to the ground ; whereupon the prisoner walked off , but being pursued , was taken , the prisoner pleaded that he came to take a friendly walk with the deceased , and that being in the fields , the deceased drew upon him , and that what he did was in the defence of his life ; and indeed , there being no kind of former malice between them proved in court , the prisoner was found guilty of mans-slaughter only . iane kent , a woman of about 60 years of age , was indicted for witch-craft , and using several diabolick arts , whereby she compassed the death of one elizabeth chamblet , a girl about 5 years of age ; the father of the deceased gave evidence , that she first bewitched his swine , by reason she having bargained with him for two pigs , which he refused to deliver her without money ; and that a while after his daughter fell into a most piteous condition , swelling all over her body , which was discoloured after a strange rate : he farther deposed , that she also bewitched his wife , and that after the death of his daughter , he went to one dr. ha●●ks in spittle-fields , who advised him to take a quart of his wives water , the pairing of her nails , some of her hair , and such like , and boyl them , which he did , in a pipkin , at which time he swore he heard the prisoners voice at his door , and that she screimed out as if she were murdered , and that the next day she appeared to be much swelled and bloated : a woman that searched her likewise swore , that she had a teat on her back , and unusual holes behind her ears : a coach-man likewise swore , that upon his refusing to carry her and her goods , his coach overthrew ; but she producing evidence that she had lived honestly , and was a great pains-taker , and that she went to church , with many other circumstances , the jury found her not guilty . captain pursell who was lately committed to newgate , upon the account of violently forcing mrs. selleger out of her coach , upon hounslow-heath , petitioned the court that he might be admitted of bail ; but the court replyed , there was an indictment intended against him for fellony ; upon which , the gentleman that brought the petition , desired that he might be tryed , whereupon the court replyed , if the evidence for the king were ready he might . ann hi● was indicted for robbing the house of iane kinthorne , in the parish of st. gilis's in the fields , about two years since , but it appearing that the prisoner had taken them into her custody , by order of the prosecutor , to secure them from being taken by the landlord for rent , the jury acquitted the prisoner , and the prosecutor received a 〈…〉 . iohn welling , a youth about 12 years of age , was in●icted for picking a gentlewomans pocket in honey-lane , of 9 shillings , which appearing plain , he was found guilty . iohn iohnson was indicted for breaking open the chamber of chistopher turner , a gentleman of the temple , on the 28 th . of may last , and for assaulting a laundress that was then in the chamber where it was , proved that he broke open the chamber door with an iron , after he had attempted to pick the lock , and found it bolted ; then entring and finding the laundress there , he swore an oath that he was betrayed , yet pulled out a pistol , he set it to her breast , and bid her kneel , and swear she would not discover him , which at present she promised , but afterwards shutting her self into a study , and cryed out , so that he being pursued was taken with much difficulty , and now being found guilty , was fined 20 pounds . henry arnold was tryed for picking the pocket of one vox , of a watch , and silver tobacco-box , but for want of evidence , the iury acquited him . iohn lush was likewise indicted for breaking open the chamber of squire hoyle , in the temple , and stealing silk curtains and other things , to the worth of above 20 l. for which he was found guilty . at this most remarkable session elizabeth hunt , lydia littleworth , ann bland , and iohn welling received sentence of death . thomas michael , iohn cotton , thomas hermitage , edward stafford , robert sutor , and thomas lush , were burnt in the hand iohn spittle ordered for transportation , iohn austin and abraham kent to be whip'● and iohn iohnson fined ●0 pounds . printed for ● . 〈◊〉 . 1682. an account of what happen'd in the kingdom of sweden in the years 1669, and 1670 and upwards in relation to some persons that were accused for witches; and tryed and executed by the kings command. together with the particulars of a very sad accident that befel a boy at malmoe in schonen in the year, 1678. by the means of witchcraft, attested by the ablest and most judicious men of that town. both translated out of high-dutch into english, by anthony horneck d.d. horneck, anthony, 1641-1697. 1682 approx. 56 kb of xml-encoded text transcribed from 21 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-03 (eebo-tcp phase 1). a44509 wing h2817 estc r216940 99828653 99828653 33084 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a44509) transcribed from: (early english books online ; image set 33084) images scanned from microfilm: (early english books, 1641-1700 ; 1966:06) an account of what happen'd in the kingdom of sweden in the years 1669, and 1670 and upwards in relation to some persons that were accused for witches; and tryed and executed by the kings command. together with the particulars of a very sad accident that befel a boy at malmoe in schonen in the year, 1678. by the means of witchcraft, attested by the ablest and most judicious men of that town. both translated out of high-dutch into english, by anthony horneck d.d. horneck, anthony, 1641-1697. [16], 24, [2] p. : ill. printed for s. lownds, [london] : 1682. with a final errata leaf. reproduction of the original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng witchcraft -early works to 1800. sweden -history -17th century -early works to 1800. 2003-09 tcp assigned for keying and markup 2003-10 spi global keyed and coded from proquest page images 2004-11 paul schaffner sampled and proofread 2004-11 paul schaffner text and markup reviewed and edited 2005-01 pfs batch review (qc) and xml conversion an account of what happen'd in the kingdom of sweden in the years 1669 , and 1670 and upwards . in relation to some persons that were accused for witches ; and tryed and executed by the kings command . together with the particulars of a very sad accident that befel a boy at malmoe in schonen in the year , 1678. by the means of witchcraft , attested by the ablest and most judicious men of that town . both translated out of high-dutch into english , by anthony horneck d. d. printed for s. lownds , 1682. the translators preface to the reader , shewing what credit may be given to the matter of fact related in the ensuing narrative . that we are to believe nothing , but what we have seen , is a rule so false , that we dare not call our selves rational creatures , and avouch it ; yet as irrational as the maxim is , 't is become modish with some men , and those no very mean wits neither , to make use of it ; and though they will hardly own it in its full latitude , yet when it comes to particulars , let the reasons to the contrary be never so pregnant or convincing , they 'll hugg it as their sacred anchor , and laugh at all those credulous wretches , that without seeing , are so easily chous'd into an imprudent confidence . and this pitiful stratagem we find practised in no affair so much , as that of spirits and witches , and apparitions , which must all be fancies , and hypocondriack dreams , and the effects of distempered brains , because their own are so dull as not to be able to pierce into those mysteries . i do not deny but the imagination may be , and is sometime deluded ; and melancholy people may fancy they hear voices , and see very strange things , which have no other foundation but their own weakness , and like bubbles break into air , and nothing , by their own vanity . yet as no man doth therefore take unpolisht diamonds to be pebbles , because they do look like them , so neither must all passages of this nature , we hear or read of , be traduced as self-conceit , or derided as old wives fables , because some smell strong of imposture and sophistication . we believe men of reason and experience , and free from fumes , when a person of ordinary intellectuals finds no great credit with us ; and if we think our selves wise for so doing , why should any man so much forget himself , as to be an infidel in point of such phaenomena's , when even the most judicious men have had experience of such passages ? it seems to me no less than madness to contradict what both wise and unwise men do unanimously agree in ; and how jews , heathens , mahometans , and christians , both learned and unlearned , should come to conspire into this cheat , as yet seems to me unaccountable . if some few melancholy monks , or old women had seen such ghosts and apparitions , we might then suspect , that what they pretend to have seen might be nothing , but the effect of a disordered imagination ; but when the whole world , as it were , and men of all religions , men of all ages too , have been forced by strong evidences , to acknowledge the truth of such occurrences , i know not what strength there can be in the argument , drawn from the consent of nations in things of a sublimer nature , if here it be of no efficacy . men that have attempted to evade the places of scripture , which speak of ghosts and witches ; we see , how they are forced to turn and wind the texts , and make in a manner noses of wax of them , and rather squeeze than gather the sence , as if the holy writers had spoke like sophisters , and not like men , who made it their business to condescend to the capacity of the common people . let a man put no force at all on those passages of holy writ , and then try what sence they are like to yield . it 's strange to see , how some men have endeavoured to elude the story of the witch of endor ; and as far as i can judge , play more hocus-pocus tricks in the explication of that passage , than the witch herself did in raising the deceased samuel . to those straits is falshood driven , while truth loves plain , and undisguised expressions ; and errour will seek out holes and labyrinths to hide it self , while truth plays above-board , and scorns the subterfuges of the sceptick interpreter . men and brethren , why should it seem a thing incredible with you , that god should permit spirits to appear , and the devil to exert his power among men on earth ? hath god ever engaged his word to the contrary ? or is it against the nature of spirits to form themselves new vehicles and visible shapes , or to animate grosser substances to shew themselves to mortals upon certain occasions ? i am so much a prophet , as to foresee what will be the fate of the ensuing story , nor can i suppose that upon the reading of it , mens verdicts will be much changed from what they were , if they have set up this resolution , to believe nothing that looks like the shadow of an apparition , though the things mentioned here , cannot be unknown to any that have been conversant with foreign affairs of late years . and though there cannot be a greater evidence , than the testimony of a whole kingdom , yet your nicer men will think it a disparagement to them to believe it ; nor will it ever extort assent from any , that build the reputation of their wit upon contradicting what hath been received by the vulgar . the passages here related wrought so great a consternation , not onely on the natives , but strangers too , that the heer christian rumpf , then resident for the states general at stockholm , thought himself obliged to send away his little son for holland , lest he should be endangered by those villanous practices , which seem'd to threaten all the inhabitants of the kingdom . and be that doubts of it , may be satisfied at dr. harrel's in st. james's park , to whom the letter was written . and a friend of mine in town , being then in holstein , remembers very well that the duke of holstein sent an express to the king of sweden to know the truth of this famous witchcraft : to whom the king modestly replied , that his judges and commissioners had caused divers men , women , and children to be burnt and executed upon such pregnant evidences , as were brought before them ; but whether the actions they confessed , and which were proved against them , were real , or onely effects of strong imagination , he was not as yet able to determine . add to all this , that the circumstances mentioned in the ensuing narrative , as i am informed , are at this day to be seen in the royal chancery at stockholm ; and a person of my acquaintance offered me to procure copy of them under the hands of publick registers , if i desired it : not to mention that in the year 72. baron sparr , who was sent embassador from the crown of sweden to the court of england , did upon his word aver the matter of fact recorded here , to be undoubtedly true , to several persons of note and eminency , with other particulars , stranger than those set down in these papers . and to this purpose divers letters were sent from sweden and hamburgh to several persons here in london ; insomuch , that should a man born in , or acquainted with those parts , hear any person dispute the truth of it , he would wonder where people have lived , or what sullen humour doth possess them , to disbelieve that , which so many thousands in that kingdom have felt the sad effect of . since the first edition , it hath been my fortune to be acquainted with the lord leyonberg , envoy extraordinary from the king of sweden , living in york buildings , with whom discoursing about these affairs , i found that the account he gave , agreed for the most part with what is mentioned in the narrative ; and because his testimony , being a publick person , may be of some moment in a thing relating to that kingdom , i have here set it down in his own words . having read this narrative , i could do no less , then upon the request of the translator and publisher of this story , acknowledge , that to my best remembrance , and according to the best reports that have been made to me , the matter of fact mentioned in it , is true , and that the witches confessed such things , and were accordingly executed . witness my hand , leyonbergh , london , march 8 , 1682. i do not take upon me to justifie the truth of what the witches said , for dealing with the father of lies , it 's probable , veracity is not a vertue , that they greatly study , yet that the devil speaks truth sometimes , is a thing so far from being impossible , that if we give credit to the sacred history , we must grant that all , he saith , is not false , or erroneous . all , i design at this time , is only to suggest , that it is not altogether irrational to conceive , that he or his emissaries are capable of such actions and pranks , as are related in these papers . that a spirit can lift up men and women , and grosser substances , and convey them through the air , i question no more , than i doubt that the wind can overthrow houses , or drive stones , and other heavy bodies upward from their centre . and were i to make a person of a dull understanding , apprehend the nature of a spirit , i would represent it to him under the notion of an intelligent wind , or a strong wind , informed by a highly rational soul ; as a man may be called an intelligent piece of earth . and this notion david seemed to favour , when speaking of these creatures , psal. 104.4 . he tells us , that god makes his angels wind , for in the original it's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and most certainly , if they be so , they must be reasonable windy substances ; nor doth the expression , which immediately follows in that verse , cross this exposition , viz. that he makes his ministers a flaming fire ; for it 's no new opinion , that some of those invisible substances are of a fiery , and others of an airy nature ; and as we see , god gives rational creatures here on earth , bodies composed of grosser matter , why should it seem incougruous for him to give rational creatures above us , bodies of a subtiler and thinner matter , or such matter , as those higher regions do afford ? and if wind breaking forth from the cavernes of hills , and mountains have such force , as makes us very often stand amazed at the effects , what energy might we suppose to be in wind , were it inform'd by reason , or a reasonable being ? and though i cannot comprehend the philosophy of the devils committing venereal acts , and having children , and those children upon their copulation bringing forth toads and serpents , yet i can very rationally conceive , that having more than ordinary power over matter , he can either animate dead bodies , and by the help of them commit those villanies , which modesty bids us to conceal ; or some other way compound , and thicken atomes into what shape he pleases , especially if he meet with no hinderance from a higher power . and he that was permitted , as we see in the gospel , to possess and actuate living men , and do with them almost what he pleased , why may not he commit wickedness by such instruments , and cast mists before the witches eyes , that they may not know who they are ? and he that could in aegypt produce frogs , either real or counterfeit ones , why may not he be supposed to be able to produce such toads and serpents out of any mishapen creatures , and lumps of matter , of his own compounding , at least represent the shapes of them to the deluded witches , that they shall imagine them to be really such things , as they seem to be . nor is this to be admired in the devil more than tricks are in juglers , who by slight of art can represent things to the ignorant spectator , which he shall be ready to swear to be real , though they are nothing less , and i suppose we may allow the the devill a greater degree of cunning , than an ordinary jugler . however , spirits that know the nature of material things better than the deepest philosophers , and understand better , how things are joyned and compounded , and what the ingredients of terrestrial productions are , and see things ( grosser things at least ) in their first principles , and have power over the air , and other elements , and have a thousand ways of shaping things and representing them to the external senses of vicious men , what may not they be supposed to be able to do , ( if they have but gods permission to exert their power ) and that god doth sometimes permit such things , we have reason to believe , who read what signs and wonders simon magus , and apollonius tyanaeus wrought by the power of darkness , and how not a few men sin to that degree , that god suffers them to be led captive by the devil , and dooms them to that slavery we read of in the revelation , he that is filthy , let him be filthy still . spirits by being devils do not lose their nature ; and let any man in sober sadness consider , what spirits are said to be able to do in scripture , and what they have done , and compare those passages with what is said in the following relation , and he will not think those things , the witches confessed , altogether impossible . yet still , as i said before , i do not pretend to be their advocate , but shall leave it to the reader to judge of the truth , or untruth of their confessions , as he sees occasion , only beg of him not to condemn every thing as a falshood , before due consideration of what spirits are capable of doing . that in so great a multitude as were accused , condemned , and executed for witches , there might be some who suffered unjustly , and owed their death more to the malice of their neighbours , than to their skill in the black art , i will readily grant ; nor will i deny , that when the news of these transactions , and how the children bewitched , fell into fits , and strange unusual postures , spread abroad in the kingdom , some fearful and credulous people , if they saw their children any way disordered , might think they were bewitched , or ready to be carried away by imps ; this happens in all consternations , and our fears make us see that , which unbyassed eyes cannot perceive ; and of this a gentleman who was an ear-witness , gave me this instance , of a ministers child of his acquaintance not far from stockholm , who being told , and assured by his wife , that the child was carried to blockula every night , and convey'd back into his bed again , resolved to sit up with the boy , and see whether any devil durst be so bold as to snatch him out of his arms . the child went to bed , and between twelve and one of the clock at night , began to groan in his sleep , and seemed to shiver a little , at the sight whereof the mother began to weep and mourn , thinking that the child was just going to be snatcht away , but her husband smiling at the conceit , and pleading with her , that the childs laying his arms out of bed might be the cause of these symptomes , took the child in his arms , and there kept him till towards two or three of the clock , but no spirit came or medled with him , yet was his wife so possessed with the conceit , or fear of transportation , that his strongest arguments could scarce make her believe the contrary ; and the same person , ( a near relation of the aforesaid envoy ) added , how much malice and ill nature was able to effect , whereof he gave this example , which himself saw , and could testifie the truth of , viz. how in the year , 1676. at stockholme , a young woman accused her own mother of being a witch , and swore positively , that she had carried her away at night ; whereupon both the judges and ministers of the town exhorted her to confession and repentance ; but she stifly denied the allegations , pleaded innocence , and though they burnt another witch before her face , and lighted the fire , she her self was to burn in , before her , yet she still justified her self , and continued to do so to the last , and continuing so , was burnt . she had indeed been a very bad woman , but it seems this crime she was free from , for within a fortnight , or three weeks after , her daughter which had accused her , came to the judges in open court ( weeping and howling ) and confessed that she had wronged her mother , and unjustly out of a spleen , she had against her for not gratifying her in a thing , she desired , had charged her with that crime which she was as innocent of , as the child unborn ; whereupon the judges gave order for her execution too . there is no publick calamity , but some ill people will serve themselves of the sad providence , and make use of it for their own ends , as thieves , when a house or town is on fire , will steal and filch what they can ; yet as there is no fable , but hath some foundation in history , so when wicked people make use of such arguments against the persons they hate , it 's a sign there was such a thing , that gave them occasion to fix the calumny ; and had not such things been done before , they could not have any colour for their villany . i could add a known passage , that happen'd in the year 1659. at crossen in silesia , of an apothecary's servant . the chief magistrate of that town at that time was the princess elizabeth charlotta , a person famous in her generation . in the spring of the year one christopher monigk , a native of serbest , a town belonging to the princes of anhalt , servant to an apothecary , died and was buried with the usual ceremonies of the lutheran church . a few days after his decease , a shape exactly like him in face , clothes , stature , meen , &c. appeared in the apothecaries shop , where he would set himself down , and walk sometimes , and take the boxes , pots , glasses off of the shelves , and set them again in their places , and sometimes try , and examine the goodness of the medicines , weigh them in a pair of scales , pound the drugs with a mighty noise in a mortar , nay , serve the people , that came with their bills to the shop , take their money , and lay it up safe in the counter ; in a word , do all things that a journey-man in such cases uses to do . he looked very ghastly upon those , that had been his fellow servants , who were afraid to say any thing to him ; and his master being sick at that time of the gout , he was often very troublesome to him , would take the bills that were brought him , out of his hand , snatch away the candle sometimes , and put it behind the stove ; at last , he took a cloak that hung in the shop , put it on and walked abroad , but minding no body in the streets , went along , entred into some of the citizens houses , and thrust himself into company , especially of such as he had formerly known , yet saluted no body , nor spoke to any one but to a maid servant , whom he met hard by the church-yard , and desired to go home to his masters house , and dig in a ground-chamber , where she would find an inestimable treasure ; but the maid amazed at the sight of him , sounded ; whereupon he lift her up , but left such a mark upon her flesh with lifting her , that it was to be seen for some time after . the maid having recovered her self , went home , but fell desperately sick upon 't , and in her sickness discovered what monigk had said to her ; and accordingly they digged in the place , she had named , but found nothing but an old decayed pot , with a haematites or blood-stone in it . the princess hereupon caused the young mans body to be digged up , which they found putrified with purulent matter , flowing from it ; and the master being advised to remove the young mans goods , linnen , clothes , and things , he left behind him when he died , out of the house , the spirit thereupon left the house , and was heard of no more . and this some people now living will take their oath upon , who very well remember they saw him after his decease , and the thing being so notorius , there was instituted a publick disputation about it in the academy of leipsig * by one henry conrad , who disputed for his doctors degree in the university . and this puts me in mind of an apothecary at reichenbach in silesia , about fifteen years ago ( i had it from a very credible witness ) who after his death appeared to divers of his acquaintance , and cryed out , that in his life time he had poisoned several men with his drugs . whereupon the magistrates of the town after consultation , took up his body , and burnt it ; which being done , the spirit disappeared , and was seen no more . but if the stories related in the preceding book are not sufficient to convince men , i am sure an example from beyond sea , will gain no credit . it 's enough that i have shewn reasons which may induce my reader to believe that he is not imposed upon by the following narrative ; and that it is not in the nature of those pamphlets , they cry about the streets , containing very dreadful news from the country , of armies fighting in the air. a relation of the strange vvitchcraft discovered in the village mohra in swedeland , taken out of the publick register of the lords commissioners appointed by his majesty the king of sweden to examine the whole business , in the years of our lord 1669. and 1670. the news of this witchcraft coming to the king's ear , his majesty was pleased to appoint commissioners , some of the clergy , and some of the laity , to make a journey to the town aforesaid , and to examine the whole business ; and accordingly the examination was ordered to be on the 13th of august ; and the commissioners met on the 12th instant , in the said village , at the parsons house , to whom both the minister and several people of fashion complained with tears in their eyes , of the miserable condition they were in , and therefore begg'd of them to think of some way , whereby they might be delivered from that calamity . they gave the commissioners very strange instances of the devils tyranny among them ; how by the help of witches , he had drawn some hundreds of children to him , and made them subject to his power ; how he hath been seen to go in a visible shape through the country , and appeared daily to the people ; how he had wrought upon the poorer sort , by presenting them with meat and drink , and this way allured them to himself , with other circumstances to be mentioned hereafter . the inhabitants of the village added , with very great lamentations , that though their children had told all , and themselves sought god very earnestly by prayer , yet they were carried away by him ; and therefore begg'd of the lords commissioners to root out this hellish crew , that they might regain their former rest and quietness ; and the rather , because the children which used to be carried away in the county or district of elfdale , since some witches had been burnt there , remained unmolested . that day , i. e. the 13 th of august , being the last humiliation-day instituted by authority for removing of this judgment , the commissioners went to church , where there appeared a considerable assembly both of young and old : the children could read most of them , and sing psalms , and so could the women , though not with any great zeal or fervor . there were preached two sermons that day , in which the miserable case of those people , that suffered themselves to be deluded by the devil , was laid open ; and these sermons were at last concluded with very fervent prayer . the publick worship being over , all the people of the town were called together to the parsons house , near three thousand of them . silence being commanded , the kings commission was read publickly in the hearing of them all , and they were charged under very great penalties to conceal nothing of what they knew , and to say nothing but the truth ; those especially , who were guilty , that the children might be delivered from the clutches of the devil . they all promised obedience ; the guilty feignedly , but the guiltless weeping and crying bitterly . on the 14th of august the commissioners met again , consulting how they might withstand this dangerous flood ; after long deliberation , an order also coming from his majesty , they did resolve to execute such , as the matter of fact could be proved upon ; examination being made , there were discovered no less than threescore and ten in the village aforesaid , three and twenty of which freely confessing their crimes , were condemned to dye ; the rest , one pretending she was with child , and the other denying and pleading not guilty , were sent to fahluna , where most of them were aftewards executed . fifteen children which likewise confessed that they were engaged in this witchery , died as the rest ; six and thirty of them between nine and sixteen years of age , who had been less guilty , were forced to run the gantlet ; twenty more , who had no great inclination , yet had been seduced to those hellish enterprizes , because they were very young , were condemned to be lash'd with rods upon their hands , for three sundays together at the church-door ; and the aforesaid six and thirty were also doom'd to be lashed this way once a week for a whole year together . the number of the seduced children was about three hundred . on the twenty fifth of august , execution was done upon the notoriously guilty , the day being bright and glorious , and the sun shining , and some thousands of people being present at the spectacle . the order and method observed in the examination was thus : first , the commissioners and the neighbouring justices went to prayer ; this done , the witches , who had most of them children with them , which they either had seduced , or attempted to seduce , from four years of age to sixteen , were set before them . some of the children complained lamentably of the misery and mischief they were forced sometime to suffer of the witches . the children being asked whether they were sure , that they were at any time carried away by the devil ; they all declared they were , begging of the commissioners that they might be freed from that intolerable slavery . hereupon the witches themselves were asked , whether the confessions of these children were true , and admonished to confess the truth , that they might turn away from the devil unto the living god. at first , most of them did very stifly , and without shedding the least tear deny it , though much against their will and inclination . after this , the children were examined , every one by themselves , to see whether their confessions did agree or no ; and the commissioners found that all of them , except some very little ones , who could not tell all the circumstances , did punctually agree in the confession of particulars . in the mean while the commissioners that were of the clergy examined the witches , but could not bring them to any confession , all continuing stedfast in their denials , till at last some of them burst out into tears , and their confession agreed with what the children had said . and these expressed their abhorrency of the fact , and begg'd pardon ; adding , that the devil , whom they call'd loeyta , had stopt the mouths of some of them , and stopt the ears of others ; and being now gone from them , they could no longer conceal it , for they now perceived his treachery . the confession which the witches made in elfdale , to the judges there , agreed with the confession they made at mohra : and the chief things they confessed , consisted in these three points . 1. whither they used to go . 2. what kind of place it was , they went to , called by them blockula , where the witches and the devil used to meet . 3. what evil or mischief they had either done , or designed there . 1. of their journey to blockula . the contents of their confession . we of the province of elfdale , do confess that we used to go to a gravel-pit which lay hard by a cross-way , and there we put on a vest over our heads , and then danced round , and after this ran to the cross-way , and called the devil thrice , first with a still voice , the second time somewhat louder , and the third time very loud , with these words , antecessor come and carry us to blockula . whereupon , immediately he used to appear , but in different habits ; but for the most part we saw him in a gray coat , and red and blew stockings : he had a red beard , a high-crown'd hat , with linnen of divers colours wrapt about it , and long garters upon his stockings . then he asked us , whether we would serve him with soul and body . if we were content to do so , he set us on a beast which he had there ready , and carried us over churches and high walls ; and after all , we came to a green meadow , where blockula lies . we must procure some scrapings of altars , and filings of church-clocks ; and then he gives us a horn with a salve in it , wherewith we do anoint our selves ; and a saddle , with a hammer and a wooden nail , thereby to fix the saddle ; whereupon we call upon the devil , and away we go . those that were of the town of mohra , made in a manner the same declaration : being asked whether they were sure of a real personal transportation , and whether they were awake when it was done ; they all answered in the affirmative , and that the devil sometimes laid something down in the place that was very like them . but one of them confessed , that he did onely take away her strength , and her body lay still upon the ground ; yet sometimes he took even her body with him . being asked , how they could go with their bodies through chimneys and broken panes of glass , they said , that the devil did first remove all that might hinder them in their flight , and so they had room enough to go . others were asked , how they were able to carso many children with them ; and they answered , that when the children were asleep they came into the chamber , laid hold of the children , which straightway did awake , and asked them whether they would go to a feast with them ? to which some answered , yes , others , no ; yet they were all forced to go . they only gave the children a shirt , a coat and a doublet , which was either red or blew , and so they did set them upon a beast of the devils providing , and then they rid away . the children confessed the same thing ; and some added , that because they had very fine clothes put upon them , they were very willing to go . some of the children concealed it from their parents , but others discover'd it to them presently . the witches declared moreover , that till of late they never had that power to carry away children , but onely this year and the last , and the devil did at this time force them to it ; that heretofore it was sufficient to carry but one of their children , or a strangers child with them , which yet hapned seldom , but now he did plague them and whip them if they did not procure him children , insomuch that they had no peace nor quiet for him ; and whereas formerly one journey a week would serve turn , from their own town to the place aforesaid , now they were forced to run to other towns and places for children , and that they brought with them , some fifteen , some sixteen children every night . for their journey , they said they made use of all sorts of instruments , of beasts , of men , of spits and posts , according as they had opportunity : if they do ride upon goats , and have many children with them , that all may have room , they stick a spit into the back-side of the goat , and then are anointed with the aforesaid ointment . what the manner of their journey is , god alone knows : thus much was made out , that if the children did at any time name the names of those that had carried them away , they were again carried by force either to blockula , or to the cross-way , and there miserably beaten , insomuch that some of them died of it : and this some of the witches confessed ; and added , that now they were exceedingly troubled and tortured in their minds for it . the children thus used lookt mighty bleak , wan , and beaten . the marks of the lashes , the judges could not perceive in them , except in one boy , who had some wounds and holes in his back , that were given him with thorns ; but the witches said , they would quickly vanish . after this usage the children are exceeding weak ; and if any be carried over-night , they cannot recover themselves the next day ; and they often fall into fits , the coming of which they know by an extraordinary paleness that seizes on the children ; and if a fit comes upon them , they lean on their mothers arms , who sit up with them sometimes all night ; and when they observe the paleness coming , shake the children , but to no purpose . they observe further , that their childrens breasts grow cold at such times ; and they take sometimes a burning candle and stick it in their hair , which yet is not burnt by it . they swoun upon this paleness , which swoun lasteth sometimes half an hour , sometimes an hour , sometimes two hours , and when the children come to themselves again , they mourn and lament , and groan most miserably , and beg exceedingly to be eased : this two old men declared upon oath before the judges , and called all the inhabitants of the town to witness , as persons that had most of them experience of this strange symptome of their children . a little girl of elfdale confessed , that naming the name of iesus as she was carried away ▪ she fell suddenly upon the ground , and got a great hole in her side , which the devil presently healed up again , and away he carried her ; and to this day the girl confessed , she had exceeding great pain in her side . another boy confessed too , that one day he was carried away by his mistress , and to perform the journey he took his own fathers horse out of the meadow where it was , and upon his return , she let the horse go in her own ground . the next morning the boys father sought for his horse , and not finding it , gave it over for lost ; but the boy told him the whole story , and so his father fetcht the horse back again ; and this one of the witches confessed . 2. of the place where they used to assemble , called blockula , and what they did there . they unanimously confessed , that blockula is situated in a delicate large meadow , whereof you can see no end . the place or house they met at , had before it a gate painted with divers colours ; through this gate they went into a little meadow distinct from the other , where the beasts went , that they used to ride on : but the men whom they made use of in their journey , stood in the house by the gate in a slumbering posture , sleeping against the wall. in a huge large room of this house , they said , there stood a very long table , at which the witches did sit down : and that hard by this room was another chamber , where there were very lovely and delicate beds . the first thing they said , they must do at blockula was , that they must deny all , and devote themselves body and soul to the devil , and promise to serve him faithfully , and confirm all this with an oath . hereupon they cut their fingers , and with their bloud writ their name in his book . they added , that he caused them to be baptized too by such priests as he had there , and made them confirm their baptism with dreadful oaths and imprecations . hereupon the devil gave them a purse , wherein there were filings of clocks with a stone tied to it , which they threw into the water , and then were forced to speak these words ; as these filings of the clock do never return to the clock from which they are taken , so may my soul never return to heaven . to which they add blasphemy and other oaths and curses . the mark of their cut fingers is not found in all of them : but a girl who had been slashed over her finger , declared , that because she would not stretch out her finger , the devil in anger had so cruelly wounded it . after this they sate down to table ; and those that the devil esteemed most , were placed nearest to him ; but the children must stand at the door , where he himself gives them meat and drink . the diet they did use to have there , was , they said , broth with colworts and bacon in it , oatmeal , bread spread with butter , milk , and cheese . and they added , that sometimes it tasted very well , and sometimes very ill . after meals they went to dancing , and in the mean while swore and cursed most dreadfully , and afterward went to fighting one with another . those of elfdale confessed , that the devil used to play upon an harp before them , and afterwards to go with them that he liked best , into a chamber , where he committed venereous acts with them ; and this indeed all confessed , that he had carnal knowledge of them , and that the devil had sons and daughters by them , which he did marry together , and they did couple , and brought forth toads and serpents . one day the devil seemed to be dead , whereupon there were great lamentations at blockula ; but he soon awaked again . if he hath a mind to be merry with them , he lets them all ride upon spits before him ; takes afterwards the spits and beats them black and blue , and then laughs at them . and he bids them believe , that the day of judgment will come speedily , and therefore sets them on work to build a great house of stone , promising , that in that house he will preserve them from god's fury , and cause them to enjoy the greatest delights and pleasures : but while they work exceeding hard at it , there falls a great part of the wall down again , whereby some of the witches are commonly hurt , which makes him laugh , but presently he cures them again . they said , they had seen sometimes a very great devil like a dragon , with fire round about him , and bound with an iron chain ; and the devil , that converses with them tells them , that if they confess any thing , he will let that great devil loose upon them , whereby all swedeland shall come into great danger . they added , that the devil had a church there , such another as in the town of mohra . when the commissioners were coming , he told the witches , they should not fear them ; for he would certainly kill them all . and they confessed , that some of them had attempted to murther the commissioners , but had not been able to effect it . some of the children talked much of a white angel , which used to forbid them what the devil had bid them do , and told them that those doings should not last long ; what had been done , had been permitted because of the wickedness of the people , and the carrying away of the children should be made manifest . and they added , that this white angel would place himself sometimes at the door betwixt the witches and the children ; and when they came to blockula , he pulled the children back , but the witches , they went in . 3. of the mischief or evil which the witches promised to do to men and beasts . they confessed , that they were to promise the devil , that they would do all that 's ill ; and that the devil taught them to milk , which was in this wise : they used to stick a knife in the wall , and hang a kind of a label on it , which they drew and stroaked ; and as long as this lasted , the persons that they had power over , were miserably plagued , and the beasts were milked that way , till sometimes they died of it . a woman confessed , that the devil gave her a wooden knife , wherewith , going into houses ; she had power to kill any thing , she touched with it ; yet there were few , that would confess , that they had hurt any man or woman . being asked whether they had murthered any children , they confessed , that they had indeed tormented many , but did not know , whether any of them died of those plagues . and added , that the devil had shewed them several places , where he had power to do mischief . the minister of elfdale declared , that one night these vvitches , were to his thinking , upon the crown of his head , and that from thence he had had a long continued pain of the head. one of the witches confessed too , that the devil had sent her to torment that minister : and that she was ordered to use a nail and strike it into his head , but it would not enter very deep ; and hence came that head-ach . the aforesaid minister said also , that one night he felt a pain , as if he were torn with an instrument , that they cleanse flax with , or a flax-comb ; and when he waked , he heard somebody scratching and scraping at the window , but could see no-body . and one of the witches confessed , that she was the person that did it , being sent by the devil . the minister of mohra declared also , that one night one of these witches came into his house , and did so violently take him by the throat , that he thought , he should have been choaked ; and waking , he saw the person that did it , but could not know her ; and that for some weeks he was not able to speak , or perform divine service . an old woman of elfdale confessed , that the devil had holpen her to make a nail , which she struck into a boys knee , of which stroke the boy remained same a long time . and she added , that before she burnt , or was executed by the hand of justice , the boy would recover . they confessed also , that the devil gives them a beast about the bigness and shape of a young cat , which they call a carrier ; and that he gives them a bird too as big as a raven , but white . and these two creatures they can send any where ; and where-ever they come , they take away all sorts of victuals they can get , butter , cheese , milk , bacon , and all sorts of seeds whatever they find , and carry it to the witch . what the bird brings they may keep for themselves ; but what the carrier brings , they must reserve for the devil , and that 's brought to blockula , where he doth give them of it so much , as he thinks fit . they added likewise , that these carriers fill themselves so full sometimes , that they are forced to spew by the way , which spewing is found in several gardens , where colworts grow , and not far from the houses of those witches . it is of a yellow colour like gold , and is called butter of witches . the lords commissioners were indeed very earnest , and took great pains to perswade them to shew some of their tricks , but to no purpose ; for they did all unanimously confess , that since they had confessed all , they found that all their witchcraft was gone , and that the devil at this time appeared to them very terrible , with claws on his hands and feet , and with horns on his head , and a long tail behind , and shewed to them a pit burning , with a hand put out ; but the devil did thrust the person down again with an iron-fork ; and suggested to the witches , that if they continued in their confession , he would deal with them in the same manner . the abovesaid relation is taken out of the publick register , where all this is related with more circumstances . and at this time through all the countrey there are prayers weekly in all churches , to the end that almighty god would pull down the devils power , and deliver those poor creatures , which have hither to groaned under it . an account of what happen'd to a boy at malmoe in schonen in the year 1678. supposed to be done by witchcraft , and attested by the ablest , and most judicious men of that town . having in the preface to the foregoing narrative taken notice of the swedish envoy extraordinary , it may not be unsuitable to the subject , these papers treat of , to give the world an account of a very strange passage , which the said envoy hath taken very great pains to satisfie himself in ; and of which he hath the publick testimony of the town , where it was done , by him . no longer ago than in the year 1678. an alderman or senator's son of malmoe in schonen , a city belonging to the king of sweden , the boy being then about thirteen years of age , his name abraham mechelburg , going to school one morning , as the custom is in that place about six of the clock , stay'd there till eight , and then went home for his breakfast , which when he had eaten , he was going back to school again , when just before the door close by the lowermost step , there lay a little bundle of linen rags , which the lad out of curiosity took up and open'd , but found nothing in it , but partly pins , some crooked , some laid across , some without points , partly broken horse-nails , and nails without heads , partly horse-hair , and such trash , which when it answered not his expectation , he rent asunder , and threw away . some few days after , the boy fell ill , and continued so for some time , no physician being able to guess what ailed him . at last he began to void little stones , at the orifice of the penis , which by degrees came forth bigger and bigger , some were perfect pebles of all sorts of colours , and in process of time , there came forth great uneven stones like pieces of rocks , as if they were broken off of a greater stone , whereof the envoy hath two by him , one given him by the father of the boy ; and the other by the kings chirurgeon , both which i have thought fit to give the reader the dimensions of . before the stones came forth , there was a strange motion in his belly , as if something were alive in it , the stones seemed to crack within , and something they heard , as if a great stone were violently broken , and at this time he felt the greatest pain . when the stones were ready to come forth , the penis was drawn in so deep , that the standers by could not perceive any thing of it ; and after that , it dropt those prodigious stones , which seem rather to be fetch'd from quarries , than produced by any saline or nitrous matter in the body . the stone i have given the figure of , is of a reddish colour , with some grains of white in it , heavy , and such as lie in common roads and highways . when the stones came forth , the boy felt no pain , the pain being most upon him , when the stones within seem'd to crack , and a little before ; and the fit was then so violent , that four or five men were forced to hold him . the boy in the mean while slept well at night , eat , and drank as heartily as ever , discomposed at no time , but when the fit of voiding these stones was coming upon him . this lasted two years : the parents had the boy pray'd for at church , and instantly besought god at home , whenever any of those fits came upon him , to turn the stream and to stop the devils power . the boy is now as well as ever , rides abroad , and doth all things as he used to do before this accident befel him . the envoy spoke both with the father and the boy , and tells me , they are no indigent people , but well to pass , and persons of very good reputation in the town of malmoe . while this misfortune lasted , the king of sueden being then but a little way off , sent some of his chirurgeons to the place , to know the truth thereof , who were by , when the lad voided very strange stones at the orifice of the penis , and gave the king an account of it : one of them to be throughly satisfied , held his hand under the penis after it was drawn in , and there dropt a very odd stone , broad and angular into his hand . the envoy being upon the place last year , enquired of all people , whom he thought might not be very credulous , who unanimously bore witness of the thing ; and upon his request gave him the following account , which i have translated out of the original . a. h. be it known , that during the years , 1678. and 1679. a very wonderful thing happened in this city of malmoe , to one of the aldermen of the town , his name john mechelburg , and his wife 's abla kruthmeyer ; for god having blessed them with three sons , one of them abraham by name , a boy at this time aged about sixteen years , hath been very strangely afflicted with a praeternatural voiding of stones , insomuch that during the space of those two years , he hath through the virga of the penis voided several hundreds of stones great and small , which being weighed together , weighed no less than one and twenty pound , averdu-poise some weighing 6 , some 7. some 8. some 9 ounces , full of angles , and much like pieces of a rock that 's broken by force , or instruments fit for that purpose . these broken stones sometimes came forth at the boys mouth , sometimes he voided them by siege , and the parents of the child have confidently assured , us that before this misfortune , the boy had been sick several weeks together , and kept his bed ; during which sickness something was seen moving in his body , as if it had been some live thing . after this sickness there appeared the stones aforesaid ; the first that came forth , exceeded not the bigness of half a pea , but in a short time after , they increased to a greater bulk ; when they were ready to come away , the boy complained much of the spine of his back , where , as he said , he found incredible pain . while this lasted , he neither made water , nor went to stool sometimes in two months , sometimes not in a quarter of a year ; sometimes the stones , when they were past through the virga appeared bloudy , and upon one of them there appeared a kind of talch . notwithstanding all this misery , the boy continued to eat his meat very heartily , nor was he troubled with this pain at all in the night , but slept quietly , as he used to do . about the latter end of this unexampled passion and misery , a matter of 64 stones , for the most part small , came forth very fast one upon the neck of another , and since the 20th of september 1679. this misfortune hath totally left him , and he is as well as ever ; nor is there after all those torments any defect to be found , or perceived either in his body , or the aforesaid member of the boy , but he continues safe and sound unto this day . and whereas in all probability , abundance of men , because they have not been eye-witnesses , will deride these passages , as fabulous , we whose names are under-written , upon the request and desire of the lord john leyonberg , envoy extraordinary of sueden , have once more spoken and conferred with the parents of the boy , who have shewed us the abovesaid stones , and given us one of the biggest , as a present , and do hereby testifie that the passages related in the premises , are undoubtedly true , which testimony we have also signed with our own hands , that in case the aforesaid envoy coming into foreign parts , shall have occasion to speak of these things , men may give credit to his relation . given at malmoe this 20th of september , 1680. christophorus rostius , med. d. & prof. nicolaus hambraus , pastor & praepositus malmoy . wilhelmus laurembergius , v. d. m. malmoy . martinus torstorrius , comminister , ibid. sigismund aschenborn , consul malmoy . primar . john caspar heublin consil. malmoy . ephraim koldewey , chirurgion to the garison . the dimensions of the two stones mentioned in these papers . advertisement . when the boys father , gave the envoy the bigger stone , he added this testimonial or certificate under his own hand , in the year of our lord , 1678. novemb. 30. this stone came away from my son abraham mechelburg through the virga of the penis , weighing three ounces , and upward . malmoe april 26. 1680. john mechelburg . the lesser stone was given to the envoy , by one of the king of sueden's chirurgions , that held his hand to the orifice of the penis , and felt and saw it drop into his hand . finis . the chief errata of the first part correct them : in the postscript . pag. 46. 1 , 19. r. might give , p. 47. l. 30. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in the considerations about witchcraft . the epistle dedicatory . pag. 2. l. 25. r. whisling . p. 4. l. 15. r. not need . p. 22. l. 10. r. contact . p. 25. l. 2. r. improbability . p. 31. l. 14. r. as those . p. 42. l. 28. r. portents . p. 67. l. 23. r. on a. p. 72. l. 4. r. why sheuld . p. 100. l. 19. r. symmt●t● . p. 101. l. 28. r. with what p. 104. l. 14. r. specifically different . p. 105. l. 15. r. as if . p. 113. l. 16. r. at least . p. 118. l. 17. r. sited . p. 119. l. 20. r. into it . p. 121. l. 30. r. object . p. 126. l. 14. r. of it self . p. 127. 1. 9. r. differentia . p. 135. 1. 30. r. contraction . p. 144. 1. ●5 . r. so many . p. 152. l. 9. r. hole●merians . p. 153. l. 14. r. syner●ergics . p. 159. l. 12. r. is not . in the answer to a letter . &c. pag. 2. l. 25. r. impenetrability . p. 3. l. 6. r. impenetrable . ibid. r. penetrable . l. ●●3 . r. sympathy . p. 4. l. 25. r. in that . p. 10. l. 16. r. brought for . p. 11. l. 16. r. quiescence . p. 15. l. 10. r. can be . p. 17. l. 4. r. in it its . l. 10. r. self-activity , of . p. 19. l. 13. r. inseparably , 1. 16. r. same . whether . p. 23. l. 18. r. this . p. 31. l. 29. r. observing . when. p. 34. l. 10. r. better nature . p. 36. l. 5. r. to consist . p. 37. l. 23. r. of matter . l. 27. r. really such . p. 40. l. 2. r. atomick . p. 45. l. 5. r. so relaxated . l. 24. r. is , no. l. 33. r. if we be . p. 46. l. 5. r. or other . p. 51. l. 18. r. 〈…〉 p. 70. l. 10. r. by its . p. 78. l. 9. r. to of . the errata of the second part correct thus . pag. 33. l. 2. r. whip ! the. p. 47. l. 8. r. samuel l. 29. r. covered with . p. 49. l. 2. r. it was . p. 74. l. 17. r. 1661 , p. 76. l. 10. r. 1661 , p. 92. l. 7. r. was no. l. 22. r. ever . p. 95. l. 18. r. women . p. 138. l. 15. r. the said . p. 164. l. 17. r. metamorphosis . p. 167. l. 29. r. modifie . p. 171. l. 9. r. august . p. 177. l. 5. r. he saw . p. 179. l. 22. r. uncoffined body . l. 29. r. memory . p. 183. l. 1. r. be neither . p. 198. l. 5. her mistress . p. 237. l. 16. r. ceased p. 238. l. 18. r. no noises . p. 241. l. 26. r. his saying . p. 242. l. 12. r. of spirits . p. 252. l. 9. r. ban-water . p. 257. l. 16. r. her . p. 258. l. 2. r. 1677. p. 273. l. 12 r. verae . in the continuation , &c. p , 49. l. 19. r. horblin . in his whip for the droll , p , 43. l. 3. r. scene of things . notes, typically marginal, from the original text notes for div a44509-e100 * by reason of my absence from the press , there was a mistake in the former edition where it is wittemberg . an advertisement to the jury-men of england, touching witches. together with a difference between an english and hebrew vvitch. filmer, robert, sir, d. 1653. this text is an enriched version of the tcp digital transcription a85292 of text r202078 in the english short title catalog (thomason e690_6). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 64 kb of xml-encoded text transcribed from 17 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a85292 wing f909 thomason e690_6 estc r202078 99862491 99862491 114652 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a85292) transcribed from: (early english books online ; image set 114652) images scanned from microfilm: (thomason tracts ; 106:e690[6]) an advertisement to the jury-men of england, touching witches. together with a difference between an english and hebrew vvitch. filmer, robert, sir, d. 1653. [8], 24 p. printed by i.g. for richard royston, at the angel in ivie-lane, london, : 1653. anonymous. by sir robert filmer. in part a reply to: perkins, william. a discourse of the damned art of witchcraft. the words "english and hebrew" are enclosed in brackets on title page. annotation on thomason copy: "march 28.". reproduction of the original in the british library. eng perkins, william, 1558-1602. -discourse of the damned art of witchcraft -controversial literature -early works to 1800. witchcraft -early works to 1800. a85292 r202078 (thomason e690_6). civilwar no an advertisement to the jury-men of england, touching witches.: together with a difference between an english and hebrew vvitch. filmer, robert, sir 1653 11507 5 0 0 0 0 0 4 b the rate of 4 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2007-04 tcp assigned for keying and markup 2007-04 aptara keyed and coded from proquest page images 2007-06 pip willcox sampled and proofread 2007-06 pip willcox text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion an advertisement to the jury-men of england , touching witches . together with a difference between an english and hebrew vvitch . london , printed by i. g. for richard royston , at the angel in ivie-lane , 1653. advertisement to the jvry-men , of england . the late execution of witches , at the summer assises in kent , occasioned this briefe exercitation , which addresses it selfe to such as have not deliberately thought upon the great difficulty in discovering , what , or who a witch is . to have nothing but the publique faith of the present age , is none of the best evidence , unlesse the universality of elder times doe concur with these doctrines , which ignorance in the times of darknesse brought forth , and credulity in these dayes of light hath continued . such as shall not bee pleased with this tractate , are left to their liberty to consider , whether all those proofs and presumptions number'd up by mr. perkins , for the conviction of a witch , be not all condemned , or confessed by himselfe to be unsufficient , or uncertaine . he brings no lesse then eighteene signes , or proofes whereby a vvitch may be discovered ; which are too many to be all true : his seven first he himself confesseth to be insufficient for conviction of a vvitch ; his eight next proofes ( which he saith , men in place have used ) he acknowledgeth to be false or insufficient . thus of his eighteen proofes , which made a great shew , fourteen of them are cast off by himselfe ; there remaines then his sixteenth , which is the confession of a witch , yet presently he is forced to yeild that a bare confession is not a sufficient proofe , and so he commeth to his seaventeenth proof , which is , two credible witnesses , and he here grants that the league between the devill , and the witch is closely made , and the practises of witches be very secret , that hardly a man can be brought , which upon his own knowledge can aver such things . therefore at last when all other proofes faile , he is forced to fly to his eighteenth proofe , and tels us , that yet there is a way to come to the knowledge of a witch , which is , that satan useth all meanes to discover a witch ; which how it can be well done , except the devill be bound over to give in evidence against the witch , cannot be understood . and as mr. perkins weakens , and discredits all his own proofes , so he doth the like for all those of k. james , who as i remember hath but 3. arguments for the discovery of a vvitch . first , the secret marke of a vvitch , of which m. perkins saith , it hath no power by gods ordinance . secondly , the discovery by a fellow-vvitch , this mr. perkins by no means will allow to be a good proof . thirdly , the swimming of a vvitch , who is to be flung crosse wayes into the water , that is , as vvierus interprets it , when the thumb of the right hand is bound to the great toe of the left foot , and the thumb of the left hand , to the great toe of the right foot : against this triall by water , together with a disability in a vvitch to shed tears ( which k. james mentions ) delrio , and mr. perkins both argue , for it seems they both write after k. iames , who put forth his book of doemonologie in his youth , being in scotland , about his age of thirty years . it concernes the people of this nation to be more diligently instructed , in the doctrine of witch-craft , then those of forraigne countries , because here they are tyed to a stricter or exacter rule in giving their sentence , then others are ; for all of them must agree in their verdict , which in a case of extreame difficulty is very dangerous , and it is a sad thing for men to be reduced to that extremity , that they must hazard their consciences , or their lives . errata . page 12. l. 32. for they have , read it hath . p. 3. l. 5. for these , read those . p. 5. l. 3. for egrinus read egimus . a difference betvveene an english and hebrew vvitch . the point in question is briefly this ; whether such a witch as is condemned by the lawes , and statutes of this land , be one and the same with the witch forbidden by the law of moses . the witch condemned by our statute-law is , 1 jacob . cap. 12. one that shall use , practise , or exercise any invocation or conjuration of any evil or wicked spirit , or consult , covenant with , entertaine or employ , féede or reward any evill or wicked spirit , to , or for any intent or purpose ; or take up any dead man , woman , or child , out of his , her , or their grave , or any other place , where the dead body resteth , or the skin , bone , or other part of any dead person , to be employed or used in any manner of witchcraft , sorcery , charme or enchantment ; or shall use , practise , or exercise any witchcraft , enchantment , charme , or sorcery , whereby any person shall be killed , destroyed , wasted , consumed , pined , or lamed in his , or her body , or any part thereof . such offenders duly and lawfully convicted and attainted , shall suffer death . if any person shall take upon him by witchcraft , inchantment , charme , or sorcery , to tell or declare in what place any treasure of gold , or silver , should or might be found , or had in the earth , or other secret places , or where goods , or things lost or stolne should be found or become : or to the intent , to provoke any person to unlawfull love , or whereby any cattell or goods of any person shall be destroyed , wasted , or impaired , or to destroy or hurt any person , in his , or her body , though the same be not effected , &c. a yeares imprisonment , and pillory , &c. and the second conviction , death . in this statute these points are observable . 1. that this statute was first framed in 5. eliz. and onely the penalties here a little altered , and the last clause concerning provoking of persons to love , and destroying of cattle , and goods , &c. is so changed , that i cannot well make sense of it , except it be rectified according to the words of the former statute which stands repealed . 2. although the statute runs altogether in the disjunctive or , and so makes every single crime capitall , yet the judges usually by a favourable interpretation take the disjunctive or for the copulative and ; and therefore ordinarily they condemne none for witches , unlesse they be charged with the murdering of some person . 3. this statute presupposeth that every one knowes what a conjurer , a witch , an inchanter , a charmer , and sorcerer is , as being to be learned best of divines ; and therefore they have not described , or distinguished betweene them : and yet the law is very just in requiring a due and lawfull conviction . the definition of witch-craft . for the better discovery of the qualities of these crimes , i shall spend some discourse upon the definition of these arts by divines , for both those of the reformed churches , as well as these of the roman in a manner , agree in their definition of the sinne of witch-craft . i shall instance in two late writers , viz. mr. w. perkins in his discourse of witch-craft , and in martin delrie a jusuit of loraine in his booke of magicall disquisitions . our english word witch is derived from the dutch word , witchelen , or wijchelen , which doth properly signifie whinying o●neying like a horse , and doth also signifie to foretell , or prophecy ; and weicheler signifies a south sayer , for that the germans from whom our ancestors the saxons descended usually , and principally did as tacitus tells us , divine and foretell things to come by the whinying , and neying of their horses , hinitu & fremitu are his words . for the definition mr. perkins saith , witch craft is an art serving for the working of wonders , by the assistance of the devill , so far as god shall permit . delrio defineth it to be an art which by the power of a contract , entred into with the devill , some wonders are wrought which passe the common understanding of men . ars qua vi pacti cum daemonibus initi mira quaedam communem hominum captum superantia officiuntur . in these two definitions , some points are worth the noting . 1. they both agree in the maine foundation , which is a contract with the devill , and therefore mr. perkins thought it most necessary , that this maine point should be proved , to which purpose he promiseth to define a witch , by opening the nature of witchcraft , as it is delivered in the old and new testament , and yet after hee confesseth a manifest covenant is not so fully set down in scripture ; and out of the new testament he offers no proofe at all , though he promised it , neverthelesse he resolves us that a covenant is a most evident and certaine truth , that may not be called in question . for proofe of a covenant he produceth onely one text out of the old testament , neither doth hee say , that the text proveth a contract with the devill , but onely that it intimateth so much ; thus at the first hee falls from a proofe to an intimation onely . the text is psal. 58. ver. 5. of which his words are these , howsoever the common translation runeth in other termes , yet the words are properly to be read thus ; which heareth not the voyce of the mutterer ioyning societies cunningly — the maine foundation of the charme societies or confederacies cunningly made not between man and man , but as the words import between the enchanter and the devil deuit . 18. 11. answer . though there be neither mention of spirit , or devill in this psalme , yet mr. perkins would have us believe that there can be no conjoyning or consociating but with the devill : but mr. ainsworth as great a rabby as mr. perkins , finds other interpretations of this text , and though hee mentions fellowship with the devill , yet hee puts it in the third and last place as the newest and latest interpretation ; for hee teacheth us that the enchanter had his title both in psalme 58. and in deut. 18. either because he associats serpents , making them tame and familiar that they hurt not , or because such persons use to bind and tye bonds , or things about the body to heale or hurt by sorcery ; also he teacheth us that a charmer doth joyne , or speake words of a strange language , and without sense , &c. delrio , it seemes puts no confidence in this text of mr. perkins , for hee doth not cite it to prove a contract , yet he hath also one text of his own to that purpose , it is esay 28. 15. where it is said , wee have made a covenant with death , and with hell we are at an agreement , percussimus faedus cum morte , & cum inferno fecimus pactum , and delrio tells us that tho aquinas did apply this text to witches ▪ magis satis probabili interpretatione . answ. if this text be considered , it proves nothing at all , for it doth not charge the proud and drunken ephramites , of whom it is spoken that they had made any agreement with hell , but it is onely a false brag of their own to justifie their wickednesse by a lie ; for it is not possible to make a covenant with death , which in it selfe is nothing but a meere not being ; and whereas it is called an agreement with hell , it may be translated as well , if not better in this place an agreement with the grave , and so the interlineary bible hath it , and tnemelius and junius render it pepigimus faedus cum morte , & cum sepulcro egrinus cautum , which they terme a thrasonicall hyperbole , and deodatus his italian bible hath habbiamo fatto lega col sepolero , so likewise the spanish bible translates it , concierto tenemos hecho con la muerte , è con la sepultura hazimos acuerdo . it may be wondered that neither mr. perkins nor the jesuit have any other , or better texts to prove this contract betweene the witch and the devill . but the truth is it is very little that either of them say of this great point , but passe it over perfunctorily . perhaps it may be thought that king james hath said , or brought more and better proofes in this point ; but i doe not finde that he doth medle with it at all , but takes it for granted that if there be witches , there must needs be a covenant , and so leaves it without further proofe . a second note is that the agreement betweene the witch , and the devill they call a covenant , and yet neither of the parties are any way bound to performe their part , and the devill without doubt notwithstanding all his craft hath far the worst part of the bargaine . the bargaine runs thus in mr. p. the witch as a slave binds himselfe by vow to believe in the devill , and to give him either body , or soule , or both under his hand writing , or some part of his bloud . the divell promiseth to be ready at his vassals command to appeare in the likenesse of any creature , to consult , and to aid him for the procuring of pleasure , honour , wealth , or preferment , to goe for him , to carry him any whither , and doe any command . whereby we see the devill is not to have benefit of his bargaine till the death of the witch , in the meane time he is to appeare alwayes at the witches command , to go for him , to carry him any whither , and to doe any command , which argues the devill to be the witches slave ▪ and not the witch the divills . though it be true which delrio affirmeth , that the devill is at liberty to performe or breake his compact , for that not man can compell him to keepe his promise ; yet on the other side it is as possible for the witch to frustrate the devills contract , if hee or shee have so much grace as to repent , the which there may be good cause to do , if the devill be found not to performe his promise : besides a witch may many times require that to be done by the devill , which god permits not the devill to do ; thus against his will the devill may lose his credit , and give occasion of repentance though he endeavour to the utmost of his power to bring to passe whatsoever he hath promised , and so faile of the benefit of his bargaine , though he have the hand-writing , or some part of the bloud of the witch for his security , or the solemnity before witnesses as delrio imagineth . i am certaine they will not say that witch-craft is like the sinne against the holy ghost , unpardonable , for mr. perkins confesseth the contrary , and delrio denies it not , for hee allowes the sacrament of the eucharist to be administred to a condemned witch , with this limitation , that there may be about foure houres space betweene the communion , and the execution , in which time it may be probably thought that the sacramentall species ( as they call it ) may be consumed . 3. delrio in his second booke , and fourth question gives this rule , which he saith , is common to all contracts with the devill , that first they must deny the faith , and christianisme , and obedience to god , and reject the patronage of the virgin mary , and revile her . to the same purpose mr. perkins affirmes that witches renounce god and their baptisme . but if this be common to all contracts with the devill , it will follow that none can be witches but such as have first beene christians , nay and roman catholiques , if delrio say true , for who else can renounce the patronage of the virgin mary ? and what shall be said then of all those idolatrous nations of lapland , finland , and of divers parts of africa , and many other heathenish nations which our travailers report to be full of witches ? and indeed what neede or benefit can the devill gaine by contracting with those idolaters , who are surer his own , then any covenant can make them ? 4. whereas it is said that witch craft is an art working wonders , it must be understood that the art must be the witches art , and not the devills , otherwise it is no witch-craft , but devils-craft : it is confessed on all hands that the witch doth not worke the wonder , but the devill onely . it is a rare art for a witch by her art to be able to do nothing her selfe , but to command an other to practise the art . in other arts mr. perkins confesseth , that the arts master is able by himselfe to practise his art , and to doe things belonging thereunto without the helpe of an other , but in this it is otherwise — the power of effecting strange workes doth not flow from the skill of the witch , but is derived wholy from satan . to the same purpose he saith , that the means of working wonders are charmes used as a watch-word to the devill to cause him to worke wonders : so that the devill is the worker of the wonder , and the witch but the counsellor , perswader , or commander of it , and onely accessary before the fact , and the devill onely principall . now the difficulty will be how the accessary can be duely and lawfully convicted and attainted according as our statute requires , unlesse the devill who is the principall be first convicted , or at least outlawed , which cannot be , because the devill can never be lawfully summoned according to the rules of our common-law . for further proofe that the devill is the principall in all such wonders , i shall shew it by the testimony of king james , in a case of murther , which is the most capitall crime our lawes looke upon . first he tells that the devill teaches witches how to make pictures of wax and clay , that by the resting thereof the persons that they beare the name of , may be continually melted or dried away by continuall sicknesse — not that any of these meanes which he teacheth them ( except poysons which are composed of things naturall ) can of themselves helpe any thing to these turnes they are imployed in . secondly , king james affirmes that witches can bewitch , and take the life of men , or women by rosting of the pictures , which is very possible to their master to performe , for although that instrument of wax have no vertue in the turne doing : yet may be not very well by that same measure that his conjured slave melts that wax at the fire , may he not i say at these same times subtilely as a spirit , so weaken and scatter the spirits of life of the patient , as may make him on the one part for faintnesse to sweate out the humours of his body ; and on the other part for the not concurring of these spirits which cause his digestion , so debilitate his stomack that his humour radicall continually sweating out on the one part , and no new good suck being put in the place thereof , for lack of digestion on the other , he at last shall vanish away even as his picture will doe at the fire . here we see the picture of wax roasted by the witch , hath no vertue in the murdering , but the devill only . it is necessary in the first place that it be duely proved that the party murther'd be murthered by the devill , for it is a shame to bely the devill , and it is not possible to be proved if it be subtilely done as a spirit . 5. our definers of witch-craft dispute much , whether the devill can worke a miracle , they resolve he can do a wonder , but not a miracle , mirum but not miraculum . a miracle saith mr. perkins , is that which is above , or against nature simply ; a wonder is that which proceeds not from the ordinary course of nature . delrio will have a miracle to be praeter , or supra naturae creatae vires , both seeme to agree in this that he had neede be an admirable or profound philosopher , that can distinguish between a wonder and a miracle ; it would pose aristotle himselfe , to tell us every thing that can be done by the power of nature , and what things cannot , for there be dayly many things found out , and dayly more may be which our fore-fathers never knew to be possible in nature . those that were converted by the miracles of our saviour , never stayed to enquire of their philosophers what the power of nature was , it was sufficient to them when they saw things done , the like whereof they had neither seene , nor heard of to believe them to be miracles . 6. it is commonly believed , and affirmed by mr. perkins , that the cause which moves the devill to bargaine with a witch , is a desire to obtaine thereby the soule and body of the witch . but i cannot see how this can agree with another doctrine of his , where hee saith , the precepts of witch-craft are not delivered indifferently to every man , but to his owne subjects the wicked ; and not to them all , but to speciall and tried ones , whom hee most betrusteth with his secrets , as being the fittest to serve his turne , both in respect of their willingnesse to learne and practice ; as also for their ability to become instruments of the mischiefe he intendeth to others . all this argues the end of the devills rules of witch-craft is not to gaine novices for new subjects , but to make use of old ones to serve his turne . 7. the last clause of mr. perkins definition is , that witch-craft doth worke wonders so far as god shall permit . i should here desire to have known whether mr. perkins had thought that god doth permit farther power to the devill upon his contracting with the witch , then he had before the contract ; for if the devill had the same permission before the contract , then he doth no more mischiefe upon the contract , then he would have gladly done before , seeing as mr. perkins saith , the devills malice towards all men is of so high a degree , that he cannot endure they should enjoy the world , or the benefits of this life ( if it were possible ) so much as one houre . but yet afterwards i finde master perkins is more favourable to the devill , where he writes , that if the devill were not stirred up , and provoked by the witch he would never do so much hu●t as he doth . of the discerning , and discovery of a witch . a magistrate , saith mr. perkins , may not take upon him to examine whom , and how he willeth of any crime , nor to proceede upon slight causes , or to shew his authority , or upon sinister respects , or to revenge his malice , or to bring parties into danger , and suspition , but hee must proceede upon speciall presumptions . he calls those presumptions which doe at least probably , and conjecturally note one to be a witch , and are certaine signes whereby the witch may be discovered . i cannot but wonder that mr. perkins should say that presumptions do at least probably , and conjecturally note , and are certaine signes to discover a witch ; when he confesseth that though presumptions give occasion to examine , yet they are no sufficient causes of conviction : and though presumptions be never so strong , yet they are not proofes sufficient for conviction , but onely for examination . therefore no credit is to be given to those presumptions hee reckons up . 1. for common fame , it falls out many times , saith he , that the innocent may be suspected , and some of the better sort notoriously defamed . 2. the testimony of a fellow witch , hee confesseth , doth not probably note one to be a witch . the like may be said of his third and fourth presumption , if after cursing , or quarreling , or threatning there follow present mischiefe ; and the fifth presumption is more frivolous , which is , if the party be the son , or daughter , or servant , or friend neer neighbour , or old companion of a vvitch . the sixt presumption mr. perkins dares not , or is loath to owne , but saith , some adde , if the party suspected have the devills marke , and yet he resolves if such a marke be descried , whereof no evident reason in nature can be given , the magistrate may cause such to be examined , or take the matter into his owne hands , that the truth may appeare , but hee doth not teach how the truth may be made to appeare . the last presumption hee names is , if the party examined be unconstant , or contrary to himselfe , here hee confesseth , a good man may be fearefull in a good cause , sometimes by nature , sometimes in regard of the presence of the judge , or the greatnesse of the audience , some may be suddenly taken , and others want that liberty of speech , which other men have . touching examination mr. perkins names two kindes of proceedings , either by simple question , or by torture . torture , when besides the enquiry by words , the magistrate useth the rack , or some other violent meanes to urge confession ; this he saith , may be lawfully used , howbeit not in every case , but onely upon strong , and great presumptions , and when the party is obstinate . here it may be noted that it is not lawfull for any person , but the judge onely to allow torture , suspitious neighbours may not of their own heads use either threats , terrors , or tortures ; i know not any one of those presumptions before cited to be sufficient to warrant a magistrate to use torture , or whether when the party constantly denies the fact , it must be counted obstinacy . in case of treason sometimes , when the maine fact hath beene either confessed , or by some infallible proofes manifested , the magistrate for a farther discovery of some circumstance of the time , the place , and the persons , or the like , have made use of the rack , and yet that kinde of torture hath not beene of ancient usage in this kingdome , for if my memory fail not , i have read that the rack hath been called the duke of exceters daughter , and was first used about hen. 6. days . from presumptions , mr. perkins proceeds to proofes of a witch , and here he hath a neat distinction of proofes , lesse sufficient , or more sufficient ; by lesse sufficient he meaneth insufficient , but gives them this mild and strange phrase of lesse sufficient , that it may not displease such friends ( as i conceive ) allow those lesse sufficient proofes for sufficient , though he reckons them for no better then witch-craft . those unsufficient sufficient proofes are weaker , and worse then his presumptions which hee confesseth are no proofes at all ; yet wee must reckon them up , his first lesse sufficient proofe is , the ancient triall by taking red hot irons , or putting the hand in hot scalding water , this hee saith , hath been condemned for diabolicall , and wicked , as in truth it is , for an innocent man may thereby be condemned , and a ranke witch scape unpunished . a second insufficient proofe is , scratching of the suspected party , and the present recovery thereupon . a third is the burning the thing bewitched , as a hog , an ox , or other creature , it is imagined a forcible meanes to cause the witch to discover her selfe . a fourth is the burning the thatch of the suspected parties house . the fift lesse sufficient proofe is the binding of the party hand and foote , and casting crosse wayes into the water , if shee sinkes shee is counted innocent , if shee floate on the water , and sinke not , she is taken for a witch , convicted , and punished . the germans used this triall by cold water , and it was imagined that the devill being most light , as participating more of aire then of water , would hold them up above the water , either by putting himselfe under the witch , and lifting her up , as it were with his backe , or by uniting himselfe , and possessing her whole body . all these lesse sufficient proofes , saith mr. perkins , are so far from being sufficient , that some of them , if not all are after a sort practises of witch-craft , having no power by gods ordinance . hereby hee condemnes point blanke king james's judgement as savouring of witch-craft in allowing of the triall of a witch by swimming as a principall proofe . and , as i take it , he condemnes himselfe also , except he can finde any ordinance of god , that the having of an incurable , and insensible marke , or sore , shall be a presumption , or certaine signe of a witch . a sixt lesse sufficient proofe is the testimony of a wisard , witch , or cunning man , who is gone or sent unto , and informes that he can shew in a glasse the face of the witch . this accusation of a witch by an other witch , mr. perkins denies to be sufficient , and he puts this case . if the devill appeare to a grand jury , in the likenesse of some known man , and offer to take his oath that the person in question is a witch should the enquest receive his oath , or accusation to condemne the party ? he answers , surely no ; and yet that is as much as the testimony of an other witch , who only by the helpe of the devill revealeth the witch : if this should be taken for a sufficient proofe , the devill would not leave one good man alive in the world . this discrediting of the testimony of a witch takes away the other ( for hee hath but two ) of king james maine proofs , for the discovery of a witch , for hee saith , who but witches can be provers , and so witnesses of the doings of witches ? and to the same purpose mr. perkins himselfe confesseth , that the precepts of witch-craft are not delivered , but to the devills own subjects , the wicked . a seventh lesse sufficient proofe is , when a man in open court affirmes , such a one fell out with mee , and cursed me , threatning i should smart for it in my person or goods , upon these threats such evills and losses presently befell mee ; this is no sure ground for conviction , saith mr. perkins , for it pleaseth god many times to lay his hands upon mens persons and goods , without the procurement of witches ; and yet saith mr. perkins , experience shewes that ignorant people will make strong proofes of such presumptions , whereupon sometimes jurors doe give their verdict against parties innocent . the last lesse sufficient proofe is , if a man being sicke , upon suspition , will take it on his death , that such a one hath bewitched him , it is of no moment , saith mr. perkins , it is but the suspition of one man for himselfe , and is of no more force then an other mans word against him . all these proofes , saith mr. perkins , which men in place have ordinarily used , be either false , or insufficient signes . at the last mr. perkins comes to his more sufficient proofes , which in all are but two . the confession of the witch , or the proofe of two witnesses . against the confession of a witch mr. perkins confesseth , it is objected that one may confesse against himselfe an untruth being urged by force , or threatning , or by desire upon some griefe to be out of the world or at least being in trouble , and perswaded it is the best course to save their lives , and obtaine their liberty , they may upon simplicity be induced to confesse that they never did , even against themselves . the truth of this allegation mr. perkins doth not deny , but grants it , in that his answer is , that he doth not say a bare confession is sufficient , but a confession after due examination taken upon pregnant presumptions . but if a bare confession be not a sufficient proofe , a pregnant presumption can never make it such ; or if it could , then it would not be a sufficient proofe . for the farther weakning of the confession of a suspected witch , wee may remember what mr. perkins hath formerly answered , when it was alleaged that upon a melancholy humor many confesse of themselves things false , and impossible ; that they are carried through the aire in a moment , that they passe through keyholes , and cleffs of doores , that they be sometimes turn'd into cats , hares , and other creatures , and such like , all which are meer fables and things impossible . here master perkins answers , that when witches begin to make a league , they are sober and sound in understanding , but after they be once in the league , their reason , and understanding may be depraved , memory weakned and all the powers of their soule blemished , they are deluded and so intoxicated that they will run into a thousand of fantasticall imaginations , holding themselves to be transformed into the shapes of other creatures , to be transported in the aire , to do many strange things , which in truth they do not . now mr. perkins will confesse that the examination , and confession of a suspected witch is alwayes after such time as her covenant is made ; when shee is by his confession deluded , and not fit to give testimony against her selfe . his second more sufficient proofe ( hee saith , if the party will not confesse , as commonly it falleth out ) is two witnesses avouching upon their own knowledge , either that the party accused hath made league with the devill , or hath done some known practises of witch craft , or hath invocated the devill , or desired his helpe . but if every man that hath invocated the devill , or desired his helpe must have formerly made a league with him , then whole nations are every man of them vvitches , which i thinke none will say . as for the league , and proofe of vvitch-craft , mr. perkins confesseth , some may say , if these be the only strong proofes for the conviction of a witch , it will be then impossible to put any one to death ; because the league with satan is closely made , and the practises of witch-craft are also very secret , and hardly can a man be brought , which upon his own knowledge can aver such things . to this mr. perkins answer is a confession , that howsoever the ground and practise be secret , and be to many unknown , yet there is a way to come to the knowledge thereof — satan endeavoreth the discovery , and useth all meanes to disclose witches . this meanes he speakes of should be in the power of the judge , or else it is no helpe for the discovery of a witch , but onely when the devill pleaseth . i do not finde hee proves that it is usuall with satan to endeavour any such discovery ; neither doe i see how it is practicable by the devill , for either hee must doe it by his own relation , or report , which as it cannot be proved he ever did , so it is vaine , and to no purpose if hee doe it , for mr. perkins hath discredited the testimony of the devill as invalid , and of no force for conviction , or else the devill must discover it by some second meanes ; and if there had beene any such second meanes usuall , mr. perkins would have taught us what they are , and not have left us onely to his two more sufficient proofes , which hee confesseth are not infallible . king james tells us , that the devills first discovering of himself for the gaining of a witch , is either upon their walking solitarily in the fields , or else lying pausing in their bed , but alwayes without the company of any other ; and at the making of circles and conjurations , none of that craft will permit any others to behold ; when the devill and his subjects are thus close , and secret in their actions , it cannot be imagined that hee will use all meanes to discover his most speciall and trustiest subjects , and though mr. perkins tells us , that by vertue of the precontract , the devill is cock-sure of his instruments ; yet within a few lines he changeth his note , and saith , though he have good hope of them , yet he is not certaine of their continuance , because some by the mercy of god have bin reclaimed , and freed from his covenant . besides hee confesseth , the devill suffereth some to live long undisclosed , that they may exercise the greater measure of his malice in the world . it remaines that if the two true proofes of mr. perkins , which are the witches confession , or sufficient witnesses faile , we have not warrant , as hee saith , in the word to put such an one to death . i conclude this point in the words of mr. perkins ; i advise all jurors that as they be diligent in the zeal of gods glory , so they would be carefull what they do , and not condemne any party suspected upon bare presumptions , without sound and sufficient proofes , that they be not guilty through their own rashnes of shedding innocent bloud . of the hebrew witch . in deut. 18. the witch is named with divers other sorts of such as used the like unlawfull arts , as the diviner , the observer of times , an inchanter , a charmer , a consulter with a familiar spirit , a wisard , or a necromancer . the text addeth , all that doe these things are an abomination to the lord , and because of these abominations , the lord thy god doth drive them [ the nations ] out from before thee . if wee desire to know what those abominations of the nations were , wee are told in generall in the 14. verse of the same chapter . these nations harkned unto observers of times and unto diviners : there is no other crime in this chapter laid to the charge of all , or any of these practisers of such unlawfull arts , but of lying prophecies ; and therefore the text addeth , the lord thy god will raise up unto thee a prophet from the midest of thee of thy brethren , like unto me , unto him shall ye harken , and not to the diviners , wisards , charmers , &c. setting aside the case of job ( wherein god gave a speciall and extraordinary commission ) i doe not finde in scripture that the devill , or witch , or any other had power ordinarily permitted them , either to kill or hurt any man , or to medle with the goods of any : for though for the triall of the hearts of men , god doth permit the devill ordinarily to tempt them ; yet hee hath no commission to destroy the lives or goods of men , it is little lesse then blasphemy to say any such thing of the admirable providence of god , whereby he preserves all his creatures . it was crime sufficient for all those practicers of unlawfull arts to delude the people , with false and lying prophecies , thereby to make them forget to depend upon god , and to have their soules turne after such as have familiar spirits , and after wisards , to go a whoring after them , as the lord saith , levit. 20. 6. this spirituall whoredome is flat idolatry in the common phrase of the old testament ; and those that be entisers to it , thereby endeavour to destroy the soules of the people , and are by many degrees more worthy of death , then those that only destroy the bodies or goods of men . if there were a law that every one should be put to death , or punished that should advisedly endeavour to perswade men that they are skilfull in those forbidden arts , or in foretelling of things to come , or that they have contracted with the devill , and can thereby murder or destroy mens goods , i should never deny such a law to be most consonant , and agreeing with the law of moses . but because i may be thought by some a favourer of these forbidden arts , through want of understanding the scripture , about the quality of them ; i have made choice of a man who is no friend to witches , and whose learning in this point will not be denied . in his own words i shall set downe , what either out of the hebrew names of those prohibited arts , or out of the exposition of the jewish doctors can be gathered , for the understanding of them . a diviner in hebrew , a foreseer , or presager , a foreteller of things to come , as doth a prophet — the hebrews take a diviner to be one that doth things whereby hee may foretell things to come , and say , such a thing shall be , or not be , or say , it is good to doe such a thing — the meanes of divining ; some doing it with sand , some with stones , some by lying downe on the ground , some with iron , some with a staffe — he that asked of a diviner , is chastised with stripes . 2. an observer of times , or soothsayer , an observer of the clouds , a planetary , or an observer of the flying of foules , an augur . as the diviners were carried much by inward , and spirituall motions , so these by outward observations in the creatures . the hebrews say , they were such as did set times for the doing of things , saying , such a day is good , and such a day is naught . 3. an observer of fortunes , one that curiously searcheth signes of good or evill luck , which are learned by experience : the hebrew is to finde out by experience ; whereupon the word here used is one that too curiously observeth , and abuseth things that doe fall out as lucky , or unlucky . the hebrews describe it thus , as if one should say , because the morsell of bread is fallen out of my mouth , or my staffe out of my hand , i will not go to such a place : because a fox passed by on my right hand , i will not go out of my house this day . our new translation renders this word an inchanter . 4. a witch a sorcerer , such as do bewitch the senses , or minds of men , by changing the formes of things to another hew . the hebrew word for a witch properly signifies a jugler , and is derived from a word which signifies changing or turning . and moses teacheth exod. 7. that witches wrought by enchantments , that is , by secret sleights juglings , close conveyance , or of glistering like the flame of fire , or a sword wherewith mens eyes were dazled . 5. a charmer , or one that conjureth conjurations , the hebrew signifies conjoyning or consociating — the charmer is said to be hee , that speaketh words of a strange language , and without sense ; that if one say , so or so unto a serpent , it cannot hurt him ; hee that whispereth over a wound , or that readeth over an infant , that it may not be frighted , or layeth the bible upon a child that it may sleepe . 6. a wisard , or cunning man in hebrew named of his knowledge , or cunning — the hebrews describe him thus , that he put in his mouth a bone of a bird , and burned incense , and did other things untill hee fell downe with shame , and spake with his mouth things that were to come to passe . 7. a necromancer , one that seeketh unto the dead : of him they say , he made himselfe hungry , and went and lodged among the graves , that the dead might come unto him in a dreame , and make known unto him that which he asked of him , and others there were that clad themselves with cloaths for that purpose , and spake certaine words , and burned incense , and slept by themselves , that such a dead person might come and talke with them in a dream . 8. lastly , the consulter with familiar spirits , in hebrew a consulter with ob , applied here to magitians , who possessed with an evill spirit , spake with a hollow voyce , as out of a bottle . — the hebrews explaine it thus , that he which had a familiar spirit stood and burned incense , and held a rod of mirtle-tree in his hand , and waved it , and spake certaine words in secret , untill he that enquired did heare one speak unto him , and answer him touching that hee enquired with words from under the earth , with a very low voyce , &c. likewise one tooke a dead mans skull , and burnt incense thereto , and inchanted thereby till hee heard a very low voyce , &c. this text in our english translation being expounded a familiar spirit , and seconded by the history of the woman of endor , may seeme a strong evidence that the devill covenanted with witches ; but if all be granted that can be desired , that this familiar spirit signifies a devill , yet it comes not home to prove the maine point , for it is no proofe that the familiar spirit enter'd upon covenant , or had or could give power to others to kill the persons , or destroy the goods of others , kings james confesseth , the devill can make some to be possessed , and so become very demoniaques , and that she who had the spirit of python in acts 16. whereby she conquested such gaine to her master that spirit was not of her own raising , or commanding as she pleased to appoint but spake by her tongue as well privately as publiquely . wee do not finde the pythonesse condemned or reproved , but the uncleane spirit commanded in the name of jesus christ to come out of her . the child which was too young to make a covenant with the devill was possessed with a dumb and deafe spirit , and the devill charged to come out , and enter no more into him marke 9. a daughter of abraham ( that is , of the faith of abraham ) was troubled with a spirit of infirmity 18 years , and bowed together , that shee could not lift her selfe up . luke 13. 10. 16. it is observable that in deut. 18. where all the unlawfull arts are reckoned up , and most fully prohibited , the crime of them is charged upon the practisers of those arts , but the crime of having a familiar spirit is not there condemned , but the consulter of a familiar spirit , so in levit. 19. 31. the prohibition is , regard not them that have familiar spirits , and so in levit. 20. 6. the soule that turneth after such as have familiar spirits , so that it was not the having , but the consulting was condemned . if we draw neerer to the words of the text , it will be found that these words a consulter with a familiar spirit are no other then a consulter with ob. where the question will be what ob signifieth . expositors agree that originally ob signifieth a bottle , and they say is applied here to one possessed with an evill spirit , and speaketh with a hollow voyce as out of a bottle ; but for this i finde no proofe , they bring out of scripture that saith , or expoundeth that ob signifieth one possessed with a familiar spirit in the belly ; the onely proofe is that the greeke interpreters of the bible translate it engastromuthi , which is , speaking in the belly , and the word anciently , and long before the time of the septuagint translators was properly used for one that had the cunning or slight to shut his mouth , and seeme to speake with his belly , which that it can be done without the helpe of a familiar spirit , experience of this age sheweth in an irish-man ; we do not find it said that the woman of endo did foretell any thing to saul , by the hollow voyce of a familiar spirit in her belly ; neither did saul require , nor the woman promise so to answer him , but hee required , bring me him up who i shall name unto thee , and she undertooke to do it ; which argues a desire in saul to consult with the dead , which is called necromancy , or consulting with the dead . but it hath beene said , shee raised the devill in samuels likenesse , yet there is no such thing said in the text : when the woman went about her worke , the first thing noted is , that when she saw samuel , she cried out with a loud voyce : an argument shee was frighted with seeing something shee did not expect to see ; it is not said that when shee knew saul , but when shee saw samuel , she cryed out with a loud voyce : when shee knew saul shee had no reason to be afraid , but rather comforted , for that shee had his oath for her security . it may well be that if either shee had a familiar spirit , or the art of hollow-speaking , her intention was to deceive saul and by her secret voyce to have made him believe that samuel in another roome had answered him ; for it appeares that saul was not in the place where she made a shew of raising samuel , for when shee cried out with a loud voyce , saul comforted her , and bid her not be afraid , and asked her what she saw ? and what forme is he of ? which questions need not have beene if saul had beene in the chamber with the witch . king james confesseth that saul was in another chalmer at the conjuration , and it is likely the woman had told saul shee had seene some fearfull sight , which made him aske her what she saw ? and her answer was , she saw gods ascending out of the earth , and it may be understood that angels waited upon samuel , who was raised by god , and not any puppets , or divells that shee conjured up : otherwise the words may be translated as deodat in the margent of his italian bible hath it , she saw a man of majesty , or divine authority ascend , un ' huomo di majesta è d' authorita divina , which well answers the question of what forme is he of ? which is in the singular , not in the plurall number . wee finde it said in esay 29. 4. thou shalt be brought downe , and shalt speake out of the ground , and thy speech shall be low out of the dust , and thy voyce shall be as one that hath a familiar spirit out of the ground and thy speech shall whisper out of the earth ; which argues the voyce of ob was out of the earth , rather then out of the belly , and so the hebrew exposition which i cited before affirmes ; some learned have beene of opinion that a naturall reason may be given why in some places certaine exhalations out of the earth may give to some a propheticall spirit . adde hereunto that some of the heathen oracles were said to speake out of the earth : and among those five sorts of necromancy , mentioned by doctor reynolds in his 76 lecture of his censure of the apocryphals , not any of them is said to have any spirit in their belly . the ronanists who are all great affirmers of the power of witches agree , that the soule of samuel was sent by god to the woman of endor : to this not onely delrio , but bellarmin before him agrees . that true samuel did appear as sent by god , as hee sent elias to ochosias king of israel . who being sick sent to consult with belzebub the god of echron , may appeare , for that samuel is so true , and certaine in his prediction to saul , which no witch , no devill could ever have told ; for though the wisdome , and experience of the devill doe enable him to conjecture probably of many events , yet positively to say , to morrow thou and thy sonnes shall die , is more then naturally the devill could know . mr. perkins confesseth the devill could not foretell the exact time of sauls death ; and therefore hee answers that god revealed to the devill as his instrument sauls overthrow , by which meanes , and no other the devill was inabled to foretell the death of saul . here mr. perkins proves not , that satan was appointed by god to worke sauls overthrow , or that it was made known to him , when it should be done . as the rest of the speech of samuel is true , so these words of his , why hast thou disquieted me to bring me up ? may be also true , which cannot be if it be spoken by the devill ; or why should the devil tell truths in all other things else , and lie only in this , i know no reason . doctor reynolds presseth these words against the appearing of samuel thus , if samuel i had said to them he had lied , but samuel could not lie , for samuel could not be disquieted , nor raised by saul . it is true god only raised samuel effectually , but occasionally saul might raise him . but saith doctor reynolds though saul was the occasion , yet samuel could not truely say that saul had disquieted him , for blessed are they that die in the lord saith the spirit , because they rest from their labours ; and samuel was no more to be disquieted ( if he were sent by god ) then moses aad elias were when they appeared to shew the glory of christ . mat. 17. answer , it did not displease samuel to be imployed in the office of an angell , but hee obeyed god gladly ; yet since the occasion of his appearing displeased god , it might for that cause displease also samuel . besides wee neede not understand the disquieting of samuels mind , but of his body by not suffering it to rest in peace after death , according to the common , and usuall condition of mankinde , this sense the originall will well beare . againe , it cannot be believed that the devill would ever have preached so divine and excellent a sermon to saul , which was able to have converted , and brought him to repentance , this was not the way for the devill to bring either saul , or the woman to renounce god . lastly , the text doth not say that the woman raised samuel , yet it calls him samuel , and saith that saul perceived , or understood that it was samuel . mr. perkins and many others esteeme balam to have beene a witch , or conjurer , but i finde no such thing in the text ; when hee was required to curse the people of israel , his answer was , i will bring you word as the lord shall speak unto me . numb 22. 8. and god came unto balaam in v. 9. and in v. 13. balaam saith , the lord refuseth to give me leave , and when balak sent a second time , his answer was , if balak would give me his house full of silver and gold i cannot goe beyond the word of the lord my god to do lesse or more , in v. the 20. god commeth to balaam , and said , if the men come to call thee , go , but yet the words which i shall say unto thee , that shalt thou do . and when balaam came before balak hee said , v. 38. lo i am come unto thee , have i now any power at all to say any thing ? the word which god putteth into my mouth , that shall i speake : and in the 23 chap. v. 18. balaam saith , how shall i curse whom god hath not cursed ? and in v. 12. hee saith , must i not take heed to speake that which the lord hath put into my mouth ? these places laid together prove balaam to have beene a true prophet of the lord , and hee prophesied nothing contrary to the lords command , therefore st. peter calls him a prophet . neverthelesse it is true that balaam finned notoriously , though not by being a witch or conjurer , or a false prophet , his faults were , that when god had told him hee should not go to balak , yet in his covetous heart hee desired to go , being tempted with the rewards of divination , and promise of promotion ; so that upon a second message from balak hee stayed the messengers to see if god would suffer him to go , wherefore the lord in his anger sent balam . also when god had told balam that hee would blesse israel , yet balam did strive to tempt god , and by severall altars and sacrifices to change the mind of god . againe when balam saw god immutable in blessing israel , hee taught balak to lay a stumbling block before the sonnes of israel , to eat things sacrificed to idolls , and to commit fornication . rev. 2. 4. whereas it is said that balaam went not up as other times to seek for enchantments , num. 24 2. the originall is to meete divinations , that is , he did not go seek the lord by sacrifices , as he did , numb. 23. 3. 15. an exact difference betweene all those arts prohibited in deut. no man i thinke can give , that in some they did agree , and in others differed , seemes probable . that they were all lying and false prophets , though in severall wayes , i thinke none can deny ; that they differed in their degrees of punishments is possible , there are but three sorts that can be proved were to be put to death , viz. the witch , the familiar spirit , the wisard . as for the witch there hath beene some doubt made of it . the hebrew doctors that were skild in the lawes of moses , observe that wheresoever one was to die by their law , the law alwayes did run in an affirmative precept ; as , the the man shall be stoned , shall die , shall be put to death , or the like ; but in this text , and no where else in scripture the sentence is onely a prohibition negative , thou shalt not suffer a witch to live , and not thou shalt put her to death , or stone her or the like . hence some have beene of opinion that not to suffer a witch to live , was meant not to relieve or maintaine her by running after her , and rewarding her . the hebrews seeme to have two sorts of witches , some that did hurt , others that did hold the eyes , that is , by jugling and sleights deceived mens senses . the first they say , was to be stoned , the other which according to the proper notation of the word , was the true witch , was only to be beaten . the septuagent have translated a witch , an apothecary , a druggister , one that compounds poysons , and so the latin word for a witch is venefica , a maker of poysons : if any such there ever were , or be that by the helpe of t●e devill do poyson , such a one is to be put to death , though there be no covenant with the devill , because shee is an actor , and principall her selfe , not by any wonder wrought by the devill , but by the naturall , or occult property of the poyson . for the time of christ , saith mr. perkins , though there be no particular mention made of any such witch , yet thence it followeth not that there were none , for all things that then happened are not recorded , and i would faine know of the chiefe patrons of them , whether those persons possessed with the devill , and troubled with strange diseases , whom christ healed , were not bewitched with some such people as our witches are ? if they say no , let them if they can prove the contrary . here it may be thought that mr. perkins puts his adversaries to a great pinch ; but it doth not prove so , for the question being onely , whether those that were possessed in our saviours time were bewitched . the opposers of mr. perkins , say they , were not bewitched , but if hee or any other say they were , the proofe will rest wholy on him , or them to make good their affirmative ; it cannot in reason be expected that his adversaries should prove the negative , it is against the rules of disputation to require it . finis . notes, typically marginal, from the original text notes for div a85292e-490 cap. 1. lib. 1. c. 2. cap. 2. cap. 2. cap. 2. lib. 2 qu. 4. cap. 11. lib. 5. sect. 18. cap. 1. sect. 4. cap. 4. sect. 1. lib. 2. cap. 5. cap. 7. cap. 7. sect. 2. cap. 7. sect. 2. cap. 7. sect. 2. cap 7. sect. 13 lib. 2. cap. 2. cap. 7. sect. 2. ainsworth upon deut. 18. vvitchcraft cast out from the religious seed and israel of god. and the black art, or, nicromancery inchantments, sorcerers, wizards, lying divination, conjuration, and witchcraft, discovered, with the ground, fruits, and effects thereof: as it is proved to be acted in the mistery of iniquity, by the power of darknesse, and witnessed against by scripture, and declared against also, from, and by them that the world scornfully calleth quakers. shewing, the danger thereof, ... also, some things to clear the truth from reproaches, lies and slanders, and false accusations, occasioned by daniel bott and his slander-carriers, ... / written in warwickshire, the ninth moneth, 1654. as a judgement upon witchcraft, and a deniall, testimony and declaration against witchcraft, from those that the world reproachfully calleth quakers. r. f. (richard farnworth), d. 1666. this text is an enriched version of the tcp digital transcription a85153 of text r202140 in the english short title catalog (thomason e829_12). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 66 kb of xml-encoded text transcribed from 13 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a85153 wing f513 thomason e829_12 estc r202140 99862537 99862537 114700 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a85153) transcribed from: (early english books online ; image set 114700) images scanned from microfilm: (thomason tracts ; 126:e829[12]) vvitchcraft cast out from the religious seed and israel of god. and the black art, or, nicromancery inchantments, sorcerers, wizards, lying divination, conjuration, and witchcraft, discovered, with the ground, fruits, and effects thereof: as it is proved to be acted in the mistery of iniquity, by the power of darknesse, and witnessed against by scripture, and declared against also, from, and by them that the world scornfully calleth quakers. shewing, the danger thereof, ... also, some things to clear the truth from reproaches, lies and slanders, and false accusations, occasioned by daniel bott and his slander-carriers, ... / written in warwickshire, the ninth moneth, 1654. as a judgement upon witchcraft, and a deniall, testimony and declaration against witchcraft, from those that the world reproachfully calleth quakers. r. f. (richard farnworth), d. 1666. [4], 20 p. printed for giles. calvert at the black spread-eagle at the west end of pauls., london, : 1655. "to the readers and hearers of this" signed: r.f., i.e. richard farnworth. annotations on thomason copy: "march. 7;", "1654"; the final 5 in imprint date crossed out. reproduction of the original in the british library. eng bott, daniel. society of friends -doctrines -early works to 1800. witchcraft -early works to 1800. quakers -england -controversial literature -early works to 1800. a85153 r202140 (thomason e829_12). civilwar no vvitchcraft cast out from the religious seed and israel of god.: and the black art, or, nicromancery inchantments, sorcerers, wizards, lyin r. f 1655 12893 9 0 0 0 0 0 7 b the rate of 7 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2007-04 tcp assigned for keying and markup 2007-04 aptara keyed and coded from proquest page images 2007-05 jason colman sampled and proofread 2007-05 jason colman text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion vvitchcraft cast out from the religious seed and israel of god . and the black art , or , nicromancery inchantments , sorcerers , wizards , lying divination , conjuration , and witchcraft , discovered , with the ground , fruits , and effects thereof : as it is proved to be acted in the mistery of iniquity , by the power of darknesse , and witnessed against by scripture , and declared against also , from , and by them that the world scornfully calleth quakers . shewing , the danger thereof , that it may be avoided , by all that fear god , as they will answer it in the great and terrible day of the lord , for he is utterly against those abominations and wicked practises , and those that hold them up , are upholders of the devil's kingdome , therefore a warning to you all for going to wizards for counsell , for you go from god , to the devill , that go to take counsell of a wizard . therefore thus saith the lord , see that there be no witchcrafts amongst you , there shall not he found amongst you any that useth divinations , nor any observer of times , or an inchanter , nor a witch , nor a charmer , nor a consulter with familiar spirits , nor a wizard , nor a necromancer , for all that do those things are an abomination unto me saith the lord : deut. 18. 9 , 10 , 11 , 12 , 13 , 14. ver. regard not them that have familiar spirits , neither seek after wizards , to he defiled by them , for that which defileth or worketh abomination shall in no wise enter into the kingdome of heaven : read levit. 19. 31. rev. 21. 27. v. also , some things to clear the truth from reproaches , lies and slanders , and false accusations , occasioned by daniel bott and his slander-carriers , which daniel is a member to the water baptized people , of which accusations cast upon the truth by him and his slander-carriers , truth hath cleared it self and cast out the slanders and false accusations , amongst them from whence they came , there they do remain , one truth stands clear as by this farther do appear : read and understand . written in warwickshire , the ninth moneth , 1654. as a judgement upon witchcraft , and a deniall , testimony and declaration against witchcraft , from those that the world reproachfully calleth quakers . london , printed for giles . calvert at the black spread-eagle at the west end of pauls . 1655 to the readers and hearers of this . all people every where , take head of going to wizards for counsell , now that you are forewarned , and the mystery of it is to you in brief laid open and discovered , as you may read in this ensuing treatise : and all you that have gone to any wizards , in your life time past , go to the market crosses , and declare there openly against them , and their craft , that you may cast off the guilt of the hainous sin , least it remain upon you for ever , and you perish and dye in that wickednesse , unrepented of , and so be cast into the lake that burneth with fire and brimstone , prepared for sorcerers and wicked ones , isai. 30. 33. mat. 25. 41. rev. 21. 8. rev. 20. 9 , 10 , 15. and all you that have been to enquire at wizards , you are gone out of the counsell of god , and the way to turn in again is to declare against that craft openly , to be of the devill , which wizards live in , and utterly to abhorre it for ever ; and if you do so : you cast off the guilt , which otherwaies you may be cast off from god , that do not repent of it , and turn from it , and declare against it , that other , may hear and fear , and take warning also , least you and they perish , and go down into the pit : to the light of god in all your consciences , i speak that which checks and reproves you in secret for the evil of your doings , that with it your memories may be quickened , and see if it did not question you secretly in your conscience , before you went to enquire at a wizard , and would not have had you to have gone , and after any of you had been , for counsell at a wizard , the light of god in your consciences would check and reprove you in your consciences afterwards for it , and tell you that you had been from god , to take counsell of the devill in a wizard , and the light in your consciences will still accuse you for it , except you go , and declare against it , and cast it off , you will be in danger to perish . and all now that you are warned , take heed of sinning willfully against light or grace received , if you do read your reward . heb. 10. 26 , 27. r. f. the black art , or , nicromancery inchantments , sorcerers , lying divinations , wizards , and conjurations , magicians , and witchcrafts discovered , to be of the devill , and to be acted out of the power of darknesse , in the mistery of iniquity , according to the workings of the prince of darknesse , the prince of the power of the aire , the spirit that ruleth in the children of disobedience , the familiar spirit , that acteth in the divels instruments according as it is written , and proved by scripture , &c. the witchcrafts is acted in that nature which is accursed from god , and in the seat of darknesse , is wickednesse and mischief invented : and the witches and sorcerers , inchanters , and devisers of lyes , and wizards were in that seed , that was cast out and accursed from god , and they were of the power of darknesse , and were acted by the spirit of the devill , according to the working of the prince of darknesse , and king of the bottomlesse pit , in the working of the mistery of iniquity , with signs and lying wonders , and all deceiveablenesse of unrighteousnesse , in the sorcery , witchcraft , and the abominations which god was and is against , and all those that act in those sorceries and abominations shall not enter into the kingdom of god , but be cast into the lake that burneth with fire and brimstone , which is the second death : gal. 5. 19 , 20 , 21. rev. 22. 15. rev. 20. 10 , 15. rev. 21. 8 , 27. at the meeting at tamworth , upon the 2. day of the ninth moneth . 1654. one nicholas greaton , which came to resist the truth , with much violence that day , and once before , who taketh upon him to be a teacher of a company of people towards lichfeild side , was proved to be one that telleth destinies , and useth lying divinations for mony , and took their mony for telling them lyes , about goods that were gone , and thy divinations were false , they came not to passe , according to the inchantments greaton , and severall witnessed against thee openly that day for it , when the power of darkness was discovered , with thy lying wonders , also , at which discovery , the devill in thee was in great rage , who set thee in wilfull opposition against the truth at two severall meetings , to oppose the truth that discovered deceits , and thy deeds of darkness , and deceiveableness of unrighteousness , with thy lying wonders , and false prophesies , that were acted and declared , and devived for mony , and were false , in that thou said , as it were proved against thee , and thy sorceries , and lying divinations , by severall that day , wherein thou wast discovered , and the power of darkness , by which thou art acted : and thou labouredst by the power of darkness , to have cast out the truth , that opposed thy deceits : but truth being raised up in the power of the holy ghost , thou couldst not , but wert further laid open , and discovered by it , that the scriptures thereby might be fulfilled , for what fellowship hath righteousness with unrighteousness , or what union hath light with darkness , 2. cor. 6. 14 , 15. which darkness acted thee forth in violence against the truth to resist it , as sorcerers , diviners , magicians , astrologers , and star-gazers aforetime in all ages , because truth declares against the deeds of darkness , and lying divinations , as it did that day at tamworth , against thine greaton , who like jannes and jambres , and also the inchanters and sorcerers , and diviners , and conjurers , wizards and magicians of pharaoh withstood moses , when he went by the true power of the lord into egypt for the accomplishing the work that god was about ; then the devils instruments , sorcerers , inchanters and wizards , that were acted by the power of darkness , and used witchcraft and lying wonders , they withstood moses , and pharaohs heart was hardened against him , because he hearkened not to the messengers of god , that were in the light , and endued with the power of god , but he took counsell of the wizards , black artists , and magicians of egypt , that wrought signs and lying wonders , by the power of darkness , to deceive withall , as it is written , and when moses and aaron did as the lord commanded them by his power , the magicians and wizards by their sorceries , cast a mist to blind the eyes of people withall , that were in darkness , as they were , and by their witchcrafts wrought their lying wonders , to deceive withall , and resisted the truth of god , and the power of god acted , by his servants . exod. 7. 19 , 20 , 21 , 22. and that wicked spirit in thee nicholas greaton , sought to harden the peoples heart against the truth , at tamworth , who was there discovered to be a fortune teller , or an inchanter , a wizard that tells people lyes for mony , when their goods are wanting , and other things in thy inchantments and lying divinations , which did not prove true , as severall did witness against thee , and thy lying divinations that day , after that thou stoodst up a while to have maintained thy craft , sorcery , or lying divination by scripture , till truth cut thee out of them , and thy folly was laid open , and that scripture was fulfilled by thee , that day , who came of set purpose , to resist the truth : and withstood it , as janne , and jambres withstood moses , but thy folly was made manifest to men , as theirs was , that withstood the truth that day at tamworth , till thy folly was made manifest , as theirs was made manifest , as it is written , and witnessed also . read 2. tim. 3. 8 , 9. and when thy sotcery , and lying divinations , and witchcrafts were discovered that day , thou wouldst have justified it by scripture , but couldst not , for they that spake forth the scriptures , were not sorcerers nor inchanters , ( nor diuiners of lyes like thee , ) but declared and witnessed against such practises , and the plagues is due to all witches and wizards , and diviners of lyes , and those that join with them , as it was with them that joined to baal peor , to serve other gods , numb. 15. 1. to the 10. and the lord drave out the nations , that did use such inchantments , sorceries , and witchcrafts , and it was and is an abomination to the lord , and they that do such things , shall in no wise enter into the kingdom of god , but be cast into the lake that burneth with fire and brimstone , as it is written and witnessed . gal. 5. 19 , 20. 21 rev. 22. 15. rev. 20. 10 , 15. rev. 21. 8 , 27. thou broughrst in a place of scripture to have proved thy sorceries and lying divinations , which was this : and god said , let there be lights in the firmament of heaven , to divide the night from the day , and let them be for signs and for seasons , and for daies and years . gen. 1. 24. that was nothing at all to prove sorcery and inchantments ( thou beast ) god did never say that by them they should use inchantments , and lying divinations , and cast figures , and tell fortunes , as sorcerers and witches , and black artists , nicromancers , wizards , that do divine lyes , which thing god abhorres ; and all lyars and diviners for mony , like thee . read deut. 18. 10 , 11. but god set the stars in the firmament of heaven , to praise him , and to be for lights upon the earth , and god made two great lights , the greater light to rule the day , and the lesser light to rule the night , he made the stars also , and god set them in the firmament of heaven , to give light upon the earth , and not for witches to cast figures , and iyars to divine for mony by them , but he set them to rule over the day , and over the night , and to divide the light from the darknesse , and god saw that it was good , as it is written and witnessed . gen. 1. 15 , 16 , 17 , 18. secondly , the sun , moon and stars were set in the firmament of heaven , to know the regiment or government thereof , and to hold forth the wisdom of god , to praise him in the host of heaven , in his wonderous works , above the earth , and not for fortune-tellers and inchanters to divine for mony by them , as wizards , ( and thou diviner of lies , ) wouldst have them : let the scriptures be witnesse against thee , and the star-gazers , wizards , and all that divine for mony thereby : who would have the scriptures to bear thee out in that which they witnesse against thee , for acting contrary to them . thirdly , the stars were not set in the firmament for such as thou art , to tell destinies or fortunes by , nor to divine lyes for mony by , nor to cast figures by , to cast a mist before peoples eyes , to deceive them by witchcrafts as wizards do , that take peoples mony for false dreams , and lying divinations : and as thou sorcerer and perverter of the scripture wouldst have them , but the stars were set , to give light , and to know the noble works of god in them , and by them in their covenant , as they stand and keep their course , and to hold forth the wisdom of god in the firmament of heaven , and also that man might praise him for his noble acts , and as it is written in the book of psalms , oh , give thanks unto the lord of lords , for his mercy endureth forever , ( to his own host ) oh , give thanks to him that by wisdome made the heavens , for his mercy endureth for ever ; oh , give thanks to him that made the great lights , for his mercy ( to his ) endureth for ever , the sun to rule the day , and the moon and the stars to rule the night , for his mercy endureth for ever , and they were not set to divine lyes by , and cast figures , to tell fortunes , so called , and speak lying divinations by , as thou ( sorcerer and diviner of lyes ) wouldst have them ; the scriptures witnesse against thee and all wizards , and all that truly feares god will witnesse with me and the scriptures , against thee and all diviners of lyes , such as thou art , that perverts the scriptures . psal. 136. 1 , 2 , 3. to the 10. 2. pet. 3. again , the stars were not set in the firmament to inchant and divine lyes to get mony by , to make a trade of them , by using divinations as thou ( star gazer and wizard ) wouldst have them , who thy self art a perverter of scripture to thy own destruction , 2. pet. 3 , 16. but they were set there for the praise of god , and to hold forth his wisdome in the firmament of heaven , to cause men to praise the lord , as it is written , praise the lord , praise ye the lord from the heavens , praise him in the highest , praise ye him all his angels , and praise ye him all his hosts , praise him sun and moon , praise him all ye stars of light . psal. 147. 1 , 2 , 3. it is not said inchant , by the stars , cast figures by the stars , nor tell destinies or fortunes by the stars , neither is it said , when goods are stolne or strayed , go to wizards , they shall tell you of them by the stars , as thou wouldst have it , that art an inchanter , that usest lying wonders , and divine lyes for mony , and tell people of those things which never come to passe , and taketh their mony for thy lying divinations , as it was proved against thee that day at tamworth , thou inchanter , star-gazer , and diviner of lyes , whose rage was great after thy deceit was discovered , and thy evill practise declared against , which the devill in thee would have alledged for by scripture , when the scriptures turn edge against thee , and cut the off thereby , as david cut off goliah's head with his own sword , that defied the armies of the living god , as thou wert in enmity against the truth , and cryed fie upon the servant of the only true god . therefore thus saith the lord my god , and the redeemer of israel his chosen , he that formed him from the womb , i , saith he , am the lord , that maketh all things , that stretcheth forth the heavens alone , that spreadeth abroad the earth by my power , that frustrateth the tokens of lyars & maketh diviners mad , ( like thee greaton ) read isai. 44. 24 , 25. also to be witnesse against thee , and such as thou art , and see what shall come upon all inchanters and sorcerers like thee , read isai. 47. 9. for inchanters and sorcerers trust in their wickednesses as thou dost ; and saies , none seeth them , thy wisdom which is earthly , sensuall and divelish . it hath perverted thee , as it did those that turned after sorceries , that went from the lord , and turned into the power of darknesse , as thou hast done , that professest god in words , and serves the divell in thy actions , and art ready to say in thy heart , i am , and none else , besides me , as such in thy nature did : read , isai. 47. 11. stand now with thy inchantments , and with the multitude of thy sorceries , wherein thou hast laboured and all that are deceived by thee , or any such . let now the astrologers , the star-gazers , ( like thee ) stand up , and see if they can save them from those things that shall come upon them ; i lament for those that are turned to wizards , astrologers , star-gazers , and to a diviner of lyes , like thee for counsell ; thus saith the lord by isaiah the prophet , and i witnesse with him , where he saith , you shall be as stubble inchanters , sorcerers , and star-gazers , and all that trust in you , and take counsell of you ; the fire shall burn you , and you shall not deliver your selves from the power of the flame , read isai. 47. 10. 11 , 12 , 13 , 14. pharaoh , he had his magicians ( or the divel 's wise men or wizards ) that were in familiarity with the divell , and black artists to enquire of , when he was troubled in spirit , but they could not tell him of the things that god was about to do , as it is in gen. the 41. and it came to passe , that in the morning after pharaoh had dreamed , that his spirit was troubled , and he sent and called for all the magicians of egypt , ( and all the divel 's wise men ) or wizards thereof , black artists or necromancers , that were in the witchcrafts , inchantments or sorceries , and pharaoh told them ▪ his dream , but there was none of the black artists , magicians , or wizards that could interprete it , because it was concerning the things of god and stood in the counsell of the only true god . take notice of this ; therefore all that are black artists , the divel 's wise men , witches or wizards , you are but in nicromancery , or the devil's counsell and familiarity only , and knoweth not the counsell of god , nor the things that stands in his counsell , no more then pharaoh's magicians , witches , nicromancers or black artists , inchanters , charmers , consulters with familiar spirits , sorcerers or wizards did , that were ( and all such are ) in the divel's familiarity and counsell only , and not in the counsell of the living god , and woe to them that ( are in the light , and ) go out to take counsell of the prince of darknesse , and woe , woe , woe to all that go to wizards , to take counsell , and woe to the rebellious children , that take counsell , but not of me saith the lord : vengence is the reward of such that do it knowingly , such are rebellious children , and in unity with the prince of darknesse , and the king of the bottomlesse pit , and guided by the divel's spirit , that go to take counsell of the black artists ▪ nicromancers , or the divel 's wise men , inchanters , wizards , sorcerers , and witches , that are in the lying divinations , and in the mistery of iniquity , and know the divel's counsell only , as pharaoh's magicians and wizards did , ( and not the counsell of god , ) and woe to all that go to wizards , or the divell for counsell , for the things of god that stands in his counsell are hid from them , and all witches and wizards as they were hid from pharaoh's magicians , who knew the divel's counsell only , and not the counsell of god . gen , 41. from the 1. to the 9 read isai 30. 1. &c. rev. 9. 1. 2 , to the 13 rev. 9. 20 , 21. rev. 21. 8 , 27. rev. 10. 1 , 2 , 3. and 7. 8 , 9 , 10. &c. jud. 6 , 7. 2. pet. 2. ● , 2 , &c. rev. 22. 14 , 15. and joseph's interpretations of pharaoh's dreams is no ground for sorcerers , inchanters , and black artists or nicromancers , and wizards to divine for mony by ; joseph was not in the power of darkness , but in the power of god , and he did not inchant nor cast figures as wizards do but joseph he knew the counsell of god by revelation , and nor by divination , for god is against that , and against those that divine for mony , and cause the people to erre by their lyes , and lying divinations , as thou greaton didst , and were openly witnessed against for it , wo to thee and all such , for the lord will frustrate the tokens of lyars like thee , and make diviners mad , such as thou art , read jer. 23. 19 , 20. mic. 3. 11. mic. 5. 12 , 15. isai. 44 24 , 25. joseph said that it was god that should give pharaoh his answer , and he did not cast a figure , nor enter into the inchantments as ( star-gazers , and ) wizards , that divine lyes for mony , but joseph he spake by revelation of god in him , to him , and by him , and not by lying divination or witchcraft , god doth utterly abhorre that , and he is against it , and against all diviners or conjurers , and will make them mad , as he hath said . therefore joseph's interpretation of pharaoh's dream by revelation without inchantment , or casting figures , is no ground for star-gazers to cast figures , nor for nicromancers to conjure and use witchcraft , and raise up the forms of living things by witchcraft , as pharaoh's magicians , sorcerers , wizards did , to deceive by their lying wonders , as the divel's instruments do , neither was joseph's interpretation of pharaoh's dreams any ground for the divel 's wise men or wizards , to tell destinies or fortunes by , as they call it in darkness : for the magicians , sorcerers and wizards could not tell pharaoh what god was about to do by all their inchantments which was revealed by the lord to joseph , without casting figures , and without inchantments that are acted by the power of darkness , in the mistery of iniquity . therefore silent wizards , consulters with familiar spirits , charmers , black artists or nicromancers , that are in the divel's counsell , and all diviners of lyes , silent witchcraft , the lord is against it , and you that act in the mistery of iniquity , ( by the power of darkness ) god will be avenged of you ; take not the scriptures for your cloak or cover , that acteth in such wickedness , you wizards and diviner of lyes , god is against you , and all that take counsell of you : wo , wo , wo to you all , and your partakers : gen. 41. exod. 7. 12 , 22. rev. 9. isai. 44. 24 , 25. isai. 30. deut. 18. 10 , 11 , 12. &c. rev. 20. 10 , 15. samuel's telling of saul of the asses that were gone astray , for which thing god caused saul to come to samuel , for the fulfilling of his word that he had spoken to samuel , concerning the kingdom which was true , and fulfilled according to the word of the lord , is no ground for that wicked spirit in thee nich. greaton , to use inchantment and sorcery , to divine lyes , and tell people of goods that are stolne by the divel's servants , for theft is of the divell and witchcraft , and sorcery , and whoredom and lying divinations , and they that do such things shall not inherit the kingdom of god ▪ gal. 5. 19 , 20 , 21. rev. 20. and thou ( sorcerer ) tookst peoples mony for thy lying divinations , and thy sayings proved false , as it was witnessed against thee at that meeting at tamworth that day , and thou wouldst have made this of saul's coming to samuel thy cloak or cover for thy sorcery and lying divinations , which will be witnesse against thee ( and all wizards , inchanters , ) and diviners of lyes , as thou art , wo , plagues and vengence from the lord is your reward . thus saith the lord , ah , i will ease me of mine enemies , and avenge me of mine adversaries . isai. 1. 24. the lord had told samuel all the things concerning saul , and it came to passe , and was fulfilled according to the word of the lord . ( but samuel did not cast figures , and inchant , and divine lyes for mony as wizards do ) but it was revealed to samuel by the word of the lord , that which he told saul , and was fulfilled according to the word of the lord : and no ground ( for you wizards ) to divine lyes by for mony , as thou greaton wouldst have it , but thou art discovered , and found to be out of the counsell of god , and in the counsell of the devill , and the mistery of iniquity ( as all wizards ) and diviners of lyes and lyars are . joh. 8. 44. 2. thes. 2. 9 , 10 , 11 , 12. and art for the lake that burneth with fire and brimstone , and all sorcerers . rev. 21. 8. that divine lyes for mony , and are in their inchantments , and lying divinations , and wouldst have had that of samuel for thy cloak , which doth uncover thee , and leaves the bare , and witnesseth against thee , and such as thou art , and against all wizards , and diviners of lyes for mony . now the lord had told samuel a day before saul came , saying , to morrow i will send thee a man , and thou shalt anoint him to be captain over my people : and the lord told samuel those thing that he told saul , and he did not cast figures , nor inchant to know them , as wizards do cast figures , and inchant to divine lyes for mony ( and all things came to passe ) as samuel told saul , according to the word of the lord . 1. sam. 9. 15. to the end 1. sam. 10 chap. therefore silence witches , sorcerers , inchanters , black artists or nicromancers , charmers , and consulters with familiar spirits , and wizards that are acted and guided by the spirit of the divell , and are in the power of darknesse , mistery of iniquity , and witchcrafts . let the scriptures alone , and pervert them not with your mucky , dirty , fil thy minds : plagues upon you all that are in witchcrafts , the burning lake is prepared for you , who are under the king of the bottomlesse pit , vengence upon you all ; you shall curse your king and your god , and look upward and be driven to darkness , and be fewell for the fire , rev. 9. rev. 20. mal. 4. 1. isa. 8. 19 , 20 , 21. rev. 16. you shall gnaw your tongues for pain , as the vialls of wrath are poured forth , vengence is your reward , read rev. 16. 10 , 11 , 12 , 13 , 14. rev. 20. 10. and thou greaton that art in the sorceries and lying divinations , as it was proved against thee at tamworth , who art also a teacher to a company of seduced people about liechfield , or in those parts ; let the scriptures alone , i warn thee and charge thee in the presence of the lord , and make not them thy cloak for thy inchantments , sorceries , and lying divinations , plagues upon the wicked in flames of fire , that trust in lying vanities also , as well as thee : ( silence all wizards , let the scriptures alone , and make not them your covers for sorcery ) you have no part in any thing spoken of in them , but the plagues and the burning lake . reu. 21. 8. let the scriptures alone , wizards and inchanters , i warn you and charge you in the presence of the lord , vengence is your reward in flames of fire , and wo to all that are seduced ( by you ) and that go to take counsell of a wizard , and an inchanter , or a witch , or a charmer , or a consulter with familiar spirits , or a black artist , or nicromancer : the living , dreadfull , powerfull , mighty god of heaven and earth , he is utterly against that nicromancy , or black art , plagues upon it all , wo and vengence upon all that hold it up , and that go to take counsell of it , and wizards , the law of the dreadfull god forbids it , and the almighty god doth utterly abhor it , and it is commanded to be avoided by the israel of god , for such witchcrafts were practised amongst those nations that knew not god , and it was and is an abomination unto the lord : therefore the lord spake to moses to speak to the children of israel , to command them to avoid it ; and saith he , when thou art come into the land which the lord thy god giveth thee , thou shalt not learn to do after those abominations of those nations : there shall not be found amongst you any that useth divinations , which thou greaton dost , that divinest lyes for mony ( as wizards do ) plagues upon thee , thou art to be holden accursed , that art in the abominations , and out of the doctrine of god and of christ . gal. 1. 8 , 9. 1. cor. 16. 22. and again saith the lord by moses to israel , in the command to avoid nicromancy , or black art , or witchcraft , saith he there shall not be found amongst you an inchanter nor witch , plagues in flames of fire upon such . 2. thes. 2. 12. rev. 16. 9 , 10 , &c. neither shall there be amongst you saith the lord a charmer , nor a consulter with familiar spirits , nor a wizard , nor a nicromancer , for all that do these things are an abomination unto me saith the lord , and because of those abominations the lord drove out the nations that used those things : for saith the lord unto israel , those nations which thou shalt possesse , hearkened unto observers of times , and unto diviners , and wizards , and such like , but as for thee , the lord thy god hath not suffered thee so to do , and thou shalt not suffer a witch to live , but thou shalt walk before me , and be perfect ( speaking to his own people , that were in covenant with him ) for saith he i am the lord thy god , as may be read . deut. 18. 9 , 10 , 11 , 12 , 13 , 14. also read , exod. 22. 18 mic. 5. 12. &c. nebuchadnezzar , pharaoh , and the heathen , that knew not the only true god , had their magicians , sorceries , inchanters , or wizards , to enquire at , and plagues was the portion of such : wo unto all you that go to wizards or charmers , or consulters with familiar spirits , or diviners , and inchanters , or sorcerers , or conjurers , or witches , or ( the divels wise men ) wizards to take counsell , you are one with them , in the upholding of them , you ought to have no fellowship with unfruitfull works of darknesse , but rather to reprove them , and declare against them : for it is light that discovers darknesse : and the children of light are commanded to declare against the works of darknesse : read ephes. 5. 11 , 12 , 13. you that go to wizards , you hold them up , and so are upholders of the divels kingdom ( and except you come out from them , and declare against them , you shall partake of the plagues with them ) you that go to take counsell of wizards , you go from god to the divell , and the light of god in your consciences will tell you the same , and reprove you for it in secret , and wo to all that do so , read , isa. 30. &c. pharaoh he had his magicians , sorcerers , inchanters , or wizards , to take counsell of and by their black art , or the power of darknesse , and nicromancy , or witchcraft , they could by their inchantments or conjurations raise up the formes of living things , and they were in the inchantments and in the witchcrafts , of whom pharaoh took counsell , and so of the divell , and plagues was his portion , and vengence from god and utter destruction . exod ▪ 7. 11 , 22. exod. 8 , 9 , 10 , 11 , and 12 chap. and nebuchadnezzar dreamed dreams wherewith his spirit was troubled , and his sleep brake from him , and he commanded to call the magicians , and the astrologers , and the sorcerers ( and wizards ) which he had to take counsell of , dan. 2. 1 , 2. but because the thing stood in the counsell of god , they could not tell him of it , that were but in the divels counsell only , as sorcerers ( and wizards ) are , for which he was wrath with them . dan. 2. 8 , 9 , 10 , 11 , 12. and daniels interpretations of the dreams , and reading and interpreting the writing by the spirit of the lord . dan. 2. 19 , 20. to the 24. dan. 4. which was hid from the black artists and astrologers , star-gazers , and wizards , sorcerers , and inchanters , and diviners of lyes ( like thee ) that tels people of things which are wanting , and destinies , and such like , and take their mony for it , and were lying divinations , wo to such ( wizards and diviners of lyes as thou art ) that would have the scriptures for thy cloak , silent deceit , daniels interpretations by revelation is no ground for nicromancy , plagues upon all nicromancers , black artists , witches , sorcerers , inchanters and wizards , and diviners of lyes ; the devill and his angells are for the lake ; go ye cursed into hell , and all that forget god , to take counsell of you , psal. 9. 17. isai. 30 , 33. math. 25. 41. rev. 20. 10. then thou greaton and diviner of lyes , thou seemedst to have had that prophecy of christ for thy cover , and to prove thy art , till i cut thee out of that , where he prophesied and said , imediately after those dayes , the sun shall be darkened , and the moon shall not give her light , and the stars of heaven shall fall , and the powers of heaven shall be shaken , which is as i said , a prophecy of the coming of christ to gather his elect from the four windes , mat. 24. 29 , 30 , 31. which thou knowest nothing of , by thy sorceries and lying divinations , that art in the reprobation , professing , god in words , but to every good work abominable and reprobate , who art an inventour of evil things , and filled with wickednesse in the reprobation . tit. 1. 16. rom. 1. 28. to the end , and that of joel , the 2. 30 , 31 , 32. is also no cover for thee , but a witnesse against thee , which is a prophecy of the great day of the lord , wherein thou and all such shall cry bitterly . zeph. 1. 14. &c. and shalt be rewarded with flames of fire . 2. thes. 1. 8 , 9. thou sorcerer and perverter of scripture , and as elimas the sorcerer was , thou full of all subtilty , and child of the divell , and enemy of all righteousnesse , that perverts the right waies of the lord , as he did . act 13. 6. 7 , 8 , 9 , 10. 2. thes. 1. 12. wo to thee thou sorcerer and perverter of the right waies of the lord , thou false prophet , that divines ( or conjures ) for mony , and art found amongst the inchanters ( or wizards and star-gazers ) that tels destinies and fortunes , ( and casts figures , ) and thou tellest of things that are gone , and such like practises , by a spirit of divination , that brings thee in gain , and thou wast witnessed against for it , at thee meeting at tamworth , and proved to be a diviner of lyes for mony , and those things came not to passe according to thy inchantments neither , but proved lying divinations , and when thou couldst not maintain by scripture , which thou labouredst to have done , thou saidst thou wouldst give him his mony , again ( thou beast and wizard ) thou art naked and bare , thy covers will not hide thee , wo to thee , and wo to all wizards , and ( such as thou art ) plagues is your portion , truth clears it self of you ) and of thee , who saidst thou wouldst follow the servants of the lord , and weary them out , &c. but thy lying divinations fails thee , who art of thy father the divell , as those were , spoken of in john , 8. 44. and the lake is prepared for such . read , rev. 21. 8. and all lyars and sorcerers are for the lake that burneth with fire and brimstone , which is the second death : with the light which changeth not art thou seen and discovered , and comprehended , and from god and from christ condemned , and all witches , sorcerers , inchanters , charmers , black artists , or nicromancers , evil inventours , conjurers , and wizards , that are in the power of witchcrafts , and in the mistery of iniquity , the beast and the false prophet also , and the divell that deceived them are all for the lake ; howle , howle witches , wizards , that peep and mutter plagues upon all such in flames of fire for ever and ever , and the divell that deceived them , where the beast and the false prophet are , thither must they go , into the lake of fire and brimstone , and shall be tormented day and night for ever and ever : wo , wo , wo to all such , read rev. 20. 9 , 10. all people every where , that desires to fear the living god , and serve him , take heed of that wicked spirit in nicholas greaton , ( and all wizards ) i warn you and charge you in the presence of the lord , as you will answer it before the judgement seat of christ , in the terrible day of the lord , read joel , 2. 12 , 13 , 14 , 15 , 16 , 17. and zeph. 1. 14 , 15. read also levit. 20 26 , 27. and take heed of going to those that have familiar spirits , or to those that are wizards , as you will answer it before the lord : now you are warned also , read 18. 10 , 11 , 12. thus saith the lord , regard not them that have familiar spirit , neither seek after wizards , to be defiled by them , i am the lord , read levit. 19. 31. you that seek after wizards disobey the lord , and turn from him , to enter into fellowship with the divell , and take counsell of him in a wizard , and are defiled thereby , and the wo is to such that regard not the counsell of god , where he forbids going to wizards . therefore a warning to you all from the lord , for hearkening to wizards , least you be slain , and dye not the common death of men , and least the plagues come upon you , for joining with them , as they came upon those that joined to baal peor , ( and the wizards were amongst those curst people , whom thy lord drove out ) deut. 18. 11 , 12. and those that went out of the counsell of god , joined to baal peor , and the anger of the lord was kindled against them for it , and the lord said unto moses , take all the heads of the people that joined to baal peor , that serve other gods , and hang them up before the lord against the sun , that the fie●ce anger of the lord may be turned away from israel , then moses gave a command to the judges of israel to slay the men that joined to baal peor , and they that went out of the counsell of god , that joined to baal peor , were cut off from amongst the israel of god , and those that dyed in the plague before it was staied , for joining unto baal peor , were twenty and four thousand , as may be read in numb. the 15. from the 1. to the 10. and those that rebelled , and took not counsell of the lord , the earth opened her mouth and swallowed them up quick , and their houses , and all their goods , they and all that appertained unto them went down alive into the pit , and the earth closed upon them , and they perished from amongst the congregation , and their cry was great when they went down quick into the pit , for their rebellion against the lord , and there came a fire from the lord , and consumed 200. and 50. men , for offering incense , that were disobedient to the word of the lord , and there was 14. thousand and 700 dyed of the plague for their rebellion , numb. 16. which were sinners against the lord , and also against their own souls . now that you are warned , if you go to wizards , take what followeth , for you sin wilfully against the lord , and also against your own souls , and the light of god in all your consciences will witnesse with me , and the scriptures , if you go any more to witches or wizards you are in danger of loosing soul and body goods , and all , by the righteous judgements and plagues that may follow you for your rebellion , as those examples that are instanced before you ; read also jude . 5 , 6 , 7. 2. pet. 2. 4 , 5 , 6. and when any shall counsell you contrary to the counsell of god that saith regard not them that have familiar spirits , neither seek after wizards , least ye be defiled by them . levit. 19. 31. if any say unto you , seek unto them that have familiar spirits , and unto wizads that peep and mutter , take not their counsell that would have you to do so , as you will answer it , for should not a people seek unto their god ; and wo to them that take counsell , but not of me saith the lord , therefore a warning to all that go from god to the divell , by seeking after wizards for counsell , also read , isa. 8. 19. isa. 30. 1. when god was departed from saul , he went to the divell ( in the witch of endor ) for counsell , and then was conjuration used to raise the dead , sam. 28. and saul died not the common death of men , for he slew himself upon his own sword . 1. sam. 31. wo , wo , wo to the wizards , and all that go to take counsell at them , for they go from god to take counsell of the divell , and of sorcerers , witches , that are in the power of darknesse and witchcraft , and in the mistery of iniquity , and those who are under the command of the prince of the power of the air , and the king of the bottomlesse pit , read rev. 9. even of him whose coming is after the workings of satan , ( with all the power of darknesse ) and with signs and lying wonders , and with all deceiveablenesse of unrighteousnesse in them that perish , that they all might be damned , who believed not the truth , but had pleasure in unrighteousnesse . 2. thes. 29. 10 , 11 , 12. all you that turn from the light of christ jesus in your consciences , which sheweth you sin and evill , you turn from the counsell of god , and from the holy command , as cain did , and err'd from the spirit of truth , and turned into the seat of darknesse , where witchcraft is hatched , and all evil is invented , and so you entering into union with the prince of darknesse , the spirit that ruleth in the children of disobedience , that turn from the light , into the fear of darknesse , you become inventours of evil things , and follow that which is evil , and are filled with wickednesse , some with inchantments and sorceries and theft , and some with whoredome and drunkenesse , and some with witchcraft and lying divinations ( and lies and sorceries arise ) and witchcraft is of the divell , acted by the seed of the serpent that is in union with the divell , and is given over to work wickednesses , and those creatures also , that are in familiarity with the seed of the serpent , and so captivated by the divell , ( that old sorcerer and witch ) at his will , and see the cause how it enters , and you into the mistery of iniquity , whereby you become inventours of evill things , by disobeying the light of god in your consciences , is the cause of entering into wickednesse and witchcraft , and because they did not like to retain god in their knowledge , therefore he gave them over to a reprobate mind , whereby they become evil inventours , and are filled with deceiveablenesse of unrighteousnesse and wickednesse , working uncleanesse with greadinesse . romans , 1. 28 , 29 , 30. &c. for this cause the wrath of god is revealed from heaven , for disobedience , and against all unrighteousnesse , and the unrighteous ones , who hold the truth in unrighteousnesse , and against all ungodlinesse of men , because that which may be known of god is manifest in them ; for god hath shewed it unto them . rom. 1. 18 , 19. and they received not the counsell of it , after manifestation therefore followeth their condemnation , & the condemnation of the world , joh. 3. 19 , 20 , 21. and the condemnation of all that love the deeds of darknesse , rather then the light , which light is the condemnation of all that hate it , and act contrary to it , and the condemnation of all the wicked , and all that are seated in the power of darknesse , and in the mistery of iniquity , and it is also the condemnation of all sorcerers , and inchanters , and conjurers , witches , wizards , black artists , and nicromancers , false prophets , seducers , and antechrists , that are in the witchcrafts , and in the abominations , howl all witches , the fire and the lake is prepared for you , and all in your craft , howl , vengence upon you all that are wizards , the fire and the lake is for you all , and wo to all that take counsell at you , and at wizards , with the light that changeth not are you all seen , to be in the power of darknesse , witchcrafts , mistery of iniquity , with the light that comprehends all the world are you comprehended , and from god , and from christ are you condemned , the sword is drawn , the fire burns , you are all compassed , and the chain is upon your necks , reserved for the judgement of the great day : and for the burning fire , that burneth for ever and ever , rev. 9. 1 , 2. to the 13. rev , 22. 15. rev. 21. 8. gal. 5. 19 , 20 , 21. rev. 20. 9 , 10. some of thy lying divinations that proved false , which thou tookst mony for , thou diviner of lyes . and perverter of the right waies of the lord , as is proved by scripture , and now followes more proofe against thee by witnesse , against thy wicked practise . first , that william newway of tamworth went to nicholas greaton , to know where he might buy some wood for his trade , and he told him he might have some southward , in warwickshire , about hounby , and the said william newway sent john greenwood to the place where greaton told newway he might have some , but when greenwood came at the place he was sent to for that purpose , there was none to be had , and this proved a lying divination , for which the said greaton took newways mony : this john greenwood of tamworth witnesse against thee , thou inchanter and diviner of lyes ; john greenwood the second lying divination witnessed against is this : thomas taylor of austrey went to the said nicholas greaton , abont a mare that was stoln from his father , and greaton said it was impossible for him to have her again , and one of tho. taylors of austrey neighbours had a mare stoln the same night , and greaton said , it was impossible for them to have them again , for he said they were gone notthward , but that proved false , for they were gone westward , and they had them both again , and when taylor went to greaton about them , he demanded 12 a piece , because they were 2 severall things : but afterwards he would have taken 18 but he would not given him so much , therefore greaton was very angry with him , because the said tho-taylor that went to him to enquire about the mares that were stolne , would give him no more , and greaton flung it away , and the man took it up , and ( the man , ) told him he should get it before he had it , and this john greenwood can witness from thomas taylors mouth : and also rice healey of tamworth , he can witness this business of thomas taylors , for he was by at that time : john greenwood rice healey witnesses . the third lying divination is this ; robert healey of grindon , did send rice healey to the said greaton , to know whether he should have some goods again that were stolne , or no ; and he said he should and withall , greaton told him that the theeves house stood southward from the mans house that did send to enquire , and the doores opened not into a lane , but into a backside , northward : and he took money for that , and 〈◊〉 he should have his goods again ; but he had not , and that proved a lying divination also . this is witnessed against by rice healey and robert healey . more lying divinations witnessed against , for which the said nicholas greaton tooke money for his deceiveableness of unrighteousness ; john farmer having great use for money , and having kindred in the north-wales , that had much spare money ; he went to nicholas greaton , to know whether he should borrow any of them , and he told him that he might , upon which account he went : it was above one hundred miles and he spent above twenty shillings , and could borrow none . also two maids , sisters to the said john farmer declared , that nicholas greaton had told them severall things , for which he took money of them , and they complained of him to iohn farmer , that they were all lies : and the said iohn farmer asked him severall other questions , for which he demanded four shillings , and railed against him because he had not so much to give him ; saying , that he was so badly payed by those that professed themselves friends , that he thought he should be undone , unless that he left that art : but iohn farmer gave him two shillings . these lying wonders , and false practices , and lying divinations , are witnessed against , by iohn farmer . written from the spirit of the lord , by a servant of the lord ; known and beloved of the lord , yet hated of the world as unknown , yet well known ; as dying , and yet behold i live ; as chastened , and not killed ; as sorrowfull , yet alwaies rejoycing ; as poot , yet making many rich ; 〈◊〉 as having nothing , and yet possessing all things , 2 cor. ● chap. the new man , the new name ; yet known to the world by one , whom they in scorn call quaker , but of the divine nature made partaker . behold , what manner of love is this , that the father hath bestowed on us , that we should be called the sonnes of god , and now we are the sonnes of god , therefore the world knoweth us not , because it knew him not : as it is written , 1 iohn 3. 1. [ according as his divine power hath given unto us all things that pertain unto life and godlyness , through the knowledge of him that hath called us to glory and vertue , whereby are given unto us exceeding great and precious promises . ] therefore can we have no fellowship with the unfruitfull workes of darkness , but openly declare against them , as it is required and done in obedience to the command of the spirit of truth , 2 pet. 1. 3 , 4. ephes. 5. 11 , 12 , 13. verses . witchcraft , declared , against ( jndged ) and utterly denyed , by those whom the world scornfnlly calleth quakers , and by this let all that accuse ( any of ) them of the same , stop their mouth , and be ashamed , for that thing is utterly abhorred ( by the lord ) and by us who are the lords , whom the world scornfnlly and reproachfully calleth quakers , truth clearing it self of reproaches , lies and slanders , and casteth out some false accusations , turning them both from whence they came , into the reproachfull and lying generation again , that ( in it , and ) amougst them , the reproachers , liers , slanderers , truce-breakers , slander-carriers , ( and upon the heads of false accusers ) they may remain , which were occasioned by daniel bott of armitadge near polsworth in warwickshire , one of the water baptized members , that belonged to that company which used to meet at shittington , in the said warwickshire . &c. vvhereas that daniel bot as abovesaid , came to a meeting ( of the lords people ) at troycrosse in licestershire , and other of the water baptized people with him to the said meeting as aforesaid ( some of them received the truth in much love ) and at that time the said daniel was much tendred ( and severall of the baptized people ) who desired and with his consent also : intreated and earnestly desired those men that the world reproachfully calleth quakers , whom the lord sent into these parts , that they would on the first day of the week , next after that : meet with them ( the water baptized people ) at shittington , which was then agreed and concluded of , provided that the meeting ( for the men called quakers as abovesaid ) might be appointed at another house in shittington ( and not where it used to be ) that those of that meeting of the water baptized people that ( met there as many of them as ) would come to hear them might , and those that were not free to hear them , might keep their own meeting , because they were tender of them . &c. it was so concluded of at troycrosse that time , and after that , notice being given of it , there was a pretty company came together , and all met together at that house where the meeting was appointed for the men by the world called quakers to be at , which were at the meeting that first day at shittington according to promise , and appointment according to the ordering and disposing of by the spirit and wisdom of the lord , who stood in his counsell , and to be acted forth and ordered according to his divine power , and the good pleasure of his will , and at the said meeting at shittington the truth was declared that day ( in much power , to the praise of the lord , and to the glory of his grace ) and it wrought upon the spirits of many as they then witnessed , and one came from burton upon treat as it was said , an elder also of the baptized people ( of purpose ) to oppose the truth that day , whose folly was made manifest according to that saying in scripture . 2. tim. 3. 8 , 9. but the people received the truth in so much love ( some of them , that they and the man of the house spoke unto him , and withall to depart out of the house , which he did ( though he was an elder of the baptized people ) and at that time the said daniel bott , stood up for to plead for the truth , and against the opposer , to wit the elder of the water baptized people that came from burton as aforesaid , and daniel confessed that day , that he never saw so much into himself ( and his own heart ) as he had and then did since he met with those men ( whom the world calleth quakers ) & there was another meeting the next day at troycrosse again , at which meeting daniel bott was much broken into tendernesse and wept that tears ran down his cheeks , as severall can witnesse , therefore daniel , that which gave thee a sight of thy sins , and convinced thee of thy evil deeds , and caused thee to confesse with tendernesse that thou never sawest so much into thy self , as thou didst since thou sawest us , and heardst the truth declared by us , ( whom the world calls quakers ) and that which at that present let thee see thy stubborn will , and bridled that rash wilde heady nature in thee , and did eternally convince thee , that i own and it shall against thee answer for me and the truth ) which is thy condemnation , the light which thou hast erred from , and an enemy unto the light in thy conscience is my answer , and a witnesse still against thee and thy deceit , go where thou wilt , and god almighty is judge , to which that in thy conscience shall witnesse , and in thy condemnation , answer ( upon thee ) his judgements to be just . also read mal. 3. 5. mal. 4. 1. the same week that the meeting was at troycrosse as aforesaid , there was a meeting ( of the lords people ) at harliston in ( the county ) staffordshire , and daniel bott came thither also , and said to one of the men ( called quakers ) that he was his spirituall father in christ ( and had begotten him again in the gospel ) and said there was many instructors , but there was but few fathers , and said the spirits of the prophets were subject to the prophets , and after the friend by the spirit of the lord had spoken something to him in exhostation , and his spirit was much subjected , and tender he was then also , as many can witnesse , and the servant of the lord ing the danger that daniel might fall into if he gave way to the tempter , being convinced and having some opening in his mind , therefore the servant of the lord did exhort daniel to watchfulness , ( as ch●ist jesus exhorted to watch and pray , least there should be an entering into temptation . math. 26 , 41. but afterwards daniel not abiding in that which did convince him of the evil of his heart he gave way to his will and the deceit , and so ran out into extremes rashly and unadvisedly ( without the true wisdom ) and entring into the temptation , did evil , and also opened the mouthes of evil doers , to speak evil of the truth , and though he did so , and fell of into delusions , errour , treachery and deceit , so did judas when he turned from the light , but destruction was his end , and all who turn from the light which comes from the lord jesus , judas is the way to perdition and destruction , daniel bott , the light of christ in thy conscience , which did convince thee of the evil of thy heart , and did cause thee to confesse the same , that light is my witnesse for the truth against thy deceit , and in thy condemnation remember that in thy life time thou wast warned , who received not the truth with the love of it , as to continue therein , but taketh plagues in thy unrighteousnesse , as such did which were enemies to the truth as thou art , therefore great is thy condemnation as theirs was ▪ 2. thes. 2. 12. offences must come as it is written in scripture , but wo to thee and them , by whom ye do come , it were better that a milstone were hanged about the necks and be cast into the sea , then to offend one that believes in the lord jesus , as thou and such may read . math. 18. 6 , 7. to the truth of this against the deceit that in the conscience shall witnesse , in the terrible day of the lords fierce wrath , revealed from heaven in flames of fire , upon the children of disobedience , who are enemies to the truth of the lord jesus , as thou hast read thy condition , 2. thes. 1. 6 , 7 , 8 , 9. answered with that in thy conscience which thou hast back-slided from , and disobedient to , but the light is the same that it was , and though thou beest backslided from it , yet it stands a witness against thee , who hast erred from the truth , and wouldst have overthrown the faith of some , as hymeneus and philetus did , but the spirit of truth witnesseth against thee , as it did against them by such as live in the faith of the son of god , as he did which said , none the least he foreknoweth them that are his , and let every one that nameth the name of christ depart from iniquity . gal. 2. 20. 2. tim. 2. 17 , 18 , 19. but thou and all such as depart from the light , turns into the iniquity , who art found in that mistery the workers of iniquity , and saith christ , though ye have prophesied in my name , and be found in the work of iniquity , i will say , i know you not , depart from me you that be workers of iniquitie , 2 thess. 2. 1 , 2. to the 13. verse . matth. 7. 12. 23. therefore , go ye cursed into hell , prepared for the devil and his angels : for the wicked and ye that forget god , shall be turned into hell : therefore woe to thee , and all such , esa. 3. 11. psalm 9. 17. matthew 25. 41. to the end . therefore , all whose minds are turned with the light towards the lord jesus , from whence the light comes ; upon it wait , and in it abide , that ye may be preserved in the grace , and be kept for turning into errour and deceit : and as daniel hath done , who hath turned from the light as judas did , and so is an enemy to the truth as he was : but though he have so done , who now turns the grace of god into wantonness and lasciviousness : wo from god is his reward and the reward of all such : and though truth have many enemies now , as it ever had , yet truth is the same that it ever was . and though the said daniel , by turning from the light , maketh ship-wrack of faith and a good conscience , as himeneus and alexander did that were given over to satan , ( as he is ) yet some held fast , and doth hold fast faith and a good conscience , in which the mystery of faith is held , praysed be the lord , and truth is the same still , 1 tim. 1. 19. 20. 1 colos. 1. 27. & 1 tim. 3. 9. and though many that had for a time walked with christ , and because yee though it hard to eat his flesh and drink his blood : and ( whereupon ) ye forsook him , ( to wit christ ) and walked no more with him , john 6. to the 6-7 . yet the truth was the same , though ye did back-slide , and ye that knew the word of eternall life , abode then , and so do ye now , john 6. 6. 7. to the end . and whereas many slanders hath been cast upon the truth occasioned by daniel bott , upon him and his slander-cariers , they are cast , and with them doth remains ( truth is cleared , and hath cleared it self of them all ) and daniel the light in thy conscience , which did convince thee , and tend thee for a time , and let thee see the evill that thou hadst done thee ; i desire but the light i own , which thou art back-slided from , and an enemy unto ; yet the light changeth not , but is the same ; ( and in thy condemnation , remember thee it will of what against the truth thou hast done , and as was said in that epistle which after was red at thy house amongst them then met , appeareth upon record to witness further for the truth , and against thee and thy deceit . written from and witnessed by and with the spirit of the lord in his children and servants that are guided thereby ; though unknown , yet well known , and as it was , it is , in the life which the scripture witnesseth to ; and against all ungodlyness , and unrighteousness of men , which hold the truth in unrighteousness as thou dost , who by us art witnessed against , romans 1. 18. 19. 28. 29. romans 8. 14. 15 , 16. gal. 4. 6. 7. 1 john 3 1. 2. 2 cor. 6. 1. 2. to the 15. iohn 1. 12. 13. 1 pet. 1. 22. 23. ephes. 5. 11. romans 2. 5. and 6. and the severall passages and particulars by severall witnesses , some in one particular and some in another , for the truth , and against the deceit of daniel bott , and also here witnessed by severall friends and known neighbours near about where he livethin the outward . i john farmer , and anthony bickley , and william stowrey , and thomas teler , and john smith , and hugh read , thomas doe , and thomas orton , and others , can witness to ( the truth ) and against the deceit as aforesaid , concerning daniel bott . finis . wonderfull newes from the north. or, a true relation of the sad and grievous torments, inflicted upon the bodies of three children of mr. george muschamp, late of the county of northumberland, by witch-craft: and how miraculously it pleased god to strengthen them, and to deliver them: as also the prosecution of the sayd witches, as by oaths, and their own confessions will appear, and by the indictment found by the jury against one of them, at the sessions of the peace held at alnwick, the 24. day of april, 1650. novemb. 25. 1650. imprimatur, john dovvname. moore, mary, fl. 1650. this text is an enriched version of the tcp digital transcription a89263 of text r206348 in the english short title catalog (thomason e618_10). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 66 kb of xml-encoded text transcribed from 17 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a89263 wing m2581 thomason e618_10 estc r206348 99865514 99865514 117759 this keyboarded and encoded edition of the work described above is co-owned by the 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(eebo-tcp ; phase 1, no. a89263) transcribed from: (early english books online ; image set 117759) images scanned from microfilm: (thomason tracts ; 95:e618[10]) wonderfull newes from the north. or, a true relation of the sad and grievous torments, inflicted upon the bodies of three children of mr. george muschamp, late of the county of northumberland, by witch-craft: and how miraculously it pleased god to strengthen them, and to deliver them: as also the prosecution of the sayd witches, as by oaths, and their own confessions will appear, and by the indictment found by the jury against one of them, at the sessions of the peace held at alnwick, the 24. day of april, 1650. novemb. 25. 1650. imprimatur, john dovvname. moore, mary, fl. 1650. [4], 28 p. printed by t.h. and are to be sold by richard harper, at his shop in smithfield, london : 1650. preface signed: mary moore. annotation on thomason copy: "decemb. 2.". reproduction of the original in the british library. eng witchcraft -england -early works to 1800. trials (witchcraft) -england -alnwick -early works to 1800. a89263 r206348 (thomason e618_10). civilwar no wonderfull newes from the north. or, a true relation of the sad and grievous torments, inflicted upon the bodies of three children: of mr. moore, mary 1650 12738 9 0 0 0 0 0 7 b the rate of 7 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2007-04 tcp assigned for keying and markup 2007-04 apex covantage keyed and coded from proquest page images 2008-09 john latta sampled and proofread 2008-09 john latta text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion wonderfull news from the north . or , a true relation of the sad and grievovs torments , inflicted upon the bodies of three children of mr. george muschamp , late of the county of northumberland , by witch-craft : and how miraculously it pleased god to strengthen them , and to deliver them : as also the prosecution of the sayd witches , as by oaths , and their own confessions will appear , and by the indictment found by the jury against one of them , at the sessions of the peace held at alnwick , the 24. day of april , 1650. novemb. 25. 1650. imprimatur , john dovvname . london , printed by t. h. and are to be sold by richard harper , at his shop in smithfield , 1650. a preface to the reader . courteous reader : with a sad heart i present unto thee the ensuing discourse , not out of malice to the person of any , but to shew the great mercy of almighty god , and to magnifie his glorious name for preservation of me and my children , and for delivering us from those extreame torments and miseries wherewith by diabolicall meanes we have beene afflicted . in prosecution of which sad story , i have delivered nothing but truth , as is testified by very many people of great ranke and quality , as also by divines , phisitians , and numbers of other people , who have beene sad spectators of our miseries . beseeching the almighty god to deliver thee and all good christian people from the like miseries , and torments , which have happened unto me , and my poore innocent children . thine , mary moore . a briefe description of mr. george muschamps childrens unnaturall tryalls , from the yeare of our lord , 1645. vntill candlemas , 1647. the time of their releasement . first in harvest , some two moneths before michaelmas , about four or five of the clock in the afternoone , mistris margaret muschamp suddainely fell into a great trance , her mother being frighted , called company , and with much adoe recovered her ; as soone as the childe looked up , cryed out , deare mother , weepe not for me ; for i have seene a happy sight , and heard a blessed sound ; for the lord hath loved my poore soule , that he hath caused his blessed trumpet to sound in my eares , and hath sent two blessed angels to receive my sinfull soule . o weepe not for me , but rejoyce , that the lord should have such respect to so sinfull a wretch as i am , as to send his heavenly angels to receive my sinfull soule , with many other divine expressions : calling good mother send for my deare brother , and honest mr. huet , perhaps the lord will give me leave to see them ; that faithfull man may helpe my soule forward in praying with me , and for me ; for we know the prayers of the faithfull are very powerfull with the lord . they b●●●g three miles off , in the holy island , were sent for , and with what speed might be , came ; she all this while in her heavenly rapture , uttering such words as were admirable to the beholders , her brother and the minister came to her , which heard her expresse much joy . the minister exhorting her , to whom she gave such satisfaction , that he blesled god in shewing such mercy to a childe of eleaven yeares old . all that night she continued , apprehending these heavenly visions , the minister praying with her , and for her , as she desired him . after she fell into a little rest , and when she awaked , remembred not any thing she had sayd or done . witnesses to this first , mr. huet , minister . mrs. kenady , her two brothers , and two sisters , with her mother . george robinson , and his wife . katherine grame . odnel selby , and his wife . margaret dikson , with divers others in the house then present . after this she continued well till candlemas . on candlemas eve , betwixt the houres of one and two in the afternoone , being the sabboth , her mother with most of her servants being at church , onely her two brothers , and two sisters with her , she was suddainely striken with a great deale of torment , called for a little beere , but ere they could come with it , the use of her tongue was gone , with all her limbs , pressing to vomit , and such torments , that no eyes could looke on her without compassion : her mother comming home with a sad heart , beheld her childe , using what meanes could be , but no ease , till eleaven or twelve a clock at night she fell into a slumber and slept till six in the morning ; as soon as berwick gates were opened her mother sent for phisitions , both of soule and body , with the lady selby , colonell fenvvicks widow , with other friends , who forth with came to behold this sad fight , with many others that came to the childe waking out of her sle●pe , which was without present torment , but had lost the use of both limbs , tongue , stomacke , onely smiled on them , and signed , that we could understand she had all her other senses very perfect , but would let nothing come within her mouth of any nourishment , for her jawes were almost closed : physitians gave their advice , with other friends ; and what could be had , was gotten for her : but her signes from the beginning were , away with these doctors drugs , god had layd it on her , and god would take it off her . she beg'd that mr. balsom , mr. strother , and mr. huet , wou'd be her doctors in their earnest prayers to the lord for her ; for she was confident there was no helpe for her , but from heaven : yet her mother to her great expences neglected no lawfull meanes that could be used . about 12. a clock she had a tormenting fit before all the company ; but it was not above an houre : but from that time till whitson eve , being 16. weekes , she slept as well in the nights , as any one , but as soone as she awaked in the morning begun her torment : first three or foure houres every day , encreasing till it came to eight houres , every houre a severall torment , such strong cruell ones that cannot be exprest , as many with weping eyes beheld it , that ministers would pray by her till the sad object would make them leave her to the lord , expecting nothing but death . sir william selby his lady , the countesse lendrik , the lady haggarston , with many others , would look , till sorrow would mak them forbeare : yet as soone as these torments were over , the child would instantly smile , and make signes she felt no paine at all : solying quietly till the next morning , onely we wet her lips with a little milke and water ; for nothing she would let come within her jawes ; but would smile and shew her armes and breast , and say god fed her with angels food : for truely all the 16. weekes fast , did not appeare to diminish her fatnesse or favour any thing at all . on whitson eve in the morning she had eight hours bitter torment , in the afternoone her mother being abroad , left her husbands brothers daughter mrs elizabeth muschamp with her , who made signes to her to carry her into the garden , in her mothers absence ; her cozen casting a mintle about her , gave her her desire , and sate in the garden with her on her knee , who in the bringing downe had so little strength in her neck , that her head hung wagging downe ; but was not set a quarter of an houre , till shewing some signes to her cozen , bolted off her knce , ran thrice about the garden , expressing a shrill voyce , but did not speake presently : she that was brought down in this sad condition came up staires on her owne legs , in her cozens hands : captaine falset , his wife and his daughter being then in the house , did behold this miraculous mercy of the lord done to this child : her mother being at berwick , three miles off , was sent for , and imparted her joyfulnesse unto the lady selby , and good mr. balsome , whose prayers with the rest ( as the child sayd ) had prevailed with god for mercy . when her mother came home , her daughter which she left in so bad a condition , came with her cloathes on , down to the gate , calling mother , mother welcome home . now the mothers joy may be imagined , but not expressed ; desiring her mother presently to send many thanks to mr. balsome , and mr. strother for that the lord had answered their prayers for her . the next day being the sabbath , she beg'd on her mother to returne thanks to the glorious god , who never failed any that trusted in him , and her self would ride into the holy iland and joyne in thanks and prayers to the lord , with mr. huet , sir thomas tempest , captaine shaft , with the rest of the parish that feared god ; she by gods power did it the next thursday , being a lecture in berwick , her selfe , and with mr. balsome and mr. strother gave glory to the lord for his never forgotten mercy to her ; though her flesh did not diminish , yet her strength was but weake , and her stomack by degrees came to her again , and for seven or eight weeks was very well : then her mother removed to berwick , where the garison being kept , the discharge of a musket would cause her to fall into very great extasies , being there severall times for 24 hours space , she would be suddenly taken with her former torments . for three weeks space she lost her stomack , and all her limbs , and of a sudden recoverd all again , not remembring what she had either done or suffered . to avoyd this inconvenience , her mother removed from berwick , and carried her in one of these sad conditions one mile off berwick , where she continued seven weekes more in these afflictions . her eldest brother upon s. johns day at night in the christmas following betwixt the houres of 1. and 2. was taken exceedingly ill , that it was thought he would not live : the next morning he was a little eased of his extremity and pain , but both his stomack and the use of his legs taken from him , so that he was forced to have help to put on his cloathes , was lifted into a chaire where he sat all day long , but could neither eate nor drinke any thing , but a little milke or water , or sowre milke . he consumed away to nothing , yet not heart-sicke ; but would reason , talke and laugh with any friend as if nothing ayled him . his mother now being prest downe with sorrow , sent to the doctors both at newcastle . durham , and edenborough , not doubting or suspecting any unnaturall disease ; the physitians all agreed by the course of nature he could not live a month to an end , which was sad newes to his sorrowfull mother , god knowes . after two or three weekes she had another fit of her former torments ▪ after she had lyen three or foure weekes in her extremity , begun , and cryed the rogue , never till then , offering a word in her torments , but as if some were striking at her ; she seemed to save her selfe with hands and bedcloaths from blowes , deciphering a wretched creature as we all after knew by her description : sometimes he would fight with her in the shape of a dragon , of a bear , a horse , or cow : many fancies she did expresse ; and good things , she sayd , fought for her , and still got the better of him : the enemies weapons were a club , a staffe , a sword , and dagger ; her good things got them all , as she thought , and after the wretch , she thought , got the dagger againe . now when she fixt her eyes upon her objects , no action you could use would move either eyes or gesture , till she came out of her fits , then did not remember any thing she either did or sayd : after a while she would make her hand goe on her brest , as if she would write , with her eyes fixt on her object ; they layd paper on her brest , and put a p●n with inke in her hand , and she not moving her eyes , writ , jo hu. do. swo . have beene the death of one deare friend , consume another , and torment mee ; whilst she was writing these words , she was blowne up ready to burst , shrinking with her head , as if she feared blowes : then would she be drawne , as in convulsion fits , till she got that writing from them that had it , and either burne it in the fire , or chew it in her mouth , till it could not be discerned . let any one snatch the paper from her and hide it as private as he could , she would have gone to the party and place , still in torment till she got it , and either burne it or chewed it , that none could discerne one word she had wrote , then immediately she would have ease : thus for a moneth or six weekes , every other day , with severall torments , and such like expressions continued ; her good things , as she called them came still and saved her from her enemies . these words written , and her other expressions , caused her sad m●ther to have very contradictive thoughts : so that one day her neece muschamp that had been her companion in most of these sad conditions , being troubled to thinke what this childs writing should mean ; sayd to her aunt , there is one that i have ever feared since my cousin margaret was first afflicted ; but i dare not name her whom i have suspected : her aunt answers , and onely one i suspect : and these letters make me tremble to thinke on it ; but the lord pardon our thoughts , if we thinke amisse : so revealing our thoughts one to another , and pitcht both on dorothy svvinovv . her neece saith , mrs. svvinovv came to see the childe when you were away , and spake harshly of you , and besides the childes looking on her , which she never did on any else , makes me feare her : her aunt answered , if she could doe me hurt , and not her owne soule , i feare her more then any else , but that cannot bee ; so lord pardon us , if we thinke amisse , and let us not speake any further of her . this childes mothers occasions called her to newcastle , which journey was not pleasant , leaving so sad a house at home , and her childes writing , and her neeces thoughts , and her owne , made her very sad , that her servant wondering to see such a change , presumed to aske the cause of it she knowing her servant to be trusty , revealed the suspected party to him , no living soule being by ; her occasions being dispatched returned home . but in her absence her daughter had beene quite distracted , run up and downe with a staffe in her hand , saying she would kill the rogue : in this rage she apprehended her good things ( for so she called them ) in the likenesse of a dove , and a partridge , and begun and sung , judgo and revenge my cause o lord : next , how long wilt thou forget me lord ; shall i never be remembred ? and concluded , behold and have regard , ye servants of the lord ; and so came out of her fit , not remembring any thing , either done or s●yd ; she never having any of these psalmes by heart , or any booke by her , nor as yet any voice to sing them to this day . by her at that time was my neece muschamp , mr. moores six sonnes , and his daughter , with my owne children and servants , and divers neighbours . after my comming home , she fell into another of these strange fits ; the minister of tweedmouth being by , seeing and hearing many strange passages , which cannot halfe be remembred : but part of her discourse was ; that if she had two drops of his blood or hers , within ten dayes , it would save her life ; if not death long comming , but torment perpetually . divers of these fits she had , in every one expressing their bloud would save her life ; from ten dayes to six , from six to three , which was on a saturday , being heavily tormented , her tongue taken from her , with her eyes fixt on her objects , wrote thus againe , jo . hu. do . svvi . hath been the death of one deare friend , consumes mother deare friend , and torments me ; for three dayes they have no power , but the fourth they will torment me : two drops of his or her bloud would save my life , if i have it not i am undone , for seven yeares to be tormented before death come . whilest she was writing the teares comming downe her face , still saving her selfe in this bitter agony , as it were , from her enemies blows . as soone as her mother came from newcastle , she sent ( that servant she revealed her minde to at newcastle ) to one john hutton , he was one it was suspected that could do more then god allowed of ; bidding him confesse who had wrong'd her child , or she would apprehend him : her child in her extremity writing the two first letters of his name , with anothers . so when this servant told him his message another being by to witnesse his answer , which was thus : william hall , your mrs. knowes as well who hath wrong'd he● child as i : for the party that with a troubled minde your mrs. had concealed all this time , and at newcastle in her chamber all alone told you is she that hath done her all this wrong . the servant answered , god blesse me , could he tell what his mistresse said to him , no living soule else prese● it , bidding him reveale the party ? the rogue sayd , a great stone is not easily lifted , and he had one foot in the grave already : repeating many old sayings : but sayd , dorothy svvinovv wife then to colonell svvinovv , was the party that had done all the mischiefe to her child , and was the cause of all her further crosses . this answer being brought , and her childs last writing , three dayes they had no power , the fourth to torment ; and the sabbath being one of the three , the monday following , her mother , her neece muschamp , her son in law edvvard moore , george armorer , william hall , and william bard , rid to etherston thinking mr. waltōn to have beene a justice of the peace ; but was not : then she with her company went directly to sunderland , where jo. hutton dwelt , and sent for him , who forthwith came , and though they had never seen him , but by the childes description , nor he them ; he knew them all naming their names ; and fell downe on his knees for to pray for the child ; but her mother bidding him rise , she desired none of his prayers , but tell her how he came to know what she spake to her servant all alone , so far off , he repeated before all the company what he had formerly spoken . she sayd her eldest son was very ill too , the lord blesse him , not thinking that he was wronged ; but the rogue answered , one was the cause of both : she in a maze sayd , i had a sister that dyed in a restlesse sicknesse , god grant she was not wronged too : the rogue sayd , mistresse , mistresse , one is the cause of all , envy nothing will satisfie , but death . said she is this possible ? mistresse sayd he my life is in your hand , but i 'le maintaine dorothy svvinovv was the death of the lady margery hambleton , the consuming of your son , and the tormentor of your daughter , and the cause of all your evill ; and if you would have my hearts bloud take it , for my life is in your power , none speaking of bloud to him . she told him the child had wrote two drops of his or her bloud would save her life ; and if the devill had left so much in him , she would ( if it pleased the lord ) have it ere they parted . the wretch using still godly words and his prayers , desired to take his bloud privately , that none should see ; so the child nickt him halfe a dozen times in the forehead , but no bloud appeared ; then he put forth his right arme and that was not till her mother threatned his heart bloud should goe before she wanted it ; then he layd his thumb on his arme , and two drops appeared , which she wip'd off with a paper , the which she had writ the words in , and bid him farewell : he bid them ride softly , they had both tide and time enough , it being a fine quiet day ; of a sudden as soon as they were on horse back it grew very boystrous , that they had much adoe to sit on their horses ; riding fast , at sunderland towns end , came two white lambs to them , and kept close with their horses till they came to bambrough , being two long miles , neither sheep nor lambs neere them ; the water was very deep , yet being venterous they rid it over . on munday night she fell into a heavenly rapture , rejoycing that ever she was borne , for these two drops of blood had saved her life , otherwise she had beene seaven yeares in torment without any ease , or death had come : behold her two angels ( which she was bold to call them ) on her right hand , and her tormenters on her left , setting her selfe with a majestick carriage , her words so punctuall and discreet , that it was admirable to the beholders . saying her angels bid her now be bold to speake out , looking on her left hand , saying , thy name is john hutton , and hers is dorothy svvinovv , she hath beene the death of my aunt hambleton , the consumer of my brother , and the tormenter of me ; she knowing my aunts estate was but for life , and her onely sonne had marryed fausets daughter , who to enjoy the estate , he having but one sonne , was the cause of yong james fausets unnaturall fits : but thinking mr. fauset would follow her more strictly there , then we could doe here , let him alone , to be the more vehement with us , every fit promising me case , if i would consent to lay it on my mother ; but i will never consent , but if it were possible indure more torment ; since she is all that the lord of his goodnesse hath left to take care of us five fatherlesse children ; except our father in heaven , which protects her for our sakes . thus for two houres together she continued in a very heavenly religious discourse with these angels , rejoycing that she had got two drops of blood ; saying , if her brother had as much , it would save his life also ; witnesse to these words were mr. moore of spittle , his six sonnes and a daughter , mr. elizabeth muschamp , mrs. margaret selby , anne selby , and george lee , who was almost cast away comming into barwick harbour in a ship by that fearfull tempest which hutton raised . george armorer , william hall , william beard , henry orde , with divers neighbours , all admiring the lords great power expressed in that afflicted childe . her mother being destrous to have some small quantity of huttons blood , rode the next day to him with two servants , who brought him to her sonne , he not being able to goe to him . he acknowledged still his life was in her hands , and came riding behinde one of her servants home to the spittle where she dwelt , and being brought before mr. moore , confirmed all that he had formerly confessed , and withall sayd , mrs. svvinovv had two bad women about her , the millers and the websters wives , who had beene the death of jo. custerd and his wife , with many other things of their wickednesse : that night he desired to goe to rest , and when he pleased to call him , he would confesse further to him alone ; the next day came mr. william orde , mr. broad minister , with mr. heberin , and edvvard saufield , who heard all this confirmed , and so the mother tooke her sonne in her armes to the place where the wretch was , and got his blood . he stayed there seven or eight dayes , and yet mr. moore had never power to examine him any more , the wretch still desiring to be gone , the mother in the presence of margaret selby , margaret orde , and william beard , charged him , that although he had beene long the devills servant , at last to be but a bridge for gods creatures to goe over , in confessing the truth ; who answered , mistris , mistris . if i were a yong man , able to endure all the torments that should be layed on me , i would take my death that mrs. dorothy svvinovv was the death of the lady hambleton , the confumer of your sonne , and the tormentor of your daughter , and the cause of all your other troubles . now whilest he was there the girle was never troubled , but he was not past the townes end , till she fell into a terrible fit ; saying , dorotht svvinovv with two witches more were come to torment her worse then ever hutton did , and the one was a yong woman , and the other an old : so that till they had justice of dorothy svvinovv , her mother and they should never be at peace : upon this her mother rid to justice foster of nuham , and upon oath gave information against both hutton and mrs. svvinovv , to apprehend them , who after delayes apprehended him , and sent him to newcastle goale , but not her , though it will appeare she was three several times in his company after he had the information upon oath , whereof he gave her a coppy , with the coppy of huttons examination , but would never let mrs. muschamp see it ; seeing that delay , she spoke with a durham justice at bellford , which not being in the county , and in haste he could not grant her a warrant to apprehend the sayd mrs. svvinovv ; but bid mr. foster doe justice , which is not yet done . the girle having many tormenting fits , in the midst of which her angels alwayes appearing to her , banishing the witches , which she apprehended ; the girle would cry out and relate to her angels how she by the two witches had been tormented , forcing her to get the information , whereof her mother kept a coppy ; so that let her mother give the paper to whom she would , or laye it anywhere , the child would goe to either place or party most strangely . as soone as her angels departed . her torments leaving her , she told them that her enemies would have killed her : but justly might she sing the 35. ps plead thou my cause o lord , &c. repeating the first part thereof so sensibly and distinctly , that the ministers there present admired to heare it . as likewise her declaring the death of the rogue hutton in prison before it was knowne there , saying if he had been urged he would have discovered the other 2. witches ; foretelling many strange truths , appointing divers meetings with her angels , such a day and such an houre , to consult with them what should become of her brother , and what punishment her enemies should have , bidding every one they should not so much as looke after her , for if they did it would anger her angels , and undoe her , for there were some strange angels besides her owne to meet her ; this being the fourth meeting with them , and it would declare all , saying she must have all cleane cloathes about her ; for this day or to morrow she must meet them under such a tree in the garden : after comming out of her fit , she remembred not any thing what was done or sayd . her mother observing her words , which hitherto had beene so remarkable , clothed her childe all in white , and freely commended her to the lord , watching his glorious time in the afternoone , being in a walk under a tree with her brothers and sisters ; suddenly she gave a great shrike , and skipt over a double ditch and another , and run to the garden doore . her eldest sister came to her mother saying , margret is gone to her angels meeting , who with hast ran with the key of the garden doore , where her childe was standing , beating at it , saying , i come , i come : she opened the doore and left her to her protector , and hastily went to the other side of the house to secure that part of the garden : but ( alas ) ere she came , a wicked creature set on by the enemies instigation , had been looking after her , and her childe wringing her hands , weeping bitterly , as if she could have torne her flesh from the bones , or haire off her head , saying who was here ? what wicked creature had stayd her blessed angels from her ; and for three houres together tooke on grievously , her mother weeping with her , begging of the lord not to punish the innocent for the wickeds fault . after some time the child went into the garden againe , where finding one of her angels , she sayd , lord , it was not my fault : but well is me that you will come unto me ! but ( alas ) where are the rest ? her mother being within , hearing these words . a quarter of a yeare ( a long time to be without comfort ) still weeping : then she had this answer from her angels , that for twelve weeks they would not visibly appeare to her . this she remembred for three dayes , and related to her brothers and sisters and the rest of the houshold the shape of those angels : which were bodyed like birds , as big as turkies , and faces like christians , but the sweetest creatures that ever eyes beheld : one of the strange ones came flying over the trees with a sweet voyce , and gave her notice the rest were come ; which she found most true . two or three lighted upon the ground , and the rest with the heavenliest voyces that ever were heard , with a resolution to declare the truth of all . and if the justices , and judges at the assizes would not doe justice , her owne two angels ( who were alwayes to her like a dove and a partridge ) would visibly , to the admiration of all the beholders , appear like a man and a woman , and justifie the truth , if the wicked wretch had not scared them away . but now the one of her angels bid her have a care she were neither frighted nor angred for twelve weeks , in which time they would not come to her ; but in the meane time her enemy would make every third fit a terrible one , which was most true . in the meane time colonel svvinovv dyed , and she comes into the countrey , and because foster would doe no justice , i got her apprehended in berwick ; she made such friends that it was a greater freedome to her then she had formerly from all other lawes , and went at pleasure . the girle with her mother being one sabbath day at berwick church , comming along the bridge with her husbands son , and daughter ; dorotry svvinovv being at the farther end thereof , the girle never seeing her but in her fits , knew her and was ready to fall downe in her mothers hand , crying yonder is the wofull thiefe ; her mother knowing it true , sayd now to the girle it is not she , who answered , i have seen her a hundred times to my smart , it is she : her mother troubled much at the sight too , would have had the girle back , but her desire was to be at home , who was no sooner come in , but she fell inro a terrible fit , for two houres long ; sometimes her tongue drawne in within her throat , other whiles hanging over her chin on her breast . sad and heavy sights were seen in her afflictions , still bidding all that were by her see the wicked wretch dorothy svvinovv with the two witches at her back , saying she would not let her goe back to berwick , lest the justices should have been witnesses themselves ; but let her come home , where she knew all their hearts were hardened : for alas , she sayd i have two weeks and two dayes yet before my comforters come , which made her enemies thus cruell , that if it were in her power to take their lives she would but the lords preserving power would never leave them who suffered these torments for his owne glory and their soules health saying , ours were but the corrections of a loving father to shew his great power in his weakest children , rejoycing exceedingly that he thought her ( a sinfull creature ) worthy so much happinesse , accounting it more joy to see her blessed angels then all the world could afford , thanking god especially for making her a watch over her mother , brothers , and sisters , and would foretell strange things before they happened . when her 12. weekes were past , the very day and houre came divers to see the event , and waited with patience her appoynted time , which was the very minute of the houre of the day 12. weekes , they were scared from her , mr. broad , minister , mr. stevens , physitian , mrs. muschamp , and mrs. hagarston , besides their owne neighbours were witnesses , hearing her expresse much joy to meete with those long absent deare friends , relating the intention some had to looke after them againe ; so apprehending them in the chamber , where the spectators heard her for two houres , most divinely and heavenly discourse with them , answering and replying to that religious discourse , praying for her enemy dorothy svvinovv , with the teares running downe her face , that if the lord had mercy in store to grant her it , lamenting the sad condition she had run her soule into , for satisfying her malice to lessen her hope of eternity , making such a description betweene hell torments and heavenly joyes , as that no divine on earth could have gone beyond her : crying out for justice , saying , if she were in hold as a fellon ought to be , her power would be gone , and their torments eased ; but now with much joy she blest god her angels would never leave her againe , whilst they were in affliction ; saying , she would go to the judges ( and desired to carry her brother there to ) and begge for justice ; if she got it , her brother should come home as well as ever he was , she no more tormented , and there should be no more hard heartednesse against her mother , which the lord knowes was such without any just cause , that her passion is by gods power beyond imagination : every fit she spake to this effect , till the sizes came : in her fit her brother asked her if it were possible that he could ride that could neither go or stand ; she answered that the lord would inable him , therefore he should goe , and her angels would goe along with them , and bring them safe back againe . so their mother not daring to disobey such divine commands , whose confidence doth wholly depend upon gods providence from heaven , rid behinde her sonne , and came to the judge , relating her sad condition ; he heard her , but being falsely informed , did not resent it : she went to the justices to remove dorothy svvinovvs body to the county where the act was committed : they pretended ignorance , the childrens mother went with them to a counsellour to instruct them , whose answer was he would not meddle in it : yet these dejectments did not drive her from an undoubted confidence in an all sufficient god ; the next day betweene one and two of the clock in the afternoone the girle suddainely had a fit and after her torments her angels appeared unto her , to them she complaines , saying , no justice abroad , no peace at home , what should become of her mother ? for that godlesse thiefe dorothy svvinovv , by the instigation of the divell , had hardned the heart of both judges and justices against her , and now at this instant ( sayd she ) is using meanes to harden her husbands heart against her too ( which she knowes will be cruellest to her of all ) and withall begun to consume her eldest sister , and that she would this night , or to morrow morning go to the judge , begge once more for justice ; if she got it , her brother with the rest should be well , if not , worse then ever ; saying , if the judge denyed her it , it would not be well with him ; this was part of her two houres discourse . witnesses the chamber full , amongst which was , colonel sipthorp , and his wife . colonel roddam . captain tompson , his brother and two sisters . mr andirson , and mr. svvadvvell . mrs. clether . mrs. allgood . dr. genison . before she was out of her fit came dr. genison , who invited the mother with her children to his house , being the next house to the judges chamber , in regard the girles first appoyntment was alwayes kept ; so after her supper sent to see if it were more convenient to waite upon the judge that night , or the next morning : the answer was returned that night was fittest : so dr. clether and his wife , with dr. genison and his , went along with the mother and their children thither , there was a great many spectators to see the event . thus being set downe in the chamber , her mother began her former suit , in begging justice : his answer was , that that which belonged unto the county palatine of durham , belonged not unto him : so she requested him in his returne back , either to doe it , or else give order to the justices in the county to apprehend her ; of a suddaine the girle fell into a fit , relating before them all dorothy svvinovvs malice from the beginning , the cause of the troubles that broke sir ro. hambletons heart , the death of his lady , and how she sought still by evill meanes to take away her mothers life , when the lord would not permit that , got leave first to torment her , then to consume her brother , and now hath begun to consume her eldest sister , and harden her father in lawes heart , to make her mothers life more sorrowfull , with her hands up , and eyes fixed upon her objects , begged justice for the lords sake , for jesus christs sake ; saying i ought to command justice by the lawes of the realme , in the name of our soveraigne lord the king , but i beg not in the name of any mortal man , but in the name of the king of kings , justice for christs sake , justice for his mercies sake , it we have but ordinary justice , which ought not to be denyed to the poorest creature who demands it , my brother that sits there shall goe home as well as ever he did , i no more tormented , my mother no more afflicted , and my sisters torments at an end : if we have no justice my torments shall be doubled , my brother worse then ever he was , and my sister ( which she hath this day begun to torment ) worse then any of us , and my mothers afflictions , by the hardning of folks hearts against her will be unsufferable ; but the lords preserving mercy will never leave them who depend upon his providence ; but it will be worse for them who deny us justice then for us . these words with many more significant expressions , that the judge thought she feigned : but as soon as she was out of her fit , did not know what was past , as all the beholders did see , onely an innocent bashfull girle , without any confidence at all when she was out of her fits . so her mother returned home with them , where she found her other girle began to consume . that night she came home the girle fell into a fit , pressing to vomit , but nothing came up but a piece of fir-stick full of crooked pinnes : after her angels came , she cryed out of the judges injustice , saying , now the enemy when she sees she can have no justice , strived to choake her with these things , being stones , coles , brick , lead , straw , quills full of pins , with straw full of pins , tow , and virginall wire , all full of pins ; one great stone for three weekes together came alwayes to her throat and went back again , till at the last the lord brought it up . she bid watch with her brother three weeks ; for they would if they could either cut his throat in the night , or else burne him with fire ; therefore let the watchers be very wakefull , and carefull , so blessed be god they were , and did heare as it were knives sharpning on the staires , and 3 severall times fire was found in the roome one night , like to have burnt them , but by gods mercyes were saved . she sayd now dorothy svvihovv was seeking a new way to take away her mothers life ; for she was consuming the child within her , and withall bad them watch with her brother and sister that night twelve month they began to torment him ( which was saint johns day at night ) betwixt the houres of 1. and 2. in the morning , and that very moment of the houre they would seek to take his life and the use of his sisters legs , if christians prayers and diligent watching did not prevent them ; so it pleased the lord to move the hearts of good friends to watch with them till the houre came . the girle then had her fit , and cryed out , the grand witch meg is come to the doore with a lighted candle in each hand , pray on one halfe houre longer , and their power will be gone , who observed her request , there was a suddaine smell of brimstone , but nothing seene by any ; but here are some of their names that were witnesses to most of her tryalls , and first them that prayed by her . mr. broad . mr. edvvard orde . mr. george atherlony . mr. edvvard moores six sonnes , and one daughter . with divers others , which were too tedious to relate . after this her brother and sister continued still consuming , and she every other day falling into her fits , and after torment her angels alwayes appearing unto her , she still declares that dorothy svvinovv hardened the hearts of all that her mother had to deale with , sayd , it should be worse and worse , till of an instant the lord should make her greatest enemies her greatest friends ; declaring how that if she were in hold her paine were gone , as well as huttons was for telling her owne releasement a quarter of a yeare before it came ; saying , it was neither for her owne desires or her owne ease , that the lord released her , but to helpe her mother when she could not helpe her selfe , which was most true to her great griefe and sorrow , but much joy to thinke that the lord should not onely foretell it , but inable her own to helpe her : she still expecting justice , sent these strange things the girle cast off her stomack to durham , which could scarce be believed ; yet by chance one being by at the casting of them , which was there present , got a warrant to apprehend dorothy svvinovv , and served it her owne hands , with many contradictions ere it was done : where dorothy svvinovv came into a chamber in the constables house , which afterwards she confessed was for feare of taking her blood , which was never in the others thoughts : yet obeyed not that warrant , till a second , then went but onely and put in bayle , as though it had beene for an ordinary fault , which the girle in her fits cryed out of , saying , that still gave her further power to worke her wickednesse . still all this quarter the girl in her fits desired them to watch with her , on candlemas eve , and they should not thinke their labour lost , and betwixt the houres of one and two the next day the glory of god should appeare , her mother being confident of the lords mercy , gave notice to all that came nigh her ; so some that feared god came to see the event , which releasement being writ from her owne mouth will confirme these warnings of her former trialls , which have all with much patience beene gone thorow , that the preserving mercies of the most glorious god , who never failes those that depend upon his most firme promises was never more declared on earth then in the weakest of his creatures , preserved by a gratious god , to whom let all that read and heare these unexpressible mercies , give all glory , honour , laud , and praises . the expressions of margaret muschamp when she was in her last extreame fit , upon the second day of . february , 1647. they thought because their time was but short , to have tormented me worse then ever , but i defie them . i have reason to blesse god more for his mercies to me , then i thinke ever sinfull creature had . both my torments are at an end , and those fearefull sights i doe not now see , though it hath pleased god to suffer and let them have power to torment me , yet i was never without comfort . my time was sad when i had no comfort , but i thanke god who hath given me patience . i blesse god who never suffered the devill to have so much power , as to cause me blaspheme his name , or to speake words to offend him . it is a great mercy that he granted me patience to endure my payne ; if it had pleased god i should have beene content as well with torment as releasement . to her angels . because i shall have no more torment , shall not i see your faces againe ? that 's sad to me , that 's more griefe to me , i had rather endure my paine ; that 's more griefe ten thousand times , but since it 's gods will , i am as well content with the one as the other , i still trust in god he will send you to protect and watch over us . i have endured my paines a great while , it is two yeares agoe yesterday ; yet i blesse god for it , alwayes with much patience , my paine hath beene very vehement for the time , yet i blesse god i did never speake wordes to offend him : i confesse i doe not deserve it , i deserve no such thing , rather judgement , not such godly chasticement : since he granted them power , he never left me to my selfe . is this the last farewell ? if it had been gods will , i had rather indured all the torments could be put to a creature . but since it hath pleased god it should be so , i am content , the thing that 's his will , the lord grant that it never be sorrowfull to me , but make his will my will , that we may never repine . he knowes the secrets of all hearts . as for that wicked woman , if she had had any fear of god , she would have thought that though she had done it never so secretly , yet god would finde it out : she should have thought no such thing ; but where the divell gets entrance , his temptations are very strong . these torments are more welcome to me , then if i had been in my perfect health ; if i had not knowne what torments had been , what pain had been , i should never have seen such joyfull sights : these are more joyfull to me then all the paine . our paine , what 's all our pain ? what 's all the pain on earth ? gods mercy is above the divels power . their time is limited . they sought my mothers life , but could not get it . oh! to think of hells torments which she hath run her soule into , that 's more torment then all ours . it's comfort for me , joy for me , that god hath showne his power , that god hath given the divell power to torment , i care not what the divell can doe ; i defie all the divels in hell , for where the divell hath any power , he triumphs as much as he can , though he triumph and we are weake , god is strong , his power is not lessened . that wicked woman dorothy svvinovv was the cause of the death of my aunt margery hambleton , she was the cause of those troubles , which she thought should have broke my aunts heart , but they broke sir roberts , that the estate might fall to her sonne : she was the cause of james faucets unnaturall fits , but she let him alone , because she knew that if he came to london he would follow her more strictly then we can here . she set two witches more to torment us : jo. hutton , that dyed in prison was my great tormenter , these witches have begun my sisters torment , though our torments have been more long , yet her time hath been most sad , because she wanted comfort : though i have had my paines , i never wanted comfort . she hath entred into the divels service , ought she not to think of the torment of her soule ? if it had not been thus with us , we should have despised the mercyes of god , our comfort is for joy in heaven , that 's more comfort for us , that 's more happinesse to thinke of , then all our paines and torments ; if our bodyes were torne at horse heeles , and dragged with wild beares , yet all were nothing to heavens joyes . our souls are a precious jewell , we ought all to looke after them ; our bodies are but dust and ashes : if our bodies were tortured with all torments , one blinke of heavens joyes will sweeten all . now my torments are at an end , i care not though they were longer : the torment of my body is nothing , but to thinke of the torment she hath hazarded her soule into , is the torment of hell fire . wee confesse wee all deserve that , but not by that meanes she hath . none will believe it , she sets such a faire face upon it : where the divell tempts , delusions are strong . the divell hath gotten power to harden all hearts . those that are to do us justice , will not : though they deny us justice , yet god can and will in his due time , grant us justice over them all . though god hath suffered the divell to have power to torment us ; they now have their times : certainly our times are in a better life ; we have no pleasure here , all our pleasure is in the world to come . i have cause to blesse god , who doth send these blessed angels to watch over me : my paynes were always with joy , never sorrowfull , and when i had no comfort , yet i had hopes that god who layed them on me , would take them off me in his due time . have not i reason to blesse god ? none hath reason more : the lord grant i never forget his mercies : he hath been very mercifull to us , in granting us patience to endure more then wee could expect at his hands . what is this they have run their soules into ? the lord grant them hearts to repent them of their sinns ; the lord grant us penitent hearts to repent us of our sinnes : we have all done as much as deserves hell , where is gnashing of teeth , paines , fire and brimstone for ever . we have cause to blesse god that hath not suffered us to go neither to witches , nor any of the divels servants , but to looke to god . no creature thought we could have indured , what can we indure of our selves ? no , without god we can doe nothing , what cannot god inable us to indure ? there is nothing that can be done , but we can do it by gods assistance , we cannot say we can doe any thing of our selves , no not the least thing in the world , seeing our helpe is in an able god , we can do any thing . i know the lord will never suffer the divell to have any further power over our bodies ; though they hurt our bodies , they shall not hurt our soules , they shall not come neare our soules . our soules are all the comfort we can expect , what are our bodies ? our bodies are nothing ; i blesse god that would have his glory tryed on our weake bodies , which no creature thought could have indured such torment . we have reason my brother , sister , and all of us to blesse god ; yea , all creatures that behold it have reason to blesse god , and to thinke that he is a mercifull god to us , it is his mercy we know , it is his promise that all those that repent with penitent hearts , he is still ready to forgive them , we acknowledge it is gods mercy , not our deserts . they have tormented my brother a yeare a gone st. iohns day at night , and they have tormented me two yeares agone yeasterday , my sister is pined away , they began with her since lammas , she hath lesse comfort then we have had . she from the beginning hath had great paine without comfort , and though my paine have beene sorest , yet i have had great comfort . since god hath granted this day to be my releasement , have i not reason to blesse this god ? my brother and sister are still under their burthen : let them not thinke it a burthen , but rather beg patience to indure it . if ever god give them health , we have all reason to have thoughts of eternity , and never to forget the word of god . my sister is worse then my brother , or then ever i was , my torments were vehement , sometimes a day , sometimes eight houres , sometimes shorter , sometimes longer ; and though my time was sore and vehement , yet still i had ease after it , but my sister hath no ease . now when i am released , what shall become of my brother and sister , if it please god to give them so much power as to torment them ? if that god make me a watch over them , that i may declare their grief , it is a great mercy . they thought to have choaked me , once they made me cast up pins , and stones , and things that creatures would not thinke possible should have come out of my mouth , yet god inabled me to indure that not any creature thought i could . they thought to have done the like to my brother , but god did not suffer the divell to have so much power , but they have striven so to do . for my brother george he had neede to have a care of himselfe , he by the sight of me i saw consumed ; we have reason to blesse god he is away . if you love my sister bettyes life bring her not home , you may as well take a knife and cut her throat , as be the cause of her torments . if they love my sister and brothers life , bring them not in sight one minute , by looking on them doth them more hurt then we thinke of . if my sister had gone away to and not looked so much on my brother as she hath done it had beene better for her . she hath done her selfe more wrong then us , in setting these two more against us , though it hath pleased god to let them have so much power over our bodies , yet they never had power over our soules . they are trying all ways in the world to have power to torment my mother , they are seeking to torment her by an unnaturall way , if we have not a care of our selves , and one of another by gods mercies . shall they never have more power to torment me ? they thought this last night to have made me more passionate then ever i was ; i blesse god though they made me somewhat passionate , yet stil god inabled me with patience not to be much extravagant much after their desires , those justices all of them have denyed us justice : let them take heede of themselves : let them take heede of a heavy burthen that may fall upon themselves : though our mother be loving unto us ; yet let them take heede of a heavy burthen may fall on them : i wish to god it be not so , that the innocent doe not suffer , the lord grant they may have a sensiblenesse of the wrong they have done us , and suffer not the innocent to indure for them . now after this , when they cannot get power to torment me , will they ever be more vehement with my brothers and sisters ? whensoever she is put in hold till she come to her tryall she should not have her liberty ; for if she come abroad amongst her company , she will be as cruel as ever . if these two witches were catcht and in hold , she would goe to death to the utmost to make them more vehement then ever : though they torment the rest , yet they shall never have power to torment me . it is sayd in the word of god , you shall not suffer a witch to live ; yet she consults with witches , and consults with their wayes , which by the lawe of god deserves death . shall i never behold your faces againe ? if it were so it would be more sad to me then all my paine : though you be not in my sight , yet i trust in gods mercy so much , as that you will still watch over us , and protect us . god grant we never forget gods mercies , to be impatient , seeing we have rest in torment . what mercies can be showne unto a creature , but it hath pleased god to shew it to me ? that it hath pleased him to grant mee so much patience , though of my selfe i was not sensible of my torments , that was a mercy and much comfort to my soule , that though they tormented my body , they never had power to cause me speake unbefitting words to hazzard my soule . but had it not pleased god to have sent you to me that time , what have would become of me ? i had beene distracted and like a mad body . when the divell was strong and had most power , god still crossed him of his opportunity . those that are so malicious , seldome any thing satisfies their mindes , save this extravagant way , that is a fore thing : many times malice is never satisfied without life : shall i never see you with my eyes here ? yet ye will reveale this , either by me , or by some other means it shall be more strange before it be all declared . now after this time shall i never have more torment by any witch , nor none i hope . shall i meet you in such a place , at such a time ? i will . seeing you have set mee that time of appoyntment , i hope you will put me in minde of it : i will , if it be gods will to make me do it . mr. francis broad , and mr. george atherlony two ministers , with doctor stephens a physitian , were with her in divers of her last tormenting fits . these words were spoken in the hearing of two ministers , and at least a hundred others . and taken by mr. edward ord. margaret white of chatton , her owne confession of her selfe . confesseth and saith , that she hath beene the divels servant these five yeares last past , and that the divell came to her in the likenes of a man in blew cloaths , in her owne house , and griped her fast by the hand , and told her she should never want , and gave her a nip on the shoulder , and another on her back ; and confesseth her familiar came to her in the likenesse of a black grey-hound , and that the divell had carnall knowledge of her in her owne house two severall times . likewise the sayd margaret whites confession upon oath of others , as followeth , viz. mrs. dorothy svvinovv of chatton , and jane martin of the same , and sister to the sayd margaret , white of chatton , aforesayd , confesseth upon oath that mrs. svvinovv , and her sister jane , and her selfe were in the divels company in her sister janes house , where they did eate and drinke together ( as by her conceived ) and made merry . and mrs. svvinovv , and her the sayd margarets sister with her selfe , came purposely to the house of mr. edvvard moore of spittle , to take away the life of margaret muschamp and mary , and they were the cause of the childrens tormenting , and that they were three severall times to have taken away their lives , and especially upon st. johns day at night gone twelve moneths ; and sayth that god was above the divell , for they could not get their desires perfected ; and saith , that mrs. svvinovv would have consumed the childe that mrs. moore had last in her wombe , but the lord would not permit her ; and that after the childe was borne mrs. swinow was the occasion of its death , and mrs. swinow came riding on a little black nag to the spittle with a riding coat , and that she and her sister were also the occasion , and had a hand in the death of the sayd child : and further confesseth that she and her sayd sister were the death of thomas yong of chatton ( by reason ) a kill full of oates watched against her sisters minde ; and further saith , that the divell called her sister jane ( besse : ) she confesseth , that her sister jane had much troubled richard stanley of chatton , and that she was the occasion of his sore leg. this is acknowledged and confessed to be true , before john sleigh justice of peace , and robert scot towne clarke of barwick . margaret white , i her marke this was confirmed after , in the presence of mr. ogle of eglingame , mr. walton of etherstone , mr. foster of newham , justices of the peace , being present a multitude of people at kime●stone : this same was afterward taken upon oath at morpeth , in the presence of mr. delavall , high sherriffe of northumberland , mr. ogle , mr. fenwick , mr. delavall , mr. shafto , mr. kilinworth , mr. hall , six justices of the peace . warrants issued out after her inditement was found , for the apprehending of her , but as yet not taken . northumber . ad generalem sessionem pacis tent . apud alnwick pro com. pred. die mercurii viz. 24. die aprilis , 1650. coram gulielmo selby mil. georgio fenwick ar. henrico ogle ar. & al. justic. ad pacem in com. pred. conservand . assignat . &c. necnon , &c. nomina jurator . ad inquirend. . &c. johannes ilderton . ar. will. armorer , gen. nich. forster , gen. ephr. armorer , gen. franc. alder . gen. richard . widhouse , gen. georgius lisle , gen. alex. armorer , gen. christoph . ogle , gen. edvardus bell , gen. radulphus watson , gen. hugh arrowsmith , gen. jo. creswel . gen. joh. ord , gen. georgius craw , gen. franc. forster , gen. henricus johnson , gen. qui quidem jurator , putant ut sequitur . iur. pro custod . libert. angl. authoritat . parliamenti super sacram suam presentant . quod dorotheo swinow nuper de chatton in com. northumber . vid. 24 die martii anno dom. millesimo , sexcentesimo , quadragesimo , octavo , ac divers . al. dict. & vicibus tam antea quam postea deum pre oculis non hab. sed instigatione diabolicaseduct . quosd . malas & diabolicas artes angl. vocat witchcrafts , inchantments , charmes , and sorceries , nequit diabolic . ac felonice apud spittle in com. palatin . dunelm . die & anno supradict . usa fuit & exercit . ratione quarundum malarum & diabolicarum artium quidem sibilla moore de spittle pred. in com. palatin . dunelm . pred. infans existen . & ad tunc in pace dom. r. ad tunc existen . a pred. vicesimo quarto die martii supradict . usque primam diem aprilis anno supradict . languebat . & pred. sibilla apud insulam sacram in com. palatin . pred. ad mortem suam devenit & vitam suam dimisit & sic jur. pred. super sacr. suum pred. dicunt quod vid. dorothea pred. sibilla ratione practitionibus & exerit . diabol . artiū pred. apud insul. sacr. pred. in com. palatin . dunelm . pred. modo & forma pred. felonice & diabolice interfecit contr. pacem publicam nunc . copia . ex. per crow . cl. pa. northumber . ad generalem sessionem pacis tent . apud alnwick pro com. pred. die mercurii , viz. vicesimo quarto die aprilis 1650. coram gulielmo selby mil. georgio fenwick ar. & henrico ogle ar. & al. justic. ad pacem in com. pred. concernant . assignant . &c. necnon &c. vvhereas dorothy swinow of chatton widdow , doth stand indicted at this sessions of divers witchcrafts , inchantments , charmes , and sorceries , and especially for useing and practising the sayd diabolicall arts upon sibilla moore an infant and child of mrs. mary moore widdow : it is therefore ordered by the court , and the high sheriffe of the sayd county , his bayliffes and officers , and all others whom it may concern , are hereby required forthwith to apprehend the body of the sayd dorothy swinow , & her to carry & convey unto the goal of the said county , there to remain untill she shall be thence delivered by due course of law . to the high sheriffe of the sayd county , and to all constables and officers , whom it may concerne . crow , cl. pac. northumber . ralph delaval esquire , high sheriffe of the sayd county , to all bayliffes of liberties , sheriffes , bayliffes , constables , and whomsoever else it may concerne , greeting ; by vertue of an order from the sessions of the peace to me directed , these are to charge and command you , and every of you , that immediately upon sight hereof , you attach and apprehend the body of dorothy swinow of chatton widdow , and her safely convey to the common goale at morpeth , there to remaine untill she shall be from thence delivered by due course of law ; hereof faile not , as you will answer the contrary at your utmost perills . given under the seale of my office this 26. day of april , anno domini , 1650. per eundem vic. finis . a faithful narrative of the wonderful and extraordinary fits which mr. tho. spatchet (late of dunwich and cookly) was under by witchcraft, or, a mysterious providence in his even unparallel'd fits with an account of his first falling into, behaviour under, and (in part) deliverance out of them : wherein are several remarkable instances of the gracious effects of fervent prayer / the whole drawn up and written by samuel petto ... who was an eye-witness of a great part ; with a necessary preface. petto, samuel, 1624?-1711. 1693 approx. 82 kb of xml-encoded text transcribed from 19 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-03 (eebo-tcp phase 1). a54590 wing p1897 estc r181742 12623921 ocm 12623921 64609 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a54590) transcribed from: (early english books online ; image set 64609) images scanned from microfilm: (early english books, 1641-1700 ; 1533:17) a faithful narrative of the wonderful and extraordinary fits which mr. tho. spatchet (late of dunwich and cookly) was under by witchcraft, or, a mysterious providence in his even unparallel'd fits with an account of his first falling into, behaviour under, and (in part) deliverance out of them : wherein are several remarkable instances of the gracious effects of fervent prayer / the whole drawn up and written by samuel petto ... who was an eye-witness of a great part ; with a necessary preface. petto, samuel, 1624?-1711. [5], 31, [1] p. printed for john harris ..., london : 1693. "we whose names are subscribed, do testifie, that we have often seen mr. thomas spatchet in many strange and violent fitts, some of which disabled him for joyning with others in religious exercises, as praying, preaching, &c. concluded to be by witchcraft: and many others in these parts can testifie the same: witness our hands may the 4th. 1693. [signed] richard whincop. daniel sheppard. john felle."--opposite t.p. errata: p. [1] at end. imperfect: print show-through with some loss of print. reproduction of original in the harvard university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng spatchet, thomas. witchcraft -england. 2003-09 tcp assigned for keying and markup 2003-10 spi global keyed and coded from proquest page images 2003-11 emma (leeson) huber sampled and proofread 2003-11 emma (leeson) huber text and markup reviewed and edited 2003-12 pfs batch review (qc) and xml conversion we whose names are subscribed , do testifie , that we have often seen mr. thomas spatchet in many strange and violent fitts , some of which disabled him for joyning with others in religious exercises , as praying , preaching , &c. concluded to be by witchcraft : and many others in these parts can testifie the same : witness our hands may the 4th . 1693 . richard whincop . daniel sheppard . iohn felle . a faithful narrative of the wonderful and extraordinary fits which m r. tho. spatchet ( late of dunwich and cookly ) was under by witchcraft : or , a mysterious providence in his even unparallel'd fits. with an account of his first falling into , behaviour under , and ( in part ) deliverance out of them . wherein are several remarkable instances of the gracious effects of fervent prayer . the whole drawn up and written by samvel petto , minister of the gospel at sudbury in suffolk , who was an eye-witness of a great part . with a necessary preface . job 2.6 . and the lord said unto satan , behold he is in thy hand ; but save his life . london , printed for iohn harris at the harrow in the poultrey . 1693. price 6 d. licensed july 17. 1693. edward cook advertisement . 1. the revelation vnvail'd : or an essay towards the discovering , 1. when many scripture prophecies had their accomplishment , and turned into history . 2. what are now fulfilling . 3. what rest ●till to be fulfilled , with a guess at the time of them . with an appendix , proving that pagan rome , was not babylon , rev. 17. and that the iews shall be converted . by mr. sam●el pet●o , of sudbury in suffo●k . price one shilling six pence . 2. the life and death of the late antient and eminent divine , mr. hanserd k●ollys , who died in th● 93d year of his age. written with his own hand to the year 1672. and continued in general , in an epistle : by mr. william kiffien . to which is added , his last leg●cy to the church . price stitch'd six pence . 3. a compendious history of the ▪ first inventers and instituters of the most famous arts , mysteries , laws , customs , and manners in the whole world : together with many other rarities and remarkable things , never before made publick . to which are added , several curious inventions ▪ peculiarly attributed to england and english men . the whole work alphabetically digested : being very helpful to the readers of history . price one shilling . 4. a collection of modern relations of matter of fact , concerning witches and witchcraft upon the ●ersons of people . to which is prefixed a meditation concerning the mercy of god , in preserving us from the malice and power of evil angels . written by the late lord chief justice hale , upon occasion of a tryal of several witches before him . part i. price one shilling . 5. necessary questions concerning witches and witchcraft briefly answered . by the same author . price one shilling . all printed for iohn harris , at the harrow in the poultrey . a preface to the christian reader . the fol●owing narrative and letter concerning the case of mr. spatchet , to the postscript i did draw up many years ago when the matters were fresh in memory . i my self was an eye-witness of many of his fits , and there are others ( not a few ) yet alive about walpoole and cookly who can attest them ; so as the matter of fact hath c●nvi●cing evidences , and is undeniable in the substance of it . there are atheistical and irreligious pers●ns in this age , which would perswade us that all such matters are cheats , or come only from a natural cause . if some be cheats and counterfeits , must all be so ? surely not . it is not imaginable that this should be a cheat , for the dispensation was so stupendous and terrible , that no man would voluntarily have b●en biassed by interest ; or hired into such a condition for such a number of years whatever worldly advantage could be laid before him . if some strange convulsive motions may be from a natural cause , yea even in this person in part , yet it is irrational to think that the principal or chief of his unusual fits should be reducible thereunto . men might more probably say , that the sore boils which job was smitten with were from a natural distemper , and not from satan , job 2.7 . many of these motions were beyond mr. spatchets skill ( as his acting the part of a drummer , a musician ) others were apparently involuntary , even against his own life , others not only morally , but naturally impossible ( without super added strength ) as far transcending his natural power ; which together with the speedy recovery ( in a quarter or half an hour after the removal of the fits ) from such tormenting wracking pains by violent distorting of limbs , sufficiently argue it s not proceeding meerly from a natural bodily distemper . to this i might add what i my self and my friend mr. william bidbank ( a minister ) did observe in another famous case at lowstoft ; where divers persons ( not only dissenters but also others ) had torturing fits , and raised or vomited many pins , all wrankled and bent , so as i could not observe two pins of th●se which i saw that were bent in the same manner . can any imagine that these pins were from a natural cause , engendred in their bodys and thus bent ? and when divers of them had fit●s together at the same time , if one recovered and did but go and lay a hand upon the others , they would immediately recover , and be well again surely these things may be enough to evince that these things were praternatural . and those lowstoft witches had their tryal before that renowed , cautious and iudicious iudge hale , were found guilty and executed , and afflicted persons freed , we hope as an answer of prayer solemnly made there on the accou●t of the persons before so sorely visited . it remaineth then that if those things were not meerly from a natural cause , then they must be diabolical . and in the present instance of mr. spatchet , it is unquestionabl● , it b●ing confessed by the witch her self . i would therefore caution such as are witch-advocates to take heed of being incredulous , mockers and deriders at such things , lost the lord leave them to find by sad experience that there are such wicked creatures in the world. if any should stumble at it , that such a good man as mr. spatcher , should suffer by the hands of witches , such children of the devil . let them know , that god , ( for wise ends ) permitted satan sorely to afflict his servant job ; a man who had a testimony from the mouth of god himself , job 1.8 and 2.3 . that he was an upright man , one than feared god , and escheweth evil ; ●ea he had a high encomium , that there was none like him upon the earth . and if a godly man may so deeply suffer by the hand of witches , why may not satan be permitted to take the shape of a graci●us man ? may he not do that as well as trasnform himself into an ●ngel of light ? this is the comfort of believers , that god doth limit satan and set bounds to him , that he can hurt them no farther than god will permit him . as to mr. spatchets being afflicted after the death of the witch ; i would answer , he had abatements soon after , and i have been informed that the witch said before her death , that although ●he dyed , yet he would not be free , for others had a hand in his trouble , as well as she . i have been importuned by a person of quality and divers others , to permit this tragical story to be published , as being seasonable in this juncture of t●me . i shall be glad if it may be blessed to the awakening of some to seek a freedom from the dominion of satan , over their souls , by observing how he exe●cieth his cruelty upon the bodys of men , and also if it may be rendered useful towards exciting us to admire god in preservation , from su●h bodily sufferings by his instruments , and for glorious victories over his temptations by iesus christ ; which that it may be shall be the prayer of him ; who is thine to serve thee in the gospel , sam . petto . june 29. 1693. a letter to a friend . sir , you are very desirous to obtain a faithful narrative ( a capite ad calcem ) of these wonderful and almost unparallel'd fits wherewith mr. thomas spatchet was afflicted for some years : i here present it to your view , as a matter that deserveth to be had in remembrance in ages to come . i have lived some miles distant from the place of his abode ; but yet co●ing often thereabouts , i had the advantage to be an eye-witness of a great part of what you find in this story , and more i had from his own mouth ; for he was always free to declare how it wa● with him before many witnesses . the various passages seemed to me so remarkable , as from time to time i could not but commit them writing , for a memorial of them ; and i suppose some others have done the like , yea many ( if they have not yet ) might have done it ; for this was no private business , but commonly known in this country . i submit it to your iudgment , whether all proceeded from a natural cause , or a diabolical . he still findeth those shatterings in his head ( within mentioned ) in religious duties , at some times , especially if he travelleth beyond his strength . i shall add no more but this , that the wording of it is not all his , but partly mine , and therefore i must crave excuse for failures therein . i have expressed as clearly as i could those wonderful works of god , and i am glad i can tell you , that he ha●h made the latter end , letter than the beginning . yours , samuel p●t●o . a mysterious providence . chap. i. of the lineage , birth , and former place of abode of mr. thomas spatchet , together with some remark●ble providences he met with , in infancy , and afterwards . the purpose and design of this undertaking is , to give a faithful narrative and true relation , of the extraordinary , and almost unparallel'd bodily afflictions , which ( of late years ) an eminent servant of christ hath been exercised with , by a variety of violent and torturing fits , the history whereof may be admirably useful for the striking conviction and astonishment into the hearts of sinners , and especially such who are of an atheistical spirit , hardly perswaded that there is either a god or a devil , here they may read of both ; and if this be done to the green tree , what will be done to the dry ? it may also serve for the encouragement and consolation of true christians , who may be exercised in a like condition , and may labour under doubtings and despondency of spirit upon that account , crying o●t ▪ no sorrow like our sorrow ; here they may see that one dear to the lord hath been in a like case or condition : and this also may conduce to the exaltation to the glorious name of god , by magnifying his work , in declaring the remarkable protections , and wonderful salvations , which have been vouchsafed to him . but it may not be amiss to look back and touch upon the foregoing part of his life . his name is mr. thomas spatchet ; he was born ●●out the midst of the month of ianuary 1614 and hath been bayliff twice in that antient maritime town of dunwich in the country of suffolk ; his fathers name was mr. iames spatchet , his grandfathers name was mr. robert spatchet of dunwich , who was a very prudent man , and conversed much with sir edward coke , late lord chief justice . the aforesaid mr. thomas spatchet is one , whom the special providence of god hath watched over for good , even from his childhood . he had almost a miraculous preservation in his very infancy ; for , being then carried by a servant carelesly upon her shoulders , in a yard set with stone ; she stumbling , he fell over her head , and pitched his head upon a stone , whereby his skull was broken , and the wound so deep and dangerous , that the mark is still apparent ; there is a great seam to be seen on the left side of his head , down towards the outside of his eye , and the upper part of it turneth like a square about the midst of the sore-part of his head ; it seemeth to be two inches or more both ways . but here the lord had given his angels such a charge concerning him , that altho' he dashed his head against a stone , yet he was preserved and kept from this threatned death , and delivered , that he might declare the mighty works of god. afterward● when he was between 21 , and 22 years of age ; being in a married state , going to a well ( in the same yard where he had the aforementioned fall ) upon occasion to draw water ; the pully and bucket falling , he fell with them headlong into the bottom of the well , which was about 21 yards deep ; the water therein was at that time about knee deep ; but the all-wise god so directed his fall , that he missed the bucket , the fatt ▪ and great s●ones at the bottom ( which were afterward seen there ) else his brains had been dash'd out ; the lord brought him out of this horrible pit , and since hath pitched his soul upon the rock of ages . a man going down , found him standing on his legs , and fetched him up ; but when he came to the air , he grew very ill , and kept his bed many days after this his retirement into the chambers of death ; he having been but a little while in the bowels of the earth ( that whilst he was alive he might have a foretast of the grave ) he hardly knew how to live in the common air any longer ; but the lord had intendments to make his power known in his restoration ; he had further work for him to do , and more for him to suffer ; and therefore altho' the dreadful effects of this fall began now to shew themselves in a vrin red like blood , and many other ●istempers of body , such as at first he could not turn himself in his bed , yet a vein being opened , and other means us'd , with a divine blessing thereupon , he so far recovered within the space of a month , as he was able to go a little about the house ▪ and so by degrees returned to a good measure of health again . it is not to be passed in silence , what mercy was mixt with this sad dispensation , that in this dangerous fall not one of his bones was broken ; that hand that held the rope lost some flesh , almost to the bone , and he had a hole in his wrest , a range on the forehead , and the skin beaten off his ankles , no other hurt outwardly appearing either in head or elsewhere , the skin not so much as broken , but as aforesaid . it also deserveth observation that a woman in the same town falling into a well , was taken up alive , but soon died . moses in his boat of bulru●hes being laid by the rivers brink , was preserved , exod. 2.3 . and this is upon record for after ages ; and surely the preservation of this man , in falling into the waters , with many instruments of ●eath attending him , deserveth to be had in everlasting remembrance . chap. ii. of his fits , their beginning and continuance for some time ; benumming , shaking , skipping . it pleased the lord after walking towards him in such a variety of merciful providences , at last by his spirit to bring him into a saving acquaintance with himself in his son jesus christ , through the exceeding great and precious promises of the gospel ; with what brightness the grace of christ hath shined forth in his conversation , to the refreshing the bowels of other christians , is well known to those who have had the advantage to converse with him . for many years such a gospel-conversation hath been found with him , as ( tho' he hath infirmities common to all men and christians , yet ) men who have made the strictest observation thereof , and have pryed into it with the most curious eye , could not descry any apostacy or backsliding ; his steps have not visibly declined from the ways of god to this day ; yet the lord ( whose ways are in the deep , which doth great things and unsearchable , marvellous things without number iob 5.9 . ) hath in those latter years shewed him great and sore troubles , led him in unwonted paths , which few have known , tryed him with a variety of strange ▪ if not unpresidented violent fits , the rise , progress , & end whereof so far as can be remembred ) will be rehearsed in these following lines . about the m●nth of march 1660. as he was speaking to some , he found a mutation or alteration in his head , causing such a failure either in the use of his understanding , memory or senses ( call it what you will ) as put him to a stand ; he was at a loss , knew not how to go on in speaking what he intended to his friends , but quickly recover'd again ; and not long after ( the same day ) was at the same loss again , finding a grinding pain round about the crown of his head , near half way downward ( as he hath done ever since upon such occasions ) it was not violent , but moderate and easie to be born ; this to his head hath been answerable to the jarring of the elbow by a blow ; much differing always from the ordinary pain of the head , without belching . here was the ri●e of all the insuing tribulations ; from so small a beginning , hath sprung all those subsequent troubles which have been asto●ishing to the beholders . i might have noted ( once for all ) that since , the aforesaid pain ha●h sometimes lasted two or three hours after he hath been well recovered out of those fits. but to proceed , the next day after he was first taken ( & since ) he was subject to the same distemper , to be at a loss upon speaking ; yet went up and down that week , and when he did set about religious duties , as prayer , he could go but a little way without faultring and failing therein . the same spring , he seemed to have inward nippings and smitings in his head , which caused a great amazement and astonishment in him , and hath continued in some degree long since , at times ; and hath hindred a free and uninterrupted exercise of his understanding , or rather the use of speech ; for it was not so much a failing in perception or apprehension of things , as inability for expression , he knew what he would say , and what others said or did , but could not utter it : he was disabled for proceeding at present in what he would say ; so that it seemeth to be rather a failing of speech than of understanding . afterward it brake forth into fits of two sorts or kinds . 1. benumming him , that he could neither stir hand nor foot , nor rise from the seat he sate on , and by and by did flie up ; his hands would hang down , he not being able to lift them u● ; his eyes shut , not able to open them ; no breath sometimes perceiv'd to be moving a great while together , yet then knew what others said ; his teeth fast set , that it was difficult ( if any thing were put into his mouth ) to get the spoon either in or out ; his nether chap sometimes would fall , as when a man is in a swound , and then immediately it would come outward : sometimes these benumming fits would continue two or three hours ; then , 2. a moderate shaking followed ( when it came outward ) like a palsy ; and then it would proceed to a shaking with violence , first his head , his body then standing still ; then from the neck to the middle , hi● head that time standing still , after this fr●m the middle downward shaking in gre●t violence , and in that ●ime his head and other upper parts would stand still ; after this one leg would shake and no other part , and then his whole body , chair and all in violent motion . before the shaking fits came , his hands would be lifted up , and cast down upon his knees , beating them for some time . afterwards his leggs and feet would move with much agility and harmony , in fits striking upon the ground as if in ringing of bells , 1 , 2 , 3 , 4 , 5. without changes , a great while together ; sometimes as if in playing in musick , diverse musical tunes , and keeping orderly stops , a●though he never was acquainted with the ●rt of musick , cannot dis●inguish the tunes if they be played on musick instruments ; yet such as were with him in his fitts , and knew the tunes , were able by their hearing the beating of his feet to discerne his acting the part of a musician therein : his feet would strike 7 or 8 times or oftener , one foot first and than the other answering imediately after , except where the tune required to have it otherwise , and in ringing , his feet every st●oak had a several place of the ground , in its setting down . also he hath by the beating of his feet in his fits , acted the part of a drummer , sounding a call , a march , a retreat , &c. yet he never did drum , nor doth he know ( if he heareth a drum beat ) how to distinguish those each from other . after this , his whole body hath been of ten in impetuous motion , his hands and feet flying about with great swif●●ess , with such a variety of motion as is unexpressible , till he hath sometimes fallen out of his chair , and if he hath so fallen , although in the height of the fit , yet it hath presently left him . at first he had but two or three of these fits in a day ▪ then they came to four in a day constantly , and so continued week by week , and month by month , and when four in a day , than each of them were two hours in a day , and sometimes he had half an hours respite between , at other times a quarter of an hour , and it m●y be one day in a month or five weeks without a fit. then they altered from 4 to 5 in a day , and than to 6 or 7 or 8 , and so on to 20 or more in a day , but then came to be shorter when more in number , yet in the same manner for actions as aforesaid . after he comming to be tyred out with being in the chair , he did lie down on a bed , and rising to come off his bed , both leggs would go sidewise or not at all , and then his whole body raised up two foot , capering about in the chamber , till he fell down , and then the fit left him . also he had skipping or iumping fits , wherein sometimes his feet being close together his whole body hath been lifted up , and his feet from the ground ( as hath been said ) two foot or more , sometimes right up & down often at other times hath been lifted up and both his legs carried sidewise at a great distance as if he had jumped , and then back again as far sidewise , thus a great while together till his strength hath failed , and spirits have been spent , all this time bearing himself upon a strong staff ; if he hath been beaten against a wall , or after his strength hath failed , if a chair hath been set behind him and he helped into it , then he hath rested there untill he hath been a little revived . some fits did begin first benumming him , than shaking , than skiping , and some of these have lasted 4 some 5 , 6 or 7 hours from the beginning to the end , and as some part hath been playing or stamping , so the end hath been with great violence . thus his fits continued many months . in all these things there was occasion to sing of mercy and judgment . here is judgment , not only upon the account of the terribleness of the fits themselves which rendered him an object of pity and compassion , to all who were spectators of him therein , whose hearts were not harder than flint , but also by an aggravation of this dispensation through a disablement for religious exercises which did attend it . for the first year he had some liberty to wait upon god in prayer at some times , and could hear the word preached , afterward could hear but one part of the day , then could hear the prayer and part of the sermon , and so by degrees could not hear at all . within a year and half or thereabout ( after his being first taken with the fits ) he lost his liberty for any such act of worship ; he could not attend upon god in any religious service● , so much as a quarter of an hour without falling into benumming , shaking , and other violent fits ; he could not● pray or joyn with others in prayer , not exercise himself about the word of god , or hear others preach the word , not crave a blessing himself before eating his meat or give thanks after it , nor be present when others acted therein ●unless they were very brief ) but presently he was cast into those aforementioned torturing fits thereby . this was such a dark dispensation , as put the wisest men and those of greatest experience , and understanding in the ways of god to a stand , they were at a loss how to interpret these dealings of god with him ; that a man whose heart was so deeply ingaged for god and his services , should now be uncapable of rising up thereunto , or be hindred , not by a decree of man , but by the providence of god. that he who had been so many years under a new birth yet should now be thus disabled for crying unto god , that he who had so much of the spirit of adoption as a spiri● of prayer , should now be disabled for crying abba , to his heavenly father ; this was such a mysterious providence , so cross to his ordinary proceeding , as it was am●zing to the beholders of it . but here was mercy still , in that when no such spiritual breathings might be discerned by slanders by , yet his pulse was beating heaven-ward , in inward workings and groanings of spirit after god , and in that sedate quiet and chearful frame of spirit , that was found with him under this stupendious dispensation , which manifested it self , when he had any intermission , that it may be said of him as of iob of old , iob , 1. v. 22. so in all this he sinned not , nor charged god foolishly . i might here give some account of his experience , but i shall defer that a little longer . there was mercy not only in sustaining his soul , but his body also ; for so soon as the fits were off , he could now eat his meat whether the fits were long or short . also he had a partial ●not a total ) freedom from his fits in the latter end of the year 1662 for the space of near ten weeks and this was a great mercy . chap. iii. of ot●er swingling , and wringing fits. if he were upon his feet in the time of th● moderate shaking , and made any offer to go , he could go no way but backward , and so he could go , and hardly keep from running , he could not readily stay himself ; if he sought to set a step forward , either his trouble would strike inward and then he should look gashly as a dead man ( yet not sensible of sickness ) his spirits exceedingly quenched , failing and yielding as when a man is giving up the ghost ; or else he was necessitated to go sidewise in the manner aforementioned . or else he was swing●ed round , round , round , till he fell down , if none were by him to hold him up . if any attempted to stay him when he was in the said motion , and before he was ready to fall ▪ he so attempting though a strong man ) would also be swingled round , round ▪ like a feather , untill he fell off . yet at some times ( before swingling ) if he would force himself to stand still he could , but if he would go it must be those ways : stirring sometimes to go forward two or three steps , he should be forced as many more backward and sometimes his leggs crossed , thus he hath tryed half an hour together and could not get forward the breadth of a house , but giving liberty to himself then to go backward , he could go with great swiftness that way . sometimes lifting up his foot to go streight on , his leg hath been lifted up a great height and must stand there , he could not get it down again whilst one might go near forty paces , this was but seldom , the other often . in the winter 1693. then it came to a continual shaking like a palsy head and body , and not many violent fits , but shaking all the day long , from the time of his rising , till night six or seven a clock , and then went off with a sharp shaking fit. at the beginning of the shaking he could neither eat nor drink , nor all the day long , till it was off at night about six a clock ; afterward he could eat , if he would walk up and down in the house eating . if he felt those nippings in his head , he must keep it in his mouth untill the fear and amazement was over , and then chew aud swallow it down , and thus by degrees he could eat a supper ; but if he ceased walking and sate down ( as many times he did for tryal ) by that time he had eaten 8 or 9 morsels either he could not rise off the seat he fate on , or could not speak , or else could not keep the seat , by reason of violent shaking , and thus it continued about 16 or 17 weeks . some that sympa●hized with him in this condition , did set some time apart to wait upon god in prayer , on his behalf , and then was there a cessation of these fits , as an eminent return of prayer . after that for the space of ten days he had a respite , an intermission or breathing time , a little reviving in this bondage , and then they came to their former course again , as to stamping , shaking and skipping in the usual manner , but not exceeding 8 fits in a week , whereas before he had 8 or 10 or 12 or more in a day ; this was in the summer time . afterwards they ceased from shaking fits , and came to wringing fits. his hands lying one upon or in another would wring one out of the other ▪ and then the fore finger would rise up first , and so the rest one after another , till all met , viz. the fore-finger of one hand with the fore-finger of the other hand , the second finger of one hand with the second of the other , and so for the rest ; at some times they would be spread abroad finger from finger of the same hand so wide as if one would have been rent from the other . when they were all met as aforesaid , then they would gradually by a slow motion be raised above the crown of his hat , till his hands clasped both together fast about his neck , and then were immovable till they did of their own accord remove , and then they were wrung backward , and the palms of his hands turned upward at his back , and then were carried by degrees under his arm-holes till they met right behind , and were carried up to his shoulders , with much pain and so as a crashing about the joynts hath been heard by standers by ; these fits are so terrible as he felt them a great while after , and doth to this day : then they were brought back again ▪ the one hand to his mouth then to his eye , and the other stretched out as if he had been shooting in a bow drawing it to the utmost ; after tha● one hand would be carried right up as high as possible spread open , and the other right down at the same time , till it hath woun'd about part of the chair ; afterward that which was upward came downward , and that which was downward went upward as before , then sometimes wrung about with various motions unutterable , as if his arms would have been wre●ted , re●t and torn from his body . after ●his , his hands would be still ▪ unless he forced them to his thighs , and then they would fly out and beat one against another very smartly , and he dur●● not seek to alter the motion . or if one hand did at any time get hold of the other , it was so wrung as if it would tear it in pieces ; if any did seek to hold him in a chair ( though he were a man of strength ) yet he was easily cast off , and it added to his affliction , made it the more fierce if any attempted to stop the motion ▪ above half an hour would these wringing fits continue , and all that while no shaking . when his hands had done , then his head was wrung the one way , and his mouth the other contrary way , the former so far till he did see right behind him , and there stood a considerable time ; then his head would be turned the other way till he saw right behind , and his mouth not so drawn , and thus backward and forward five or six times ; after that his head would be still , and his body wrung almost off the chair , and then the fit ceased . his legs have some times been drawn under the foot of the chair , and there set fast for a considerable time . every day he had one of these fits. some christian friends being deeply affected with his condition , did betake themselves again to prayer , where he was present , and was in all those motions ; in the time of prayer he was put upon kneeling down , and did so for some time , and had ( as he phraseth it ) a nip in his head , whereupon he started up , and almost struck one down which stood by , yet the work of prayer went on . he was then put upon bowing his body ( without pulling off his hat ) and moving his hand like a great complimenter , also upon drawing as at a bow , skipping , wringing , and such like , being set on a chair , endeavoured to gather up his legs ( being turned sidewise ) and his head was bowed backward , his mouth strained wide open at such a distance as if his jaws should have been ●ent asunder ; his tongue being doubled in his mouth , his whole body was hoysed up ; being set down again in the chair , he brake forth into roaring out in a hideous and dreadful manner till he was almost spent and like a dying-man , and another while he made a blowing with his mouth and nostrils , that the noise thereof was like that of the smiths bellows when stirred ▪ which actions were a gre●t disturbance , yet they went on in seeking the lord , till he sate still and quietly among them ; and although he heard but the sound of the words , could not give attention or use affection , by reason of his extremities in his fits ; yet the lord appeared here also as a god hearing prayers ; and was intreated by others for him , so far as that from that very day for the spac● of two and twenty weeks he had a freedom from shaking , & wringing fits ; ●nly when he hath adventured to joyn with others in prayer ▪ or such exercises ; he hath found such disablement and shatterings as were first mentioned , but injoyed immunity f●om those dreadful fits which before he was molested with . also he had an enlargement of his spiritual liberty in some degree from this time ; for , whereas for a great while together ▪ he could not read four verses of a chapter , nor hardly write his o●n name , without dreadful affrightments and amazements , loss of speech and other sad symptoms ; that summer and especially since that two and twenty weeks , he hath been able to rea● either the scriptures or other books ; sometimes an hour together , and could also write , mostly without weariness ▪ before i pass on , i shall briefly hint what the frame of his spirit , was as to matter of experience , under these terrible dispensations . he was desirous to see friends , but it was a great trouble to him , that when they went about any religious exercise he must go away , and this hath so affected him as by the working of his a●fections he hath been cast into fits . but the way which the lord did ordinarily lead his heart in , was to be quiet under his hand , and to submit to his will patien●ly ; leaving him to his own time for deliverance if he saw it good for him , and this he found when he was under the most violent fits : in his greatest extremity there was such a bo●edness to the divine will , as he could as willingly sit down in the chai● to receive a fit from the hand of the lord , as rise out of the chair when it was off . and the thoughts of that , did often encourage him in his fits ▪ viz. [ lord thou knowest when it is enough , and thou knowest when to make a cessation ▪ i leave it unto thee . ] and sometimes upon the account of divine ●rerogative ; his heart hath been quieted : he may do wi●h his creatures what he pleaseth , and there hath been deserved infinitely more . such hath been the mercy of god towards him , that for the most part his body was more tryed out , than his spirit . only twice he found a little working of discontent . once he had some fear lest that quiet which he had , should be but a carnal quiet , through the carelesness of his own spirit it pleased the lord presently to leave him to some discontent of spirit about it , and at that time his fits were not by many degrees so high as formerly or since ; this frame continued but a day and a night , and the next morning after the lord convinced him of the evil of it , that he had been discontented with his hand , when he lay'd it so lightly upon him , in comparison of what he experienced formerly ; he saw wisdom , goodness and mercy in god , even in leaving him to be discontented ; the lord turned this to his good and helped him against it , letting him see that contentment cometh from him ; it is of the lord to make a man contented in any affliction : content was the lords and none of his , he could not quiet his own spirit . another time after he injoyed some respite from fits , and god had been often sought concerning it ; he found a great unwillingness to come under the yoke again ; he considered the manner of the affliction , that god did strike at him in respect of his ordinances that if he came near where he was worshiped , then he did strike with heavier stroaks than at other times ; upon the return of his fits after some weeks respite , he had such workings of heart as these ; the people of god generally sought the lord , and he denyed prayer , yea god himself excommunicated and shut him out , it was a dark dispensation . immediately after these thoughts he had this as a quiet to his spirit [ wait on the lord , and wait for god. ] it is better to wait for god in the want of a mercy sometimes , than to injoy a mercy we desire ; for while we are waiting upon god for mercy desired we are honouring of god , but while we injoy mercy desired god is honouring of us . and this scripture came to his thought , hab. 2.3 . the vision is for an appointed time , but at the end it shall speak wait for it — vision is of dark things , these are to be waited for : his unwillingness now was removed , and his heart brought in some measure , to wait upon and for god , though it were a dark dispensation ▪ god would give deliverance if he did see it good . he was wonderfully quieted and made willing to submit to the will of god ; and unless these two times he hath not found such discontent and thus the lord did help him over it , and his fits returned to their old course again . chap. iv. of other fits disabling for eating of his meat , and some continuing twelve hours ; also kneading fits. after the two and twenty weeks of such freedom , his fits returned again to their former course of stamping , shaking , and skipping , but these fewer in number , and with intermissions , sometimes a fourtnight together . for the sp●ce of about three weeks he had none of those fits , unless he did offer to eat his meat , and then he could not get down above four morsels at a time before he should be cast into such a condition as he could neither stir hand nor foot , nor speak a word for th● space of near an hour after , and whilst that hath been in his mouth his jaws have been closed , that his fourth morsel could neither be brought out or taken down : he could get down no other succour or refreshment during that time ▪ but a little beer and thin broath ; so that his body was brought low , and he ready to famish . then the lord was sought unto in that case also , and that very night he could eat 9 or 10 morsels , and the next day he could eat to satisfie his appetite if he made haste ; but as soon as he had done he fell into fits again of another kind , all parts of his body moved as if one limb would have been plucked from another , his hands in such swift motion as his fingers could hardly be discerned therein ; and so his legs also , looking very gashly ▪ this lasted a fourtnight longer , every time that he did eat . prayer was made to the most high god as to this particular also ▪ and that very night and from that time forward he could eat his meat without trouble , except as in the next particular . in the winter 1665. it came to shake him like a moderate palsy in the head several weeks together : twelve hours the fit lasted every day ; the ●haking fit lasted ten hours daily , and went off ●ith two hours of roaring fits , or howling or barking like a dog , and his mouth wrung in a dreadful manner ▪ with grievous faces . he hath been so hoarse with these fits as he could not speak to be heard in all that time : he could eat no meat till the 12 hours were ended ; he hath tryed several times , but soon hath been able to eat no more , and hath been in fear that he should be raging mad and fly upon the people , yet never did any hurt . the lord was sought unto for that also , and he was present till two prayed , and had four of the roaring howling fits ; and from that day ; for the space of ten days he was free from the shaking and other fits. then they came again like a palsy for about 11 days , then skipping fits one in a day , after that he had roaring fits again ▪ but with intermissions three or four days , or a fourtnight . also in the aforementioned roaring fits , as he lay on his back on the bed ▪ his hands and legs were drawn right upward one leg against one arm and hand , and the other leg against the other arm and hand , and so stood right up for some time , then they would fall down and be raised up again in the same manner , three or four times in a fit , his fingers being stretched so wide as if they would have parted and been rent one from another ; and at one time when his hands and legs were so stretched upwards , at the same time his body was lifted up from the bed three or four times , and falling down again upon the bed , he was acted thus up and down without his putting forth any natural power to promote such a raising up of his body from the bed. also during the same time as he did lye upon the bed , his legs were drawn b●ckward and gathered up to his back parts , still his head being upon the pillow , then his head hath been raised forward by degrees to his knees , and they being met would lye togeth●r a little space , and then loosen or part again and the fit go off . also sometimes his head hath bent backward off the pillow , and then his legs have been so gathered up as his toes stood on the bed and his back bent like a bow , and so they stood for some space of time , the chief stress being upon the feet , neck , and back , and then returning back again the fit left him . thus when he hath said his bed should comfort him , and did lye down for ease , he hath found the contrary , that there they have been as violent fits , and his shakings more tedious to bear than if up . also some fits have kept hours like an ague in their coming , that exactly the same hour in which they came this day , they would come the next day , and so in after days ; he for a diversion hath put himself upon such an exercise of body and mind , as might be most likely to put by the thoughts of it ; but his fit would return the very hour a●d minute as in the former day , and whatever postures his arms were found in at that instant ; that they were kept in for a considerable time ; as if one arm were stre●ched right out , he could not draw it in again ▪ but must stand in that posture a great while . his disability for attendance upon god in ordinances still continued , in the year 1665. he was so far from j●yning with others in acts of worship , that if he attempted himself to go to prayer , if he were upon his knees he had ●u●h smitings in his head , that he could not without much difficulty raise up his body ; if he stood to pray , so it was also , his countenance changed , and he reeled and staggered and was not able to speak a word ; so likewise if he aslayed to do it walking in his chamber ; only he had a liberty for an ej●culation or two , and at sometimes lifting up his heart for half a quarter of an hour together ; he hath tryed when he hath gone first to bed , and it was so with him for a great while there also , he could not proceed for these nipps ; but for some months ●n that year he was free of these nipps , being affrighted out of it , i.e. out of praying work , with dreadfull representations . for , when he was certainly awake he had diverse times the apparition of diverse faces , he never knew any of them , but hers who discovered her self to be a witch ; his freedom from these terrible apparitions was also a return of prayer : and in regard he is apt to conclude a delusion of sense herein , hence i shall not here give any further particular account of those apparitions , only as it is necessary in the relating the manner of some following fits ; although i understand not how it could any way darken this story ▪ seeing in former days it hath been a common thing for the devil to appear in several shapes : there were such apparitions , and it is doubtless one precious priviledge attending the bright ●hinnings forth of the glorious gospel ; that since there hath been a greater freedom from these , than in foregoing ages , and ordinarily satan hath fallen before it like lightning from heaven . but to return to our story , about this time ( 1665 ) when the lord hath given him any intermis●ions or freedoms from his fits , for some days , a night or two before their return again when in bed , he hath been cast into a heavyness and benumness , as if in a sleep , yet not asleep , if any were on the other chamber , he knew what they said ; after that , he hath had a blow as if a punch with the finger , either on his breast● side , or shoulder , soon after as if two did strike in the same manner ; presently as if a hand did smite him , and then a kneading on his side or breast , ( as if bread had been kneading there ) for some space , untill he hath been sore , with some intermission ; and then it hath been repeated again in like manner , till he hath seemed to be near death , and then he hath revived again and come to himself ; and for the most part the next day or the day after , the fits have returned again . in these kneading fits he hath thrust down his hand and seemed to catch a hand , and put it into his mouth and bite it ; at one time he thought it was a thumb that he did bite , and it was observed that about the same time , she ( that since hath confessed her self to be the witch ) was seen to go with a great shoe ▪ which she borrowed , and her ▪ toe was hurt ; when she was searched since , her toe was found with an impression as if sawn 〈◊〉 ; and since that seeming to bite the hand that hurt him , for about a year he was free from that way of kneading , and since the fits have been as if gr●sped in arms , and as handling his back-parts to his great trouble and affrightment ; these were but seldom . he continued 〈◊〉 under ● disability to joyn with others in prayer , or to hear the preaching of the word , or to exercise himself unto any deep meditation ordinarily ; but ( t●rough the mercy of the lord ) had more liberty for ordinary common discourse , by many degrees , than before that time ; he could speak about ordinary matters , but if he attempted to hold on in ●peaking of the things of god , for s●●ritual edification , he hath by his fits been hindred , unless occasionally , and that very seldom , by the mighty power of god , he hath injoyed that liberty . chap. v. of a witch confessing privat●●y her 〈◊〉 ▪ and ●estimony offered before others , yet nothing done again●● her. about the ▪ month october , or november , ( if i mistake not ) 1665. he informed me what here followeth in this chapter . abre grinset , alias thrower , ( for she was a bastard ) did confess to e. c. that she had been instrumental to afflict this man mr. spatche● , and many more . she confessed but little as yet ; and therefore some set a time apart to seek the lord , that he would cause her to confess more ; and there was a manifest answer of prayer ; for the same day , when they were praying ▪ or that evening , of her own accord she said to those in the ho●se , that she would not tell them all . and then she confessed , that she had made a league with the devil , and was inticed to it by a witch at a wedding , that she had been a witch above twen●y years ; and she had bewitched iohn collet of cookly , and h●nry winson of walpool to death ; and she must see iohn collet before his death , and by a wile did get a sight of him , calling at the house , said that there was the greatest snake in the way that ever was seen , ( which was not ●o ) they all run out to see it , and she in the interim went up to see him , and he dyed two days after or thereabouts . also she confessed to them , that the devil had drawn blood of her , and that he did appear in the form of a pretty handsom young man first , and spake to her 〈◊〉 a hollow solemn voice , but she would not declare what he spake ; and since appeareth to he● in the form of a blackish gray cat or kitling , that it sucketh of a tett ( which searchers sin●e saw in the place she mentioned and hath drawn blood. after this , mr. spatche● spake with her , and did seriously and solemnly charge her as in the presence of god , that she would speak the truth , that if she were not such a one , she should not own it , and if she were , then not to deny it , for god would bring it to light . she answered , that she must confess the devil had beguilded her , and that she had been a witch above 20 years , that she 〈◊〉 made an agreement with the devil , and she thought the time was nea● out ; she declared also as before , how she became a witch , and in what shape her imp ( which she imployed● appeared ▪ to her , and such like . he asked her whether she had imployed her imp to him ▪ and why she did it ? she confessed that she had sent it to him and ▪ said that she did bear him no ill will , but it was against her will , she could not help it , the devil would let her be at no quiet till she had done it ; adding , that he never did her hurt , but had been loving and kind to her , in giving her money ( for she was poor ) but she was the worse to him . he speaking to her about his biting , in the aforementioned kneading fits ; she s●id that he had bitten too hard sometimes ▪ she said , if it were possible she would never send her imp to him again , adding ▪ o that i could not , it would be happy for you , and more happy for me . when she would have confessed more to him , she was stoped in her throat and could not , saying if she could tell all , there might be mercy for her . she also said , if she were to be hanged presently she had no hand in his roaring fits. some women searched her and found th● tett she spake of , and her body then whole ; but searching a second time a few days after , her body was well nigh all over as if scratched with briers and thorns ▪ the like hath not been seen ; & one that searched before ●aw ●his alteration ▪ it is probable the devil did much torment her after her confession , for those that lived in the same house , heard a very great rumbling noise ; also ▪ she was gone diverse nights and was seen ▪ wandring abroad in distant places . she was also called before other gentlemen , and some credible ●ers●ns offered to give testimony of many things aforementioned , as of her free and volunta●● confessing , that she had a familiar spirit , and that she had been the death of some &c. some depositions were taken , but one standing up said , ☞ that if she bewitched ●one but spa●chet , and ma●●ing , and such as they are , she should never be hanged by him . and thus notwithstanding what could be witnessed against her , yet ●he was ●●nt home and nothing in point of law was done again●t her ▪ nei●her can any excuse the matter by saying that in distemper of body she knew not what she said , the contrary was clea● to those that conversed with her ; and was also evident ; for being asked a question , and the same question being put to her a considerable time after , she could answer as before ; and therefore she well knew what she said . aft●r ●his tim●●wo gentlemen questioned with her ▪ and she confessed to them the same things ▪ the manner of her becoming a witch and her hurting mr. spatchet , but was not so ready to confess her being the death of those men afore●mentioned , and grew hardned to deny some things before acknowledged . it could not ( one would think ) but deeply affect this poor man , and procure much inward disquietment , to see that his case , and such a case should be so disregarded by men , but still he incouraged ●imself in the lord his god ; and soon after ( if not the next day ) reading by course ( for now he had liberty to read ) that in eccles. 5. v. 8. if thou seest the oppression of the poor , and violent perverting of judgment and justice in a province marvel not at the matter , for he that is higher than the highest regardeth , and there be higher than they . th●s did wonderfully relieve him , as to their actings , he had nothing to do against them , this was enough to him ▪ he could say , thou ●ord regardest it , though these men regard nothing of it , and his heart was wonderfully quieted herein . some excited him to s●ratch the witch or such like , but he had no disposition to it , his heart was so tender that he durst not do it , though his fits continued ; that scripture helped him , prov. 20.22 . say not thou , i will recompense ●vil ; but wa●t on the lord and he shall save thee ▪ he was enabled to wait on the lord for his salvation ; and that , deut. 32. v. 35 , 39 , 41. it was enough to him that their foot shall slide in due time , and their ●●lamity maketh haste ; if there be any such means of his affli●tion a● by witch●● ▪ yet vengeance was gods , and he would recompense any that oppress or abuse his people . chap. vi. of his dumb fits , also of shackling and other fits : especially hindring him in travelling ▪ for some months he had dumb fits ; if ●e hath been well in the house , yet attempting to go out to visit friends , beforehe ●ad gone the length of one close or field , he was struck dumb , and hath remained so all the day , being necessitated to return back again to his house , where he could either sit or walk butwas speechless ; these would go off and speech return ordinarily ( yet not always ) without any violent motion ; these were not every day ▪ in some part of the time he had a moderate shaking like a palsie , all the day long , from the time of his rising till a quarter of a● hour after he was laid in his bed , and then it would cease ▪ and then he could speak ; if he leaned his head against any thing , then immediately his speech was gone , nor could he move his head from the place ; nor raise himself on the seat whereon he sate , till it was pulled away , or they did give him tobacco ; and then it would go into outward shaking again , he had the use of his senses in this time , knew what they about him said and did . in those years 1665 and 1666 he had roaring fits , his mouth being stretched open , and such violent fits , and those which hindred travel were superadded . sometimes he had liberty to walk in the house or yards , but if he attempted to go into the field , then before coming half way in it , his feet would be as if they were nailed to the ground ; that by all means he could use , he could not remove them thence for a considerable time , nor get any further to any friends house that he intended to go unto ; he finding this coming , was necessitated timely to turn himself , and then could sholving remove one foot first about an inch ▪ and must stand there till one might have gone a quarter or half ▪ way in ●he close , and then could remove the other foot an inch , and so each removal at such a distance of time , if it were plain ground it was the better , but it was very tedious to him to ascend ▪ or go up when he came at a hill or ascent . and thus he must move home again if none brought a chair to him to sit down in till he revived ; these fits went off without shaking or other violent motion , and he remained in the former posture , till he attempted to travel again . in some of those fits resting , sometimes on a suddain one leg would be forced over the other the full reach , and so he must stand cross legged ; but by degrees with great trouble it would be gotten back again to the other foot and with much difficulty get over it , which done , presently even the same instant , the other foot was struck cross the full reach also , and must stand till by degrees that also was gathered up and then he stood in the old posture , as if fastned to the ground ; on a suddain he should have liberty to go as far as from one side of the house to the other , and then his feet were fixed to the ground again ; after that he had a liberty to go a few steps further , then at the same pass again ▪ till at last he did get into the house . after these fits ceased , if he attempted to travel , he should soon be buckled , ●is knees bowing as if he were to sit down ▪ and if he offered to right up himself , then he was buckled twice as much , so he must return home in that posture , bearing on his toes only ; and so he could travel thus bowed down , but if he offered to raise up his body , then he could not stay himselfbut fell to the ground , and rising up after a little time revived ; but if he offered to go again a few rod , he was buckled and bowed down as before . sometimes two men have been present when he has been in these fits , and they fearing he ●hould fall , would take hold of his arms to raise him , and not the strength of both of them could keep him up , but then he must down to the ground ; all they could do was not enough to prevent it , else he did never fal● down in these fits , which continued a long time , a year at least as is supposed , but with some intermissions , for nine days or a fourtnight ; in which time he had liberty to visi● friends , but then the fits returned again : they continued sometimes twenty two weeks , sometimes thirteen , or nine , more or less . afterward complaining to friends that he could not go ; then for some time , if he assayed to travel , his heels were lifted u● from the ground and he was forced to stand on his toes , leaning on his staff ▪ and if he would stand s●ill ▪ then he found no shaking ▪ or other violent motion : but if he offered to go ▪ then his feet were violently moved forward running upon his toes ▪ till by his strong staff or by a tree he did get a ●tay or stop , and a little revived : and then he was car●ied violently again ▪ run●ing on his toes as before , till a new stop ; these running fit● ●as●ed some weeks . afterward being free●d of these ▪ if he would travel ▪ hi● strength was taken away ; he found ▪ an utter di●ability in all parts ▪ he might stand still , and could not readily get back again ; but ●●ddainly he fell to his knees ▪ and and resting on them for a season , then he could rise up and go a little way ▪ and ●uddainly down again to his knees and no further ▪ these fits did not hold long , a month or thereabouts . also in these last years , someti●es his hands have been t●r●ed behind him , the palms upward on his back , and his body being bowed low toward one side , his face turned upward ; he hath been hurled round , round , round , in the yard till at the door , and then being helped into the house , was caused to sit in a chair . in such a condition he remained untill the death of that woman which confes●ed her self to be a witch , with fits of one kind or another above mentioned . and the two last years before her death , he had no liberty either to pray or to joyn with others in prayer , or other religious exercises more than is before expressed . also , when some have said they could believe for his full freedom , he h●d not such a faith , but in the time of his fits he hath earnestly desired of god ( as he was able ) that he would raise his soul into a faith about deliverance with submission to his will , and if it were his pleasure , that he would give him a perswasion that he should be delivered . when he hath thus done he found his heart wonderfully over-powered , and carried out this way ; leave it to god , commit all to him , be quiet in the will of god , and let him alone till his time cometh ▪ neither was there any thing of faith further this way , near the deliverance than before , but that if the lord saw it for ●is own glory he would deliver him . chap. vii . of things of more general observation in the tim● of his fits , and not limitted to any particular one , but common to more . there were some things remarkable in the forepast years , which cannot well be confined to any particular ●its , which i shall here take ●otice of . 1. the working of ▪ his distemper upon his acting , or joyning with others in religious exercises as prayer or such like , hath been in this manner . either he hath found a failure of spirits which did leave him in a great confusio● ▪ ●tammer and amazement ; yet he did not loose his senses hereby ▪ he knew any pe●son present , or any thing that was ▪ spoken or done to him ▪ and how it was with himself ; he had no lo●s of apprehension but of expression ▪ so that endeavouring to speak would help forward his amazement and affrightment . or he found it contrary viz. an amazement and affrightment , caused by a working in the crown of his head , and a failing of spirits following that ; this working in his head was above a third part of the way from the crown , downward round about , and when ever that came presently a failure of spirits followed , as if his very life would have gone away ; he felt such a quenching of spirits that he knew not how to subsist ▪ yet felt no pain till the amazement was over , and then found it only in that part of his head where the working was , and not elsewhere . when he hath imployed his mind with much earne●tness about any civil business , as writing and inditeing any matter , he could continue far longer herein , without such shatterings , than in hearing a sermon or such religious exercises ; thus it hath been in latter times , but in the former years of his fits he could not act in either . so in making up of accounts or reckonings he hath found some shatterings , yet could recover , get into his work again and accomplish it . whereas if he continued religious exercise , till the beginning of failures of spirit , then if he set himself to regard and attend to what was next to be spoken , he knew it , but should take up the next following sentence and either lose it immediately , or else speak that many times over till he lost it , and if he stayed to hear an other sentence he would go over and over with that also as before . also under these failing of spirits , and workings of head , there was a manifest change in his countenance , staring with his eyes , like one affrighted , and a paleness in his face during this astonishment , a great alteration in the fetching of his wind , it was very deep with haling and blowing . in an instant his spirits were quenched , and in an instant revived again ; and then immediately his former counte●ance and strength did return again , not gradually as it is in ●ailing of spirits by ●ickness , but on a suddain . 2. when he hath been under torturing fits , till nature hath seemed even spent , and he hath stretched out all parts like a dead-man , yet after a quarter of an hour or little more , he hath recovered , walked in the house and been chearly again and well ; only hath found soreness or weariness after such tossings ; ye● could eat his meat and go abroad ( unless when his fits were such as hindred eating or traveling ) or if he hath been at a friends h●use , he could soon return home again ; whereas standers by have thought he could not have recovered or stirred all the day ; this was by the upholding hand of god , beyond what is ordinarily found where the body hath been spent by natural distempers . also whe● he had many weary days spent with violent fits , yet ( through the mercy of the lord ) he hath rested very well all the night , and hath been much refreshed by the morning , yet within a quarter of an hour after awaking ( when that was the ordinary time for the fits to come , as when they kept hours like an ague ) he hath found a return of them in bed before he did arise , and there hath had them in such violence , that the very bed and chamber hath shaked ; here the lord did vouchsafe great favour to him , in affording the comfortable rest of the night , when yet his bed was not his freedom ; it was only the work of god to give him sleep . 3. in any of his fi●s , numb , dumb , p●lsy , conv●lsive at the worst , yet he was so far sensible ▪ as he knew every motion of his own hands or feet , every noise , when hallo●ing , when howling , when barking , at the time his mouth was about to be opened , he knew what it would come to , and sometimes did to his power oppose it ▪ hath gotten his mouth together to stop it , but it would be forced open in a dreadfull manner : he knew what he should have done and could not , as when he should step forward and could not ; he knew what he did , and what others did , or said to him or one to another . in his roaring fits he had no pain to cause him to roar , but it was a forced action ; the violence of fits caused pain or soreness , but no pain felt caused any such crying out . 4. in all these afflictions and violent motions of body ▪ he sustained no damage or hurt , unless once or twice b●ating the skin off his finger and ancle ; he hath been in fits abroad , yet in any of them h●th not fallen down but once ( unless as aforementioned as when any crossed the motion ) and then falling in a yard , his body rowled till it came to the side of the house ; but neither then nor at other times did he receive any prejudice more than was aforementioned . 5. often in praying times where he hath been present , and occasion hath been to mention the devil , and it hath been asked that if it were by satan ( before it was discovered ) that god would rebuke him ; he hath found hereat a grinding of teeth , and such an alteration as if the devil himself would oppose what was spoken . 6 he often made observation that in the old of the moon , he hath been ordinarily worse than either in the new or full moon . also he hath observed that in the former and latter spring he hath injoyed the greatest freedom from his fits , as in the months called march and ●pril , and also sometimes in february , and so about september and october , and when ●he weather did grow cold then his fits usually returned . 7. ordinarily after taking physick he was the worse ; often physick did greatly increase the violence of his fits , all the time of his taking it , and after ceasing to take , they would return to the posture they were in before . about two years before the violent fits left him , he had some respite from fits for several days before he began with physick , and the first day wherein he took it he had a fit , and so one fit every day that he was taking , till it came t● the last dose , which ( upon some occasion ) he deferred , and that day of omission he had no fit , the day followi●g he did take it , and then had a fit , and so having finished it he had no fits for some time . he desisted taking physick almost two years before his violent fits ceased , and yet the last fits were very violent . one professing physick , observed him in his fits , and concluded it was no ordinary contraction of nerves , but a continual motion sometimes of all parts , arms , hands , legs , feet , first stamping his feet , beating upon the ground very swiftly and strongly , at a great distance each from other ; his arms at the same time flying out with a swift and violent motion , inward and outward all at once as fast as may be , for a considerable time together , till at last the fit went off , leaving him sometimes stret●hed out like a dead-man . yet in all the time of his fits ( when he could eat his meat ) there was not any abatement or consumption of his flesh perceived , no pining away , though there was some weakness of body by them . chap. viii . of his fits a little before and at the death of the witch , and his gradual freedom since , with his condition at present . his violent fits continued until the thirteenth day of the month of febru●ry , 166● ▪ and from that day he hath been freed from them , which was about 8 weeks before the death of that woman which confessed her self to be a witch ▪ for she dyed about april , 1667. before this 8 weeks she was under tortures from the devil , and whether she had no leisure to send to and afflict him , or whether it were only from god , laying a restraint upon that grand enemy of mankind satan ▪ that he injoyed this eight weeks freedom from those fits , must be left to others to judge : it is good to ascribe all to god ; but it being thus long before her death , this argueth that it was no corroboration of his imagination by her death that was the cause of his freedom . indeed , he had not a freedom from all fits so early , he was under a restraint from travel until the very time of her death . about a week before she dyed , mr. r. ( a conformist ) sent for him to go to her , when she was ill ; he went about a close length , and the● , if it had been upon his life , he could not get one step further forward ; he indeavoured very earnestly to go on but could not ; he did get back again in ● long time and with much difficulty ; and was forced to make many courtesies ( like women ) all the way back again , with many other like actions which were unavoidable . mr. r. went to her without him , and came to mr. spatchet saying ▪ he never saw such a spectacle : for all the skin of her hands and arms was scratched or torn off , hardly one place appeared whole as big as his finger . she would not confess to him any thing of witchery , but only this ; that she had made an agreement with the devil , and it was now too late for her to repent ; for she was damned , or to this effect she spake . she had two cudgels lay on her bed , and he asked her what she did with those . she answerd , she had them there to fight with the devil , he did so misuse her . she was there alone , and he dragged her out of the bed , and under the bed : they below , hearing such a noise , and knowing there was no body with her , they went up and she was bloody ; she confessed to them it was the devil that came to her . so she dyed near the time called easter , 1667. mr. spatchet was under restraint for travel at the time of her death , and possessed with some fear that he should so continue until his death , because he was so at her death , and nothing done to her to bring her to justice . he had not any imagination that he should then have freedom , but rather limited the holy one of israel by thinking the contrary . also she had said to some persons before her death , that if she dyed , yet mr. spatchet should not be fully free , for others had him in hand as well as she . but yet the same week that she dyed , and the next time after when he attempted to visit friends , he found a liberty for travel ; and hath injoyed that freedom ever since , viz. for the space of above two years . thus gods thoughts were not as his thoughts , divine mercies did surpass his faith. and yet the lord would have it known to be his work ; his will was the determining rule how far deliverance should be afforded ; it was not all at once but gradually , for although he had then a freedom from violent fits , and such as hindred travel ; yet , immediately after the death of that woman he had no liberty for religious exercises , either to perform them himself , or to joyn with others therein : he remained without that freedom until the latter end of the september following , ( which was almost half a year ) and then only mentally ; he tryed after her death ( as well as often before ) vocally to pray , and could not , either alone or with others ; but at the end of september , 1667. he could mentally pray a quarter of an hour together or more daily , with invention as clear , and affection raised as high as ever before he had fits ; and he had no disturbance . and because he found such a freedom that way , after some time he would try to express it , and when he did so , though he did it with a whispering voice , yet he had not spoken usually twenty words before he found a shattering in his head , so as he was utterly disabled for invention of expression , and for a time could not rise up from his knees , in case he were kneeling . after this he would pray mentally , and still before the ending would try to utter words , but found it as before , lost his speech and invention , and reeled and staggered about the room , yet even when he was worst of all this way , he knew how it was with him . thus he continued until the first day of the month of ianuary following , when meeting with a rebuke ; one blaming him for what was his duty , and reflecting that as the cause of his great affliction ; though probably there was not any other cause than divine soveraignty for tryals sake . and as if the lord would witness against such undue reflections upon this holy man ; he returning home , the lord was pleased that very night ( after he met with that rebuke ) to give him a liberty by himself vocally to pray ; he had tryed the morning before and could not . but it was only by himself , he could pray before others , but if they desired it , and he did adventure ; then that very night after he had prayed before others , he lost his liberty of praying by himself , and had no liberty that way nor with others for the space of a week . and then at the weeks end he had liberty again vocally by himself , and so continued till he did pray again with others , and if it were but with one on a sick bed , or with more , it was all a case , he lost his liberty by it for a week or a fortnight as before . thus he continued until november 5 1668 ▪ and that very night he had a liberty to hear one pray ; although he had tryed the lords day before to hear a sermon repeated , and could not , yet now he could . and the same person that was the last he had liberty to pray with , before his fits disabled him , was the first that he had liberty to pray with , when his fits le●t him : and at the same persons house was his first liberty to hear one pray , and also to pray before others , and not lo●e the liberty his self . the next day he prayed in the family , and did not lose his liberty by it then , nor at any time since . only , if his head faileth by hearing others exercise , then sometimes he loseth his liberty of praying by himself or with others exactly for a week , and then it returneth again . he findeth less liberty to hear others exercise than to pray himself . he can ●ear a a sermon if he doth not hear the prayer before , and sometimes can hear both sermon and prayer , but that is seldom . in case he adventureth , usually he findeth a great distemper , disturbance and shattering in his head , which unfitteth him for any service till it be over ; it is sometimes procured not only by religious , but other actings , as he hath attempted often to ride on horse-back since his freedom from fits , but ca●not : even in the month called may 1669. he tryed , but he found that he lost all his strength , could neither go , stand , nor speak , nor so much as hold a stick in his hand ; but was in a confusion , his head much disturbed by the motion of the horse , yet had a knowledge of all things done or said at this time . and it is to be noted , that since his fits have left him , he findeth no alteration in his body , as to working of humours any other ways more than formerly when he was under fits or before : only findeth some decay of strength by reason of age , yet he hath more strength now than he had in the time of his fits. and this is the true account of his condition both formerly and at present 1669. whereby it may be seen that he injoyeth a wonderful salvation from the lord , which all that have waited upon god in prayer on his behalf , are to own him in , although ( it be but partial not total . ) there be some remainders of bodily distempers , yet there is great cause to sing forth the high praises of god in all the assemblies of the saints , and to say , what hath god wrought ? it is a mercy that hath been waited for , prayed for , and believed for , by many christians , and now the lord expecteth the tribute of praises . as for mr. spatchet himself , he is desirous to glorifie god by offering up praises to him . whe● he had been many weeks under great tossings formerly , so as it was a rare thing in six or seven weeks to have one days intermission , yet when he had that short breathing , he was quieted ▪ and did not so much make account of liberty , as earnestly beg of god a preparation of heart for what was behind ; and so when he had ten days , or a fortnight , or a months liberty , the lord did then put him upon begging a submissive frame of heart for what was yet coming . whereas since the death of that woman , and his freedom that did insue , he is less begging submission , but more praising god for what he hath afforded , and begging an improving spirit of that freedom . it is true , he had not an absolute and firm perswasion of deliverance before it came , but at some times was not without faith about it , yet submitting it to the divine will. that scripture was a wonderful stay to his heart , and a great incourag●ment to believe , rom. 16. v. 20. the god of peace shall tread satan under your feet shortly . and that also of aeneas , who kept his bed eight years , and was sick of the palsie , act 9 v. 33. peter said unto him , v. 34. aeneas , jesus christ maketh thee whole . and indeed this man was eight years and a little more under this tryal , and sometimes as if he had been in palsie fits , but at last jesus christ hath in some measure made him whole . indeed it was gradually and not all at once ; thus of old , the lord said to the children of israel concerning the canaanite and the hittite ▪ exod. 23. v. 29. i will not drive them out from before theee in one year — v. 30. by little and little i will drive them out from before thee , until thou be increased — so the lord would not drive out this mans distempers in one year , but by little and little ; and it is hopeful his design was , that spiritually he might the more fructifie and increase to the advancement of his glorious grace through our lord jesus christ. finis . a postscript . i lately conversed with a near relation of m. spatchet , with whom he lived after the time of the foregoing narrative , until he dyed , who informed me that he had fits to the last , shaking his head , and other limbs , but not frequently , sometimes many weeks without ; yet ordinarily could not pray or ioyn with others in prayer . and thus he continued till his death . errata . page 2. line 20. read exaltation of , p. 9. l. 14. for stirring , r. striving ▪ l. 23. for 1693. r. 1663. p. 10. l. 25. for are r. were . advertisement . mathematical di●inity : or , a plain demonstration from the holy scriptures , that the times of this world , were fore-appointed by the covenant made with abraham ; and determined to be according to the measure of the age and fulness of christ kept ▪ secret since the world began , but is now made plain upon twelve tables , in a solar calendar ▪ as familiar to the understanding as a common almanack . with a full proof , that this is the last generation , which shall not pass away till all things be fulfilled , and the gates of righteousness be opened . being the result of many years study . by elias palmer . price one shilling . printed for iohn harris at the harrow in the poultrey . the lawes against vvitches, and conivration and some brief notes and observations for the discovery of witches. being very usefull for these times, wherein the devil reignes and prevailes over the soules of poore creatures, in drawing them to that crying sin of witch-craft. also, the confession of mother lakeland, who was arraigned and condemned for a witch, at ipswich in suffolke. published by authority. this text is an enriched version of the tcp digital transcription a49785 of text r200343 in the english short title catalog (wing l694aa). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 17 kb of xml-encoded text transcribed from 5 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a49785 wing l694aa estc r200343 99834909 99834909 39554 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a49785) transcribed from: (early english books online ; image set 39554) images scanned from microfilm: (early english books, 1641-1700 ; 2172:15) the lawes against vvitches, and conivration and some brief notes and observations for the discovery of witches. being very usefull for these times, wherein the devil reignes and prevailes over the soules of poore creatures, in drawing them to that crying sin of witch-craft. also, the confession of mother lakeland, who was arraigned and condemned for a witch, at ipswich in suffolke. published by authority. lakeland, mother. aut 8 p. printed for r.w., london : 1645. annotation on thomason copy: "oct: 27". reproductions of the originals in the british library and the bodleian library, oxford. eng witchcraft -england -early works to 1800. trials (witchcraft) -england -ipswich -early works to 1800. a49785 r200343 (wing l694aa). civilwar no the lawes against vvitches, and conivration. and some brief notes and observations for the discovery of witches. being very usefull for thes [no entry] 1645 3380 5 0 0 0 0 0 15 c the rate of 15 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2003-09 tcp assigned for keying and markup 2003-09 aptara keyed and coded from proquest page images 2003-10 mona logarbo sampled and proofread 2003-10 mona logarbo text and markup reviewed and edited 2003-12 pfs batch review (qc) and xml conversion the lawes against vvitches , and conivration . and some brief notes and observations for the discovery of witches . being very usefull for these times , wherein the devil reignes and prevailes over the soules of poor creatures , in drawing them to that crying sin of witch-craft . also , the confession of mother lakeland , who was arraigned and condemned for a witch , at ipswich in suffolke . published by authority . london , printed for r. w. 1645. the lawes against vvitches , &c. anno primo iacobi regis , cap. 12. the penalty for practising of invocation , or conjuration , &c. be it enacted by the king our soveraigne lord ; the lords spirituall and temporall , and the commons ●n this present parliament assembled , and by the au●hority of the same , that the statute made in the fifth yeare of the reigne of our late soveraigne lady of most famous and happy memory , queen elizabeth , entituled , an act against conjurations , inchantments and witchcrafts ; be from the feast of saint michael the archangel next comming , for and concerning all offences to bee committed after the same feast , utterly repealed . and for the better restraining the said offences , and more severe punishing the same , be it further enacted by the authority aforesaid ; that if any person or persons , after the said feast of st. michael the archangell next comming , shall use , practise , or exercise any invocation or conjuration of an evil and wicked spirit : or shall consult , covenant with , entertaine , imploy , feed , or reward any evil and wicked spirit , to or for any intent or purpose ; or take up any dead man , woman , or child , out of his , her , or their grave , or any other place where the dead body resteth ; or the skin , bone , or any other part of any dead p●rson , to be imployed , or used in any manner of witchcraft , sorcery , charme , or inchantment , or shall use , practise , or exercise , any witchcraft , inchantment , charme , or sorcery , whereby any person shall be killed , destroyed , wasted , consumed , pined , or lamed , in his or her body , or any part thereof ; that then every such offender , or offenders , their ayders , abetters , and councellors , being of any of the said offences duly and lawfully convicted and attainted , shall suffer paines of death as a felon or felons , and shall lose the priviledge and benefit of clergy and sanctuary . and further , to the intent that all manner of practise , use or exercise of witchcraft , inchantment , charme , or sorcery , should be from henceforth utterly avoided , abolished , and taken away : be it enacted by the authority of this present parliament , that if any person or persons , shall from and after the said feast of st. michaell the archangell next comming , take upon him or them , by witchcraft , inchantment , charme , or sorcery , to tell or declare in what place any treasure of gold or silver should or might be found or had in the earth , or other secret places ; or where goods , or things lost , or stolne , should be found or become , or to the intent to provoke any person to unlawfull love , or whereby any cattell , or goods of any person shall be destroyed , wasted , or impaired ; or to hurt or destroy any person in his or her body , although the same be not effected and done , that then all and every such person or persons so offending , and being thereof lawfully convicted , shall for the said offence suffer imprisonment by the space of one whole year , without baile or maineprise ; and once in every quarter of the said year , shall in some market-town , upon the market day , or at any such time as any faire shall be kept there , stand openly upon the pillory by the space of 6. hours , and there shall openly confesse his or her errour and offence . and if any person or persons , being once convicted of the same offences as is aforesaid , do eftsoones perpetrate and commit the like offence , that then every such offender , being of any the said offences the second time lawfully , and duly convicted , and attainted as is aforesaid , shall suffer paines of death as a felon , or felons , and shall lose the benefit and priviledge of clergy , and sanctuary , saving to the wife of such person as shall offend in any thing contrary to this act , her title of dower , and also to the heire and successor of every such person , his , or their titles of inheritance , succession , and other rights , as though no such attainder of the ancestor or predecessour had been made : provided alwayes , that if the offender in any the cases aforesaid , shall happen to be a peer of the realm , then his tryall therein , to be had by his peers , as it is used in cases of f●lony or treason , and not otherwise . the observations for the discovery of witches . now for asmuch as witches are the most cruell , revengefull , and bloody of all others : the justices of peace may not alwayes expect direct evidence , seeing all their works are workes of darkenesse , and no witnesses present with them to accuse them ; and therefore for their better discovery i thought good here to insert certaine observations , partly out of the book of discovery of the witches that were araigned at lancaster , anno dom . 1612. before sir iames altham , and sir edward bromeley judges of assise there : and partly out of mr. bernards guide to grand iury-men . 1. these witches have ordinarily a familiar , or spirit , which appeareth to them ; sometimes in one shape , sometimes in another , as in the shape of a man , woman , boy , dogge , cat , fo●le , fowle , hare , rat , toad , &c. and to these their spirits they give names , and they meet together to christen them . ber. 107. 113. 2. their said familiar hath some big or little teat upon their body , where he sucketh them ; and besides their sucking , the devil leaveth other markes upon their bodies , sometimes like a blew-spot , or red-spot , like a flea-biting , sometimes the flesh sunck in and hollow , all which for a time may be covered , yea taken away , but will come again to their old forme : and these the devils markes be insensible , and being pricked wil not bleed ; and be often in their secret parts , and therefore require diligent and carefull search . ber. 112. 219. these first two are maine points to discover and convict these witches ; for they prove fully that those witches have a familiar ; and made a league with the devil . ber. 60. so likewise if the suspected be proved to have been heard to call upon their spirit , or to talk to thē , or of them , or have offered them to others . so if they have been seen with their spirits , or seen to feed some thing secretly , these are proofes they have a familiar , &c. 3. they have often pictures of clay or wax ( like a man , &c. made of such as they would bewitch ) found in their house , or which they roast , or bury in the earth , that as the picture consumes , so may the parties bewitched consume . 4. there are other presumptions against these witches ; as if they be given to usuall cursing , and bitter imprecations , and withall use threatnings to be revenged , and their imprecations , or some other mischief presently followeth , ber. 61. 205. 5. their implicite confession , as when any shall accuse them for hurting them or their cattell , they shall answer , you should have let me alone then , or , i have not hurt you as yet : these and the like speches are in manner of a confession of their power of hurting , ber. 206. 6. their diligent inquiry after the sick party ; or coming to visite him or her unsent for ; but especially being forbiden the house . 7. their apparition to the sick party in his fits . 8. the sick party in his fits naming the parties suspected , and where they be or have been , or what they do , if truly . 9. the common report of their neighbours , especially if the party suspected be of kin , or servant to , or familiar with a convicted witch : 10. the testimony of other witches , confessing their own witchcrafts , and witnessing against the suspected , and that they have spirits , or markes ; that they have been at their meetings : that they have told them what harme they have done , &c. ber. 212. 223. 11. if the dead body bleed upon the witches touching it . 12. the testimony of the person hurt , upon his death . 13. the examination and confession of the children ( able and fit to answer ) or servants of the witch ; especially concerning the first six observations of the party suspected ; her threatnings and cursings of the sick party ; her enquiring after the sick party ; her boasting or rejoycing at the sick parties trouble : also whether they have seen her call upon , speak to , or feed any spirit , or such like ; or have heard her foretell of this mishap , or speak of her power to hurt , or of her transportation to this or that place , &c. 14. their own voluntary confession ( which exceeds all other evidences ) of the hurt they have done , or of the giving of their soules to the devil , and of the spirits which they have , how many , how they call them , and how they came by them . 15. besides , upon the apprehension of any suspected , to search also their houses diligently for pictures of clay or wax , &c. haire cut , bones , powders , books of witchcrafts , charms ; and for pots or places where their spirits may be kept , the smell of which place will stink detestably . now to shew you further some signes to know whether the sick party be bewitched : 1. when a healthy body shall be suddenly taken , &c. without probable reason , or naturall cause appearing , &c. ber. 169. 2. when two or more are taken in the like strange fits in many things . 3. when the afflicted party in his fits doth tell truly many things what the witch or other persons absent are doing or saying , and the like . 4. when the parties shall do many things strangely , or speak many things to purpose , and yet out of their fits know not any thing thereof . 5. when there is a strength supernaturall , as that a strong man or two shall not be able to keep down a child , or weak person , upon a bed . 6. when the party doth vomit up pins , needles , nailes , coales , lead , straw , haire , or the like . 7. when the party shall see visibly some apparition , and shortly after some mischief shall befall him . ber. 173. note , for the better riddance of these witches , there must good care be had , as well in their examinations taken by the justices , as also in the drawing of their indictments , that the same be both set down directly in the materiall points , &c. as , that the witch ( or party suspected ) hath used invocation of some spirit . that they have consulted or covenanted with their spirit . that they imployed their spirit . that they fed or rewarded their spirit . that they have killed , or lamed , &c. some person , &c , and not to indict them generally for being witches &c. the difference between conjuration , witchcraft , and inchantment , &c. is this : viz. conjurers and witches have personall conference with the devil or evill spirit , to effect their purpose , see 1 sam. 28. 7. &c. the conjurers believe , that by certain terrible words they can raise the devil , and make him to tremble ; and by impaling themselves in a circle ( which as one saith cannot keep out a mouse ) they beleeve that they are therein insconsed and safe from the devil , whom they are about to raise ; and having raised the devil , they seem , by prayers , and invocation of gods powerfull names , to compell the devil to say or do what the conjurer commandeth him . the witch dealeth rather by a friendly and voluntary conference or agreement between him ( or her ) and the devil or familiar , to have his or her turn served , and in lieu thereof the witch giveth ( or offereth ) his or her soule , blood , or other gift unto the devil . also the conjurer compacteth for curiosity , to know secrets , or work miracles ; and the witch of meere malice to do mischiefe , and to be revenged . the inchanter , charmer , or sorcerer , these have no personall conference with the devil , but ( without any apparition ) work and perform things ( seemingly at the least ) by certain superstitious , and ceremoniall formes of words ( called charmes ) by them pronounced , or by medicines , herbs , or other things applied above the course of nature ; and by the devils help , and covenants made with him . of this last sort likewise are soothsayers or wisards , which divine and foretell things to come , by the flying , singing , or feeding of birds : and unto such questions as be demanded of them , they do answer by the devil ( or by his help ) sc. they do either answer by voyce , or else do set before their eyes in glasses , chrystall stones , or rings , the pictures or images of the persons or things sought for . i shall now adde the confession of mother lakeland of ipswich , who was arraigned and condemned for a witch , and suffered death by burning , at ipswich in suffolk , on tuesday the 9. of september , 1645. the said mother lakeland hath been a professour of religion , a constant hearer of the word for these many years , and yet a witch ( as she confessed ) for the space of near twenty years . the devil came to her first between sleeping and waking , and spake to her in a hollow voyce , telling her , that if she would serve him she should want nothing . after often sollicitation she consented to him ; then he stroke his claw ( as she confessed ) into her hand , and with her blood wrote the covenants . ( now the subtilty of sathan is to be observed , in that he did not presse her to deny god and christ , as he useth to do to others ; because she was a professour , and might have lost all his hold by pressing her too far ) then he furnished her with three imps , two little dogs and a mole ( as she confessed ) which she imployed in her services : her husband she bewitched ( as she confessed ) whereby he lay in great misery for a time , and at last dyed . then she sent one of her dogs to one mr. lawrence in ipswich , to torment him and take away his life : she sent one of them also to his child , to torment it , and take away the life of it , which was done upon them both : and all this ( as she confessed ) was , because he asked her for 12. s. that she owed him , and for no other cause . she further confessed , that she sent her mole to a maid of one mrs. ienings in ipswich , to torment her and take away her life , which was done accordingly : and this for no other cause , but for that the said maid would not lend her a needle that she desired to borrow of her , and was earnest with her for a shilling that she owed the said maid . then she further confessed , she sent one of her imps to one mr. beale in ipswich , who had formerly been a sutor to her grand-child ; and because he would not have her , she sent and burned a new ship ( that had never been at sea ) that he was to go master of ; and sent also to torment him and take away his life ; but he is yet living , but in very great misery , and as it is verily conceived by the doctors and chirurgions that have him in hand , that he consumes and rots , and that halfe of his body is rotten upon him as he is living . severall other things she did , for all which she was by law condemned to die , and in particular to be burned to death , because she was the death of her husband , as she confessed ; which death she suffered accordingly . but since her death there is one thing that is very remarkable , and to be taken notice of : that upon the very day that she was burned , a bunch of flesh , something after the form of a dog , that grew upon the thigh of the said mr. beale , ever since the time that she first sent her imp to him , being very hard , but could never be made to break by all the means that could be used ; brake of it self , without any means using : and another sore , that at the same time she first sent her imp to him , rose upon the side of his belly , in the form of a fistula , which ran , and could not be healed by all the means that could be used , presently also began to heale , and there is great hopes that he will suddenly recover again , for his sores heale apace , and he doth recover his strength . he was in this misery for the space of a yeare and halfe , and was forced to go with his head and his knees together , his misery was so great . finis . the lord's arm stretched ovt in an answer of prayer, or, a true relation of the wonderful deliverance of james barrow, the son of john barrow of olaves southwark, who was possessed with evil spirits near two years the diversity of means used, with the way in which he was delivered / published by me, john barrow. barrow, john, 17th cent. 1664 approx. 48 kb of xml-encoded text transcribed from 11 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-03 (eebo-tcp phase 1). a31092 wing b965 estc r30215 11270844 ocm 11270844 47211 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a31092) transcribed from: (early english books online ; image set 47211) images scanned from microfilm: (early english books, 1641-1700 ; 1454:2) the lord's arm stretched ovt in an answer of prayer, or, a true relation of the wonderful deliverance of james barrow, the son of john barrow of olaves southwark, who was possessed with evil spirits near two years the diversity of means used, with the way in which he was delivered / published by me, john barrow. barrow, john, 17th cent. 20 p. [s.n.], london printed : 1664. wing gives author's name as james barrow. includes: a true relation of the wonderful deliverance of hannah crump ... who was sore afflicted by witchcraft (p. 17-20). reproduction of the original in the harvard university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng barrow, james, 17th. cent. spirit possession. witchcraft -england. 2003-09 tcp assigned for keying and markup 2003-09 aptara keyed and coded from proquest page images 2003-10 judith siefring sampled and proofread 2003-10 judith siefring text and markup reviewed and edited 2003-12 pfs batch review (qc) and xml conversion the lord's arm stretched ovt in an answer of prayer : or , a true relation of the wonderful deliverance of james barrow , the son of iohn barrow of olaves southwark , who was possessed with evil spirits near two years . the diversity of means used , with the way in which he was delivered . published by me , iohn barrow . o thou that hearest prayer , unto thee shall all flesh come , psal. 65. 2. he will regard the prayer of the destitute , and will not despise their prayer , psal. 102. 17. and all things whatsoever ye shall ask in prayer , believing , ye shall receive , mat. 21. 22. london , printed in the year , 1664. the preface to the reader . christian reader , many may be ready to judge , that this wonderful and merciful manifestation of god's power and goodness in the delivering my child from so great an evil , doth arise rather from ostentation , than from any real cause i had to publish the same : for i know , that it was in all ages , the design of satan to put an odium upon the best of works that have been done in the world . hence it was said of christ , that he cast out devils by beelzebub , the prince of devils , that by that means the iews might hide from the eyes of the people , the goodness and power of god , which was plainly seen in what christ did . things of this nature will not pass without censure . such is the reigning power of satan in the hearts of many at this day also , that a work of this kind will by them be stigmatized , and the persons also that god made use of as instruments in his hand to do it . i therefore thought it meet , to give the reader to understand , that my end , in the publishing of what god hath done for me , in taking my child out of the hands of satan , is not the lifting up of my self , nor those men that wrestled with the lord for me ; god who knows the secrets of all hearts , knows it : but that he alone might have the glory and praise of so great a mercy , to whom i desire to give it , and to no other but him alone , which is the main reason why i make the world acquainted with it ; for should i conceal so great a mercy , it would be ingratitude in me . another reason that hath induced me to publish what hath been the lords doings , is , that others might be stirred up to praise the lord with me , who is a god hearing prayer ; of whom we may say , as once moses did , who is like unto thee , o lord , amongst the gods ? who is like unto thee , glorious in holiness , fearful in praises , doing wonders ! exod. 15. 11. for surely it would not only be ingratitude in me to the lord , to conceal a thing of such weight , but it would accuse me of want of love to other christians , who may thereby be not only occasioned to praise the lord , but encouraged to seek the lord in all their straits , forsaking those vain , if not wicked proceedings of some , who by charms , think to deliver from the power of the devil , as will appear in the following discourse : for i my self indeed , being no otherwise , nor no better informed , endeavoured the help of my child by such means , as i have now cause to repent that ere i made use of them ; but the lord was pleased at length to let me see my folly therein , after i had spent and wasted that little estate i had , as is well known to many : therefore what ends i should have in what i do , may be easily discerned by the wise. i know there are some tongues that will not be wanting to sander me and my child with dissimulation , though it is well-known by many it was no such matter , neither can it be in reason so judged ; seeing there was no profit made thereby , but as i said , it was to the impoverishing of me and mine . whatever is said by any , shall not i hope trouble me , i having a good conscience . i bless the lord my child is now well , and hath continued so ever since the lord was sought to . blessed be the lord ; let all his saints bless him with me . john barrow . the lord's arm stretched out in an answer of prayer , &c. in iuly , 1661. was the beginning of the lamentable and deplorable trouble of my poor child , who was then taken ill after this manner following . his mother , my wife , bad him read his book , which he did ; and after he had read a chapter , he was taken with a violent burning , so great , that we thought it would cost him his life . in this condition he continued about a week , at the end whereof , being on his legs again , he would walk up and down the room , throwing his hat from his head , laying his hands under his belly , and screeking out lamentably , forty times in a day or more ; this lasting some eight or ten dayes , he was afterwards taken in another manner : as he walked about the chamber , there was heard a croaking in his throat , very strange to them that heard it , which continued eight or ten dayes , or thereabouts . suddenly after this there appeared rats to him , and cats with rats in their clawes , dancing them sometimes coming ( as he said ) with glasses of sack in their clawes , and pasties , offering them to the child , but he refused to receive them , and threw things at them ; then they would demand his soul , bidding him give it to the devil , but he refused to condescend to them . they told him when his father and mother was gone forth , they would come and dine with him at the long table ; after which time he could neither eat nor drink , except he did first go behind the door and sing , with his hat off ; otherwise what he eat or drank would not go down , but endanger the choaking of him . suddenly after this , he was taken above thirty times in a day both lame , dumb and blind , continuing so for a time . after this , i no sooner went out about my imployment , ( which lay abroad ) but he would be cast upon the ground with a great force , insomuch that i could not otherwise conclude but it must be done by the malice and power of the devil . when he was upon the ground he would strike himself upon the face with all his force , to the great amazement of the spectators , which were several friends of mine that came to see my child , hearing what condition he was in , by reason of whose coming , as we supposed , he was changed into divers and several actions ; for the more they came to see him , the more his fits came upon him , which we perceiving , desired them to forbear coming ; they did so , and then his fits abated . after this he was confined to a certain stool that was in the house , insomuch that if any one else did sit down on that stool , he would be thrown flat on the ground , as it were dead , and not arise as long as any one else did sit on the aforesaid stool . at a certain time going to a neighbours house he carried this stool with him , because he could sit upon no other ; some friends and acquaintance of mine being desirous to see the boy , came to my neighbours house where he was ; they were no sooner come in but he fell into the same fits , using the same action as is above related : at the end of which fits , he said he would go home to dinner , which accordingly he did , and at his going , he bad that none of them should sit upon his stool , if they did , he told them he should know it . the boy being at home at dinner fell down flat on his back , spreading his arms much to my admiration ; but suddainly he got up and said , i know that some body hath sat upon my stool . when he was about to eat ( according to his accustomed manner ) he went behind the door to sing , but said he , i will not sing , ( at which time he was like to be choaked with his food ) as he often would say , but till he did sing he could not swallow one bit . after he had ate he went again in haste to the neighbours house , where my friends were still waiting for his coming ; as soon as he came , he told them , that some of them had sat upon his stool ; they seemingly denyed , but he confidently affirmed , they did ; which at the last , they that sate thereon did confess , and wonder how he should know it . after this he would walk up and down in a frantick manner with a hammer in his hand , often calling upon four persons , viz. sam. man , iohn same 's , mol williams , mary prett ; saying , mary , o mary , o brave mol , i 'll fit you mol , often throwing the hammer behind the door : thus he continued part of the day calling over the aforesaid names . many asked me when they heard him , whether i knew any such ? my answer was , i knew none but i supposed they were such canting names suitable to him that taught him , and caused all the rest of his troubles . at another time as he was sitting at a table , he had gotten paper , a pen , and ink , and a pin ; i seeing him have a pin , ask him , what he would do with that pin ? he answered not , but hung down his head as though he had been ashamed ; i then spake hastily to him , and took the pin from him , at which he fell a crying ; with that i asked him again , what he would do with that pin ? then he asked me , whether god were not above the devil ? i said , yea , god is above the devil , he told me then , he must write down that : i would not be so put off , but would know what he would do with the pin , but no answer could i get for a while , at length he told me there was a young man , that prayed with him , and told him , that if he would go with him to such a place in the country , that then he should be well . this was all i could get from him , supposing these put offs were of the devil , who would not suffer him to tell me what he would do with it . at another time he sate with his legs across ; i went to him and pulled his legs asunder , with that he fell a screeking out , and called for his mother to pull off his hose and shoes , which she did , and found his legs and feet so cold , that there was no heat at all to be felt in them ; my wife then applied some warm clothes to them , but the boy seemed to be in extream torture , crying out in a very lamentable manner for three quarters of an hour , o what shall i do ! o what shall i do ! &c. at last he called for his hose and shoes to put them on again , but could not by reason of the pain he was in ; but so soon , as by our help , they were got on , he presently was well , and leaped up and down the room as at other times . at another time as he was sitting in the yard on a block , a rat did appear to him ( as he said ) unto which he was heard to say , satan , thou must be burned in hell fire , and all that do obey thee , often rehearsing these words : and further said , that christ was manifest to destroy the works of the devil . neighbours coming in , and hearing these sayings , and seeing his actions ( for he sate fillipping with his fingers ) did very much wonder at it . he said moreover , the rat told him he must go up stairs , and play with his pretty rat there ; and up stairs he would often go : he also had a little box with single money in it , which would sometimes be forced out of his hand , which he would strive to take up often , repeating these words , i will not sing , i will not sing , but could by no means take it up , except he did sing . he had many times very strange actions , sometimes after this , and sometimes after that manner , as running up and down the house with his hands to his ears , and hopping , as though he were mad : sometimes he would sweat very much ; and sometimes he would labour and strive , as if he had been ready to be choaked , with some thing that did rise in his throat : sometimes he would be confined to a place where my servants were at work , in which place he would lye down with his back upon a board , stretching forth his arms , and beat himself on the face and head as hard as he could ; and this he would do often in a day , rising very much like a changling . diverse times as we did walk abroad together , he would be taken with lameness , his limbs hanging down , insomuch that i was forced to bring him home in mens arms : sometimes he must be drawn behind a door in a chair , and there be forced to sing , &c. one thing more is very observable , that when i did set him to read , he could not utter the name of god , nor of christ , but any other words he would speak very well . moreover , if any other did take the bible , and mention the word god or christ in his hearing , he would roar and cry , making a hideous noise . in this great extremity , i knew not otherwise what to do , but to apply my self to physitians and astrologers , and such-like men , for help , but could meet with none from them ; at length after i had made use of them , one iohn hubbard was commended to me , and he and another with him came to my house ; i asked him , whether he could do my child any good ? he said , yea , he was not the first that he had medled with in that condition , for he told me that he was bewitched : i asked him what i should give him ? he said , he must make no bargain , for the witch had power over him to come again : yet notwithstanding , he went on , and used many fopperies and charms , as hanging papers about his neck , and putting quils under the door , with quick-silver , and such kind of stuff , which did him no good , and so i told him , he coming often to my house ; then he told me he must use some stronger means , and that he had learned more experience ; thus he kept me in suspence half a year : after this he would have the boys hair cut off from his crown in a round circle , also the nails of his fingers and toes must be pared , then he must go to an oaken-tree , and the boy with him , three or four miles off , taking some oaken boughs home with him , which boughs he put to the soals of his feet , and some about his belly , and other places about the house ; the boy must sleep with them all night , and then take them off the next morning , then he must go to the tree again , taking with him a mallet and an augor , and a wooden peg , and a hammer ; the augor was to bore a hole to the heart of the tree , the hair of the boys head , and the paring of his nails , were to be rapped up in a paper , and rammed into the hole he had made , and the peg was to keep it in ; which did signifie , as he said , that the witch would be forced to come every morning and evening to that tree , and that would weary her , and then she would come and compound with him : he said moreover , the witch did come to him , and askt him , why he did torment her so ? but my child being never the better , i seeing all was but a cheat , i left him . after all this , i used the advice of doctors , astrologers , and apothecaries , from whom he took physick ; and at last there was something came up in his throat , which made him vomit , to the sad admiration of the beholders , which held him about three quarters of an hour , and at last he gave a groan , and a great deal of water came forth of his mouth , and nothing else as we could see : at length he came to himself , and continued well for about three months . the boy desiring to go forth to be apprentice , i accordingly provided him a master , with whom he was near half the three months that he was wel : but being at a certain time in his masters garden , his fellow apprentice being there with him , he told him , that he knew he should be mad ; his fellow apprentice asked him why he said so ? he told him that a rat appeared to him often times : the next day , about the same hour , as near as could be computed , the rat entered into him ; the news was sent to me , which was very unwelcome : i went the next day and found him in bed , looking and acting like a changling , i caused him to rise and put on his clothes , and a very good dinner was provided , but not a bit could he eat : his master desired me to take him home with me , lest he should be starved ; which accordingly i did , and then he did eat . in a short time after i carried him to his master again , but nothing he could eat there ; his master then brought him to me again , and told me , he knew not what to do with him : his master was no sooner gone , and left him with me , but the boy turned his face to the wall , and whispered , and straightway came to himself , saying , how came i hither ? i thought i had been at work . then i counselled him to be a good boy , and go home to his master , and shew himself a wise lad ; he then went home to his master , and fell to work , but that lasted not long ; at length his master was very hasty with me , still asking me what he should do ? but i could not well tell , neither could he , which caused a difference between us ; but at length his master told me , that he heard of a man which came from ireland , that cured all diseases ; which i did not believe , because he was a roman catholick ; yet nevertheless , he perswaded me to carry the boy to him ( his master being a traveller , and acquainted with the catholicks ) which i did , and was no sooner come , but they pulled out their crosses , and put them behind the boys head , which the boy not seeing , fell a roaring ; they conceiting it was the devil that roared at the cross , as at a thing he could not endure . forthwith my self , the boy and his master must go before the lord abony , we coming before his lordship , one of his servants drew forth a cross or crucifix ; at which the boy roared as abovesaid ; i told the lord abony i would relate the heads of the boys trouble , but that i feared neither my memory nor his patience could bear it . he bad me go on and he would hear me ; then i declared to him the whole matter , which after he had heard , he gave me a ticket to carry to the aforesaid gentleman at his lodging ; but things falling out contrary to our expectation , he being at that time at st. iames's , we went thither , found him and presented the ticket to him , which when he had read , he had me bring the lad into the queens chappel , there being more than 500 impotent people , as dumb , lame , blind and the like , yet he medled with none of them , onely read his ave-maries , creeds and the like . then he called for a pot of holy-water , as they call it , and kneeled down with his friars , and rising up again , he called for a ribband , brimstone and a candle , the ribband he tied in three knots about my boys neck , then takes a piece of paper and burneth the brimstone under his nose , speaking several words in latine three times over ; the boy all this time roaring and stamping at their altar , being so outragious that three or four men were fain to hold him , and as much as they could do . there were several countesses , ladies and gentlewomen ( as i supposed them to be ) who beholding the boy , wept sorely . the place being very full of people , this thing was soon blazed all about westminster ; forthwith the boy spake , who had been dumb ten or twelve days before . then the gentleman asked the boy what he did see ? who replied , a rat. he asked him which way the rat went ? the boy said , towards the priest. with that the lord abony presented the boy to me , and bad me bring him in at another door , which i did ; many friars flocking about me , bad me make the boy a catholick : i told them i was not such a fool as he that was at their altar , who promised them that if they cured him of his stuttering speech , he would become a catholick . then they asked me what the boys name was ? i told them , iames. they said to the boy , iames , pray to st. iames. i asked them what rule they had in scripture for that ? they told me in the time of the law angels did worship the patriarhs . i told them those were but salutations , and desired them to turn to the revelations and read that passage between iohn and the angel ; when iohn would have worshiped him , the angel would not suffer him , but said , see thou do it not , for i am thy fellow servant ; worship god. then they urged the sayings of their fathers , as they call them , which is their usual way , leaving the scriptures . i told them if they would stick to the scriptures , i would confer further with them , but they would not ; so we ceased . but to proceed , by that day seven days the boy was as bad as before ; but in the mean time there was great joy amongst them , they supposing they had wrought a miracle . priests and jesuites , &c. came to see the boy , bringing their crosses , holy-water and ribbands , which the boy mocked at , holding his two fingers across , and laughing at them . one of them endeavoured to put a ribband about his neck , but the boy would not let him ; which when he saw , he swore , damn him , and fell a cursing . but afterwards they hearing the boy was as bad as ever , their joy was turned into mourning . the lord abony sent for me , but i denying to come , he sent for me again by one of his chiefest gentlemen , to desire the boy might come again to the priest , that he might touch him once more ; at which i gave him a flat denyal , and told him that i had no faith in the thing when i was at their altar . the boyes master being desirous he might go again to the priest , sent for him ; i could not deny sending the boy to him because he was his apprentice , but sent him : his master sent me word he would carry the boy to the gentleman again , for said he , if he do him no good , he can do him no hurt . i asked counsel of some friends what i should do in this matter ? they said , 't were good i should see what became of the boy , and to let him try what good could be done him . whereupon i did go , it being the first day of the week , a coach was provided , and we came to the gentleman ; coming into the room where he was , he looked on the boy as he used to do , then opened his book and read prayers , calling for a ribband , brimstone , and a candle as he had done before , with his holy-water , throwing much of it at the glass window ; the boy all the while roared , making a hideous noise , stamping with his feet , having a croaking in his throat contrary to nature ; he using his stuffe as aforesaid , the boy groaned , and then spake to their great rejoycing . then the priest came and delivered the boy to me , and told me , the boy was bewitched , that i had ill neighbours , and bade the boy go to his master , and not go home to me , for that would be safest for him . but this charm lasted but twenty four hours , for then the boy was as bad as before . i further considering with my self what i should do in the thing , being tost about by the opinions of men , besought the lord to direct me what to do , for i had sinned in treading these by-paths . at last it came into my mind , that fasting and prayer was the onely means to be used in this case , that scripture being set upon my heart , this sort , or kind , cometh not out but by fasting . i conceiving it might be some evil spirit , or spirits , he was possessed with , by the malice of some witch , i craved the advice of godly ministers and friends ; among the rest one of them told me , it was a difficult thing , and bad me get four ministers and four doctors to consult with ; then i went to two more , and one of them desired me to go to another , that was a learned doctor , who heard me repeat the heads of all these things , with much admiration . i told him that some people said the boy dissembled ; but i said , i did perceive it was the craft and malice of the devil . he pausing a while , told me , that it was his thoughts also , and called for the boy , and told him , he knew he was a dissemler , the boy making faces , mocks , and wry-mouths at him : the doctor told him , he could take him up into his chamber , and shew him the appearances of spirits : i desired the doctor he would do so , and i would stay-below ; but , to put me off , he called for a latine bible , and read some words in latine to him ; with that he told me , that thereby he knew he dissemled , because he did not roar as at other times , when the word god is read in latine . i desired him to put the boy forth , and i would talk further with him ; the boy was caused to withdraw , then said i , now doctor , you and i are here , i must tell you plainly , the devil is too cunning for you and i , for he can hold his tongue when he listeth for his advantage : now doctor , i will tell what i have done , i have both stript and whipt him till it hath grieved me to the heart , and yet i cold make a joyn-stool speak as soon as he . the doctor bid me send him to bedlam , for i had fed him too high : but i told him , three pence a day would keep him . i left my doctor , and came again to him a week after : he asked me how the boy did ? i told him , as bad as he was before , and that he was at the door : he asked me , what i would have him to do ? i said , i would desire him to have him up into his chamber , and try his skil ; he said , he had not time , and called for his cloak , for he must forthwith be gone . i perceiving it was the devils work to hinder his dis-possession , left the doctor and departed . being thus tossed about from one to another , at last , by the providence of almighty god , i was cast amongst a poor dispised people , whom the lord owned as instruments in his hand , to do this great work ; to his eternal praise i speak it ; for the lord saw their fastings , and heard their prayers in the behalf of my poor child , at a wonderful rate . the true relation of which , is that which followeth . as was said , it pleased the lord to bring me among a people , who were perswaded that the lord would be found , if sought unto , in behalf of my child ; judging , according to what is before related , that he was possessed with some evil spirit ; and believing that that kind might be cast out by fasting and prayer , some of them did agree to keep a day for that purpose ; which was performed in the month of iuly , 1663. by iohn clayton , rich. aylmore , rich. webb & tho. mildman ; who being met together , one of them spake as followeth . my friends , said he , we are come about a weighty work , a work too great for such poor unworthy creatures as we are to perform , and therefore it becomes us to go unto god. no sooner was the word god pronounced , but the boy slipped down from the chair he sate in , crying out with such a hideous noise , that made him that spake , tremble , though he had no sense of fear upon him ; he going on in his discourse , mentioned the name iesus , at which the boy roared again , and in a strange manner , spread himself on the floar , where he lay with one leg backward and another forward , with his arms spread out : also after he had ended his exhortation , they went to prayer , and even when the name of god or christ was pronounced , the boy was tormented , and much enraged ; for he would double his fist , and seem by his looks to threaten him that prayed , endeavouring to get nearer and nearer to him , till god or christ was named , at which words he would start back , as though he was frighted , using endeavours to get out of the chamber , and had , but that two of them held the door and would not let him ; which when he perceived , he crept to the farthest corner of the room , crying out , legat , go to the devil legat , will not you go to the devil , legat , go to the devil legat , go to the devil legat. it was observed , that though he often repeated these words , yet his mouth was open , but his lips moved not ; at which time he used many strange and absurd actions : they offered him a bible , which he would not look into , but seemed to be much tormented : they then offered him another book , at which he was not at all troubled : thus they continued till about noon , and then he fell asleep , and slep a pretty while , and when he awoke , he was like a natural fool , and could not speak a word , saying , legat go to the devil , as aforesaid ; from whence it appears , that it was not he that spake , but the evil spirit in him , making crosses , wetting them with spittle , playing with , and spitting on the andirons that stood in the chimney ; and when they were taken from him ; he cryed like a child : after this they shewed him a bible again , at which he was not troubled , but seemed to rejoyce : in this condition he continued till towards night , and then he fell into a very strange fit of raging and roaring , calling legat many times . while this fit was on him , one went down stairs , and staid a little , and then came up again , against whom the boy was so enraged , that he spit at him , and would have struck him , but that he was held by two others . after this the evening came on , and they commended him and their work to the lord , who was able to do more for him than they were able to ask . the answer of this day was , the restoring of his speech in such a measure , that one might understand him . the 14th of september , 1663. was the second day that they set apart to seek the lord in behalf of my child ; at which time there were only three exercised in the duty of prayer , to wit , iohn clayton , rich. webb , and rich. aylmore , except some women ( who were spectators ) my self and my wife . when they were met , they applied themselves to the lord in prayer , as they did the day before ; in which duty they had spent the greatest part of the day , and the boy seemed not to be troubled until it grew towards night , and then he fell into a very great agony , roaring and crying , legat , legat many times , and was so outragious , that he was held by two of them ; but a little before night , this fit left him , and then they committed him , themselves , and their work into the hands of god , who disposeth all things according to the counsel of his own will. the answer of this dayes work was , that whereas before he cold not hold a cup in his hand to drink , but took it in his teeth , before they parted , he took a pot in his hand , and drunk as orderly as . i or any one could , and the next day he read a chapter without trouble . and so they were led to the third dayes work , being september 21. 1663. the persons that met this day , were rich. webb , tho. mildman , rich. pilgrim , rich. aylmore , iohn smith , iohn borchit , iohn clayton , with some others , both strangers and acquaintance ; this day they endeavoured to be there as soon as they could , but neither my self , nor my wife , nor boy , were come to the place appointed ; two friends came to meet us , and found us in the way coming , but had been troubled with the child , by reason of strong temptations of the devil , namely , to cut his throat , or drown himself , or knock out his brains against a post . his mother asked him , if he would go to hell ? yea , said he , with all my heart : but at the last he came to the place where the aforesaid friends were , and went laughing up the stairs like a fool , and when he was come in , looked earnestly about him , and seemed to count them that were there , by pointing at them : then after some discourse about the work of the day , as in relation to christ's promises , upon our agreeing together , we found our selves in an oneness of spirit , believing the lords presence , and then one went to prayer . the first that prayed , concluded his prayer without any material observation from the boy , except some inward fretting , which did appear by his looks , and snatching with his hand at his face and head . the second that prayed with an holy boldness , asked of god a sign whether the work should be finished that day ; the sign was , that if god would do it that day , that the spirit should be roused up immediately : and so it pleased the lord to answer , that at that very time , the spirit did roar in the boy with an hideous noise , after a manner that we could not tell what to compare it to , but something like the noise a dog makes when he howls , and toar open his clothes , throwing his hankercher that was about his neck on the floor , treading on it with his feet , and spitting at him that was at prayer , crying out , you cannot do the work : our friend replied , satan , thou art a lyar , for through the strength of the lord we are able to do it , or words to that purpose ; further replying , thou damned fiend , thou enemy to mankind , who wert a lyar from the beginning , i adjure thee in the name of iesus of nazereth , come forth : at which he roared , and beat himself , crying out , what , three dayes ! two dayes was enough ; looking wishly on all as we stood about him , saying , what , nothing but pray ! what , all pray ! all mad ! will you kill your selves with praying ? three dayes is too much in conscience . then one said , if three dayes would not be enough , we would have three and three too : and then he was very much troubled , and beat himself again , and howled as before . and then he endeavoured to perswade us , that there was a dinner below , we might go down to that , and eat it . but answer was made , that we had set our selves to fasting and prayer to plead with god against him , and would not eat till the sun went down : and then he would perswade us , that it was night and dark , and time to go home . answer was made , thou art a lyar as from the beginning ; for then it was about eleven or twelve of the clock , again , he told there was a bed , we might go to bed : and when none of these lies and deceits would do , he began with other stratagems , and told us that we had got for every day one , could not we be contented ? answer was made , that we would not give over while any did remain . and then he fixed his eyes on the window strangely , and fell a calling for more help , as though some stood without , and beckned with his hand to them , and bad them come in ; why did you go out ? come back again , come back again , they will not hurt you , you need not fear , you may come if you will ; come quickly , what , are you mad to stand there ? and then would beat himself for anger that they did not come when he called . it was observed that two hats hung in the window , and a friend took them down , supposing the boy might heed them , and when they were down he cryed the more , now there is more room , now you may come if you will ; come away , come , come : and then cryed , diabolus , diabolus , many times , saying it many times , come , or the work will be done . and one taking him by the hand , he cryed , let my manus go , many times . one asked me whether i had taught him any latine ? i said , no. then the boy sweat much , and seemed to be in a great toil or agony : and then told us , if we would not give over and depart quickly , the house would fall and kill us all , you will be all killed . now it was observed , that at the departure of every spirit ( which was , as we suppose , five , at distinct times ) their departure was with a kind of strange rising upwards to his throat as if he was ready to be choaked , bursting forth with a kind of belching , and throwing forth his hand , saying , there is one gone ; so in the departure , giving the distinct number of them as they went forth , crying out when the third was gone , there is one for every day , as aforesaid : and when the fourth went out , he shaked his hand after him , saying , fare thee well , farewel , there is four ; now all is gone , now all is gone . one said , thou art a lyar ; for till god put praise into this boys mouth , we will not give over : but when he said , four were gone , it was to be observed , he did butten up his doublet very carefully and orderly , measuring the breast of it , to see whether he did it even ; after which he fell asleep , and slept , as near as we could judge , an hour and an half , or thereabouts : in all which time , we continued earnest in prayer to god , and at the last he awaked and looked about him wildly , and in a little time the fifth spirit began to roar and to be disturbed , as the other before ; and then one of us did adjure him in the name of iesus to come out : then he said , if he did , he would go into another ; upon which he was commanded to come out and go to his own place . then we heard him cry , legat , come out , come out , come out , thou must come out , thou must come out , oft saying it over ; and then stopt his mouth with his hands , and coat , and knees , and arms , as if he were resolved to stop in the devil with them ; but at the last , to the praise of our god be it spoken for ever , which worketh wonders , by his own power alone brought him out ; he brought him out with a sneeze and a kind of thruttling in his throat , and so the fifth came forth : at which time the boy sate very still , with a very sober countenance , lifting up his hands and eyes , as though he had matter of praise in his mind , for the space of three hours : and at that time i was desired to speak to him , but found him dumb , and then he sate down again , and we applied our selves to the lord in prayer ; and the last that prayed , asked of god a sign , as in the morning , whether the work was done ? and that if it was done , the lord should put praises into the boys mouth ; and then the boy did lift up his hands and eyes , which we did look upon as an answer from the lord : and so with one accord returned praise to god with all our hearts : and when we had concluded , we asked the boy how he did ? but he could not speak : one asked him whether we should pray for him ? but he did not answer . iames , said one , if we shall pray for thee , give us a sign ; then he did lift up his hands and eyes : and then they went to prayer again that the lord might loose his tongue , and so they left him ( my self , his mother and two other friends more with him ) and went into the kitchin. one of the friends that stayed above put his finger into his mouth , and finding his tongue doubled , laboured to unfold it , and groaned in spirit to the lord ; and it pleased the lord so to loose his tongue , that he spake , and praised his holy name , who alone worketh great wonders . then we found that the lord had answered our prayers , to the great joy of us all ; then we sung forth his praise , and met that day sevennight , and kept it a day of thanksgiving to god , for that he was pleased to shew us that his hand was not shortned , nor his ear heavy that it could not hear , but that he is the same to day , and yesterday , and for ever . this in the lord 's doing , and it is marvellous in our eyes . a true relation of the wonderful deliverance of hannah crump , daughter of iohn crump of warwick , who was sore afflicted by witchcraft , for the space of nine months ; with the several means used , and way in which she was relieved . christian reader , this following relation , is not put forth to reflect upon any sort of people , nor to seek any popular applause from any ; but onely to shew that the lord's hand is not shortned that he cannot save , or that his ear is heavy that he cannot hear ; but the iniquities of the sons of men in this day have hindred good things from us , as well as it did in times past ; and that the want of faith in gods promises , have made us want those spiritual presences of god by his spirit ; and to manifest that if we seek him in the way of his appointments , he will be found of us , as he hath said ; yea , if we have faith as a grain of mustard seed , great things shall be obtained by faith in the promises he hath made , being the onely means he hath appointed ( through christ ) to draw down the benefits and priviledges that belong to his servants by promise . and therefore we having had great experience of the lords faithfulness in our approaches to the throne of grace many a time , have taken liberty to declare in his particular treatise , two special appearances of our god in answering our prayers . the first is that that goeth before ; the second is as followeth . one iohn crump of warwick having a daughter which was very much afflicted with strange fits , to the amazement of all her relations , her grieved father left no meanes unattempted for the recovery of his afflicted child , as physick , and what the wisdom of man would afford him in the place where he lived ; but all proved in vain . then at last he and one other of his daughters came up to london , and brought up the afflicted maid , in order to get cure ; himself being here before , and having made way to get her into thomas hospital in southwark ; she being come , the day of her reception was appointed , her father with two of her sisters ( one living in town ) brought her to the said hospital : but so it happened that when the officers came to receive her , she was taken with one of her fits in such a manner that they would not ; but said she was fitter for bedlam than to come into an hospital among sick people . thus her father being filled with care and sorrow , knew not well what course to take , but was then advised to have her to a man that lived in winchester park in southwark ; which advice he accepted of , and went to the said man with his daughter ; and after some time of discourse and consideration he ( professing some skill in astrologie ) told them she was bewitched , and that if he did take her in hand he would have five pound , ye could not promise perfect cure : for ( said he ) if i cannot be strong enough for the witch , after i have taken the affliction from the maiden i must bear it my self ; but if i can be strong enough for the witch , she must bear it , till she dispose of it to some other , for none of her familiars will bear it . the father of the maid having received this answer , had no encouragement to make use of him . thus being at last almost without hope of obtaining any help for his distressed daughter , whose distracted condition was the cause of much trouble and sorrow to all her relations , beholding her ( if not prevented ) to bite her own flesh , or doing other violence to her self , or such as came to hold her ; also , that if her own father had at any time taken a bible to read , she would have been gone and not heard nor read her self , but would fall into her raging fits . and now her father having used all wayes for help , and could find none , like to the poor man that waited for the moving of the waters , so had he waited on outward means , and at last met with the mercy of the same compassionate iesus as the poor man did : for in the month of iuly 1662. the lord drew forth the heart of one of her sisters to desire that we would ●●ep a day in fasting and prayer in the behalf of her sister , which we were ready to perform , and appointed a day ; at which time appointed we came to the house where this afflicted maid was , and there we found her in a deplorable condition , which put us upon some consideration of the work before us , calling to mind the promises of god for our encouragement ; knowing and believing that that god that cannot lie , would be found of them that diligently seek him according , to his promise , mat. 18. 19 , 20. mark. 11. 24. we having gods word to confirm our faith , and nothing but his glory for our end , and the distressed condition of the maid , being an object of pity , seeing her bound with the bonds of satan , we applied our selves to the throne of grace by prayer : the maid being laid on a bed , lay a pretty while undisturbed , but at last she rose and was in a very great rage , and unlaced her clothes to her ve-very skin , pulling her headclothes off her head , crying out in a lamentable manner ; in which fit her father and sister proved too weak to deal with her , one of us rising from our knees to help hold her ; she finding her self mastered , said , if we would let her alone she would sit down and be quiet : then we set her down in a chair , she was no sooner sat , but she said to him that held her she would kick him , and as she spake , did so : soon after she lay down again , and seemed to sleep between whiles , and after a little time rose again , and as before , pulled open her clothes , struck her father and sister , took up fire from the hearth , clapped it to her sisters arm , burnt it the breadth of a shilling that the skin shriveled off presently ; and thus she remained by fitts most part of the day , sometimes endeavouring to pull down all the hangings about the bed and chimney , breaking the windows ; at other times making excuses to go down from us , and did so far prevail with her sister , that she was let go down , but was not willing to come up again ; but that she had left a tobacco-pipe above , which they refused to bring her down , and rather than she would be without it , she came up for it , and so was kept in by shutting of the door : the reason why she set so much by her pipe , was , because she took very much tobacco . about mid-day as she lay on the bed , being pretty quiet , one asked her how she came into this condition ? she answered , that one time she was sick , and there came a woman to her and brought her an apple , which she did eat , and ( saith she ) it lieth here still ( pointing to her throat . ) we perceiving by this that she might be bewitched , therefore in our petitions to the lord made mention of the witch , and desired he would be pleased to rebuke her power , if any such thing were : but at such times as we spake those words she would taunt at us , and say in an extream rage , what have you to do-with the witch , cannot you let her alone ? she doth not trouble you , and would labour to disturb us all the wayes she could , so that at the last she was fain to be held down on the bed by her sisters ; but while they held her down she struck one of us on the face violently , while he was at prayer by her , insomuch that she made her own arm swell : after this one of us being at prayer at the beds feet , and she perceiving she could not reach him , spat at him , so that it hung on his hair and breast , very loathsom to behold ; but he continued in prayer , was not any way moved at it ; and soon after the evening came on , we left her very quiet on the bed , as one that was willing to rest her self after a weary dayes work : and truly the lord was so pleased to give in an answer after such a maner , that after this day she would take a bible & read an hour or two together ; and in a small time god clothed our friend iohn crump and his daughter hannah with garments of joy for sorrow , and filled all the hearts of their relations with praise ; and so she continues in good health unto this day , free from that affliction , which began upon her on the first of november 1661 , and continued till the time aforementioned : for which mercy we may say with the prophet , o bless the lord , for his mercy endureth for ever . and let all the people of england know to whom this may come , that not by our own power , but by the power of god , in the name of iesus , were these two made perfectly whole . we whose names are here under written were eye-witnesses of this great work of god. iohn clayton . richard aylmore . mary boune , the maids sister . ioel iasut . finis . daimonomageia a small treatise of sicknesses and diseases from witchcraft, and supernatural causes : never before, at least in this comprised order, and general manner, was the like published : being useful to others besides physicians, in that it confutes atheistical, sadducistical, and sceptical principles and imaginations. drage, william, 1637?-1669. 1665 approx. 108 kb of xml-encoded text transcribed from 23 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a36504) transcribed from: (early english books online ; image set 105786) images scanned from microfilm: (early english books, 1641-1700 ; 1614:21, 1945:18) daimonomageia a small treatise of sicknesses and diseases from witchcraft, and supernatural causes : never before, at least in this comprised order, and general manner, was the like published : being useful to others besides physicians, in that it confutes atheistical, sadducistical, and sceptical principles and imaginations. drage, william, 1637?-1669. 43 p. printed by j. dover ..., london : 1665. item also appears at reel position 1945:18 as part of wing d2118b (physical nosonomy). reproduction of original in the harvard university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng witchcraft -england. demonomania. 2003-09 tcp assigned for keying and markup 2003-12 apex covantage keyed and coded from proquest page images 2004-02 angela lea sampled and proofread 2004-02 angela lea text and markup reviewed and edited 2004-04 pfs batch review (qc) and xml conversion daimonomageia . a small treatise of sicknesses and diseases from witchcraft , and supernatural causes . never before , at least in this comprised order , and general manner , was the like published . being useful to others besides physicians , in that it confutes atheistical , sadducistical , and sceptical principles and imaginations . london , printed by i. dover , living in st. bartholomews-close , 1665. daimonomageia : a small treatise of sicknesses and diseases from witchcraft . definition . a disease of witchcraft is a sickness that arises from strange and preternatural causes , and from diabolical power in the use of strange and ridiculous ceremonies by witches or necromancers , afflicting with strange and unaccustomed symptoms , and commonly preternaturally violent , very seldom or not at all curable by ordinary and natural remedies . signs diagnostical . i. if the sick voids things that naturally cannot be bred in the body , nor put therein from without , distrust witchcraft : if they void rose-bryars an hand length , sticks , thorns , and bones by stool ; as thomas bromhall of strange apparitions , testifies , page 122. if after , and with violent and preternatural pains , the sick vomits gallons of blood , or the like goes by urine , and so continues day by day , and void 1200 worms at a time , or several hundreds , and so continues , judge it fascination : that there have been such , see tho. bartholin , historiae anatomicae , and sebastianus brand. a physician of my acquaintance told me he examined strictly eye-witnesses , in one town where he was , and where it was a report , that a maid bewitched , vomited wool , hair , needles , pins , &c. and they assured him of the truth , that it was so ; and the like have i heard of some tried formerly at some assizes of this kingdom . one vomited thorns of the sloe-tree , and hooks , as christoph. rumbaus in obs. testifies . another vomited cloth , pieces of iron , stones , and bones ; and a maid voided downwards pitch and soap , stones , and pieces of bones , which also she cast up by vomiting , being much pained at stomach , and made very lean , died at last , forestus , obs. med. lib. 18. schol. ad observ. 26. but , one swallow ( as the proverb is ) makes no summer : vis unita fortior , & quae non prosunt singula juncta juvant ; in the multitude of witnesses there is sure testimony ; specially they not allured by gain , or obliged by interest , or superstitionated by education , or forced by rigour of authority , but one writ in one place , another in another ; one in one country , another in another ; one in one age , another in another ; one the judge , the other the physician : so that they held no confederacy to cheat future ages , but writ their clear experience ; which experience induced them to believe such things ; as indeed what can any man know truly , but by experience ? for else it is but imagination , conceit , or phansie , which onely casually , and by chance is true : and if our country and age did not witness to what authors have writ in other countries and ages , it might be suspected ; yet we have not one witch to one hundred that be in other countreys , and fewer than formerly ; and therefore the fewer are bewitched : but there are many bewitched which are not thought so , and consequently not cured , that otherwise might ; and there are divers thought so , that are not , but their sickness is referable to natural causes , and found by the scrutinous in the legitimate order of nature . we will draw up all observations to this first diagnostick sign briefly . those that vomit , or void by stool , with greater or less torments , knives , scissars , bryars , whole eggs , dogs tails , crooked nails , pins , needles , sometimes threaded , and sometimes with hair , bundles of hair , pieces of wax , pieces of silk , live eels , large pieces of flesh , bones and stones , and pieces of wood , hooks , and pieces of salpeter ; conclude they are bewitched ; and that such have been vomited , or voided by stool , and that from witchcraft . see alexander benedictus , lib. 7. cap. 25. of his practice , tho. bartholinus , in histor. anatomicis , antonius benivenius , obs. med. cap. 8. cardanus de varietate rerum , lib. 15. vierus , de praestig . daemonum , nicolas remigius de daemonolatreia , forestus in obs. med. lib. 18. langius , lib. 1. epist. 38. cornelius gemma , lib. 2. de divinis naturae characterisimis , cap. 4. laurentius scholtzius in epistolis , greg. horstius in epist. iacobus deidetius in epistolis , and others , witnesses enough , and men of credit enough . the reader is here to be advertised , that he mistake not ; he must inquire what went before , what was eaten , and if a suspected witch was offended : secondly , he must consider whether such might not be generated in the body : thirdly , he must see how many such strange things they vomit or egest ; none vomited all the aforesaid things , and all vomited some of them ; commonly they vomited three or four kinds ; one vomited glass , nails , and hair together ; another vomited often gobbets of flesh , brass pins , with wax and hair folded up together , and crooked nails . guess at the rest , by these . some died , and cold not get up nor down these things : as alexander benedictus shews ; some were opened , as ulricus newsesser , as iohannes langius , and vierus affirm ; there were found in his stomach four iron knives , partly sharp , and partly like saws , long and smooth pieces of wood , such as possibly could not be swallowed or vomited forth ; two rough iron tools , each a span long , and a bundle of hair : if ulcers , boiles , or apostems , have in them any of these preternatural things that were never swallowed , if other things correspond therewith , suspect witchcraft . see ioh. langius of a woman of bononia , epist. 38. lib. 1. and vierus , lib. 3. cap. 12. object . there are those that go up and down , that swallow pebbles , coals , pieces of iron , bones , &c. and these may by use so facilitate their stomach , that they may vomit them when they will , and so be either admired , or pittied and relieved . answ. such have been : but , 1. abundance of these things for their sharpness , roughness , and largeness , could never be swallowed . 2. the persons that voided them , and in whom such were found being dissected , were silly men , women , and maids ; and then they would not have been so sick , and vomited them so difficultly , and so long together , and have lain so long miserably tormented , yea , and to die at last . ii. strange and wonderful convulsions , indomitable and inexpressible torments , with other things preceding , or supervening , gives suspicion of witchcraft : one iudith , a religious maid , was bewitched , as vierus , lib. 3. cap. 13. relates ; her jaws were contorted , and clave together , and sometimes her gullet , that she could not swallow , and sometimes her tongue was so convulsed that she could not speak . a convulsion of the whole body by intervals , shaking of the head , pains in all the joynts and limbs most vehement , stoppings of the ears , blaring out of the tongue , with hideous clamours adjoyned , with noise therein , like barking of dogs , supervened with vomiting of chesnuts , balls of hair , large pieces of raw flesh , and bones , or like to this , which iacobus seildelius in his observations experienced , you may be sure there is fascination . whosoever after long and violent pains vomits or ejects things preternatural to be bred in the body , or unlikely to be received thereinto , suspect witchcraft . iii. if the sick complaineth of such a woman or man suspected for a witch , and faith , there he ( or she ) stands ; or , now he ( or she ) comes , though no body else see any thing ; for such is the power and cunning of the devil , and consequently of his agents ( as bodinus , vierus , grillandus , remigius , peter de loier , now rendered in english , and others , do demonstrate ) that some may see a spirit , others in the same room , at the same time , shall not ; and some that had very good skill in magick would undertake by the physiognomy to tell who should see visions of spirits , or angels , which are onely distinguished from other spirits by their office ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to declare , or be sent on a message ; so that one spirit may be an angel at one time , and another at another ; also they will undertake to discover who shall never see apparitions , though they be in the room with others that see them : if as soon as the sick party cryeth out of such a one , like a mouse , or fly , or any other creature , entereth into the mouth , or goeth to the body of the sick , which sometimes onely the sick seeth , and the sick is raised , and hoven up in his body , and brest moves high and laboriously , and somewhat seems to rise up to suffocate him , with or without , the noise of dogs barking , cats mewing , hogs grunting , cows lowing , or their like , heard in him ; for these are more common to one peculiarly possessed of the devil , as also is the long lying in a trance thereupon , as if the party was dead , and then with leaping and raving the fit may go off ; judge this certainly to be by the power of the devil , and commonly to be administred by witches through malice , by the performance of foolish ceremonies . these things i have gathered from information of our own countrey people as well as authors . iv. a fourth sign of witchcraft is , if the sick prophesy , and foretel truly things that afterward come to pass , and speak beyond the course of nature ( gods law , beyond which no man lawfully can go ) things they never heard , felt , saw , or understood , and languages they never learned ; as divers chiefly in some sickness that have spoke latin that they never learned , or other nations tongues they never were taught , and afterward , for the most part , they forget all again , if with these , or without these , for there is difference in all ; the sick fly , or run up the walls with their feet uppermost , or leap from one place to another , strongly and fiercely , at a great distance : be sure it is not naturally ; if not naturally , preternaturally ; if preternaturally , either by god or the devil ; if of the devil , they tend to advance his interest or kingdom , and so do these practices . 1. that several have spoke strange tongues they never learned , we shall endeavour to satisfie the reader , and also that some prophesy . cordanus de rerum variet . lib. 8. cap. 43. relates how phliarius poletanus , an italian , distempered in body , spoke the dutch tongue perfectly that he never learned ; he by physick voided many worms , and could afterward speak only his native language . sigeberti continuator , saith , norbert of nigella , from the devil , did repeat the canticles from one end to another , in the latin and germane tongue , and afterward being cured , his new speaking strange languages was took away . cedrenus and zonarus , tomo . 3. report a servant of michael curopalates , at an eclipse , or , conjunctionem soli cum luna , was struck with madness , and would prophesy things they found to come to pass , and in strange tongues . manlius relates of a maid , that never learnt latin , that being asked which was the best verse in all virgil , said , discite justitiam monite & non temnere divos . she was apparently by other things possessed by the devil . perrus apponensis , com. ad problema . 1. sect. 3. of aristotle , observed a woman in a melancholly sickness to speak latine , which she never learned , and as soon as her sickness was gon , she could not speak one word . see laevinus hemnius , lib. 2. cap. 2. de occult. natur. mir. and guainerius , tract . 15. de cap. dol . c. 4. & gentilis , how many bewitched may foretel things to come , alexander and rhasis mention it ; but witches leave the body , and their souls go into far countries for two or three or more dayes , and then they return to their body again , which lay all this while as dead or in a trance ; and then they make report of what is done , or to be done , before any news can come , a week or fortnight perhaps , the way is so far for post , or ordinary messengers to bring a relation ; and so they are thought to foresee or foreknow many times , when they are not . nic. remigius , peter de loier , an history of naples , and bodinus in daemonomaniae , lib. 2. cap. 4. confirm it by many histories and examples ; and our countrey witches have testified the same : it is preternatural indeed , and done by the devil , to have their souls at last to live in vassalage with him . 2. that witches , or the bewitched , can fly from house to house , or leap many yards , which naturally they cannot , nor in health could not , and run up the walls with their feet uppermost , without holding , by diabolical power , we shall bring several testimonies . it would be too tedious to write fully all the examinations and informations i have took concerning our own countrey witches : and also the reader may suspect either my true information , or sophistication of my delivering it ; therefore i shall rather desire to satisfie by the authority of authors experience chiefly . their adversaries contradict their experience only by their incredulity : and how slight an evincement that is , let all judge . i would be loth to give just occasion to the reader , to suspect me desirous of gaining proselites by the imposition of lies and fained fables ; for i have heard many relations from sober people touching these things , that i shall here omit describing , lest i should be charged with too great credulity towards the one , and a delusive imposition towards the other . vierus lib. 3. cap. 9. brings several examples of the nunns of ventetus in the county of horn , how they were molested with evil spirits , and were sometimes lift up above a mans height from the ground , they climbed to us like cats , and were sometimes carried over mens heads , and sometimes fell down again headlong ; they would sometimes goe on the tips of their toes , as well as others on their feet . sylvula de historiis mirabilibus , writes of a woman called the lady rose , that would of a suddain by diabolical power be snatch'd away , and bound to a bed , a tree ; sometimes an hair or a little flax was seen to hold her . magdalena crucia , a famous witch , whom dr. henry more in his antidote against atheism mentions , an abbess , in such estimation she was for her miracles , she would sometimes in a pomp on a festival day , be lift up several cubits above ground , so staying her self , holding in her arms the image of the child jesus , her eyes pouring out tears , and her mouth counterfeiting devotion . but some may object , this shews not exactly , that witches can make others fly , or subsist in the ambient air. dr. henry more only mentions mr. phrockmortons children nigh huntington , i suppose he meant , as i have heard , how they would fly , and run up walls , being bewitched : even as elizabeth day , ( whom i well knew , as her kindred with whom she lived inform'd me ) did , she would run up the walls with her feet , laying no hand , and on the seiling with her head downwards , which she could never do before nor since ; like a mouse leap'd from her , with a suffumigation , a physician made , and some ceremonies . the boy of northwich twelve years old , that mr. bruen , a pious man , of bruen stapleford , recorded , would fly from bed to table , and from table to window , at a great distance , and yet his legs grown up to his buttocks . the carrying of mr. silk from his companion , mr. marshall , in the fens , on his horse back in the air diverse miles , till he lighted into sr. oliver cromwels yard , leaping over one wall , and then another , leaving here a glove , and there another , and elsewhere his hat , could be no delusion . i had it from a sober gentleman , who took it from their mouths . doubtless some witch did it . i since heard , the last spring at new-market , a noble man's horse ran away with a lad , leaped an immense way each step , ran by steep hill sides , and then ran his head against a bank and killed himself . the spectators never saw horse do so before . and some say stakes were to be set at each leap for commemoration . so do pigs and hens when bewitched , often leap and dance . v. a fifth sign of witchcraft is , if the sick is twisten , contorted , and his chin drawn to his forehead , and neck turned behind him , or face rather , though the common expression is the other , and lye long , as if dead , and the like . but these may more particularly be termed , possessed ; of which anon . vi. a great sign is , if any thing that comes from the sick be burnt or harmed , and the suspected woman suffers in such manner , or comes to the house ; or if after she is so served , or scratch'd till blood comes , or threatened , the sick is eased much and clearly , suspect her for a witch , and the disease to be from her , consideratis considerandis . besides the many testimonies of our own country , sprangerus and nicol. remigius in his daemonalatry , and tho. barthol in his anatom . histories mention the same . vii . all diseases that are caused by nature , may be caused by witchcraft ; but all that are caused by witchcraft , cannot be caused by nature . barrenness , lameness , madness , sterrility , and impotentia coeundi , cholicks , fainting and sweating , &c. we shall relate in the description of causes , how witches cause them . difference . now here it remains that we make distinction , if any is to be made , betwixt the obsessed or possessed with evil spirits , and the bewitched by ceremonies . betwixt the extream of greatness in one , and the extream of smalness in the other , there is little difference , even in all other diseases ; also betwixt some kind of obsession , and some kind of incantation is less difference , then betwixt some obsession and other obsession , or betwixt some incantation or witchcraft , and other incantation ; but the causes betwixt possession and bewitching , do commonly clearly differ in manner and nature , the witches using idle similitudes , foolish ceremonies , and sensless words to inchant the devilish spirits , to enter the body in shape of a fly ; yet sometimes the witches send their imps , which do so ; and i question whether any evil spirit can enter any man , without command from some man ; but with that not alwayes , for god gives not leave , but that is secret ; sometimes on a worse man they have no power , and yet bewitch a better , or possess the religious . these are more peculiar to possession , flying , leaping at at huge distance , speaking , the tongue of the sick being held ; and sometime they use his tongue ; also speaking blasphemy , raving , and lying , and telling things done far off at the moment , and what will be by vaticination ; also the sick roar like bears , bark like dogs , mew like cats , grunt like hogs , &c. they sometime lie as if dead , stiff , their head wreathed backward , chin and nose drawn together , or whole face drawn up like a purse , with foaming and frothing , and raging most , and tormenting the sick party exceedingly when any pray or speak of god. a young gentlewoman told me at ipswich , she was in prison with a witch , who was exhorted to repent , and did endeavour it , and then the devil made her fume and sweat , and stopped her breath almost ; and after half an hour she came to her self , and being asked if the devil did not possesse her , to diverts her from repenting , she answered , yea. so ramigius the judge of lotharingia observed , that at the bench , or in prison , or at their liberty , ( as we have also heard relations thereof ) the devil would come and stop their ears , or almost choak them , or anoy them like a swarm of flies , or throw them along , when they had good counsel given , or intended to lay hold on god's mercy , whom they had at their witch-making-covenant so solemnly renounced , together with all faith in him , and religion towards him . see the story of ann bodenham , of the maid she made a witch , that repented , in henry more his antidote . concerning the nature of possession , to be as we have writ , see master clark , in the second part of the marrow of ecclesiastical history , and life of master bruen , a pious man , it is his relation ; also the observation of felix platerus , a wise and sober physitian , which he saw , and the relation is to be seen in his observations , page 20. de mentis consternatione . also the story of a smiths daughter in the valley ioachim , possessed in , 1559. by iobus fincelius , lib. 3. de micaculis : see also vierus , lib. 3. cap. 10. de praestigiis damonum . also fornelius , de abditis morborum causis , lib. 2. difference . also we must make distinction betwixt those that are possessed and bewitched , and those that are killed by evil spirits ; i know not , but most kind of spirits that appear will harm us , if we resist them ; and it is to be doubted that god will give them permission , if we affront them on bad grounds . a sober learned man , told me , his father lying at an inn , heard some body in the chamber , though it a thief , and rose to resist the spirit , as it proved , gave him a blow , small , but of force enough to cause sickness , and his death . a sober and learned , esquire of northampton-shire , told me his man was coming early over new market heath , it was light when he felt somewhat strike him on the back , no body there , he came home , sickened and died ; they never looked to see if the mark of the blow might be seen in his flesh . doctor more , lib. 3. cap. 2. of his antidote against atheisme , saith , that mistris dark of westminster told him , that her husband very well went through some streets in london , and was strook on the thigh with an invisible hand ; he came home to dinner , was sick , and dyed within three dayes , being dead ; on the place , he said , the spiritual hand struck him , was clearly seen the figure of a mans hand , with the four fingers , thumb , and palm , looking black , and impressed deep in the flesh. so histories mention , and doctor more quotes them , that phillip melanctons kinswomans husband , being dead , in a few dayes appeared to her , being solitary and grief-ful , and took her by the hand and comforted her , but her hand , was black alwayes after . the barbers boy , about 1660. that was killed in cambridge by a spectral woman that haunted him , sometimes alone , and sometimes with a man in trunk breeches , adds to these ; he had the exact mark in his forehead , being dead , where that spiritual woman did hit him alive ; he came from the isle of ely on purpose to be forsaken by the spectral woman , several scholars took notes in writing thereof ; but we write all as short as may be , so that some may object and except against the concordance and dependance of one thing with another . the devil , upon some affront , dashes out the brains : those that read conjuring books , or otherwayes call him to jeer him ; are sometimes so served . some that are hurt by spirits , look strangely , their hair stands upright , mouth or cheek drawn awry , or eye-lid down to the mouth ; as the minister of a neighbour town lately told me of one of his parish , strook by a spirit in the night , upon no occasion given ; some are dumb , some rave , and all almost differing : but we shall not insist on these , though we could bring many considerable observations . of the cause of witchcraft . the first and movent cause is , the witch some way offended , and she doth ill by revenging her self ; but sometimes their imps force and perswade-them , as sarah boatman of mourden confessed . we will first relate some , ridiculous ceremonies we have heard from learned men , and other sober people , of witches confession and conviction , about the way they bewitch men and cattel . some take a beast skin or hide , and stick it full of thornes , or pins , and call it such an ones skin , and that party is wonderfully pricked and pained in the superficies of his body , but it is very like they mutter some diabolical words in the doing it . some take a wooden bowl and a knife , and dagg the knife point into the bottom of the bowl , and it becomes full of blood , and such an horse as they name , pisseth blood , until he dyes , or as they please , with consent of the devil , and limitation of god , the first , the greatest , and the best , to be praised for evermore . others to annoy houses with flies , or to choak people , take a seive and put dust in it , and sift it , and throw up this dust , with some diabolical sentences , and it turns to flies . one bewitched her neighbours cows bags to rankle , and to be knorted and to gangrene ; she sent her child into the field for some bryars and made like the form of a cow , and called it such an ones cow , and struck the bagg diverse times with those bryars , and their neighbours cows bagg swelled , and rankled . but it is the devil that doth these things ; for such ceremonies do nothing , or at least most of them , in other peoples hands ; the devil and they make a bargain , he to help them to money , or revenge , and they to give him their souls at last , to live in servitude and vassalage eternally with him . we read how moses and the egyptian magicians did many preternatural things , by that magick that is called rabdomantia , or rod-magick , and the ceremonies both used were much alike ; so did ieremiah , ezekiel and isaiah , many ceremonies or similitudes , as eating of books , setting on pots , making like seige , and leaguers , going barefoot , and the like ; all causes are gods , and are good , but the devil knows them and abuses them . the blind man in matthew , cured with clay and spittle ; ezekiah cured with figgs of his dangerous sickness ; naaman , washing in iordan , cured of his leprosie , were but ceremonies ; but used in the power of god , which can effect all things . neither do all natural causes produce onely natural effects ; nor do all preternatural effects , arise only from preternatural causes . natural causes used by spirits , may produce effects above the power , merely of those natural causes ; indeed witches use such things but as obsignatories . now let us see what authors have set-down briefly , how witches cause sickness , and bring death , and what kinds of sickness . i. first most chiefly and familiarly they use certain ceremonies , foolish superstitions , and senceless words ; sometimes calling on the devil . duffus king of the scots , was pined away and wasted with a sweating sickness ; by fits he sweat hugely and languished , & by fits he was cooled , and refreshed . the governour of moravia , his enemy set witches to hurt him ; they made his image of wax , and did roast it on a spit ; and as that began to melt , so the king melted ; removed from the fire , the king was refreshed . see hector boetius , histor. scotorum , lib. 11. i have heard such a thing by a waxen image done in england , both from a physitian , and divine ; but much according to hector boetius his story . to take away virility , and that a man and his wife should not copulate , and though they had erection , and provocation , they could not eject semen ; or if so , not into their own veins , witches use certain words , which they mumble , and tie a knot , whiles the parties are married ; or take a lock , and assoon as the parties are married , shoot it ; they tie this knot many wayes , and sometimes hinder copulation ; sometimes give leave to copulation , but hinder generation : one was so bound by an earthen pot , threw by a witch into his well , with some ceremonies . see of these things tho. barthol . hist. anatom . the book called malleus veneficarum . cap. 7. pag. 2. also bodinus , lib. 2. cap. 1. sometimes the genitals are shrunk up , and scarce to be found , as baptista codronchius , lib. 3. cap. 6. de morbis veneficis ac veneficijs , and bodinus testifie , with others ; wierus , lib. 3. cap. 18. de dam. praestig . shews more , and alexander benedictus , lib. 24. cap. 14. de medendis morbis , hath an example of one made unable by a charm in verse , others by characters . a woman of onipontus , wonderfully tortured , was freed by taking away a waxen image an hands length , laid under the threshold of the door by a witch ; the image was bored through , and two pins stuck in each side , which so tormented this woman . another laid a beast like a toad , under the threshold of a door , and made barrenness to all the house . remigius saith , the devil gave one woman a little hay , which she was to put into her neighbours thatch ; and the house would be soon on fire . their ceremonies for raising winds , thunder and lightening , storms and hail , earthquakes , and fires , were as ridiculous and insignificant , as those whereby they caused sickness ; the devil wished them to perform such ceremonies , and such effects should come to passe . in the fifth book of inquisition of witches , it is recorded , that anna de mindelon and ague went into the field , digged an hole , put water therein , stirred it about , and using some words , calling on the devil-huge storms arose , and thunder . pontanus , lib. 5. relates of great rains caused by witches , by drawing about the crucifix in the streets , with great railings , and blasphemies , and giving the consecrated host to an asse , and leading him to the church porch . towards the end of the history of iohn leo of africa , of the religion of the gentiles of africa , mention is made of the portugalls in angolu , desirous to see the gaughe , or priests , raise storms and thunder ; in 1587. one with little bells , skipps , and trinkets , and superstitions words , in half an hour raised thunder , and many black clouds . henry more , chap. 3. lib. 3 saith , what is casting of flint stones behind their backs toward the west , or flinging a little sand in the air , or striking a river with a besome , or rod , sprinkling the water towards heaven , the stirring of urine , or water , with their finger in an hole in the ground , or boiling of hoggs bristles in a pot ? what are these fooleries available of themselves to gather clouds , and cover the air with darkness , and then to make the ground smoak with peales of hail and rain , and to make the air terrible , with frequent lightenings and thunders . ii. we shall shew , that the witches send their imps , or young spirits , into some , sometimes in form of mice , sometimes of flies , or sometimes give the party a piece of bread to eat , or the like ; but in our differencing possession from effascination we have hinted some things hereof , which need not be repeated ; it will be needful to add , how many spirits may be in one : whether they are alwayes commissionated , or sent by witches , we cannot determine ; sometimes they are , as we have received information of the maid mary hall , now possessed , as the spirits say , with two ; and she said she saw two flies come down the chimny to her , before she was distempered ; she lives at , or nigh gadsden , nigh dunstable : elizabeth day , who lived once in this town , that i knew , had one that leaped forth like a mouse , upon suffumigation ; she was bewitched : so one at harborough , divers years since , master gibbons cured ; so another in the isle of ely , that a sober antient man of this place well knows , being bewitched , had a mous like spirit entred him . matthew , mark , luke , and iohn , testifie that there may be more evil spirits then one , at once , in one ; out of mary magdalene was seven devils cast ; one was called legion , because he had so many in him ; now a legion is ten thousand or many thousands : the boy that master bruen wrote of , said he hadthree evil spirits in him . but whether these be , or so alwayes , the imps of witches that suck their teats , found in several parts of their bodies , is questionable , or whether all witches have such imps , and consequently teats to be sucked by them , is questionable ; perhaps some that deny there to be any witches , and consequently any to be bewitched , deny onely the suckling of imps , or infernal spirits , acknowledging and allowing that there be necromancers , sorcerers , and those that have familiar spirits , or familiarity with spirits ; and that these act by , and have covenanted with diabolical spirits , by oath to the devil , renuntiation of god , and bond writ in their blood , or otherwise ; onely denying that any have teats , and cann̄ot sink , and give suck to spirits , and do mischief : the chief thing that makes a witch , is a solemn bargain and covenant with infernal spirits ; and we know , denominatio sumitur a majori , et pars pro toto . let but any allow me the thing , and they must of necessity allow the variety and degrees thereof . these imps that the devil commands some witches to nourish , do instigate them to give them command to do evil , and they have some two , some three , and possibly some more , some fewer ; one is to bewitch cattel , another men , a third plants and fruits of the earth ; and they call them by several names : it is most probable that witches send these in form of flies , or mice , into those they envy , and wish revenge . but , as remigius well observed , they must at their nocturnal conventicles acquaint the devil , and he bids them do thus , and so ; and they boast of their wickedness there , as we do of our goodness here ; paulus grillandus de sortilegiis , bodinus , and vierus , testifie the same things ; as how also witches are punished and jeered , when they come to the debolical assemblies , if they have done no mischief . iii. tertium causarum genus : a third kind of cause is , how by their voyce and eyes some do bewitch ; this seems strange , but some of the aforementioned authors testifie it ; some have two pupils , and look crosse ; others by praise inchant ; we know some charming words will do much , not as they are words , but charms . greg. horstius . epist. med. sect . 7. saith , if the look will do it , in all reason much more the touch ; but that i do not know , reason is not reason , that follows not experience ; for matter of doing , the conscience is reason ; but experience only , for matter of knowing , is reason ; otherwise reason is but a pleasing phansie , which one man thinks reason , and another not ; biermannus , and vierus , by their experience find neither aspect nor contact to bewitch ; this i do believe , many women may bewitch those they have not seen , but it is rarely seen ; sometimes they intend ( as the two spirits in mary hall in august 1664. about gadsden did expresse ; they were sent to her father , but had not power , given of god , ) to bewitch one , and cannot , and so bewitch another of the family . so i have been told of a child so bewitched for another , in these parts . iv. a fourth kind of cause is , a casual advantage that witches take upon men nigh to some danger ; as a sober divine told me , his brother was in a scots ship , when a witch transformed her self into a crow , and was in the air to raise a wind to cast it away , out of envy she bore to the mariners ; but her mother , a witch , withstood it . so remigius relates how witches from their own confession , being brought afore him , did intimate that they took advantage on mens nearness to danger , as one being on a cart , they made fall , and break his limbs ; another going amongst trees , they caused a rotten bough to break off , and with a wind directed it to his eye , and so put it out . v. they kill some by anointing them ; what these oyntments be , i know not ; there be , i suppose , no such in a apothecaryes shops , the force is from the devil ; nor do they use these to kill , so much as to flie withall ; and whom they anoint with this oyntment , they will make to flie ; indeed , as remigius well observed , whom they say it shall kill , but especīally their powder , it kills ; and whom they say it shall hurt so , it hurts in such a manner and measure : they do often ●●tter some words , when they anoint themselves with it to flie . that we do not speak these things onely of our self , the reader may see by reading remigius his daemonolatry , bodinus his daemonomany , vierus de praestigiis , grillandus de sortilegiis , iohn meyerus in historia flandriae , and iac. sprangerus . vi. a sixth way they have to cause sickness , and bring death , to destroy cattel , and fruits of the earth , is a powder ; this they sometimes strew on men in bed , or children ; or if they sprinkle it , they that go over it are subject to that mischief the witch appoints that scatters it ; or they bury it in ground , and beasts that go over it are hurt ; if they sprinkle it on fruits , they die : they receive it of their evil spirits , and , as remigius well observes , it never hurts them , let them touch it how they will ; and it hurts others onely as they do appoint it ; bodinus saith , on the 11. of january , 1577. a witch was sentenced to die , that confessed she had killed three men , by casting a powder wrapped in paper , in the way they were to travell ; saying , in the name of all devils . at pictavium in the year 1564. were three men and one woman condemned to be burned ; they confessed they old dust under thresholds , and sheep-coats , whereby they hurt men and beasts ; that the devil gave them this powder thus ; after they had all anointed themselves , or flyen on goats , besoms , or the like , enchanted by their diabolical arts to carry them either high or low , that is , on the ground , or aloft in the air , exceeding swift , they came into huge meetings , where one devil in shape of a goat sat on a throne , to which all did homage and kissed his filthiness ; then they danced , had carnal copulation with other devils , feasted , and last of all , the principal devil did burn his body to ashes , of which every witch took some , that she might destroy withall ; the devils uttering these words , revenge your selves , and stay : they did all renounce god , and deny all faith in him , and obedience towards him ; and if any did not observe the devils commands , and do mischief , they were punished ; nor durst they abstain from their nocturnal coventicles . many histories confirm these things ; we make but a brief abstract of them , the foresaid authors may satisfie the reader fully therein . vii . sometimes they make natural remedies to produce preternatural effects ; as by giving the party somewhat to eat , but that that is eaten hath no power to raise such strange symptomes , but rather gives power to the witch , by giving any to , or receiving any thing from the party that is to be bewitched ; and until then , some witches have confessed that they could not have their minds , or power to bewitch ; so a neighbour of mine tells me concerning his sister , long intended to be bewitched by a witch ; and of one in the isle of ely , i heard the like , who could not be bewitched until the witch had got him to eat meat with her : the proverb is , it is ill medling with edged tooles ; or bad daring to catch a bear by the tooth ; it is worse daring , to have to do with the de-dil . viii . witches have another way , when these will not do , or at least so suitably as the occasion stands , that is , to metamorphose or transform themselves into cats , rats , flyes , bees , wolves , &c. and sometime they lie in lurking holes ( as remigius pathetically describes ) seeking our ruine and mischief , while we sleep securely , little distrusting any thing when we lie down ; therefore ( faith he ) it is best for us to commit and commend our selves to god in our prayers when we lie down , and desire his protection ; for there have been of all sorts of men , both for goodness and greatness , harmed by them : he relates of one that confessed she transformed her self into the shape of a cat , and the people of the house let her run up and down , not thinking any thing ; and when they were gone out of the house with a powder she had in the bottom or claw of her foot , she sprinkled the face of the child in the cradle , and it died . a lawyer told me , at an assizes of this county , ●he heard a witch say at bench , before the judge and her accusers ; she was sure not to die yet : for all the mischief she had done , was in transforming her self into the shape of a bumble boe ; and biting the maids thread often is pieces as she spun ; which maid came in against her . it would be too tedious here to descry how witches can thus alter their bodies , on in a manner annihilate them . this world was made of nothing , by spiritual power , and may be resolved into nothing again by the same power ; and we can resolve dense bodies into air , and coagulate air into water ; and the devil , quatenus a spirit , can do that , that a spirit can do ; but as being the worse , and weaker then god , he varies ; but by gods permission he is able to do much . lest any should doubt of the transformation of witches , and how they are sensible in the shapes of wolves , cats , mice , dogs , hoggs , &c. and act the parts of sensitive creatures therein , and copulate with the creatures of the shape they assume , and eat sometime such meat , and devour children in the shape of wolves , let them read remigius his proper chapter , peter de loyer , iohn tritemius , bodinus , herodotus , pompolius mela , solinus , master gage of the vvest indies , and others ; as sprangerus , vierus , and vincentius , witnesses enough ; who also testifie the ability of vvitches , through diabolical power given them , to transform and metamorphose any men or women they have power to hurt into what shape they please , commonly holding similitude with some of gods created animals . and in the shape of vvolves have divers vvitches lacerated and eaten those they thirsted to be revenged of , or those that casually fell into their hands , i should rather say their clawes ; which when michael verdunus , and peter burgotus ( as vierus lib. 6. cap. 13. testifies ) first saw , they were afraid of their new form they had brought themselves into , thus destroying men and cattel , they thought not to be found out by the secular authority , and so to raign securely in their homicide . of the cure of diseases caused by witchcraft . 1. of the cure of possession , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; some are cast out by prayers , some by necromancy ; one daemon commands another ; there be several charms and rites to which spirits are subject , and by which they are bound ; as the conjuring down those that walk into such a ground , or sea , for such a term of years ; and the devils are forced to live under laws , and to be commanded by those men that without the extraordinary mercy of god , must serve them in vassalage and slavery for ever hereafter . herbs are boiled in a pot , over which the bewitched do hold their heads , when the fit approaches ; master gibbons of hathorough cured one so ; and like a mouse leaped forth of her mouth , and she was absolutely freed ; a gentleman living nigh huntingdon , who told me , was spectatour . others were with some stinking suffumige cast on coals ; so was a maid i knew cured , a mouse in similitude , leaped from her mouth , held open when the fit approached . a sober antient gentleman told me , he intimately knew one in the isle of ely , whose name he told , but now i have forgot it ; he was bewitched , and before strange fits he had like a mouse came to him , which none could hinder ; he sent to a white witch , or necromancer , sorcerer , magician , or what you please to call him ; he gave him an amulet or charm to hang about his neck , and so long as he wore that , he was freed ; he durst not leave it off : this wizard asked if they were wicked people , else , he said , he could not , or would not help them . anne bodenham , we read in henry more , when she raised spirits , made a stinking perfume on coals , after her circle was drawn , and conjuring charmes in her book read ; the devil loves , it seems , evil base odours , and sluttishness is commanded , as regmigius was told by them . 2. of the cure of plain witchcraft , wherein nothing palpably enters the sick , or is alive within them ; and first of preservation . divers things are traditionally delivered , as preservatives against witchcraft , wore about us , and offensive to devils ; therefore i believe came rosemary , misselto , and jvy , to be hung up in houses , because the antients judged those to defend houses from evil spirits ; laevinus lemnius , in one of his last chapters of his book of the wonders of nature , hath divers such , as he and others , wish to wear corral , lapis amianthes , graines of paris , piony , and rhue , to defend from witchcraft ; one of london , a german physitian , highly extolls corral , and told a friend of mine he cured one bewitched with it . our best way is to desire god's protection , and pray to him , and keep our selves from wickedness ; and to have nothing to do with those that have reason to be suspected for witches , or to do preternatural acts ; though indeed the stupid and superstionated vulgar , judge onely that honest , many times , that is within the reach of their capacity and experience onely . 2ly . concerning the cure of witchcraft , we shall divide it into these seven heads , because experience hath shewen they have been helped so many several wayes . 1. to punish the witch , and that two wayes , 1. either her own body , or 2. the thing bewitched . 2. call upon god. 3. use specifical medicines , antipathetical to daemons , if there be any such . 4. use , or make the witch use the ceremonies of ridding the sickness . 5. make her , if the other fail , either to take the disease her self , or transfer it to some dog , or brute . 6. search , if there be no charmes , or things resembling the sick , laid about the house . 7. if the witch is imprisoned , she is void of hurt , and satan leaves her . first , briefly to demonstrate all these , the afore named authors can justifie all these , which we need not here reiterate . if any is troubled , as our diagnostick signs demonstrate , one thing being compared with another , and the subsequents with the precedents , 1. punish the witch , threaten to hang her if she helps not the sick : scratch her , and fetch blood , for so , saith thomas bartholinus , witchcraft is held to be dissolved ; and so i heard from a sober physitian , a child bewitched by magaret bell , nigh lutterworth in leicestershire , was delivered . 2. punish the thing bewitched ; putting red hot iron in the churm . when butter would not come , hath burned her in the guts ; burning the excrements of one bewitched , hath made her anus sore ; tying the fat or cauldren of drink hard with cords , that hath boiled over when scarce any fire was under , hath made the witch be sore girt and pained ; stopping up bottles of that drink that hath been bewitched , hath made the witch able neither to urine or deject , until they were opened ; if an horse or hen , &c. be bewitched to death , if they are burnt alive , and in the fit , the witch comes , and complains : these are all examples that i , by my diligent inquisition into these things , have been informed of ; but authors in other ages , and other countryes , will bear me out in the truth hereof . 2ly . call upon god ; pray earnestly & uncossantly ; we are in no case to throw away faith , and not in any to take presumption : let none think , i am better then such an one , and god ought to defend me , and i am sure i shall not be hurt if i go amongst witches or spirits , this is presumption ; better than thee have suffered worse : for matter of driving out devils , prayer avails more than in ordinary witchcraft , yet some cannot be cured at all ; and remigius saith , in one the devil answered , because the sick had never prayed to god for restouration ; but the witches gave other reasons , why they could not cure others ; such things are secret to us , yet common in the councels of spirits ; and witches cannot cure , nor cure by any other way , than that their fiends or familiar spirits order and command , or at least this is most common . thirdly , use specifical medicines , antipathetical to daemons , if any be so qualified , and effectually so : corral , aetites , emerods , rhue , piony , rosemary , misselto , and birch , were used by the antients : some of the antients thought all convulsions and epileptick passions , vertigoes , and hystericks , to arise from daemons and spirits ; and tying these about their necks , and giving them inwardly , they were helped ; so that false foundations must needs have rotten superstructures . pliny , lib. 30. cap. 2. relates that cynocephalaea , an hearb that is called in egypt osirites , prevails against all witchcraft ; and that the grammarian appion raised the ghost of homtr by it , to tell him what country man he was , but received no answer , as he durst relate . matthiolus saith , the seed of the hearb true-love , ʒi at a time drunk for twenty dayes , cures diseases caused by fascination . lobelius , pag. 87. saith , the herb priamis , with white pepper and wines , looses witchcraft . thomas bartholin , for such as cannot copulate and eject sperme , with their own wives through witchcraft , praises from others birch tree . for love-enchantment , skenkius , observ. medecinal : pag. 515. enjoyns to take of unious stones , and saint iohn's-wort ; called fuge daemonum , equal parts , and a little balm , give them in drink , and hang the loadstone , amulet-like , about their necks . p. droetus cap. 8. consilii novi de pestilentia , saith , an amulet of quicksilver prevails against plague and witchcraft : an ignorant physitian i know , layes it under the pillow in a quill . marcellus donatus in medica historia mirabilis , hath discussed many things concerning witches and daemons : amongst the rest he questions whether galen did believe there were any daemons or no , and he brings this sentence in his book of medicines easie to be prepared , to prove he did , caridion , et latum cuminum , et zochii radicem ad tertiam partem decoque , et ex vino veter , potui da , gestet et glaneum offa , haec enim suffita daemones abigunt . see lib. 2. cap. 1. greg. horstius : sect. 7. quaest . et epistol . med. writing to hector schlanhovius in answer to his , disputes the case , whether natural remedies may cure a disease from a preternatural cause , and it may sometime ; ulcers have been cured , so writes schlanhovius , petrus pomyonatius lib de incantationibus ; and horstius reckons two , one that had a sore breast , out of which came a long piece of glasse ; another of an ophthalmy , voided pieces of the besome , and they lost the besomes they had newly bought , the witch used them ; but it is but sometimes , and most in outward ails , that common medicines will cure . fourthly , use lawful , and make the witch use those ceremonies she knows to cure the sick. master culpeper relates how one tied in pudendis virilibus so that he could not joyn with his wife , was freed by making urine through his wives wedding ring , barthol . mentions the like of pissing through a birch besome . one white witch is recorded to cure by the heads of crows and braines of cats : and if natural remedies can have a preternatural force given by vvitches , to cause diseases ; why not as well , when they please , to cure sicknesses ? as mrs. bodenham of salisbury , 1653. sent five ragged boyes ( spirits ) ( it seems the devil is poor , he can keep his servants no better cloathed ) with mris. goddards maid , together in wilton-meadow , dill and vervain , together with which , she gave the paring of her nails ; some were to give in broath to rot then guts , the other to rub about the pot sides , to make their teeth fall out ; these spiritual ragged boyes were also so hungry , that mrs. bodenham threw them some bread , and they eat it , and danced ; they could not tell where the hearbs in the meadow were , till they removed the snow , and looked about as others may do ; young daemons ! from all such , and participating in their actions , the lord deliver us and defend ; for , it is he that worketh in us both to will and to do , even of his good pleasure ; and it is not in man to direct his wayes ; for , in him we live , move , and have our being . some use writ charms , verses , and characters : paracelsus had some knowledge in such , vvitches do nothing by the stars , they are god's creatures , of noble use , and for mans use . fifthly , the vvitch is sometimes forced to take the disease her self , and sometimes is sick , as the party she afflicted was ; sometimes dies ; when she is cast into prison the sick are sometime delivered ; sometime he or she ( they are most females , most old women , and most poor ) must transfer the disease to other persons , sometimes to a dog or horse , or cow , &c. threaten her , and beat her , to remove it . for the verification of these , read authors . search and see if under the threshold of the door , in the thatch , or in the dust of the house , as witches powder is laid , whether there be no charmes , images , writ characters , or other telesms ; for these took away and destroyed , the effascination ceases ; master lilly in his iudgement upon the twelve astrologieal houses , in his introduction to astrologie , hath set down diverse natural remedyes against witchcraft . seventhly , get the witch , put her in prison , her power then ceases , satan leaves her ; sometimes she then acquits those she hath bewitched , if satan will give leave ; however , her bewitching of others is prevented . i have been brief , otherwise things might have been described more cleerly , and fully : zoilus and momus may carp . velle sum cuique est nec voto vivitur uno . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . because there be many that will not believe the manifold and manifest experience , many in all ages and countryes have had of these things ; yet when they see the scriptures ( to which most , if not all , yield a reverence to , and belief in ) in plain words and historical expressions to make out the same , they may be convinced of their former rigid incredulity : wherefore we drew out these places of scripture , to offer to the readers perusal and consideration ; literally they are so to all ; but if they are to be interpreted , why may not i have the liberty to interpret them to the best of my knowledge , as well as another , for the defence of his way ? 1. that there be witches , or those that have familiarity with spirits , or familiar spirits , wizards , conjurers , diviners , &c. see 2 chro. 33. 16. 2 kings 21. 6. 2 king 23 , 24. 1 sam. 28. 7 , 8 , 9. acts 8. 9 , 10 , 11. exod. 22. 18. 2. that natural remedies expell devils , and help the bewitched , tobit . 6. 2 , 7 , 15 , 16 , 17. and tob. 8. 1 , 2 , 3. 3. that the power the devil gives , is on condition of worship to him ; luke 4. 6 , 7. 4. that witches can make inanimate things animate , turn water into blood , make the bodies of the dead arise , foretell things to come , &c. through the power the devil giveth them by the permission of god , exod. 7. 20 , 22. and vers . 12. exod. 8. 7. num. 23. 8 , 9 , 10. 5. that spirits immediately , as well as mediately , by humane agents , may hurt and disease : iob 2. 7. luke 1. 19 , 20 , 22. 6. that the best of men may be hurt by ill spirits , by the permission of god : iob 2. 6 , 7. iob 1. 12 , 13 , 14. matth. 4. 7. that spirits commonly work by stirring up natural causes , iob 1. 16 , 19. 8. that they act by ceremonies , the good as well as bad , exod. 7. 11 , 12 , 22. exod. 8. 6 , 7-17 . isaiah 6. 6 , 7. ierem. 13. vers . 1 , to the 12. ierem. 24. vers . 1. to 10. ier. 27. 2. & 28. 10. ier. 51. vers . 60. 63 , 64. ezek. 4. and 5 chapters . ezek. 12. 18. & chap. 24. vers . 3 , to 6. chap. 37. 16 , 17. ioh. 9. 6 , 7. acts 2. 2 , 3. 9. that all have not power , as to bewitch , so not to heal , or cast out devils , by the means and ceremonies that others may , mat. 10. 1. mark 9. 18 , 19. acts 19. 16. 10. that many devils may be in one body ; in some seven , as mark 16. 19. or one alone , as tobit 8. 3. acts 19. 15 , 16. a legion , that is , many thousands , luke 8. 30. 11. that the devil may possesse man , see all the aforesaid places , and also beasts , luke 8. 33. compared with matth. 8. 28 , 30. 12. that all are not possessed alike , that are alike possessed , mar. 9. 17. to 29. luke 8. 30. some are dumb , as mark 9. 17. some speak , as luke 8. 30. 13. that the evil spirits may torture , and would destroy man , mark 9. 22. 14. that the symptoms from preternatural causes , are more violent and strange then from natural , mark 9. 10 , 20 , 26. luke 8. 30. mar. 5. 3 , 4 , 5. 15. that those possessed may do preternatural acts , often beyond the power of men to do , luke 8. 29. 16. that the evil spirits can go no farther then god permits , exod. 8. 18 , 19. luke 8. 33. iob 1. 12. iob 2. 6. 1 king. 22. 19 , to 23. 17. that good spirits , and also bad , quatenus spirits , have done , and consequently may raise earthquakes , and winds , and make , and appear in fire , iob 1. 16 , 19. and iob 31. 1. numb . 9. 15. exod. 24. 17. exod. 13. 21. 18. that one spirit may destroy an army of men , isai. 37. 36. 19. that spirits can see all the world in a moment , luke 4. 5. 20. that spirits both good and bad can make the natural fleshy bodies of men to flie in the air , matth. 4 , 5 , 8. acts 8. 39. 1 sam. 28. 14. and that very swift , luke 4. 5. 21. that there be degrees of spirits , even as there be greater and lesse , so better and worse , matth. 12. 24. iude vers . 9. revel . 12. 17. 22. that armies of spirits , horsed and armed , may fight and run to and fro in the air. 2 maccabees 5. 2 , 3. 23. that spirits may raise natural bodies , and use natural weapons , and do therewith actions on earth , 2 maccabees 3. 24 , 25 , 26. 2 king. 2. 11. 24. that the good and evil spirits may be sometimes together , iob 1. 6. iob 2. 1. iude vers . 9. 1 king. 22. 19. to the 23. 25. that spirits are not tied to one place , but wander up and down , iob 1. 7. iob 2. 2. god is every where , 2 chron. 7. 18. 26. that a million of spirits may be in one room or place , luke 8. 30. 27. that spirits may assume natural bodies as ours , and put them off again , 2 maccabees 3. 24 , 25 , 26. gen. 18. 2. gen. 19. 1. iudg. 13. 3 , 19 , 20. exod. 24. 10 , 11. 28. that spirits appear after diverse manners and shapes , dan. 5 5. gen. 3. 1 , 2. iob 4. 14 , 15 , 16. ezek. 1. 4. to the 14. acts 2. 2 , 3. exod. 3. 2. acts 9. 3. to 7. exod. 24. 9. 10 , 11. and chapt . 13. 21. 29. that the bodies and instruments spirits raise , when they would perform actions here on earth , are sometimes so material , that they are tangible as well as visible and audible , 2 maccabees 3. 24 , 25. tobit 6. 5 , 10. gen. 19. 10. luke 24. 39. tobit 5. 6. 2 maccabees 5. 2 , 3. ioh. 20. 20 , 27. compared to luke 24. 39 , 40. 30. that spirits are sometimes only audible , not visible nor tangible . 1. sam. 3. 4 , 5 , 6. acts 9. 7. 31. that spirits , with the bodies they raise , perform divers humane actions , tobit . 3. 17. tobit 6. 8. 32. that they sometimes eat and drink , tobit . 6. 5. luke 24. 41 , 42 , 43. compared with iohn 21. vers . 5. to 15. gen. 19. 3. gen. 18. 5. to the 9. 33. that they be guides in journeyes , exod. 13. 21. tobit 5. 6. 34. that they have washed their feet , and lyen down like men , gen. 18. 4. chapter 19. 2 , 3. 35. and it may be construed that they use coition , and beger , from gen , 6. 4. 36. that spirits appear more or fewer ; 2 macc. 5. 2 , 3. an army appeared ; gen. 18. 2. three spirits , & gen. 19. 1. two appeared , & tobit 3. 17. but one ; and what is not in scripture by manifest expression , may be argued from thence by necessary deduction ; and what is said of angels , is referable to spirits , for all angels are spirits , but all spirits are not angels . the power of spirits is not to be compared to , nor limited by the power of natural causes ; and if the motion of one natural thing cannot be solved by the motion of another , much lesse may supernatual be solved by natural causes . and if lightning will so soon exanimate men , and they die suddenly , no wound seen , but only black ; and drink up buckets of water , not hurting the bucket ; or contrariwise , breaking a barrel , and fixing the beer in it that it shall not run forth ; or melt the sword in the scabbard , the sheath it is in , unhurt ; or gold to be melted in the chest , that being safe , or if herb moonwort will unshoe the horse and loose his ferters , or herb loosestrise tied about oxens necks make them agree ; or if herbs , or lozenges of roots of ciclamen , or caro bufonum will cause love ; darnell , madness ; wine , mirth and alacrity ; and corral , miselto , and wood-nightshade , release the bewitched , and drive away fiends ; or if the loadstone can draw iron , or gold quicksilver ; or if a few graines of prepared gold will blow up an house , or wolves guts , unseen , astonish horses , or the looks of the basilisk , kill men ; or unicorns horn , spiders ; or if the ash-tree will kill adders or serpents ; the remora stop the ship in its carrear : or torpedo-fish , benumb the hands that holds the angle , at the hook of which she is hung ; or if an air or suddain blast can take away all mens limbs , and sometimes senses , and make apoplectick ; or the sume of char-coal in a close roome make lethargick ; if apium risus , or herb sardis , will make men die convulsive and laughing : if these , i say , and thousands their like , be really true , ( which our other writings may manifest , if they come ever to be published ) let these first be solved by reason and by the course in nature on other things , before supernaturals come to be compared by natural , and to be denyed to be , by reason of the impossibility of their cause . what reason is there why some should fast divers months , and others years , and some eat twenty times as much as most men ? why should chamelions live without eating or drinking , and tortoises and salamanders diverse months , when man and most beasts must feed every day ? why should flyes , swallows , butterflies , caterpillers , &c. lie dead and sensless all winter , and revive in summer , when most creatures either live alwayes alike , or die for altogether ? why should some creatures live in two elements , when most cannot ? tortoises lie covered in earth , or lie on earth in the sun , or swim in the water ; some american-fish come on the day time on land and eat grasse ; the sea-calf , crocodiles , and otters do the same ; and why should the salamander live in the fire , when none else can ? and seamen , that are sometimes caught by fishers , exactly formed like us , can live on land as well as in the water : which things our physiology , iatrosophy , and pneumatography declares ; how comes the stomacks of hens to digest gold , stones , and pearls ; and dogs bones , the struthiocamelus or ostrich digests iron ; and tyburones dog-fish , and sharks concoct cloaths , shoes , hats , caps , &c. and who gave the diversity of appetites to all these creatures , and thousands more ? for as these differ one from another , so others from these : how doth the ebbing and flowing of the sea , magnitudine et numero , differ in diverse places ? and why should the needle touched , turn alwayes to the north-pole ? the stony birth at agendicum , whole towns and armies turned stone suddainly and secretly with the air ? the birth of a childe at prague having all its interne bowels hanging forth , from its mother , seeing a calf so exenterated three months afore her delivery ? the force of imagination , the causes of sympathies and antipathies , are difficult to find out ; some swoond at cheese and yet eat cheese-curd ; some sweat , and are in an agony , when brought afore a roasted pigg , and yet love pork ; some swoond at a breast , and yet eat a shoulder of mutton ; and some swoond at cats , and others at eeles , that are in the room with them , though unseen and unknown ; whence is it that some long for posies , and kisses , and to eat mans flesh , and rotten carcasses ? but we must passe by many , to speak of many : why do some trees in america bring forth twelve times in a year , and rice in cochin china thrice , when our fruits and grain come but once ? and why have our women commonly but one at a birth , when those of egypt have often three or four ? whence is it that many and huge fishes that swallow many and huge things , swallow with them no water , and we must , it runs in by our nostrils ? why is our meat other animals poyson ? and how come some to live as well under the torrid , as others under the frozen zone ? thousands more of natures aenygma's , problems and phaenomena's may be produced , but we guesse by a peny how a shilling is coyned ; and these may confute the pride and presumption of those , that will undertake to solve all by their imaginary reason , and not only these but supernatural things too , or else they will not believe them to be true : these things neglected , have been the cause of all falsness , stubbornness , and mistakes in learning . 1. the not making experience ( which should be manifold , as well as manifest ) the foundation of that , that reason is made the superstructure o● . 2. the want of distinction betwixt likes . 3. the binding nature up to one method and rule , and not allowing every thing its varieties of manner , and degrees of measure . 4. the making general rules , before particulars were truely and fully known . 5. the too great confidence and idleness , in judging all things we do not know , by those we know . 6. the mistake of things casual for ominous , and ominous for casual . 7. the too great superstition men yield to , and unquestioned belief they have in , received opinions , traditions of ancestors , and what ever is in popular applause ; defending their own belief , not by their own experience , but others coniectures . 8. the proving some things not to be true , by proving others to be false ; as mr. scot , &c. about witches and spirits have done , who think they have proved witches juglers , by proving juglers to do their tricks by slight of hand , and deceptio visus . 9. the judging all by one , when as we should judge one by all : one sheweth that another may be so , but not proveth that all must be so . 10. the want of the consideration of gods consideration in making this world ; every thing was made for another , nothing in vain ; creatures had particular parts made for every particular office , and wisdom given to all answerable to their parts made to be used : every thing hath its extreams of little and much , and mediocrity , & its friends and foes in the creation ; every place must be filled , and every office occupied : somewhat was made for every genius , and some genius's were made purposely to know and see the mysteries and variety in the creation ; these not well known and weighed , are the maintainers of ignorance and perperual controversies : to which we might add , the putting the cause for the effects , and the effects for the cause ; and the particular phantasies of men , for the general reason of man. some critical distinctions needfully may follow ; neither are all juglers , tumblers and trick-shewers , quatenus juglers , tumblers , &c. witches , ( so that those that shew no such tricks may be witches , and they that shew such tricks may not ) nor are all that be witches , quantenus witches , juglers , trick-shewers , &c. therefore those that deny the being of reality in witchcraft , because there is fraud and delusion in another thing , prove things by mistaken and unnecessary consequents ; neither have all that have been condemned for witches , been witches , nor have all that were witches , been condemned for , or reputed the same : neither are all things that are reported , true ; nor all things that are true , are reported : the proving one thing false , doth not deny another to be true ; and the proving falsness in any one thing , doth not prove there is onely falsness in that thing : shall we judge because there be some hypocrites in religion , that there be none sincere ? or because one man lyed , therefore no man may speak true ? for he lyed not , quoad a man , but quoad untrue ; we must see where the distinction and stress of an argument lies , whether in the thing , or its attribute , and therein concerning witchcraft , many mistake themselves : if we will go about to prove in any profession that there be impostors and dissemblers , we shall sufficiently prove thereby that there is truth in the thing , from which these impostors and dissemblers do recede and deviate ; else they will be proved not to be impostors and dissemblers : it doth not follow that because one man lies awake with his eyes shut , and another lies asleep with his eyes open , that all men must do so : witches may do all that juglers do , but juglers cannot do all that witches can do ; and to condemn the fraud and impotence of the greater , by the fraud and impotence of the lesse , is an impertinent proof : and also they differ more then quoad gradum et modum ; we must not prove by sleep that death is the same , because it is like it . somnus est mortis imago , omne simile non est idem . some believe concerning witches , and not concerning spirits ; and some believe concerning spirits , and not concerning witches ; and some believe both , and some neither : and as many men did commit that , that was false to writing , so many men did omit that that was true in writing ; and many things are written that are true , that are not fully written as they are true . but sometime there is more controversie and dispute about the word ; one speakes , witch , as to its vulgar acceptation , another as to its genuine signification ; and perhaps both may mean one thing . i perceive many things we have writ in this book are not so strange to most londoners as to country people ; and many things are more familiar to country people then londoners ; and the vulgar do commonly judge all by that little experience they have ; and i am confident ten thousand people in the city of london , and proportionably in the country , can bring their experience of these things : and the onely way to decide all controversies , is to have , as it were , a trial at an assizes , and all the witnesses to be sworn ; many would depose upon oath their infallible experience in these things , and experience must be that that must umpire twixt us , that is from experior , to have tryed ; but opinions come onely from opinor , to think . quot homines , 〈◊〉 sententia , velle 〈◊〉 ; est nec vnto vivitur uno , men are ready on all sides to receive that they do in part already believe . now a few syllogistical reasons to prove there be witches . if spirits ever did assume bodies , they may assume bodies : but the scriptures , besides multiplicity of authors and secular witnesses , manifest that spirits have assumed bodies : ergo they may . if there ever have been witcheries , exorcisms , and conjurations , there may be : but the scripture , and many writers , and moderne experience , testifies there have been such : ergo there may be witcheries , &c. if in all professors and professions there hath been both falfity and reality , then the professors of conjuration , exorcismes , and witchcraft may be some false , and some true : but scriptures , writings , and experience testifies , &c. ergo. if the power of the devil can do onely what man can do , and onely as man can do it , then there be no witches : but the scripture , many authors , and vulgar experience , shewes the devil doth higher things then man , and in another manner then man can : ergo , there may be witches . if there ever were such diseases in man that were impossible to be effected by natural causes , they must be by supernatural ; and if so , by diabolical ; and if so , by agents : but it is clear there have been such : ergo we conclude the devil hath done these , and that by agents , which we call witches . if there ever were any that could make water blood , raise the bodies of men buried , and make inanimate things animate , &c. and not by the power of god , nor natural causes , it must be from the devil : but the scriptures clearly shew such have been : ergo , there are such as work by devils . a relation of mary hall of gadsden , reputed to be possessed of two devils . 1664. mary hall , a maid of womans stature , a smiths daughter of little gadsden in the county of hartford , began to sicken in the fall of the leaf , 1663. it took her first in one foot with a trembling shaking and convulsive motion , afterwards it possessed both ; she would sit stamping very much ; she had sometimes like epileptick , sometimes like convulsive fits , and strange ejaculations : she was sent to doctor woodhouse of barkinsted , a man famous in curing bewitched persons , for so she was esteemed to be ; he seeing the water and her , judged the like , and prepared stinking suffumigations , over which she held her head , and sometimes did strain to vomit , and her distemper for some weekes seemed abated , upon doctor woodhouse direction ; then reinvigorating , were heard in her strange noises , like mewing of cats , barking of dogs , roaring of bears , &c. at last a voice spoke in her , pus cat , what a cat ? nothing but mue ; this was about the beginning of august , 1664. and after this the evil spirit spoke often , exercising the tricks and torments , convulsions , and elevations of the maid , as before it spoke , with some additions . the manner and matter of the spirits speaking was on this wise : if any said , get thee out of her , satan ; the spirit replyed , we are two ; and as oft as any said , satan , or devil , it would reply , we are two ; and would say , we are onely two little imps , gfe harods , and youngs ; sometimes we are in the shape of serpents , sometimes of flyes , sometimes of rats or mice ; and gfe harod sent us to choak this maid , mary hall ; but we should have choaked goodman hall , but of him we had no power , and so possessed his daughter ; we came down the chimny , riding on a stick , and went first to mary's foot , whereupon her foot trembled first of all her distemper . at other times , upon diverse occasions , either voluntarily , or in answer to the questions of those that came to see her , they said , they would do more mischief if they could ; yea , they would destroy all mankind , and be revenged on their adversaries , but god was above , they had not power , yet many times they would speak blasphemously of god ; and say , god cannot cast us out , we are above god ; we are four to one , ( meaning the two witches that sent them , and they two ; against god ) and do you think we cannot deal with him well enough . when some came to pray , they would say , you shall not cast us out , we will tire you all out ; and when they had done praying , the spirits would say , did we not tell you , you should not cast us out ? where is your god now ? when one of saint albans came to pray , the spirits said , get you goue , for we cannot abide you : to another they said , that spoke to them of god , get you gone , it is dark , it is late , you will be benighted . sometimes to those that came to cast them out , they would say , they would be gone to morrow ; or that they had a short time , and thereforo must be busie in shewing a few prankes more , ere they went out ; at another time they would tell them , they must choak her , and they would not out yet . sometimes they would bid her , mary , choak your self , when she went to eat ; and when she went nigh water , mary , dround your self ; and when she would not do it , and they wanted power to make her , they would say , ah fool , fool , fool , fool , what will you not drownd your self ? when she was nigh the fire , they would say , mary , put your head into the fire ; or , mary , put your head into the pot , and sometimes of a suddain they would dop down her head , as if she should put it into the scalding pottage , but could not effect it . because many people came to her , her father , in september sent her to several friends houses , five or six miles more or lesse distant ; where friends met to pray ; and the spirits would say , mary shall not ride , and would lift her up , and make her shake , so that they were fain to hold her on the horse ; but formerly they suffered her to ride without interruption ; since they begun to speak , when she went to read in the bible , they would say , mary , do not read ; or , mary you shall not read , for books are all against us ; her father would say , she shall read in spight of all the devils , and so she did alwayes without interruption ; for when she read , she was not molested , but once they did convulse her arms , and threw the books far from her . when some prayed by her , and said , at the name of god shall all flesh tremble ; and at the name of iesus shall every knee bow , they would make her to tremble , and her knees to bow ; and when so done , laugh and sing , we know how to cheat you , and make you believe any thing . yet sometimes they would say , we are lyers , and god is true ; and when god speakes the word , we must out : and at other times they would howl , and lament , and condole their condition , and cry out , we are undone , we are undone , we are miserable and tormented ! and immediately thereupon , they would bark , or sing , or howl , or make a jearing , and set a tune , and make maryes feet move thereto according . and when any blamed them for mocking at god , who was able to make them miserable to all eternity , they would answer , they could be no worse then they were , and that if they were out of mary hall , they must go again to service , to the witches that sent them in ; to them they must return , and their work they must do ; and as much mischief at they can , against all that are their enemies . sometimes when questions were asked , they would make no answer ; and sometimes , answer to each question ; sometimes indirectly , and sometimes directly ; sometimes seriously , and sometimes scoffingly ; and sometimes would do nothing , but say and gainsay themselves : one spake to them in latine , and they answered , we cannot speak latine ; and presently they said , if we can , we will not : the father thinks one speaks one thing and the other another . they would often repeat what doctor woodhouse had done , and said , about their casting out , and remember all exactly , and laugh at him , saying , doctor woodhouse would have cast us out , but he could not ; he is a cunning fellow , but we are cunninger then he ; let not him think a few slaps will expel satan . sometimes they would blasphemously say , god was a bastard , let him come if he dare : and when some good men had done praying , the spirits would say , where is your god now ? and afore they began , they would tell them , they should weary them out . when goodwife harwood , the witch , that sent them , ( as they say ) came , they said , oh gfe harwood ! are you come ! that is well ; it is well you are come ; we were sent by you , gfe harwood : she denyed it ; then said the spirits , what! will you deny us now ! gfe harwood , you sent us to choak the father , and having no power of him , we were to go to his daughter ; and we have endeavoured to choak her , but cannot : and when gfe harwood was going away , the spirits cryed , saying , we will go with you , gfe harwood ; oh let us go with you ; will you leave us , goodwife harwood ? but gfe young , the other they accused , never came to vindicate her self . doctor woodhouse got mary halls nailes that were cut off , and with somewhat he added , hung them up in the chimny a reesing over-night ; and by next morning gfe harwood came , which they thought to be caused by the aforesaid things . when it was talked amongst the houshold that gfe harod should be had before a justice ; upon the spirits accusation , the spirits would plead for her , and say , do not have gfe harwood afore the iustice : but after she had come , and denyed them , they would say , let gfe harwood be hanged , if she will , because she denyed us . the voice these spirits uttered , differed ; the father said , he thought one had a shrill voice , and the other a great ; sometimes they would speak like a child , and drawling ; sometimes greatly , and son●rously ; sometimes they would imitate the voices of those that were in the house . ere they speak , the spectators beheld her breast to rise , and by the gradual lifting up of her breasts towards her throat , somewhat seemed to ascend ; then it came into her throat , and distended that , so that her neck seemed at sometimes as if a roll was in it . sometimes her lips in speaking were not moved , but commonly they were , and her tongue alwayes ; for the spirits by the pains she felt , and by the swelling of those parts seen to the spectators , came to the root of the tongue , and moved it . sometimes they came thus to her throat , to try if they could choak her , and her breath would be stopped for a while , and then be at a little more liberty ; and presently they would distend and swell her throat again , so that she was ready to swoond , and for a while laboured for breath : sometimes she had many of these fits , and sometimes was freed a good while ; she slept well , and eat freely , and all the while she read , the spirits troubled her not ; so that eating , reading , and sleeping , were her immunity , or times of reprieve . but when people prayed , they tore and tormented her ; yet at sometimes they lay still ; and if she sat , on a suddain they would make her leap up a good height ; sometimes in length she would leap an extraordinary way ; sometimes as she lay on her bed , and was fain to be held , on a suddain ( while others were praying , the spirits lying still a good while ) she would leap up and hit her head against the beds testor . sometimes she would beat her self , sometimes with one , sometimes both hands , chiefly on the breast . sometimes her legs would go , fast and violently , kicking of the ground , and the spirits would say , come , mary , dance ; and then they would make a tune , and make her feet to dance it ; sometimes they would say , mary , make a mouth ; and they then convulsed her mouth , so that her lips seemed gristles , and her nose was sometimes drawn up ; another time they should say , we will p 〈…〉 out your eyes ; and then they would so draw together her eye-lids , that scarce any extuberance of the eye could be perceived . sometimes they would say , come , mary , turn round ; and then they would whisk her round ; sometimes they would say , turn half round , and she would do accordingly . sometimes when the spirits moved her tongue , some of the house would catch hold of it , to stay it , and it was pulled from them . they read out of master culpepers books , that misleto of the oak , was good against witchceaft ; wherefore they got some misleto , and applyed about her neck , and she trembled ; and to what part soever they applyed it , so as it touched her flesh , she trembled ; by which they perceived it had prevalency against diabolical incantation ; but did the maid no good as to the expulsion of the cacodaemons . when doctor woodhouse ordered some things to be boiled for her , affoon as they began to boil , the maid , or the spirits in her , did tremble and shake , and so continued all the while those antidaemoniack-medicines boiled . though she was for the most part most tortured and molested when any prayed by her , yet she was willing thereto , because defirous to be rid of that enthralment ; yet commonly we cannot tell how to entertain willingly a present misery , though it bring to us an after extraordinary happiness . all this while she looked pretty well for colour , and kept her flesh ; she was a civil fair-conditioned maid , and her friends inclined to the anabaptists sect , and most that came to pray by her were of their teachers . she would sometimes be forced against the walls , scrabbling with her hands as if she would run up ; the spirits would precipitate her in diverse manners , but that they wanted power , as sometimes they said they could not hurt an hair of her head , and though they tortured her body , they could not damnifie her soul ; her mind was free and unhurt , when her fits were off , and when the spirits were no way occasionally moved . assoon as doctor woodhouse had given her a spoonful of some liquor , being scarce got down her throat , she fell down in a swoond ; so that it is apparant some things are antipathetick to daemons . i told them i doubted natural remedies would do no good , otherwise i could have advised them to give her powder of coral , of piony , of misleto , of herb true-love , and of saint iohns-wort , severally , now some of one , and anon some of another ; and to have hung , rosemary , misleto , ivy and coral in the house , and about her neck , or to have given her the de●●ction of them at any time , specially in the fits , in such manner as she could best take them . the evil spirits would rarely take notice of any , or speak to them if they stood civily in the room , unless that they first spake to , or concerning the spirits ; they would sometime say , we may easily be cast out , one word will cast us out ; the standers-by would presently ask ? what word adjure , said the spirits : but they tryed that , & many other ineffectually . i went over to have seen her , but she was not at home , and her father and uncle said , they-knew not whither she was carryed by some other friends she had , that used to pray with her ; therefore i made it my business to examine strictly , her father , brother and sister , at different times , and also her uncle , who were most constantly with her and saw all her changes ; and also in the town i examined some that were present with her in her fits , and of some neighbour 〈◊〉 ; who held alike in their confession . since , in september , october , and november , little talk hath been of her , but i hear , she is so afflicted still ; but the spirits lie still for the most part , unless by questions , or praying , they are disturbed ; sometimes they say , they lift her upto a great height , but say , they cannot hurt one hair of her head . since , on december 1. i was there , and saw the postures and carriage of the maid : when i went first into the house the maid was feeding , and looked well-bleed , seemingly she was very well : i asked the spirits some questions , and they answered me , but very foolishly ; they said , they were sent by gfe harod , who gave them her soul to come into mary hall ; i asked them if they were sent by a councel of superiour daemons ? they answered thus , we will not tell you , that we won't , that we won't , that we won't . i asked them , if they did not fear gods punishing them to all eternity , for these endeavours of wrong to mankind ? they answered , we do not fear god , we care not for god. i asked if their superiour daemons , or masters , sat in a local hell , to give out commission , to such as they , to go and do their service , or whether the chiefer spirits also did possesse any , as they did ? they said , we won't tell you , that we won't . i asked them , how they liked the bible ? they made no answer . i asked to what purpose were their foolish , idle , unnecessary tricks , they tended not to advance the interest of their masters kingdom ? they answered nothing . both in her reading and feeding , both her fits of speaking , and convulsive fits molested her : alwayes when she spoke , her voice was intelligible , plain , and modest ; they spoke scarce to be understood : alwayes afore they spoke , her throat swelled , her face grew red , her head shook , and was wreathed about , until they had done ; when i caused her tongue to be held out of her mouth , their voice was more obscure ; it is sometimes hoarser , sometimes shriller ; sometimes small , sometimes great ; sometimes her throat swells more , sometimes lesse , and her breast is elevated ; she went to read , they told her , she should not , yet she did ; she then had a shaking of one leg ; i laid my hand upon her knee , and then the motion ceased there , and writhed her body ; in her going , one leg was took , as it were , with a cramp ; but sometimes she goeth very well ; nothing happens alwayes , and each sometimes ; sometime one member , sometime another ; sometime in one manner , and sometime in another ; sometimes almost all the members , and sometimes scarce any . while i was there , goodwife hall told me , that the night before the spirits told her , she should not sleep , and would sometimes heave her up in bed , and tell her , mary , we will buy you a black gown , hoods , and scarfs , and ribbins , hay ! ribbins , ribbins , ribbins , ribbins . not being satisfied with what i saw , i went over to barkinsted to doctor woodhouse , who was her physitian , and he told me he really thought she was possessed , and he told me two able physitians , ( whose names i have now forgotten ) were with her , and told him she was daemoniacally possessed , and that they being very lately in france , saw there a whole covent of nunns so handled as mary hall was , with their abbatesse ; onely this symptome was more in mary hall , then any of that covent ( who were to the number of thirty possessed with devils ) that ere when the spirits spoke in mary hall , in their presence , her throat , on each side , was extended to the bigness of a mans fist ; also doctor woodhouse said , one of her keepers told him , that he and another man held her in her chair , and she leaped up from them , and they thought she would have gone out of their reach , had they not pulled her down and held her ; and another time , two men held her , and she leaped out of her chair , and until her fit was over , they could not force her down again : her fits commonly are very short , especially when they are very often . when she came to be cured , with doctor woodhouse , she sat very still a while in his physick room , and on a suddain she fell a stamping , and so continued half an hour , till she was all on a sweat , and made the house shake . doctor woodhouse , gave her a venificifuge , a chymical preparation , given in the third part of a grain for one dose ; opium the strongest of all things , many times in a grain , makes very little alteration in the body ; but this rid her , in part for a while , of her fits ; but then the spirits had never spoke in her : he hath used that venificifuge to other bewitched persons with good successe ; and to a child of his own town , that the people brought information it was in convulsion fits , he sent convulsive remedies ; they did no good : then he questioned the querents what fits they were , they come , said they , every day , at six of the clock ; he went then to see it , and found it to begin its fit , with pulling off its headcloaths ; then it fell a pulling off its hair , and then scratching the skin off its face ; mr. sanders , the astrologer & chiromancer , was there who told dr. woodhouse , it was bewitched , & accordingly , with other rem 〈…〉 it was cured ; but the chief thing he trusteth to , is a sigil to hang a 〈…〉 their necks : he cured one in barkamsted also , that two leaned physicians ( many there be , that know greek and latin , though perhaps nothing else truly , and as they ought , which many a boy of twelve or fourteen years old knows ) said , had hysterick fits ; said he , you will not believe that there be witches , but you shall see that the party is not handled as you imagine , for hysterick medicines will do her no good ; but i will cure her with one thing , once given in the third part of a grain ; which was accomplished . a friend of his , used amara dulcis , a mercury placit , gathered when mercury was strong , essentially and accidentially , and applyed about the parties neck , when mercury was well posited in house , and aspected friendly by the fortunes , and most significant planets . and tragus saith , the people in germany used to hang amara dulcis , or wood-night-shade about their cattels necks , when they feared witchcraeft . the spirits in mary hall told them , that if they would go to redman of amersom , ( whom some say is a conjurer , others say , he is an honest and able physician , and doth abundance of good ) he would cast them out . this redman , by relation , is unlearned in the languages , but hath abundance of practice , and is much talked of in remote parts ; he was once sent to prison for these things . a child being very sick , likely to die , redman bids them , take the length of the child with a stick , and measure so much ground in the church-yard , and there dig , and bury the stick of the childs length , and the child suddenly recovered . another troubled with an ague , he bid go into the medow , and where two cart ruts crossed one another , just there to dig an hole with his stick and make water therein ; and the party thus doing , was freed of his ague . a third was wished to boil an egg in his urine , and bury it in an ant-hill , where were many ants , or pismires ; and he presently recovered of his distemper . but the judge could not for these things do any thing to him , and set him free ; these do not deny but he may be witch ( or wizard as some will have men to be called ) but do not prove he must be so ; and i have in my observations , collected from the vulgar , diverse of their practices of this kinde , ridding their selves thereby of divers distempers , especially agues , which we have shewn in our puretology , or treatise of agues , writ in latine , and in the chapter of transplantation . redman , as i am informed , pretends to do these , and the like feats by astrology ; much indeed may be done lawfully by astrology , but there be many that make that their pretence and defence , and probably use other arts that may be unlawful , that go beyond astrology . goodwife hall told me , that her daughter was worse when the spirits lay still , and did not actuate her parts , for then she was heavy , and melancholy , and like a weight lay at her stomack . the maid is very young , and seems bashful , and modest ; her parents and kinred are held by all very conscientious and honest people , and wealthy ; so that they need use no such impostures to get money , nor would use such blasphemies and abuses of god to gain pity or admiration . indeed many a jugler , or tumbler , may by use come nigh to imitate these things , but what can such a silly , young , bashful well-disposed , and religiously-educated maid do in these things ? since one told me , that a minister that was with mary hall told her , that when he came in presence , the spirits said , what do you do with that little book in your pocket ? he wondred , when as he knew none saw or heard of it ; if this be true , it is praecognition , and that is not natural ; it was a little pious book , that troubled them . we think it necessary here to write down some discoveries of witches , according to the manifold examination we have took of experienced people . 1. is from their swiming . 2. from their teats . 3. from their non-ability to call upon god as others do . a friend of mine saw two suspected persons ducked at baldock , diverse years since ; one sunk presently down-right ; the other , though tyed toes and thumbs together , could not be made to sink . domina 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hujus oppidi , some years since , saw a witch ducked at saint albans , and could not be made sink , though she strove , by putting her head under the water , and was thrust down with poles ; and she confessed , one of her imps leaped upon her breast in the water , and she could not sink : she and another man in prison did shew their teats ; the man had like a breast on his side , and i suppose it was this party that dom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de saint albans told me of , 〈◊〉 she confessed , she did exactly all those things that were alledged against her : both these persons were eye-witnesses , and ear-witnesses ; and also that the maid could not say our father , but your father , as oft as they demanded her to say the lord's prayer : and the like i have heard from divers , that they cannot call upon and own god , and renounce the devil ; and call god to witness , that they disclaim him , and all his service , as others can , mary by 〈◊〉 , ( so nick-named ) 't is here publickly known how she swam , and could not sink with all the means she could use ; and some say , she 〈◊〉 〈◊〉 iron next her to make her sink . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hujus oppidi , a very honest man told me , ( he saw it ) that about the year , 1637. gfe . rose of bedf ●●● ( for bewitching a maid's pease ( that had denied her some ) to be 〈◊〉 and each , worm-eaten ; and another-fellow to be alwayes lowsie though shifted every day , and never was afore ) was ducked , and could by no means sink ; the maid that she bewitched , as to her pease , offered to be ducked with her , to make the other the more willing , and the sank presently , and they could scarce bring her to life with all their hast and arts. we must make these distinctions , the devil can cause all diseases that are natural , but nature cannot cause all diseases that are diabolical ; the devil , quatenus a spirit , can do all manner of mischief ; but quatenus inferiour , he cannot do all the evil he will ; and quatenus evil , he will not do all the good he can . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that leap five or six yards ; that speak tongues they never learned ; that foretel things to come ; that are stronger then four or five men ; that fly , or stand in the air ; or run up walls without use of their hands ; or have their face bent quite behind them , so long remaining , consideratis considerandis , must be possessed of spirits : but they that are not thus handled , may be possessed of spirits . those that were in the evangelists possessed , were not alike possessed . different kinds and degrees of a thing , shew it may , but do not prove that it must be another thing . it is best judging what may be , by what hath been ; but histories mention divers that have been so possessed , therefore divers may be so possessed . some are thought to be bewitched , that are not ; and some are thought not to be bewitched , that are . if mary hall is falsly possessed , it doth not prove another not to be truly possessed ; or if mary hall be truly possessed , it doth not prove that there are no such counterfeits . neither have the imps , or inferiour d 〈…〉 , the power and knowledge of the superiour , to exercise ; nor 〈◊〉 the superiour alwayes exercise the power and knowledge they have . neither are all diseases natural , cureable by natural remedies ; nor are all diseases supernatural , incureable by natural remedies . there is nothing in the will of god , that is not in his power ; and if his will did restrain witchcraft , it were in his power to do it : but his will is two-fold . 1. of ordination . 2. of permission . he ordains good , and suffers evil. it is lawful to use all the means ordained of god to cure vvitchcraft , but all the means that are used to cure vvitchcraft , are not ordained of god ; and cure only by his permission , who brings good out of all evil . neither have the daemons licence from god to hurt whom they please , not have the vvitches licence from their daemons to cure whom they will. all that are bewitched , are handled after some extream or strange way , or both ; but all that are handled after some extream and strange way , are not bewitched . all that cause preternatural sickness , through the power of the devil , be vvitches ; but not all the vvitches that be , for some cause diabolical sicknesses , and some cure them ( called white witches ) and some both . spirits frequently work without , but sometimes by , but then commonly above the power of natural causes , or means . those that deny any powers or influences , to be here in or upon natural things , from any other then natural and common causes , deny any thing to be supernatural ; and consequently must conclude that god could make the order , progress , and nature of this world , and its contents , no otherwise then what it is ; and to go on , act and alter by no other causes , methods , or vvayes , then what we see commonly to be . therefore whatsoever supernatural and spiritual may be proved to arise from the common force , and usual order of natural things , is thereby proved to be natural ; and whatsoever cannot be solved by the ordinary force , and usual course of any natural causes , is thereby proved supernatural and spiritual . there was printed last year , about two sheets of paper , concerning two possessed or bewitched the one was iames barrow of olaves southwark , whose condition was writ by his father , to whom did divers in witness accord : he was almost two years possessed , of five evil spirits , and was at last dispossessed by constant prayer , at which the devils roared , and were tormented , so that they went out of him , not in any visible shape , but as it were with belches , and like suffocation : he was sometimes dumb for long time , sometimes stark mad , sometimes beat himself , and endeavoured to make himself away ; strange noises were heard in him , singing and cursing were sometimes present ; he said , at first like a rat came to him ; the imp of the witch , or the vvitch her self might so transform her self : and some imagine , that nebuchadnezzar was transformed into the shape of an ox , ( see dan. 4. 33. 36. ) and that , that saying , he eat grass like an ox , should be translated , he eat grass , being like an ox , or in the likeness of an ox. the other relation , in that paper of hannah crump of warwick , had nothing extraordinary , but the symptoms of madness , yet might be bewitched : they went to one in winchester park in southwark , to unbewitch her , he asked , five pound ; for ( said he ) i am not sure to cure her , and if i do , if i cannot be strong enough for the witch , after i have taken the affliction from the maid , i must bear it my self ; but if i can be strong enough for the witch , she must bear it , until she dispose of it to some other , for none of her familiars will bear it : doubtless spirits are loth to go out of the possessed ; and the evangelists shews some reason , saying , when the unclean spirit goeth out of any man , he wandreth up and down , seeking rest , and findeth none ; and then he taketh counsel of a greater number of foul spirits , and they possess the same party again , or others , more grievously . vale . non gens sed mens , non genus sed genius ; virtus nobilitat , & ratio homines a brutis & inter se discriminat , symboli aemiliani & claudij imperatorum . deo gloria , homini pax . finis the most true and wonderfull narration of two women bewitched in yorkshire who coming to the assizes at york to give in evidence against the witch, after a most horrible noise, to the terror and amazement of all the beholders, did vomit forth before the judges, pins, wool and hafts of knives, &c., all which was done (to make the wonder more wonderfull) without the least drop of bloud or moisture from their mouths : also a most true relation of a young maid not far from luyck who being bewitched in the same manner did (most incredibly) vomit forth wadds of straw, with pins a crosse in them, iron nails, needles, points, and whatsoever she had seen in the basket of the witch that did bewitch her / as it is attested under the hand of that most famous phisitian doctor henry heers ; together, how it pleased god that he was afterwards recovered by the art of physick, and the names of the ingredients and the manner how to make that rare receipt that cured her. heer, henri de, 1570-1636. this text is an enriched version of the tcp digital transcription a43251 of text r20519 in the english short title catalog (wing h1368). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 16 kb of xml-encoded text transcribed from 8 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a43251 wing h1368 estc r20519 12175899 ocm 12175899 55534 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a43251) transcribed from: (early english books online ; image set 55534) images scanned from microfilm: (early english books, 1641-1700 ; 601:18) the most true and wonderfull narration of two women bewitched in yorkshire who coming to the assizes at york to give in evidence against the witch, after a most horrible noise, to the terror and amazement of all the beholders, did vomit forth before the judges, pins, wool and hafts of knives, &c., all which was done (to make the wonder more wonderfull) without the least drop of bloud or moisture from their mouths : also a most true relation of a young maid not far from luyck who being bewitched in the same manner did (most incredibly) vomit forth wadds of straw, with pins a crosse in them, iron nails, needles, points, and whatsoever she had seen in the basket of the witch that did bewitch her / as it is attested under the hand of that most famous phisitian doctor henry heers ; together, how it pleased god that he was afterwards recovered by the art of physick, and the names of the ingredients and the manner how to make that rare receipt that cured her. heer, henri de, 1570-1636. [2], 13 p. printed for tho. vere and w. gilbertson, [s.l.] : 1658. reproduction of original in bodleian library. eng witchcraft -england. a43251 r20519 (wing h1368). civilwar no the most true and wonderfull narration of two women bewitched in yorkshire: who comming to the assizes at york to give in evidence against t heer, henri de 1658 3056 186 0 0 0 0 0 609 f the rate of 609 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2003-09 tcp assigned for keying and markup 2003-09 spi global keyed and coded from proquest page images 2003-10 judith siefring sampled and proofread 2003-10 judith siefring text and markup reviewed and edited 2003-12 pfs batch review (qc) and xml conversion the most true and wonderfull narration of two women bewitched in yorkshire : who comming to the assizes at york to give in evidence against the witch after a most horrible noise to the terror and amazement of all the beholders , did vomit forth before the judges , pins , wool , and hafts of knives , &c. all which was done ( to make the wonder more wonderfull ) without the least drop of bloud or moisture from their mouths . also a most true relation of a young maid not far from luyck , who being bewitched in the same manner did ( almost incredibly ) vomit forth wadds of straw , with pins a crosse in them , iron nails , needles , points , and whatsoever she had seen in the basket of the witch that did bewitch her . as it is attested under the hand of that most famous phisitian doctor henry heer 's together , how it pleased god that she was afterwards recovered by the art of physick , and the names of the ingredients and the manner how to make that rare receipt that cured her . printed for tho. vere , and w. gilbertson . 1658. the wonderfull inchantment of two women not far from the city of york , who at the last assizes were brought in as evidences against two old witches and the most incredible vomits which they made before the judges on the bench ; with the deliberate counsell of the said judges thereupon . there are some who are of opinion , that there are no divells , nor any witches ; but reason it selfe , and the rul● of contraryes will easily detec● that grosse errour . men in this age are grown so wicked , that they are apt to beléeve there are no greater dive●●s ●●en themselves and many of them do what they can to justifie that belie● . man indéed is a divell unto man both by temptation , and by cruelty . to his own corruption he addeth the suggestions of the divell , & though he starteth at his presence he is apt to entertain his counsels . hereupon when the divell appeareth , it is commonly at the first in y● shape which he knoweth to be most agréeable to y● person to whom he would appear . we have read in historyes of some persons who h●ve laid great commands upon the divell , which for his own ends he hath readily obeyed : but women being the weaker vessel● , their apprehensions are more sudden and violent . and are therefore ready to be carried away with the least temptation . du moulin a famous preacher in france , in his discourse on the love of god , representeth that if a man had a good sword , w●erewith he had atchieved many great ●xploits , he would be sure to make much of that sword ▪ he would keep it bright , and enammell the hilts with all the arts of the artificer . in the same manner ( saith he ) woman being the most dangerous weapon which the divell hath used to give so many a foile unto man , what doth he not contrive to commend and to increase the temptation of her beauties . he provideth hypocrisie for her heart , and ●able patches for her face : he is not wanting for inventions to keep high her complexion , and upon all occasions he hath her ready in all mod●s & fashions for the allurement , and the destruction of men . certainly where there is much of vanity , there is but little of modesty or religion to be expected . but he insinuates himself even into tender maids , and by the divine permission makes them the sad subjects of his implacable malice , and this should warne us of both sexes to be carefull al●ayes to séek for the divine protection . at the assizes this last lent at the city of york ▪ there were some old women arraigned for witches . the chiefest evidences that came against them were two young women , who being brought before yt iudges ▪ did both of them fall into wonderfull fits : at the first time they were troubled with this strange visitation , it séemed to be convulsion fits , but the possessing disease growi●g by degrées upon them they began at last with great violence to cry out upon the gripings which tormented them , and swounding away they did vomit wooll , an● crooked pins . and haf●s of knives , one whereof being of marble made a great noyse by reason of yt weight of it , as it fell upon the floore . the iudges desired to s●e it , and it was brought unto them amongst many other things which these young women vomited . the iury being sati●fied with the evidence and some other iudictments . did cast the witches who ma●e these women to cast so l●mentably : but the iudges were not thro●ghly satisfied , and therefore they thought it requisite to give some respite of time for a more deliberate determination , being uncertain whether this wonderfull vomite proc●●ded from the divel , or whether i● were some artificiall combinat●on of the two women to impose upon the iu●ges , and the court . i should insist lonegr upon this story , according to your expe●●ation , but havi●● 〈◊〉 same time , the same account in latine as it is fully in print expressed by that great an● famous scholler henry ab heores who wa● but lately living , and physitian extraordinary to the most serene . the prince elect●r of colen . i h●ve thought it fit in this place to translate it into english , and to represent it to you because at large he doth declare the originall and the whole manner of the disease , and how it pleased god that he should fi●d a cure by the art of physick for so wonderfull a visitation but i begin with my author . a young maid , about nine years of age ; second to none in the city where she lived . either for beauty or birth . having given unto a witch y● beg●● at the door both bread and béer , did receive from her a leaf of sorrell , which having unwarily put into her mouth , and swallowed it down , not long after she w●s troubled with convulsion 〈◊〉 ●wounding awa● she did fall down as dead . there were c●ll● to her help p●ysitians both male and female ( for at tralectum upon y● river of m●sa where this came to passe ) both sexes pr●ctice physick , it was in y● month of may ; in y● year 1652. many remedyes for many days were applyed but to no effect 〈◊〉 y● poor maid being tormented with 〈◊〉 grievous fits it was thought expedient ( according to y● 〈◊〉 of y● 〈◊〉 ) yt●hey should ha●e recourse to the religious man , who 〈◊〉 appeared , and began ●o exercise his function , b●● y● ma●d began to turn●● w●e●t● her body into those form● which 〈◊〉 man 〈◊〉 conce●ve but those yt saw her , after y● she spewed horse-dung , 〈◊〉 pins , hair , feathers , knots of thread , péeces of broken glasses , 〈…〉 from 〈◊〉 k●ife 〈◊〉 then a spa● y●●hels of e●gs 〈◊〉 . in the mean time her parents , sisters and neighbors ▪ did observe y● if at any ti●e 〈◊〉 witch ca●● 〈◊〉 to the house ▪ or but looke● 〈◊〉 it y● poor maid was tormented more then before , nor could be 〈◊〉 ●rom her ▪ fits ▪ or gi●e any sign of life ●ill the was go●● further off . the witch was therefore apprehended ▪ who confess●ng this & many other ▪ witch ●●a●ts , was deservedly hanged ▪ the reverend man who did go alongwith her to the place of execution , did desire her ( as the hangman was fiting the halter to her neck ) in this her last agony , and moment on which eter●ity doth depend to un-bewitch the maid , she ma●e answer to the holy father y●●he could not do it in regard y● four times ( w●ich we call days ) had intervéen'd since ●he had swallowed down the witchcraft , morover she affirmed yt if she could do it the young maid would not so easily recover , for she named two other witches who had practised upon her their deadly arts , and if ever she escap'd , she said it would ask a long time . her father and her mother therefore despa●ring of her recovery , did bring their daughter unto my house about the middle of september ▪ whom i entertaine● for some wéeks : what things i then saw , and heard and touched because i know that many who differ in religion from me will hardly beléeve . so god shall save me . i will give you here a perfect account of ▪ and of no more ●hen what i saw . the day after y● she came unto m● house , i sent to ●uick for the reli●ious man who is yet alive . before he came néer unto the threshol● by fifty paces , the maid fell down i did beléeve she had béen dead f●r there was not the least sign of breath to testifie she was : living , the fingers of her hands , and her toes ( i should hardly have ●eléeved it , if i ha● not séen and touched them ) were by a strang convulsion so contracted that the third joynt was so sunk down a●d knotted to y● second , which could ne●er come to passe by nature , that you would h●v● thought they h●d béen both but one joynt . i attempted but in vain , to i●terpose a golden bo●kin which i h●d , the like i made triall of with a nayle , and at last with a hot iron but could not pre●ai●e . the mother ( who was so indulgent to her that she was a hardly ever from her ) tol● me that the holy man sent for to lu●ck w●s not far off , and in●ée● so it was , for she scarce had spoke the wor● but he knocke● at the door , and being come into the c●●m●er , he no sooner pronou●ced the first words out of the gospell when y● poor maid who lay before more senclesse then a carkase was so veh●men●ly shaken al h●r bo●● over ( the joynts of her finger● and her toes being still t●ed in a knot ) that six of us were not able to hold her i who endeavoured with all the strength i h●d to hold her head ▪ did perceive both with my eyes & hands y● do what i could she by a formid●b●e convulsion did turn both head and neck towards her shoulders ▪ in the mean time the lower part of her belly being swelled high & into a great bulk , did séem more néerer her throat then her groyn , and her guts made so great a noyse that plainly they might be heard of all being ten paces from her . this sounding of her bowels was much like unto the sound of the waters which the wind doth make under the stern of a ship when the tide and the tempest do begin to scold she did vomit forth all this while some of those things which i haue already mentioned : i tooke compassion on the innocent maid & besought the divine that he he would forbeare to read any more . he was no sooner silent but in that instant she lay most quiet and when he was gone out of the house the young maid rose up opening her eyes ▪ and her fingers and toes being reduced to their first naturall posture she did wéepe a little , and did chide her mother that she had sent for the divine , although she protested that she neither saw him nor heard any word he spake . immediately afterwards as if she had suffered nothing at all , she played with her companions ▪ and did eat and drink with them untill the reverend man returning to his office , she returned to her torments as before . i did then behold her to vomit many feathers and w●●ds of straw , thicker then my thumb with pinns stuck a crosse in them and po●nts made of thre● of severall colours . i did b●hold her also at yt same time to vomit four rowes of p●ns stuck in a blew paper whole and fresh , as if they had bin newly bought at the h●●erda●hers-shop . finally the poor m●id affirmed that she did vomit forth all those things which she saw in the w●tches basket when she begged of her , which being contrary to all philosophy must certainly procéed from the divel . else it was impossible that so long & sharp a knife as that which she vom●ted should not cut her bowels and her throat : i therefore affirmed that there was some mist cast on our eyes , & that which this young m●id séem'd to vomit did only fall from her lips into my hands by the illusion of the divel : but the young maid being then with us & of an app●ehension above her age , di● interpose , and doubt not ( saith she but these things do procéed out of my owne body , and taking me by the hand she did put it into her mouth , and sa●d you may féele a pin comming up without a head : i did féele it . & thinking i had taken fast hold of it in her throat i did perceive that it was suddenly pluckt down into her body by force from me , as some taggs of her points were heretofore by others . ●ut séeing her prone to vomit i put my right hand into her mouth and with my fingers in her throat i did take out a néedle with thred , points and straw an● other things . which i still preserve to satisfie the curious . being sent afterwards to severall places but to no effect , she was returned to me again in a sad condition , not only loathing wine and béere , but bread and all manner of meat ; for forty dayes together she lived onely on grapes almonds , apples , and the cold fruits of autumn ; neither did the rose fall from her chéek , nor the lilly wither f●om her brow . at the last for f●stéene dayes together she would take no sustenance at all , how she could live so long without any food i must confesse i cannot tell , but that she did doe it , both i and my servants are ready to take the greate●● and most obliging oath that can be propounded to us on the sixtéenth day she of her own accord did call for drink , and ●o longer did refuse her weat . not long afterwards , i prepared her a deco●tion of mugwort● st johns southernwood , vervin , maiden-haire , rorida , & other ingredients which are behind to have a vertue to dispell the power of witch-craft , & having for certain dayes u●'d her bo●y to this drink , i did send her h●me . in the mean time turning over all books of physick y● were writen on this sub●ect , i did light upon the secrets of charichter●s , who prescribeth a remedy for this inch●ntment , which when i found to be highly commended by ●chlandius y● physitian of wormtz , i did write to him , and to some ap●thecaryes in franckford in whose shops he said it was to be sold , being resolved to give any mony for it , but wh●n i found y● they were loath to part with s● great a secret and being studious night an● day to do the young maid good , i took cha●ichtorus into my hand again ▪ & having at the last understood him , for the print●r by a great fau●t had made hol●zbletterbe●r but one wo●d , which should be ● words in the german tongue , i made the oyntment at last my self ▪ and i will describe unto you th●● way to make it . take of the fat of a young dog wel● melted & cleansed 4 ounc●s , of the fat of a 〈◊〉 eight ounces of the fat of a capon 24. ounces . thrée stemms of the gréen and cor●ell trée , trée y● hath the gum on it , cut y● péeces small and beat them till they grow moyst , beat the wood , leaves and berries together , then take all and put them into a pot , which having set in y● sun 9 wéeks ; you shall extract from thence a gréen balsom , with which anoint y● ioynts and those places of y● bewitched which do most pain them & by a sure experiment you shal cure them , as appeareth by this maid , who eversince hath bin perfectly recovered . this we have thought fit to put into english , and who will refuse to read it ? and because this young maid had more violent fits then those in yorkshire , it may please god that using the same remedy they and all others who are bewitched in the same maner may find the same recovery which is the happy end that in this paper we do aim at . the end . a brief and true narrative of some remarkable passages relating to sundry persons afflicted by witchcraft at salem village, which happened from the nineteenth of march to the fifth of april, 1692 collected by deodat lawson. lawson, deodat. 1692 approx. 24 kb of xml-encoded text transcribed from 6 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-03 (eebo-tcp phase 1). a49794 wing l702 estc r11950 12254482 ocm 12254482 57292 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a49794) transcribed from: (early english books online ; image set 57292) images scanned from microfilm: (early english books, 1641-1700 ; 152:12) a brief and true narrative of some remarkable passages relating to sundry persons afflicted by witchcraft at salem village, which happened from the nineteenth of march to the fifth of april, 1692 collected by deodat lawson. lawson, deodat. 10 p. printed for benjamin harris, and are to be sold at his shop ..., boston : 1692. reproduction of original in massachusetts historical society library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng witchcraft -massachusetts. 2003-09 tcp assigned for keying and markup 2003-12 apex covantage keyed and coded from proquest page images 2004-01 mona logarbo sampled and proofread 2004-01 mona logarbo text and markup reviewed and edited 2004-02 pfs batch review (qc) and xml conversion a brief and true narrative of some remarkable passages relating to sundry persons afflicted by vvitchcraft , at salem village : which happened from the nineteenth of march , to the fifth of april , 1692. collected by deodat lawson . boston , printed for benjamin harris and are to be sold at his shop , over-against the old-meeting-house . 1692. the bookseller to the reader . the ensuing narrative being , a collection of some remarkables , in an affair now upon the stage , made by a credible eye-witness , is now offered unto the reader , only as a tast , of more that may follow in gods time. if the prayers of good people may obtain this favour of god , that the misterious assaults from hell now made upon so many of our friends may be thoroughly detected and defeated , we suppose the curious will be entertained with as rare an history as perhaps an age has had ; whereof this narrative is but a forerunner . benjamin harris . on the nineteenth day of march last i went to salem village , and lodged at nathaniel ingersols near to the minister mr. p s. house , and presently after , i came into my lodging capt. walcuts daughter mary came to lievt . ingersols and spake to me , but , suddenly after as she stood by the door , was bitten , so that she cried out of her wrist and looking on it with a candle , we saw apparently the marks of teeth both upper and lower set , on each side of her wrist . in the beginning of the evening , i went to give mr. p. a visit when i was there , his kins-woman , abigail williams , ( about 12 years of age , ) had a grievous fit ; she was at first hurryed with violence to and fro in the room ; ( though mrs. ingersol , endeavoured to hold her , ) sometimes makeing as if she would fly , stretching up her arms as high as she could , and crying whish , whish , whish ! several times ; presently after she said there was goodw n. and said , do you not see her ? why there she stands ! and she said goodw n. offered her the book , but she was resolved she would not take it , saying often , i wont , i wont , i wont , take it , i do not know what book it is : i am sure it is none of gods book , it is the divels book , for ought i know . after that , she run to the fire , and begun to throw fire brands , about the house ; and run against the back , as if she would run up chimney , and , as they said , she had attempted to go into the fire in other fits. on lords day , the twentieth of march , there were sundry of the afflicted persons at meeting , as , mrs. pope , and goodwife bibber abigail williams , mary walcut , mary lewes , and docter grigg's maid . there was also at meeting , goodwise c. ( who was afterward examined on suspicion of being a witch : ) they had several sore fits , in the time of publick worship , which did something interrupt me in my first prayer ; being so unusual . after psalm was sung , abigail williams said to me , now stand up , and name your text ! and after it was read , she said , it is a long text. in the beginning of sermon , mrs. pope , a woman afflicted said to me , now there is enough of that . and in the afternoon , abigail williams , upon my referring to my doctrine said to me , i know no doctrine you had , if you did name one , i have forgot it . in sermon time when goodw c was present in the meetinghouse ab. w. called out , look where goodw. c sits on the beam suckling her yellow bird betwixt her fingers ! anne . putman another girle afficted said there was a yellow-bird sat on my hat as it hung on the pin in the pu●pit ! but those that were by , restrained her from ●●●aking 〈◊〉 about it . on monday the 21st . of march , the magistrates ●f salem ●ppointed to come to examination of goodw c. and about twelve of the clock , they went into the meeting-house , which was thronged with spectators : mr. noyes began with a very 〈◊〉 and pathetic l prayer ; and goodwife c. being called to answer to what was alledged against her , she desired to go to prayer , which was much wondred at , in the presence of so many hundred people : the magistrates told her , they would not admit it ; they came not there to hear her pray , but to examine her , in what was alledged against her . the worshipful mr. hathorne , asked her , why she afflicted those children ! she said , she did not afflict them . he asked her , who did then ? she said , i do not know ; how should i know ? the number of the afflicted persons were about that time ten , viz. four married women , mrs pope , mrs. putman , goodw. bibber , and an ancient woman , named goodall , three maids , mary walcut , mercy lewes , at thomas putman's , and a maid at dr. griggs's , there were three girls from 9 to 12 years of age , each of them , or thereabouts , viz. elizabeth parris , abigail williams and ann putman ; these were most of them at g. c's examination , and did vehemently accuse her in the assembly of afflicting them , by biting , pinching , strangling , &c. and that they did in their fit , see her likeness coming to them , and bringing a book to them , she said , she had no book ; they affirmed , she had a yellow-bird , that used to suck betwixt her fingers , and being asked about it , if she had any familiar spirit , that attended her , she said , she had no familiarity with any such thing . she was a gospel woman : which title she called her self by ; and the afflicted persons told her , ah ! she was , a gospel witch . ann putman did there affirm , that one day when lieutenant fuller was at prayer at her fathers house , she saw the shape of goodw. c. and she thought goodw. n. praying at the same time to the devil , she was not sure it was goodw. n. she thought it was ; but very sure she saw the shape of g. c. the said c. said , they were poor , distracted , children , and no heed to be given to what they said . mr. hathorne and mr. noyes replyed , it was the judgment of all that were present , they were bewitched , and only she the accused person said , they were distracted . it was observed several times , that if she did but bite her under lip in time of examination the persons afflicted were bitten on their armes and wrists and produced the marks before the magijestrates , ministers and others . and being watched for that , if she did but pinch her fingers , or graspe one hand , hard in another , they were pinched and produced the marks before the magistrates , and spectators . after that , it was observed , that if she did but lean her breast , against the seat , in the meeting house , ( being the barr at which she stood , ) they were afflicted . particularly mrs. pope complained of grievous torment in her bowels as if they were torn out . she vehemently accused said c. as the instrument , and first threw her muff at her ; but that flying not home , she got off her shoe , and hit goodwife c. on the head with it . after these postures were watched , if said c. did but stir her feet , they were afflicted in their feet , and stamped fearfully . the afflicted persons asked her why she did not go to to the company of witches which were before the meeting house mustering ? did she not hear the drum beat . they aceused her of having familiarity with the devil , in the time of examination , in the shape of a black man whispering in her ear ; they affirmed , that her yellow-bird , sucked betwixt her fingers in the assembly ; and order being given to see if there were any sign , the girl that saw it , said , it was too late now ; she had removed a pin , and put it on her head ; which was found there sticking upright . they told her , she had covenanted with the devil for ten years , six of them were gone , and four more to come . she was required by the magistrates to answer that question in the catechism , how many persons , be there in the god-head ? she answered it but oddly , yet was there no great thing to be gathered from it ; she denied all that was charged upon her , and said , they could not prove a witch ; she was that afternoon committed to salem-prison ; and after she was in custody , she did not so appear to them , and afflict them as before . on wednesday the 23 of march , i went to thomas putmans , on purpose to see his wife : i found her lying on the bed , having had a sore fit a little before she spake to me , and said , she was glad to see me ; her husband and she , both desired me to pray with her , while she was sensible ; which i did , though the apparition said , i should not go to prayer . at the first beginning she attended ; but after a little time , was taken with a sit : yet continued silent , and seemed to be asleep : when prayer was done , her husband going to her , found her in a fit ; he took her off the bed , to set her on his knees , but at first she was so stiff , she could not be bended ; but she afterwards set down ; but quickly began to strive violently with her arms and leggs ; she then began to complain of , and as it were to converse personally with , goodw. n. saying , goodw. n. be gone ! be gone ! be gone ! are you not ashamed , a woman of your profession , to afflict a poor creature so ? what hurt did i ever do you in my life ! you haue but two years to live , and then the devil will torment your soul , for this your name is blotted out of gods book , and it shall never be put in gods book again , be gone for shame , are you not afraid of that which is coming upon you ? i know , i know , what will make you afraid ; the wrath of an angry god , i am sure that will make you afraid ; be gone , do not t●urment me , i know what you would have ( we judged she meant , her soul ) but it is out of your reach ; it is clothed with the white robes of christs righteousness . after this , she seemed to dispute with the apparition about a par ticular text of scripture . the apparition seemed to deny it ; ( the womans eyes being fast closed all this time ) she said , she was sure there was such a text ; and she would tell it ; and then the shape would be gone , for said she , i am sure you cannot shand before that text ! then she was sorely afflicted ; her mouth drawn on one side , and her body strained for about a minute , and then said , i will tell , i will tell ; it is , it is , it is ! three or four times , and then was afflicted to hinder her from telling , at last she broke forth and said , it is the third chapter of the revelations . i did something scruple the reading it , and did let my scruple appear , lest satan should make any , superstitious lie to improve the word of the eternal god. however , tho' not versed in these things , i judged i might do it this once for an experiment . i began to read , and before i had near read through the first verse , she opened her eyes , and was well ; this fit continued near half an hour . her husband and the spectators told me , she had often been so relieved by reading texts that she named , something pertinent to her case ; as isa 40. 1. isa 49. 1. isa. 50. 1. and several others . on thursday the twenty fourth of march , ( being in course the lecture day , at the village , ) goodwife n. was brought before the magistrates mr hathorne and mr corwin , about ten of clock , in the fore noon , to be examined in the meeting house , the reverend mr. hale , begun with prayer , and the warrant being read , she was required to give answer , why she aflicted those persons ? she pleaded her owne innocency with earnestness . thomas putman's wife , abigail williams and thomas putmans daughter accuscd her that she appeared to them , and afflicted them in their fitts : but some of the other said , that they had seen her , but knew not that ever she had hurt them ; amongst which was mary walcut , who was presently after she had so declared bitten , and cryed out of her in the meeting-house ; producing the marks of teeth on her wrist . it was so disposed , that i had not leisure to attend the whole time of examination but both magistrates , and ministers , told me , that the things alledged , by the afflicted , and defences made by her , were much after the same manner , as the former was . and her motions , did produce like effects as to , biteing , pinching , bruising tormenting , at their breasts , by her leaning , and when , bended back , were as if their backs was broken . the afflicted persons said , the black man , whispered to her in the assembly , and therefore she could not hear what the magistrates said unto her . they said also that she did then ride by the meeting-house , behind the black man. thomas putman's wife , had a grievous fit , in the time of examination , to the very great impairing of her strength , and wasting of her spirits , insomuch as she could hardly , move hand , or foot , when she was carryed out . others also were there grievously afflicted , so that there was once such an hideous scrietch and noise , ( which i heard as i walked , at a little distance from the meeting house , ) as did amaze me , and some that were within , told me the whole assembly was struck with consternation , and they were afraid , that those that sate next to them , were under the influence of witcheraft . this woman also was that day committed to salem prison . the magistrates and ministers also did informe me , that they apprehended a child of sarah g and examined it , being between 4 and 5 years of age and as to matter of fact , they did unanimously affirm , that when this child , did but cast its eye upon the afflicted persons , they were tormented , and they held her heed , and yet so many as her eye could fix upon were afflicted . which they did several times make careful observation of : the afflicted complained , they had often been bitten by this child , and produced the marks of a small set of teeth , accordingly , this was also committed to salem prison , the child looked hail , and well as other children . i saw it at lievt . ingersols after the commitment of goodw. n. tho : putmans wife was much better , and had no violent fits at all from that 24th of march , to the 5th of april . some others also said they had not seen her so frequently appear to them , to hurt them . on the 25th of march , ( as capt. stephen sewal , of salem , did afterwards inform me ) eliza. paris , had sore fits , at his house , which much troubled himself , and his wife , so as he told me they were almost discouraged . she related , that the great black man came to her , and told her , if she would be ruled by him , she should have , whatsoever she desired , and go to a golden city . she relating this to mrs. sewall , she told the child , is was the divel , and he was a lyar from the beginning , and bid her tell him so , if he came again : which she did accordingly , at the next coming to her , in her fits . on the 26th of march , mr. hathorne , mr. corwin , and mr. higison , were at the prison-keepers house , to examine the child , and it told them there , it had a little snake that used to suck on the lowest joynt of it fore-finger ; and when they inquired where , pointing to other places , it told them , not there , but there , pointing on the lowest point of the fore-finger ; where they observed , a deep red spot , about the bigness of a flea-bite , they asked who gave it that snake ? whether the great black man , it said no , its mother gave it . the 31. of march there was a publick fast kept at salem on account of these afflicted persons . and abigal williams said , that the witches had a sacrament that day at an house in the village , and that they had red bread and red drink . the first of april , mercy lewis , thomas putman's maid , in her fitt , said , they did eat red bread like mans flesh , and would have had her eat some : but she would not ; but turned away her head , and spit at them , and said . i will not eat , i will not drink , it is blood &c. she said , that is not the bread of lif● that is not the water of life ; christ gives the bread of life , i will have none of it ! this first of april also marcy lewis aforesaid saw in her fitt a white man and was with him in a glorious place , which had no candles nor sun , yet was full of light and brightness ; where was a great multitude in white glittering robes , and they sung the song in the fifth of reverlation the ninth verse , and the 110 psalm , and the 149 psalm ; and said with her self , how long shall i stay here ! let me be along with you : she was loth to leave this place , and grieved that she could tarry no longer . this whiteman hath appeared several times to some of them , and given them notice how long it should be before they had another fit , which was sometimes a day , or day and half , or more or less : it hath fallen out accordingly . the third of april , the lords-day , being sacrament-day , at the village , goodw c. upon mr. parris's naming his text , iohn 6 , 70. one of them is a devil , the said goodw. c. went immediately out of the meeting-house , and flung the door after her violently , to the amazement of the congregation : she was afterward seen by some in their fits , who said , o goodw. c. i did not think to see you here ! ( and being at their red bread and drink ) said to her , is this a time to receive the sacrament , you ran-away on the lords-day , & scorned to receive it in the meeting-house , and , is this a time to receive it ? i wonder at you ! this is the summ of what i either saw my self , or did receive information from persons of undoubted reputation and credit . remarks of things more than ordinary about the afflicted persons . 1. they are in their fits tempted to be witches , are shewed the list of the names of others , and are tortured , because they will not yield to subscribe , or meddle with , or touch the book , and are promised to have present relief if they would do it . 2. they did in the assembly mutually cure each other , even with a touch of their hand , when strangled , and otherwise tortured ; & would endeavour to get to their afflicted , to relieve them . 3. they did also foretel when anothers fit was a-coming , and would say , look to her ! she will have a fit presently , which fell out accordingly , as many can bear witness , that heard and saw it . 4. that at the same time , when the accused person was present , the afflicted persons saw her likeness in other places of the meeting-house , suckling her familiar , sometimes in one place and posture , and sometimes in another . 5. that their motions in their fits are preternatural , both as to the manner , which is so strange as a well person could not screw their body into ; & as to the violence also it is preternatural being much beyond the ordinary force of the same person when they are in their right mind . 6 the eyes of some of them in their fits are exceeding fast closed , and if you ask a question they can give no answer , and i do belive they cannot hear at that time , yet do they plainely converse with the appearances , as if they did discourse with real persons . 7 they are utterly pressed against any persons praying , with them , and told by the appearanees , they shall not go to prayer , so tho. putmans wife was told , i should not pray ; but she said , i should : and after i had done , reasoned with the appearance , did not i say he should go to prayer ! 8 the forementioned mary w. being a little better at ease , the afflicted persons said , she had signed the book ; and that was the reason she was better . told me by edward putman . remarks concerning the accused 1 for introduction to the discovery of those that afflicted them , it is reported mr. parris's indian man , and woman , made a cake of rye meal , and the childrens water , baked it in the ashes , and gave it to a dogge , since which they have discovered , and seen particular persons hurting of them . 2 in time of examination , they seemed little affected , though all the spectators were much grieved to see it . 3. natural actions in them produced preternatural actions in the afflicted , so that they are their own image without any poppits of wax or otherwise . 4. that they are accused to have a company about 23 or 24 and they did muster in armes , as it seemed to the afflicted persons . 5. since they were confined , the persons have not been so much afflicted with their appearing to them , biteing or pinching of them &c. 6. they are reported by the afflicted persons to keep dayes of fast and dayes of thansgiving , and sacraments ; satan endeavour to transforme himself to an angel of light , and to make his kingdom and administrations to resemble those of our lord jesus christ. 7. satan rages principally amongst the visible subjects of christ's kingdom and makes use ( at least in appearance ) of some of them to afflict others ; that christ's kingdom may be divided against it self , and so be weakened . 8. several things used in england at tryal of witches ; to the number of 14 or 15 which are wont to pass instead of , or in concurrence with witnesses , at least 6 or 7 of them are found in these accused : see keebles statutes . 9. some of the most solid afflicted persons do affirme the same things concerning seeing the accused out of their fitts as well as in them . 10. the witches had a fast , and told one of the afflicted girles , she must not eat , because it was fast day , she said , she would : they told her they would choake her then ; which when she did eat , was endeavoured . finis . select cases of conscience touching vvitches and vvitchcrafts. by iohn gaule, preacher of the word at great staughton in the county of huntington. gaule, john, 1604?-1687. this text is an enriched version of the tcp digital transcription a85867 of text r202117 in the english short title catalog (thomason e1192_1). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 138 kb of xml-encoded text transcribed from 109 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a85867 wing g379 thomason e1192_1 estc r202117 99862519 99862519 114682 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a85867) transcribed from: (early english books online ; image set 114682) images scanned from microfilm: (thomason tracts ; 168:e1192[1]) select cases of conscience touching vvitches and vvitchcrafts. by iohn gaule, preacher of the word at great staughton in the county of huntington. gaule, john, 1604?-1687. [8], 208 p. printed by w. wilson for richard clutterbuck, and are to be sold at his house in noblestreet, london : 1646. annotation on thomason copy: "june 30th". reproduction of the original in the british library. eng witchcraft -early works to 1800. a85867 r202117 (thomason e1192_1). civilwar no select cases of conscience touching vvitches and vvitchcrafts. by iohn gaule, preacher of the word at great staughton in the county of hunti gaule, john 1646 25769 22 0 0 0 0 0 9 b the rate of 9 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2007-04 tcp assigned for keying and markup 2007-04 apex covantage keyed and coded from proquest page images 2007-08 robyn anspach sampled and proofread 2007-08 robyn anspach text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion select cases of conscience touching vvitches and vvitchcrafts . by iohn gavle , preacher of the word at great staughton in the county of huntington . deur . 18. 10 , 11 , 12. there shall not be found among you any one that maketh his son or his daughter to passe through the fire , or that useth divination , or an observer of times , or an enchanter , or a witch . or a charmer , or a consulter with familiar spirits , or a wizard , or a nocromancer . for all that do these things are an abomination unto the lord : and because of these abominations , the lord thy god doth drive them out from before thee . london , printed by w. wilson for richard clutterbuck , and are to be sold at his house in noblestreet . 1646. may 29. 1646. i have with much satisfaction and content perused this learned & judicious discourse , intituled [ select cases of conscience concerning witches and witchcrafts . ] and finding it to bee very solide and seasonable , i allow it to bee printed and published . john downame . to his ever honoured valentine vvauton esquire , colonell , and one of the honorable house of commons . as also to the other worthy gentlemen ; together with all the good people of the parish of great staughton in the county of huntington . sir , you heresee , what the the rest of the parish heard ; under one moneths occasionall paines in my place . i am forced to make it publique , partly because i suffered some opposition & affront in my preaching , from one i never saw before ; and partly because some opinions of it are spread since , by and among those that know me not . but chiefely to answer the expectation of those amongst whom i am knowne . i hope ( what i here tender you ) will speake the trueth of an honest conscience to the world ; the affection of a carefull pastor to the rest ; and to you sir ! the gratefull ( because much ingaged ) mind of your humble servant , john gaule . to the iudicious reader . reader ! i present thee here with a letter ; on occasion of this publishing . it were but lost labour to glosse upon it . thou mayest easily , reade him , in his letter , and mee , in my booke . m. n. my service to your worship presented , i have this day received a letter , &c. — to come to a towne called great staughton to search for evill disposed persons called witches ( though i heare your minister is farre against us through ignorance ) i intend to come ( god willing ) the sooner to heare his singular judgment on the behalfe of such parties ; i have known a minister in suffolke preach as much against their discovery in a pulpit , and forc'd to recant it ( by the committee ) in the fame place . i much marvaile such evill members should have any ( much more any of the clergy ) who should daily preach terrour to convince such offenders , stand up to take their parts against such as are complainants for the king , and sufferers themselves with their families and estates . i intend to give your towne a visite suddenly , i am to come to kimbolton this weeke , and it shall bee tenne to one but i will come to your town first , but i would certainely know afore whether your town affords many sticklers for such cattell , or willing to give and afford us good welcome and entertainement , as other where i have beene , else i shall wave your shire ( not as yet beginning in any part of it my selfe ) and betake me to such places where i doe and may persist without controle , but with thankes and recompence so i humbly take my leave and rest , your servant to be commanded , matthew hopkins . the contents . 1 case . whether it ought to bee beleeved , that there are any witches ? 2. how many kinds of witches may there be conceived ? 3. whether there bee not sundry degrees of witches , and witchcrafts to be considered ? 4. what it is that makes a witch to be a witch ; and one that may justly bee so called and accounted ? 5. what are the signes and marks of a witch , whereby such an one may bee rightly discerned , and so censured ? 6. whether witch-seeking or witch-finding be an art , vocation , profession , office , occupation , or trade of life , allowable in a christian church , or state ? 7. whether all such feats , tricke● prankes , and exploits , as witches ar● said to play ; be credible to prudent christians ? 8. whether the power of a witch be such , as is ordinarily supposed ? 9. how the power and malice of witches may be prevented , or redressed wit● a good conscience ? 10. whether it be lawfull to consul● with a witch upon any occasion ? 11. what punishment are witche● worthy of ; or may justly be inflicted on them ? 12. vvhether a vvitch may repent , and so be saved ? select cases of conscience touching witches and witchcrafts . 1. case , whether it ought to be beleeved , that there are any witches ? hee that will needs perswade himself that there are no witches , would as faine be perswaded , that there is no devill ; and hee that can already beleeve that there is no devill , will ere long beleeve that there is no god . for there are much what the same grounds or motives both for the atheist , and the adiabolist . both are errours and evills issuing , not only from a fond presuming folly , but also from a carnall dispensing security . psal. 14. 1. and therefore when i consider that opinion of the sadduces , acts 23. 8. i cannot but wonder at the received ground for it . who are said to deny all there cit●● , onely for this end ; that so they might serve god more sincerely , and for himselfes sake ; blessing him even for a present beeing ; and not doing his wil , out of any expepectation of a future reward . whereas our late leaners and lingerers after such a kinde of sect , could be content to deny all these , meerly for this intent that so they might serve themselves wholly , sin more greedily , live now more securely , and feare no future penalty . but as doating sleepes or dreams , awaken to greater distractions : so doe false opinions , to the more fearfull convictions ; especially all fond perswasions touching god or the divel ( if not otherwise recanted ) are confuted by their own sad experience at the last . and ( as to the point in hand ) i could instance from story ( but that i resolve against all such dilatations in this epitome ) how many have had no faith of witches being , til they have had a sense of them , and then their bewitched body or goods , has served to unbewitch them of their opinion & conceit . but there are also a sect or sort , that ( on the other hand ) are as superstitious in this point , as these can be infidelious . they conclude peremptorily ( not from reason , but indiscretion ) that witches not only are , but are in every place , and parish with them , every old woman with a wrinkled face , a furr'd brow , a hairy lip , a gobber tooth , a squint eye , a squeaking voyce , or a scolding tongue , having a rugged coate on her back , a skullcap on her head , a spindle in her hand , and a dog or cat by her side ; is not only suspected , but pronounced for a witch . every new disease , notable accident , mirable of nature , rarity of art , nay and strange work or just judgment of god ; is by them accounted for no other , but an act or effect of witchcraft . and for this the witch must bee suspected ; and this suspition , though it bee but late , of a few , and those the under sort , yet is it enough to send for the witch-searchers , or witch-seekers ( a trade never taken up in england till this ) whose lucratory skil and experience is not much improved above the outward senses . for if you will not admit a big , or a boyl ; a wart , or a wen ; a push , or a pile ; a scar , or a scabbe ; an issue , or an ulcer ; for a palpable witches marke : yet then shall it certainly be determined to be in such a place , as for shame , and in very truth , is not to be named . put to save the trouble and charges of the witch-finder , they will undertake to try the witch of themselves , yet by no other rules then those traditionall , and of their own superstition . nay and ( i tromble to record it ) they will have the witch presently punished , and the issue thereof shall prove no lesse then capitall ; and yet by no law , but that of their own law lesse fury . now of these two sorts , i hold the last not only the more numerous , but the more dangerous of the two . not that i thinke there is charity in the one opinion , as i am sure there is iniquity in the other . but for as much as the superstition of the one , is one maine cause of the others infidelity . for i have known the simpler meaning therefore backeward to beleeve any are thus guilty ; while they have observed the ruder conditioned so overforward to pronounce upon the innocent : yea and some wise men too , have put it to a great dispute , because they have read ( as appears in story ) that men of the most eminent wisdome and holinesse of their times have ( by such people as these ) been slandered for witches . i could give instance in abraham , ioseph , moses , daniel , athanasius , wicklef , luther , &c. and it is the more easie to be believed , in that our saviour christ himselfe , not only escaped not so blasphemous a calumny , matt. 9. 34. and 12. 24. ( i abhor to speake what like imputation of some in after ages ) but also foretold that his chiefest servants should bee slaundered in like manner , mat. 10. 25. but what ? did christ therefore deny that there were any witches ? nay hee rather confesses it for distinction sake , matt. 12. 27 , 28. and verily no abuse of men ( either on one side or other ) must debarre from concluding of truth . i therfore ( in a plain and full way ) determine here , as doe the orthodox , viz. that as there have been ; so ther are , & wil be witches unto the worlds end . when witches first were in the world , is uncertain , before pharaohs magitians ; we read ioseph talking ( like an aegyptian ) of divination , gen. 44. 5. 15. ( which he spake certainly not to bewray his profession , but conceal his person . ) old authors relate that cham was the first witch ( who among the gentiles was called zoroaster ) and that hee taught this divellish art to his son mizraim , and he to the aegyptians his people ; and they that their learning to the world . some say , the divell was the first witch when hee plaid the impostor with our first parents , possessing the serpent ( as his impe ) to their delusion , gen. 3. and it is whispered that our grandame eve was a little guilty of such a kind of society , inasmuch as such an enmity was immediately denounced upon it . but no matter whether witches & witcherafts began with the world or no ; we are too sure they are not like to end , but with the world , 1 tim. 4. 1. and speaking of the world & witches , i take roome enough to determine their existence . for haply in some places , and at some purer times of the church , a witch may not then and there be found , deut. 18. 10. micah 5. 12. zach. 13. 2. at least wise comparatively , not in those multitudes , or multiplicities . and thus explained my determination stands firm to any mans beliefe for these reasons following . 1. because the holy scriptures speake of witch-craft as of a specifique sin , 1 sam. 15. 23. gal. 5. 20. now no accident can subsist without a position or concession of its proper subject in whom it must of necessity inhere . 2. the word of god discovers and describes them by their severall names , deut. 18. 10. now names are not given to things that are not : nay the variety of names serve to note their multitude in the concrete , as well as their multiplicity in the abstract . 3. god almighty has enacted lawes and penalties against them , exo. 22. 18. lev. 20. 27. which were not instituted for , nor can be executed upon shadowes & meer nothing . 4. it is carefully forbidden to seeke after such , levit. 19. 31. which how vaine were it if none such were to be found ? because though individuall acts may perish with the authors , yet never any specifique sin ( once here ) quite vanished hence ; but ( through the common roote of corruption ) was propagated to all ages . 6. because the devill ( through his depraved knowledge ) hath devised perpetuall rules of witch-crafts ; such as he not only suggests immediately and occasionally ; but hath delivered them to impious wretches , to be traditionally taught and communicated from one generation to another . 7. because the divell labours continually to uphold the visibility and eminency of his kingdome , which he doth in and by , none more then such as these . 8. even heathen by the light of nature , have asserted such to be : nay and by the law of nature , convinced them to be such . 9. the opinion and judgement of so many learned men in all professions . ( philosophers , historians , lawyers , physitians , divines , schoolmen , summists , casuists , kings and princes ) that have shown so much art and industry , in their demonstration and discovery . 10. the observation , tradition , confession , practise and experiment hereof ( in all ages , and among all nations ) is more then manifest . the generall thus confirmed , let me also adde a touch upon these particulars . 1. that witches have been more frequent in some ages of the world , then others , namely , the more blind , dissolute , paganish , idolatrous , superstitious . 2. that witches have always abounded in some coasts of the world , more then others ; as namely , where the gospell is not ; where it is not so plain , pure , and powerfull ; and where witch-craft is made either their religion , or their trade . 3. that witches are to be found in some religions , more then others , that is to say , not only wher witchcraft it selfe is counted a religion ; but where religion it selfe is superstitious , and so disposing to witch-craft . 4. that there has been , are , and are likely still to bee , more witches under the popish ; then in the protestant religion . for not only their popes , priests , fryers , nuns , ( many of them ) have been notorious witches : but their praestigious miracles , & superstitious rites little better then kindes of witch-crafts . now though i find it easier to determine of witches , that they are ; then to discover what they are , yet i may give occasion to apprehend something to that purpose , from this one maine conclusion , viz. that witch-craft , or the sin of witches , is the most great & grievous , the most deadly & damnable sin , that a mortall man may be guilty of . i conceive it second to none that can possibly here be committed , and my reasons are , 1. because it is called an abomination unto the lord , deut. 18. 12. which is never said but of those impieties that are of all other most execrable . 2. because all other sins and disobediences , are but compared to this for hainousnesse , 1 sam. 15. 23. now the thing compared is alwaies inferiour to that to which it is compared . 3. because witch-craft in hebrew , greek , and latine is commonly called by the name of evill-doing : signifying ( as say the antients ) that it is the greatest evill that can be done . 4. because it is the most malicious and immediate aversion from the greatest good ; and the most malicious and immediate conversion to the greatest evill . for here is god renounced and defied ; and the divell embraced and adored . 5. because no sin upon earth so tempts god , as witch-craft doth . next to the divells impudent tempting of christ : was balaams importunate tempting of god . it even tempts the divell to tempt god . for little or nothing can the divell doe for the witch by a leaguer commission ; but as hee is faine to tempt gods permission at every turn . else satan had not craved a second power against iob ; after a confession of the first . 6. because it is the most abhorred of all those sins , which we cal the sins against nature . not onely in regard of that horrid illusion of an incubus : but also in respect of common society ; for as it is most naturall for man to be sociable , so it is most unnaturall to him to associate himselfe contrary to his kinde . and so much the more in this , in that it is against not only a naturally arising , but a divinely imposed antipathy , gen. 3. 15. 1 cor. 10. 20. 7. because a witch is an antichrist , opposite to christ not only in his works , but in his person ; for as christ is a god incarnate : so is a witch ( as it were ) a divell incarnate . i do not say , a witch is the antichrist ; but i am sure , the antichrist must needs be a witch , 2 thes. 2. 8. 9 , 10 , 11. 8. because the blasphemy against the holy ghost , is grounded upon an imputation of witch-craft , matth. 12. 24 , 31. and the sin it selfe appeares ( by direct literall deduction ) to be a malicious imputation of the works of the devill to god ; and of the works of god to the devill : which who are so guilty of as are witches , that make god their divell , and the divell their god ? as is evident to be observed , in their solemn and explicite pact or league . neither do i know any one particular sin , to which the expression of the sin against the holy ghost in scriptures , with the properties that divines make thereof , may be more aptly & precisely applyed , then to this sin of witch-craft . 2. case . how many kindes of witches may there be conceived ? a right beliefe of witches cannot bee without some distinct conception of their kinds , holy scripture ( to set forth their severall kinds ) reckons up 8. severall names of them at once . deut. 8. 10. 11. some say nine ; making the first paraphrasticall description ( that of causing the sonne or the daughter to passe thorow the fire ) to bee a certaine species of witch-craft : which i conceive rather to be a generall act or rite , of consecrating or devoting themselves & theirs to the divells service ; answerable to that which wee commonly call the witches covenant , compact , or confoederation with the divell . because it is still set before those other particular acts , as if it were but some kind of preparation or disposition to them , lev. 20. 5 , 6. 2 king. 21. 6. all the rest of the words , or names ( were it not that plenary enumerations cannot be without distinctions ) are so promiscuously used , variously translated , and indifferently interpreted , that it is hard to observe any specifique difference between them . give me leave to ghesse at them as distinctly as i may . 1. wee thus translate the first , one that useth divination . but the hebrew speakes somewhat more emphatically , one divining divinations . to shew , that such his divinations were of his own divining , or devising ; who presumed , or undertook to teach or tell of things contingent and fortuitous , whether future , or absent ; and what hereafter might happen to such a person , such a state ; and such a one i may not amisse call the gipsie , or fortune-telling witch . 2. an observer of times . the radicall derivation of this word or name is thought so various , that i know not well how to determine here , what kinde of witch . some conceive it from an hebrew root that signifies to answer , being interrogated in dubious matters ; and so i may say it is the oracle witch . some from casting a mist before the eyes , and then is it the jugling or praestigious witch . some from a word of the clouds ; then is it the astrologian , starre-gazing , planetary , prognosticating witch . some from a word that notes a time , and that destinate or determinate to such a purpose , as lucky , or unlucky ; then is it the superstitious season-searching , or ( if you will ) the time-serving witch . 3. an enchanter , or a chaunting witch , using to that purpose certaine odes , songs , verses , tones , numbers , and may signifie either the canting or calculating witch . but there is a word of fuller and nearer sound to the originall , that signifies the serpent : so may it bee the serpentine , the venesick or poysonous witch . 4. or a witch . the originall word is used so promiscuously , for all manner of witches , that makes our translators to render it in the common english word onely . yet doth it more narrowly import , such a kind of witch that works partly after a poysonous , partly in a praestigious way . 5. a charmer , and that is an exorcist or conjuring witch . but the hebrew expresses it thus , one joyning society , viz. either with the devill , or with other witches : and so it is the assembling or the associating witch . 6. a consulter with familiar spirits . the hebrew intimates , one that carried the spirit in a bottle , a bag , a pitcher , and so kept it as a familiar ; or rather whose belly heaved , and swelled , and sounded like a bottle , whence the devill spake or replyed : and thus is it the gastromanticke , the ventriloquist , or if you will , the bottle-bellyed witch . 7. a wizzard , or sciolist , that is the magicall , speculative , scientiall , or arted witch . 8. a negromancer ; that is one that sought to the dead , and consulted them , to know what should become of the living . or , that haunted graves and sepulchers , as well praedigiously to raise the dead , as to be praestigiously resolved by them . you may call such an one , the mortal or the deadly witeh . to all these names , more then ten times might be added from other languages , expressing the severall sorts of witches and witcherafts ; either from their nature , art , power , practice , matter , form , end , author , meanes , instrument , or effect . but ( because i labour all i may to bring the whole business to a previate ) i shall onely treat of such kindes or sorts of them , wherein they are more universally both comprized and distinguished . 1. according to the vulgar conceit , distinction is usually made betwixt the white and the blacke witch : the good , and the bad witch . the bad witch , they are wont to call him or her , that works malefice or mischiefe to the bodies of men or beasts : the good witch they count him or her , that helps to reveale , prevent , or remove the same . but such consider not , that devils ( with as certaine a science and as safe a conscience ) may be distinguished into good , and bad , as witches . rather , that the accounted good witch , is indeed the worse and more wicked of the two . for as satan , being a fiend of darknes , is then worst when hee transformes himselfe into an angel of light : so likewise are his ministers . now both these working by the devill , whereas the worst hurt that the one does , proves but to bewitch the body , or outward man : the best helpe that the other can doe , tends and turns to bewitch the inner man or soule . in as much as it begets in the party to be thus holpen ; either a petition , or at least an inquisition : either a perswasion , or at least an expectation ; which is a faith or assent of the same nature that the witch now workes by . notwithstanding all this it is objected , that the good witch does good , & opposes the bad witch , and the devill , and therefore certainly can be none of his , nor have any dealings with him . for if satan cast out satan , he is divided against himselfe , how shall then his kingdome stand ? matth. 12. 26. are not these now the patrons of witches themselves that can make scripture plead for them ? to whose mis-applying it is thus replyed : that if satan should cast out satan spiritually , or out of the soule , here were a division indeed , and now his kingdome could in no wise stand : but for satan to cast out satan corporally , or out of the body onely ; this may be done by a combination , and so his kingdome may grow the more . for thus he agrees , and willingly yeelds to his owne children and instruments to be ( even by them ) ejected out of the body : that so by the faith ( both of the doer and receiver ) he may the more easily be admitted into the soule . 2. witches may universally be thus distinguished into either the arted or the pacted witch . the arted witch , or one onely speculative upon the abstruse mirables of nature : who by searching into her occult qualities , her hidden powers , and secret vertues , her sympathies and antipathies ; and by applying fitly actives unto passives ; now urges nature so artificially , that he makes her conclude & assent to work wonders : ( and happily thus far may proceed both with true sciēce , & good conscience . ) but what through vanity of science , error of conscience , lability of innocence ; what through curiosity , credulity , vain glory , &c. is at length taken in the snare of praestigious and diabolicall delusion . and now applies the creature to those ends and uses ; to which , either by its owne propensity , or by gods institution , it was never inclined . the pacted witch is one only operative , about some prodigious or praestigious things , and that only by vertue of a superstitious compact or contract made with the divell , without , or against all rules and orders of nature , art , or grace . 3. a generall distinction ( as touching kinds ) may be of the active , and the passive witch . the active witch i conceive to act together with the divell ; but the passive witch to be acted rather by him . one by way of confoederation ; the other by reason of some obsession , one as it were tempting the divell ; the other rather tempted by him . one as it were the author , and the divel the instrument ; the other but the bare instrument , and the divell the sole author . one maliciously rejoycing and glorying in prodigious prankes and exploits ; the other somewhat irking and ashamed . one not infesting onely , but infecting also , by seeking to make others witches ; the other willing or wishing rather to bee unmade it selfe . of the one kinde i reckon the witch of endor ▪ i sam. 28. of the other , the damsell in the acts , acts 16. yet ought even the passive witches to bee distinguished into the meerly , and the mixtly passive . the meerly passive be simply daemoniacks , but not energumenists . that is mainly suffering , rather then acting by the divell : more excruciated and afflicted , then occupied or exercised by him . the mixtly passive be not the obsessed only , but the operative likewise . of more active at first in giving up their wills to satans slavery , now become more passive and led captive by him at his will . first offering themselves freely and voluntarily ; after forced , and as it were necessitated to doe his drudgery . the divell now infesting them , if they grow slacke to infest others . 3. case . whether there be not sundry degrees of witches and witchcrafts to be considered ? originall sin indeed ( being one & alike in all ) admits of no variety of degrees in any . but witchcraft is an actuall , & therefore none are borne , all are made witches . talk they what they can of an incubus , the divell and the witch produce not to witch-craft by generation but seducement . moreover , when by witchcraft one growes so high as the sin against the holy ghost , ther 's now no further measure ( save in numericall acts ) for one witch to exceed another . otherwise there 's no sinne ( taken indefinitely ) but may admit of severall measures , and so ( to every mans consideration ) highten or lessen the guilt or poenalty to that subject in which it inheres . it is worthy to be conscionably waighed ; that in witchcraft there is an inchoation , as well as a consūmation . 1. the inchoation or disposition to witch-craft is in superstition . the fathers , and schoolmen therefore are not much amisse in defining witch-craft by superstition : making this to be the genus , and gathering the other in all the species under it , so that no kind of witchcraft may be named , which is not found upon superstition , and works not by it . because in this main act , superstition and witch-craft both agree ; to apply the creature as means unto those ends and uses ; unto which it is neither apt by its own nature , nor thereunto ordained by divine institution . only these two differ in degrees ; for superstition is witchcraft begun , and witch-craft is superstition finished . wherefore now , since superstitions are the seedes of witch-crafts ; and we all have in us the seeds of superstitions ; how ought we then to take heede of nourishing superstitions ; and those especially that bend & dispose to witch-craft ? which are indeed too much to be observed in the observations , traditions , opinions , affections , professions , proverbs , practises , occupations , and conversations of the vulgar . lord ! how many are the sorcerous superstitions of the many ? as they are too too notorious ; in observing of seasons for lucky or unlucky ; in foretelling of fortunes and destinies ; in marking of contingences and casualties ; in casting of lots ; in regarding of dreams ; in making of meales , in using of sports , in securing of feares , in promoting of hopes , in curing of diseases , in making of marriages , in taking of journeys ; and the like : all which ( in truth ) are grand superstitions , or petty kinds of witchcrafts . yet are not to bee neglected neither : for without gods good grace , and great mercie , they easily grow to a higher measure or degree of that kind of malignity . 2. the consummation and completion of witch-craft , is in the witches absolute pact , and reall fact , whereby it is covenanted & consented to work , not by god , not by nature ; not by art , not by reason ; but by diabolicall delusions alone . likewise of reall and absolute witches , there are several degrees to bee considered according to severall kindes of them . as the good witch is to bee judged and esteemed worse then the bad ; the idolatrously pacted , worse then the cunningly arted , the pernitiously operative , worse then the fondly speculative : the mischievously active , worse then the abused passive . for if among very divels one may be found worse then another , lu. 11. 26. how much more among witches ? nay even among witches of the same kind , there are also considerable degrees or aggravations to guide a conscience , either as touching private estimation , or publike censure , viz. 1. from the time , as the inveterate witch is to bee thought worse then the novice . 2. place , as a witch at court , is worse then a witch in the countrey , and a witch in the church worse then a witch in her own cell . 3. sexe , as the male witch is worse then the female . for though she may be more envious and malicious ; yet he has abused the abler and nobler sexe . 4. degree or quality , as jezabel was worse then the witch of endor . 5. profession , as the christian witch is worse then the pagan . 6. office , as the clericall is worse then the layicke witch . 7. object , as to practise witch-craft on men is worse then if on beasts only . 8. malicious intent , as to have made one witch , is worse then to have bewitched many . 4. case . what it is that makes a witch to be a witch , and one that may justly be so called and accounted ? it is safe to believe that there are witches ; and that those also are of severall kindes and degrees . but very unsafe to pronounce peremptorily upon such and such for witches ; and that upon false grounds , as vulgar report , bare suspition , suspected ancestors , decrepit age , froward affection , an ill tongue , or any casual accident or event . right effects are only censured with a safe conscience , by those that are able to discerne them in their proper causes ; now therfore 4. causes are to be observed , al concurring to the making up of an absolute witch , viz. god utterly deserting , the devill delusively invading , speciall sins hereunto disposing , and the compact throughly compleating . 1. god the deficient cause . his desertion was enough to make an angell become a devill : how much more then for a man to become a witch ? yet all this is no adding to the creatures malice , but onely to give it up to its owne power , that it may be knowne how evill it is , if his goodnesse bee once substracted . nay , god is here not only a permissive , but a directive cause . for what forbids that god should not as justly and wisely concur in this act , as in all other evills of sinne ? yea great reasons are to bee given both for his permission and direction herein . as , 1. for the manifestation of his owne glory . as hee did the first witches we read of , exod. 7. 12. and 8. 18 , 19. 2. for the tryall of the faith & patience of his saints and servants , deu. 13. 1 , 2 , 3. 3. for the hardning of the wicked in their wilfull delusions , exod. 7. 22. 2. thes. 2. 9. 11. 4. for to make the witches themselves examples of his justice both here and hereafter , exo. 9. 12. isa. 19. 3 , 4. & 44. 25. act. 13. 11. revel. 21. 8. 5. for the more confusion of the devill himselfe both in his frustration and ejection . isa. 44. 25. mic. 3. 6 , 7. matth. 12. 28 , 29. 1 ioh. 3. 8. acts 16. 18. 2. the principall efficient of a witch is the devill , who indeed is the father of all such ; and they his chiefely begotten children . i meane it not by way of incubus ; which i cannot believe to be other then the height of all phantasticall delusions , though the patrons of it never so earnestly instance in those hairy ones , or shaggy ones , ( for so the word sounds being either way pronounced ) lev. 17. 7. isa. 13. 21. by which are to bee understood not devills brats , but devills themselves that appeared to witches in such shapes when they worshipped them : or in the fawnes , satyrs , sylvaries or syrens , that the poets sing of : or in the legendary stories of our merlin or their magdalen : or in the plebeian-traditions of fairies , elfes , and changelings : or in the old or latter stories of such like indian races . all these are not enough to move my beliefe ; and so much the lesse , because they have impudently blasphemed divum lutherum , to be one of this brood . but when , i say , the devill is the father of witches , i meane it after no other manner then as hee is of all the wicked , john 8. 44. by the seduction of sinne , not any production of nature . yet i grant them his children by a more speciall and mutuall adoption , and of all others most bearing his image and similitude . and thus he goes about his worke in their forming & framing . all witcherafts for their originall , invention , operation , and use , being primarlly in the devill ( as the issues of his depraved knowledge ) onely he perceives that hee wants fit instruments for their execution . and therefore finding a faithlesse heart , a froward nature , a feeble sex , an impotent age , an illiterate education , a melancholy constitution , and a discontented condition : hee now workes further ( and for his speciall purpose ) to blinde the understanding more and more , to deprave the will , to inordinate the affections , to perturb the passions , to possesse the interiour , and delude the exteriour senses : and so infusing execrable suggestions , of murmuring against god , and desire of revenge against man ; he thus though not absolutely inforces them , yet efficaciously inclines them to become witches . and it is further to be observed , that the fittest subject or matter for him here to worke upon , are women commonly : and therefore ( in hebrew ) a witch is for the most part rendred in the foeminine gender ; and there are many proverbs like that of the rabines , more women , more witches . the reason hereof is rendred variously , from the sexes infirmity , ignorance , impotence of passions and affections melancholy , solitarinesse , timorousnesse , credulity , inconstancy , &c. but let not the male bee boasting , or secure of their sexes exemption or lesse disposition . for wee read of pharaohs magitians , nebuchadnezzar's astrologers , manassehs wizzards , of balaam , simon magus , elymas the sorcerer , &c. as well as of jezabel , the witch of endor , the pythonisse , &c. and those the more notorious and malignantly operative witches of the two . 3. the moving or provoking causes , are divers sins , that more eminently dispose to witchcraft : such as are , 1. idolatry ; therefore are these two ( idolatry & witchcraft ) conjoined so frequently , lev. 20. 5 , 6. 2 king. 21. 5 , 6. and 23 , 24. gal. 5. 20. 2. superstition ▪ as is said before . 3. swearing , and blaspheming , mal. 3. 5. 2 thes. 4. 9. 4. imprecation or cursing , and therefore to curse , is as much as to bewitch , num. 22. 6. 5. inordinate vagrant lusts , 2 kings 9. 22. nahum 3. 4. 6. curiosity , this makes the magicall witch , acts 19. 19. 7. envy , hatred , malice , desire of revenge , gal. 5. 20. 8. depraved and indulged melancholy ; which notably disposes the matter to the introducing of such a forme , isa. 13. 21. & 34. 13 , 14. 9. covetousness , poverty , &c. mic. 3. 11. nah. 3. 4. that all these are provocations to witchcraft , wee have it abundantly in story , even from witches owne confessions . and this use are wee to make of it , that as we would not bee given over to witchcraft : so should wee not give our selves over to those sinnes that so proximately dispose & incline us thereunto . 4. the formall cause of a witch , is the covenant , compact , contract , confoederation , league , societie , familiarity with the devill . which hidden mystery of iniquitie is more generally consented to , that it is ; then exactly disclosed what it is . all are ready to take the witches compact for granted , yet few ( for ought i see ) can well tell us what it is . nay the learnedst , are readyer to distinguish it , then to define it . so that hereupon it hath been somewhat dissented ; and that moreover in regard of satans prestigious delusion herein , iudibrious convention , prodigious profession , impious stipulation , perfidious intention , ridiculous obsignation , &c. and ( in very truth ) but to discusse this said solemn pact or league ( according to probabilitie or possibilitie ) as it is meerely related touching the formality or solemnity of it : were enough to settle a judicious mans faith upon the vanity of it : if not upon the nullity altogether . for thus fryarly authors , together with the tradition of the vulgar , make it up like a tale or legend , viz. how that the convention for such a solemne initiation being proclamed ( by some herald imp ) to some others of the confederation ; on the lords day or some great holy day , or chief festivall , they meete in some church neer the font , or high altar , & that either very early , before the consecrated bel hath tolld , or the least sprinkling of holy water ; or else very late after all services are past and over . where the party in some vesture for that purpose , is presented , by some confederate or familiar , to the prince of devills ; sitting now in a throne of infernall majesty , appearing in the form of a man ( only labouring to hide his cloven foote ) to whom ( after often bowing , and homage done in kissing his backe parts ) a petition is presented to be received unto his association and protection ; and first ( if the witch bee outwardly christian ) baptisme must bee renounced ; and the party must be re-baptized in the devills name , and a new name is also imposed by him : and here must be god-fathers too , for the devill takes them not to be so adult , as to promise and vow for themselves . but above all , he is very busie with his long nayles , in scraping and scratching those places of the forehead , where the signe of the crosse was made , or where the chrisme was laid . in stead of both which , he himselfe impresses or inures the marke of the beast , the devills fleshbrand upon one or other part of the body : and teaches them to make an oyle or oyntment , of live infants stoln out of the cradle ( before they be signed with the sign of the crosse ) or dead ones stolne out of their graves , the which they are to boyle to a jelly ; and then drinking one part , and besmearing themselves with another , they forthwith feel themselves imprest and endowed with the faculties of this mysticall art . further the witch ( for his or her part ) vowes , ( either by word of mouth , or peradventure by writing , and that in their own blood ) to give both body and soule to the devill . to deny & defie god the father , the sonne , and the holy ghost . but especially the blessed virgin , convitiating her with one infamous nick-name or other . to abhor the word and sacraments , but especially to spit at the saying of masse . to spurne at the crosse , and tread saints images under feet . and as much as possibly they may to profane all saints reliques , holy water , consecrated salt , waxe , &c. to bee sure to fast on sundayes , and eate flesh on fridays , not to confesse their sinnes however they do ; especially to a priest . to separate from the catholike church , and despise his vicars primacy . to attend his nocturnall conventicles , sabbaths , sacrifices . to take him for their god , worship , invoke , obey him , &c. to devote their children to him , & to labour all they may to bring others into the same confederacy . then the devill for his part promises to be always present with them , to serve them at their beck . that they shall have their wills upon any body , that they shall have what riches , honours , pleasures they can imagine . and if any be so wary as to thinke of their future being , he tells them they shall be principalities ruling in the aire ; or shall but bee turned into impes at worst . then hee preaches to them to be mindefull of their covenant , and not to faile to revenge themselves upon their enemies . then he commends to them ( for these purposes ) an impe , or familiar , in the shape of a dogge , cat , mouse , rat , weafle , &c. after this they shake hands , embrace in armes , dance , feast & banquet , according as the devill hath provided in imitation of the supper . nay , oft times he marries them ere they part , either to himselfe , or their familiar , or to one another , and that by the book of common prayer ( as a pretender to witchfinding lately told me in me in the audience of many . ) after this they part , till the next great conventicle or sabbath of theirs , wch is to meet thrice in a year , conveyed as swift as the winds from remotest places of the earth , where the most notorious of them meet to redintegrate their covenant , & give accoūt of their improvement . where they that have done the most execrable mischiefe , and can brag of it , make most merry with the devill , and they that have been indiligent , & have done but petty services in comparison , are jeered and derided by the devill and all the rest of the company . and such as are absent , and have no care to be assoygned , are amerced to this paenalty , so to be beaten on the palms of their feete , to be whipt with iron rods , to be pincht and suckt by their familiars till their heart blood come , till they repent them of their sloath , and promise more attendance and diligence for the future . thus you see what we are likely to attain to , by searching too precisely into diabolicall solemnities ; amongst some probabilities to manifold impossibilities , & absurdities , among some truths , to manifold superstitions . but laying aside all curiosity ( as indeed not necessary ) in seeking to informe or resolve our selves of the form or manner of this diabolicall compact : wee may with moderation content our selves , that some reality is to be conceived , amongst many praestigious delusions . a substantiall covenant , notwithstanding all the fallacious ceremonies . though nothing but impostures in the principall agent , yet reall depravation in the rationall instrument . for albeit this mysticall leviathan will make no faithfull covenant , iob. 41. 4. nor can because of the irreconcileable omnity , gen. 3. 15. neither will indeed bee bound to be a serservant , to bee compelled at the witches command : neverthelesse to inshare-such in their superstition , may hee simulate the same . and after the working of satan , with all power and signes and lying wonders , and deceivablenesse of unrighteousnesse ; god may send them strong delusions , that they may beleive a lye . 2 thess. 2. 9 , 10 , 11. likewise the spirit speaketh expresly , that in the latter times some shall depart from the faith , giving heed to seducing spirits and doctrines of devills . 1. tim. 4. 1. neither is there any doubt to bee made , but that a covenant may be made with death , and an agreement with hell , esa. 28. 15. and that fellowship may be had with devills themselves , 1 cor. 10. 20. wee know well that the tempter is ready to propose both the condition and the reward of a compact , matt. 4. 9. and wee heard before that one name of witches is to bee called ioyners or consociators , scil. not onely among themselves , but with the devill also . besides the devil is gods ape , and one that faines to imitte him though in contrary wayes . and therefore as god makes a covenant of grace with his : so doth the devill with his a covenant of death . neither indeed is the universall confession of witches themselves ( touching such a compact ) to be disregarded . for who knowes the guilt of their owne consciences better then they themselves ? and though they tell us of never so much delusion , yet can wee conceive the corruption that is in it . nor yet is the consent and experience of all ages to bee rejected : that tells us of such facts of witchcraft , as must necessarily be concluded to follow the same . for where any extraordinary or wonderous thing is done ; and that neither by the power of god , nor of the good angels ; nor by the power of nature ▪ nor of art ; it must needs be done by the power of the devill . and in the instrument that doth it either the force of a possession ▪ or the vertue of some part ▪ is necessarily to bee supposed which is briefely thus to bee discerned . the devill may worke the first way upon a man against his will to punish and torment him : but he workes not with him , at his will , or to serve him ; but the second way alone . such a covenant or compact is unanimously delivered by the learned , to bee two fold ▪ explicite , and implicite . 1. explicite , or expresse , by word or writing ; wherein it is mutually stipulated ; the witch to doe the devills will ; and the devill to doe the witches will and all this more visibly , formally and ceremonially confirmed . ● . implicite or more secret : which is conceived , may be done divers wayes ; as first ▪ by a meer assent that the devill should doe it , and saith that he will doe it . 2. by a pro●ey , yeilding and assenting to receive and use , rules , signes , and meanes from other witches , without any immediate vow or conference as yet . 3. by using superstitious innovations , or imprecations , with a perswasion or expectation of their issue . 4. by employing meanes to those purposes , to which god never appointed them , nor their owne nature enclined them ; and yet confident of their effect . 5. by seeking too , and consulting with witches for their advice , helpe , &c. for there is the same faith and assent now both of the consulter and the practiser . 6. by assenting to use such meanes and signes as witches also use : ( viz. charms , spells , characters , figures , circles , ligatures , words , phrases , ceremonies , gestures , &c. ) not well considering the superstitious institutions , but peradventure perswaded of some real vertue in them . for even witches themselves make certain confections ( as broths , oyles , unguents , powders , &c. ) the vertue whereof they impute not solely to the devil , but partly to the things themselves . now let witches be examined upon these two maine grounds of their making : and where one is so become after an explicite manner of covenanting ; more then ten of them are guilty after the implicite and invisible way onely . and there is this difference ( which would be noted ) between them . the explicite covenanter is the notorious and audacious ; the implicite but a novice and a bastard in comparison . the explicite hath alwayes some visible or sensible familiarity ; so hath not the implicite as yet . the explicite is become a perpetuall witch ; the implicite may onely be but so for that present act , or time being : onely this is to be feared ; the implicite being hardned a while , may grow to be explicite at length . 5. case . what are the signes and markes of a witch , whereby such an one may be rightly discerned , and so censured ? signes of a witch are either true or false ; right or wrong : and this is a signe that ignorant and ill men have presumed to judg and censure here , as well as others ; nay , in that the received signes or markes are more false then true ; more strong then right ; it is a signe that such kind of men have beene more forward to censure here then others . for as the men were , so were their markes either more or lesse advised . amidst which variety , let me here distinguish of some unwarrantable , some probable , and some more infallible . 1. some marks , or tokens of tryall altogether unwarrantatable ; as proceeding from ignorance , humor , superstitiō ; such are , 1 the old paganish sign , the witches long eyes . 2 the tradition of the witches not weeping . 3 the witches making il favored faces & mūbling . 4 to burn the thing bewitched , &c. ( i am loath to speak out , lest i might teach these in reproving them . ) 5 the burning of the thatch of the witches house , &c. 6. the heating of the horseshoe , &c. 7. the scalding water , &c. 8. the sticking of knifes acrosse , &c. 9 the putting of such and such things under the threshhold , and in the bedstraw , &c. 10 the seive and the sheares , &c. 11 the casting the witch into the water with thumbes & toes tyed across , &c. 12. the tying of knots , &c. if these ( or the like ) be signs , to try and know a witch by ; certainly it can be no other witch but the user of them . and if it bee objected , that the expected effect hath followed hereupon ; i answer , that may be done by the devil , not for the witches convictions , but to nourish the other in their superstitiō . to all these i cannot but adde one at large , wch i have lately learnt ; partly frō some cōmunication i had wth one of the witchsinders ( as they call them ) partly from the confession ( which i heard of a suspected & a committed witch so handled as she said , & partly as the countrey-people talk of it . having taken the suspected witch , shee is placed in the middle of a room upon a stool , or table , crosse legg'd , or in some other uneasie posture , to which if she submits not , she is then bound with cords , there is she watcht & kept without meat or sleep for the space of 24. hours . for ( they say ) within that time they shall see her impe come and suck ; a little hole is likewise made in the door for the impe to come in at : and lest it might come in some lesse discernible shape , they that watch are taught to be ever & anon sweeping the room , and if they see any spiders or flyes , to kill them . and if they cannot kill them , then they may be sure they are her impes . if this be true , how should it trouble us , that an invention or practise of so much folly & superstition should arise amidst so cleare a light of the gospell ? but as to the killing of the imp , let mee further inform them , that if the imp be of a wafted & condensed ayr , it cannot be killd , because it never had life : but if it bee a very cat or dogge , &c. only possessed with the devill , it may be kild : and i have heard a committed witch confesse , that she kild one time her dog , another time her cat ( both her imps ) for going out & doing so much mischief against her wil . 2. some signs probable , yet not so certaine as to serve for the witches conviction . such are , 1. strong and long suspition . 2. suspected ancestors . 3. bare confession . 4. some appearance of fact . 5. the corps bleeding upon the witches touch . 6. the testimony of the party bewitched . 7. the supposed witches unusual bodily marks . 8 the witches usual cursing & banning . 9. the witches lewd & naughty kind of life . 3. some more infallible and certaine signes . as. 1. declining iudieature , or faltering , faulty , unconstant and contrary answers ; upon judiciall and deliberate examination . 2. when by a true examination ( of faith and mannrs ) there are found all or most of the causes fore-spoken of . viz. god deserting , the devill invading , particular sins disposing ; and the compact compleating . 3. the witches free confession , together with full evidence of the fact . for confession without fact , may be a meer delusiō ; & fact without confession , may be but a meer accidēt . 4. the semblable gestures and demeanures of witches , with comparable expressions of passions and affections , which in all witches ( of all times and places ) have been observed and found to be very much alike . 5. the testimony of the party bewitched , ( whether pining or dying ) together with the joynt oaths of sufficient persons that have seene certain prodigious prankes or feates , wrought by the party accused . 6. haunting the houses or companyes of notorious witches , and especially frequenting their nightly meeting . 7. whom other notorious witches have impeached to be as ill as themselves . 8. if noted for long dis-frequenting & neglecting the church , or congregation ; the word preached , and sacrament administred . 9. if it can be proved that such an one hath allured or inticed others to witchcraft . 10. a maligning & oppugning the word , work , and worship of god : and by any extraordinary signe , seeking to pervert and seduce any from it . deut. 13. 1. 2. mat. 24. 24. acts 13. 8. 10. 2 tim. 3. 8. do but ●arke well the places , and for this very propertie ( of thus opposing and perverting ) they are all there concluded to be arrant and absolute witches . now to guide the conscience in discerning and censuring ; where the signes & notes ( one with another ) of the last sort are found ; there ( as touching the witch ) it may safely be pronounced and proclaimed . where those of the second only are ; there may bee some suspition or estimation , and that irreprehensible . but wher no note of tryal is to be found , save only those of the first sort , there it is egregious calumny , and inf●●●y irreparable . we therefore approve of the last , admit of the second , but altogether condemn the first . yet ( as touching the second ) there is need of some caution , because it is much upon suspition . ( and all suspition whatsoever , cannot be but unsafe to conscience , if it want the due caveats ) what conscience then can here bee in common people that are carryed away not onely with suspition but superstition ? every poore and peevish olde creature ( such is their ignorance and uncharitablenesse ) cannot but fall under their suspition , nay their infamous exprobation ; every accident , ( more then ordinary ) every disease whereof they neither understand the cause , nor are acquainted with the symptomes ) must bee suspected for witch-craft . his cow or his hog , cannot be strangely taken , but straight it must bee reckoned and rumored for bewitcht . and now their ill will to the next neighbouring silly creature , must peremptorily taxe her ill will ( in the worst sense ) for the only cause of all . a bare casualty , or accidental effect ( especially if any thing touches them in their owne particular ) shall now bee to them a more sure and certaine token of the witch , then all the marks that learning and experience speakes of besides . and there 's no staving them off their owne conceited way of tryall , though it bee never so unwarrantable , never so unlawfull . and but to advise them to prudence and conscience in such a case ; is to be reputed and reported , a patron , a pleader , a favourer and a flesher of witches . but men that are either conscientious or judicious , will not easily harbour a suspition ( either in this or any other thing ) unless it bee from some very shrewd signes , probable reason , frequent experience : nor will they lightly admit of any report ( bee it never so old , so common ) unlesse it bee also from the well reported . 6. case . whether witch-seeking , or witch-finding be an art , vocation , profession , occupation , office , or trade of life , allowable in a a christian church or state ? this case is new ; because such a profession or occupation has not beene heard of heretofore . and therfore since i am to venture where the path is not troden , i shall willingly yield to any that can shew mee a directer way to truth in this particular ; then that which i now propose . distinguishing here betwixt the authority , the art , and the office of witch-finding , and thereupon thus determining . 1. that the authority ( of governors in church and state ) is ( to such a purpose as witch-searching or witch-finding ) not onely lawfull , but laudable : not onely warrantable , but commendable withall . in deut. 18. 10. there shall not be found among you scil. gods people , &c. this imports an authority from god to seek out such ; else how should it be knowne , whether such were to bee found amongst them yea or no ; in 1 sam. 28. 7. sauls authority injoyning his servants ( seeke me a woman that hath a familiar spirit ) was not unwarrantable , but his purpose onely . but every way commendable was josiahs spying out of such , 2. king. 23. 24. as intirely both proceeding from obedience , and tending to reformation . 2. that the art of witch-finding is very difficult . 1. because satan is subtile , and has even here a 1000 deluding arts , and wayes . 2. most men are ignorant of his stratagems , enterprizes , devices , 3. witchcraft it selfe is a darke mystery of iniquitie . 4. it is so particular a depravation , that it can hardly be ghest at or imagined by any semblance of those common feeds of corruptions that are in men . 5. even witches themselves are ignorant of this their owne art. 6. the true markes of a witch ( or mentall characters ) are not easie to be discerned . 3. that the office of witch-finding is exceeding doubtful , because he that offers to take upon him such an office , cannot ( i am afraid to give satisfaction to these doubts , and the like . 1. though peradventure hee may have procured some authoritie from men : yet whether he be hereunto called and inabled by god ; 2. whether he is able to execute it with a good conscience voyd of offence both towards god , and towards men ; 3. whether he have any certaine and infallible rules of discerning to proceed by ; 4. whether ( in this undertaking ) he aim not more at a privat advantage , then at the publick good ? 5. whether he often times uses not unlawfull and indirect meanes of discoverie ; or incourages not the common people to use the same ? 6 whether hee may not give occasion to defame ten that are innocent ; before he descover one that is guilty ? 7. whether his carriages in this business , may not be a great occasion to augment the vulgar peoples superstitions ( and very dangerously superstitious ) opinions , suspitions , traditions , perswasions , affections , admirations , and relations ? ( i propose this to be well considered , because the country people talke already , and that more frequently , more affectedly , of the infallible and wonderfull power of the witchfinders ; then they doe of god , or christ , or the gospell preached ) . 8. whether peremptorily to pronounce before-hand what multitudes of witches are to be found in every country of england , be not ( besides a wicked calumny , ) an irreparable infamie to the church of england , in causing the adversaries of the reformed religion to blaspheme ? besides all this ; i require ful satisfaction in these doubts also : for i am not satisfied : that such an office ought to be taken upon them by any privat persons , as a calling , profession , occupation or trade of life . because , if any lawfulnesse be in such a kind of calling ; it must either be as ordinary , or as extraordinary . 1. i conceive , not as an ordinary calling , 1. because ordinary callings have ordinary principles , grounds , precepts , rules , documents , prescriptions , directions , examples , presidents , exercises , practises , &c. 2. ordinary callings have ordinary derivations , propagatious , continuation , &c. 3. wee worthily confute the papists , for setting up the office or calling of an exorcist , as ordinary and constant in the church . of whose office are two maine acts ; one to discerne , discover , and descry the devill and the witch : the other to adjure , charme , expell , remove &c. the former of which acts is here confest ; and if any formes of adjuration bee used in the examination or discovery , the other is not to be denied . and how wary must hee bee here in examining , that would take heed of adjuring ? 4. as touching the second act of such an office , the scripture plainly denyes an ordinary or settled calling , saying they are vagabonds , that they tooke it upon them , and for this cause it is demanded , who are ye ? that is , where 's your calling or power thus to do ? acts 19. 13 , 14 , 15. and therefore may the first act very well be doubted of . 2. not as extraordinary . for 1. the extraordinarily called , are raised and separated , immediately , eminently , miraculously : 2. and that upon extraordinary occasions ; as when the church of god is thereby extreamely infested , infected , obscured , indangered . 3. such are evermore by god prepared , gifted , strengthened , maintained , perfected . all that can bee objected to me is ; how then would you have witches found out ? i answer , by the power of the magistracy and ministery ; appointing and employing ( upon evident and urgent necessity , as when not only common reports , but prodigious facts cry out ) fit persons to such a purpose . i say fit ; both for number and quality . 1. for number , competent . not one or two obscure persons , a man with a woman , &c. but even a sufficient number , the better to examine , reason , debate , discern , determine ; in case of particular respects , ends , fancies , opinions , humours , passions , affections , &c. 2. for quality , meet persons for that purpose , which ought not to be , 1. ignorant , 2. profane . 3. covetousnesse . but ought to be , 1. conscientious , 2. discreet . 3. learned . and learned , very learned . 1. in naturall philosophy , that they may discern betwixt things meerly praestigious , and the mirables of nature , in her occult qualities , sympathies , antipathies , and apt conjunction of actives to passives . through ignorance whereof , a country fellow is ready to cry a witch , or a thing done in the devills name , if hee see one make iron to walke after him , though by vertue of a loadstone . or to create fire in a wide field , though it be by force of a burning glasse , so he would in ignorant manner think all bewitcht , that his ship should stand immoveable , and nothing to hinder it , but a slender remora . so would an indian , when he sees a man from a great gunnes mouth , fall down dead , more then a mile off . 2. in physicke ; to judge of facts and effects ( in men or beasts ) whether naturall , preternaturall , &c. for how apt are ordinary people to apprehend the strange handlings in extasies , frenzies , lunaries , lethargies , convulsions , falling sicknesses , &c. to bee no other then very witchcrafts . 3. in divinity , to examine the conscience by the rules of the word , & dictates of right reason ; & to discern & declare how utterly opposite the diabolicall covenant is , to the covenant of grace . 4. in law , to declare who are here lyable , and how far ; & to what kinds or degrees of guilt or penalty . now that such as these ( upon due occasion ) are the only requisite and approvable for such a purpose : and that even they themselves shall find this undertaking a matter of no smal difficulty ; will plainly appear if the principal groūds of a witches discovery be wel considered ; which are either from suspition , confession , compact , practise , markes , or imps . as touching i suspition , whether causeless , or reasonable . or the extent of suspition whether generall or particular . or the person suspecting , whether idle , or of honest repute . or the person suspected ; whether his or her eminent vertues or graces , will admit of such a thing , yea or no ? 2. confession ; how warily would it be considered ; if the party confessing bee of right mind : and not diabolically deluded to confesse not improbabilities only , but impossibilities : if it be not forced , but a free confession . if melancholy humors , work not too fond and false self-perswasions . if they may not be some seeds of superstitiō disposing to witchcraft only ; whereof the conscience convicted and distracted , errs confusedly in apprehending and acknowledging all the completion thereof . 3. compact ; whether the league or covenant made with the devill be explicite and solemn ; or implicite and secret . if implicite only ; whether an implicite pact ( being but a bare asset of the mind or wil ) serve utterly to renounce god & christ , &c. and to joyn in full society and familiarity with the devill ? and whether all sins of malice , are not guilty in some degree of the like renuntiation and confederacy . 4. practise ; whether no magicall , sorcerous charming , conjuring , praestigious acts , can be done without a diabolicall confoederacie ? whether every effect of malefice and mischiefe that is immediately consequentiall to a cursed tongue , be to be censured as a work of direct witchcraft ? whether of wondrous and dismall events , some be not to be referred to the mirables of nature ; some to contingencie & casualty ; some to divine judgment , some to diabolicall obsession , as well as some to effascination ? whether the devill may not work the facts & effects of witchcraft ; by such as only stand as yet , but in the temptation , or some disposition to be witches ? whether the devil ( as author ) may not worke some particular effects of mischief , against the wil & intention of the instrument ? 5. markes . whether the expresse character of a witch be corporall or mentall ; whether all witches have corporall markes , or diabolicall flesh-brands ? whether all witches flesh markes be alike in every part , and so to be known by comparison ? whether the devill sets his express and visible seale , upon the implicite and invisible compact ? how may it be discerned betwixt this devills body-mark , and any other corporall infirmitie ? i have hard it traditionally fabled of the strange figure , color , noysomenesse , bloodlesness , searedness , deadnesse , &c. yet to mee it is nothing argumentative . but i will help them to one which ( i take it ) is demonstrative . viz. if the learned physician can solidly conceive and aver that such a thing can have no naturall cause from the body , nor can be of any issue or use to the body ; then it argues and demonstrates something indeed . for the devills brandes perish utterly , and are lost to any naturall use of the body ; as being imprest and muted to serve for no other purpose , but as seals to the devills sacrament alone . lastly , what man ( of never so much observation or experience ) can with a safe conscience take his oath directly , that such markes are imprest by the devill , and serve onely for his use ? 6. imps , whether all witches have their imps or deale with familiars ? whether a visible impe be given upon an invisible compact ? whether the impe workes at the witches , or at the devills command or instigation ? how can a familiar or impe be discerned , if it never did any thing , but what ( by nature , or art ) a creature of that same kind , may stand in a capacity to do ? who can flatly atest wth a good conscience ; that this or that dog , cat , rat , mouse , &c. is the witches imp or familiar ? these things being considered ( with many moe almost irresoluble scruples , that might pertaine to this scrutiny ) i see not but that i may conclude ? though the authority be commendable , yet the case is doubtfull , the undertaking difficult , the profession dangerous , but the usurpation damnable . 7. case . whether all such feates , trickes , pranks , and exploits , as witches are said to play ; be credible to prudent christians ? the feates or prankes of witches , are nothing else , but an applying of unnaturall and unapt meanes , and unappointed by god , to bring some strange , odde or infrequent , some prodigious , stupendous or wondrous things to passe ; and present them to the outward senses . the more light and triviall of them are done by the witchmaking ; having an imp ( as an ape ) ready to play such tricks at a becke , or a nodde . but the more prodigious or stupendous are effected meerly by the devill ; the witch all the while either in a rapt , ecstasie , a charmed sleepe , or a melancholy dreame : and the witches imagination , phantasie , common sense , only deluded with what is now done , or pretended . all which feats might be referred to the witches compacts , conventicles , or common practises . and though learned men ( that write volumes of this subject ) be much upon them , yet i ( that intend but an abstract ) list not to belong upon the legend of witches . and therefore forbeare to order them : and shall onely give a tast of them confusedly , and one amongst another . they tel us ( and the vulgar second them with numberles traditions ) of their reading in the moon , al things that shall come to passe for a thousand generations . of their reading by star-light , what another has writtē in his closet a thousand miles off . of causing the voyces of two in conference to be mutually heard although as distant one from another as the east is from the west . of their being metamorphosed , or turned into beasts , bears , dogs , wolves , goats , catts , hares , &c. of their cutting one anothers heads off , and setting them on again ; suffering their limbs to be pluck tasunder and knitting thē to again immediatly . of their flying in the aire : and walking invisible . of their riding long and tedious fourneys upon broomes and distaffes ? and their sayling over seas in eggshells . of their carnall copulation with the devill ; and what feat elfes and changelings of such a coition ; now as bigge as gyants , and anon as little as pigmeyes . of their eating up whole fields of corn or hay , & drinking up whole rivers in seives . of presenting a curious banquet upon the table ; and inviting thereto their guests out of fairy land . of making a garden of delicat flowers to spring up in your parlour in the dead of winter . of raising stormes and showres out of tubs , turning streams backward ; haling ships laden against wind and water , with haires or twined threads . of making a cock or a flye to draw the hugest beame . of giving potions to make people love or hate as they please . making the strength of youth impotent , and dead bodies viripotent . of making bodies impenetrable or shot-free ; annoynting the weapon , and curing the wound , without the least virtuall contiguity : and turning all metalls into gold , drinking off a glasse of clarret , and make it to spout out of the forehead presently . shewing you such and such faces in glasses &c. causing to daunce naked &c. what should i tell of their feates wrought by figures , characters , spells , ligatures , circles , numbers , barbarismes , images of wax or clay , crystalls , looking-glasses , baso●s of waters , herbs , powders , urguments , sawes , knives , pins , needles , candles , rings , garters , gloves , &c. i feare i have even cloyd , while i talked but of giving a tast . a wise christian and conscientious wil leave the faith of all or most of these matters , with the authors . no prodigious acts ( though avouched and attested by hundreds and thousands ) must impose upon his beleife : if they utterly thwart his eternall and infallible rules of truth , which are , 1. to beleve , that all the devills stupendous actions in this kind , are praestigious delusions . that is , either meerly delusive , where all else is impossible , but the delusion it selfe : or mixtly delusive , where peradventure amongst some reality of meanes , matter , event , there is nothing but praestigiousnesse of forme , end , effect . 2. to believe nothing of all these , that ( in the least ) do usurp or trench upon the divine attributes ; omniscience , omnipotence , &c. for though devills be intelligential creatures , and of admirable ingeny and sagacity in comparison to reasonable souls ; yet while ( their intellect was unobscured by their fall ) all their perspicacity never reached to a shadow of omniscience : much lesse can all their long experience , observation , or revelation , now attain to it . and therfore if they foresee of thēselves , or foretel some kind of futures ; it is but as they are contain'd in their natural causes , or dispositions : and if they ghess at some secret intentions or affectiōs of the heart , it is no more then from certaine outward motions . so that wee may well conclude , they are ignorant , and erre in very many things ; whereof the ambiguity of their propositions and predictions , are a sufficient confession . likewise , though devils be called principalities and powers , & that no power on earth may be compared to them ; yet was all their power ( ere debilitated by their fall ) of no force to that power that belongeth unto god ; wonders they may worke , but those lying ones , deut. 3. 2. mat. 24. 24. 2 thes. 2. 9. and yet not those , but as permitted by god , not impedited by angels , and having the matter hereunto somwhat praedisposed . and even then it is ( for the most part ) praestigious too . illuding humane senses , abusing their fancies , and ( which is worse ) deceiving their hearts . their utmost is but to produce phantasmaticall or false species of things ; and if any thing bee now verily done , it is but by applying actives to passives : which if wee were as cunning in as they ; we might also doe without them , and need never be beholding to them . but as for miracles ( of a true name and thing ) they are as strange and as admirable to them , as they are to us . and indeede neither for them , nor us , nor for angells to do , but for god alone , psal. 72. 18. he only can work miracles , to whom nothing is a miracle . and it were easie ( were it not too long ) to distinguish betwixt divine miracles , and diabolical prodigies ; both from the dignity and vertue of the doere ; the quality , excellency of the thing done , with the admirable and advantagious manner and end of doing . 3. to believe nothing of these , that ( being granted ) must of necessity work the universall disorder and confusion of nature . for though the devill may haply bee able to perturbe some particular course of nature : yet ( devils themselves , being part of the universe ) have no power to worke to the confusion and destruction of the whole . 4. to beleeve nothing of them , that utterly impugn the dictates of right reason . for that would directly imply contradictions ; and then impossibilities are necessarily to be concluded . 5. not to beleeve any thing of these , contrary to the infallible rules of gods word . for what faith can bee of those things , that crosse the grounds of faith ? against which eternall rules of truth ( whether of precept , promise , or practise ) devills and men , in all their operations or testimonies must needes bee found lyars . 6. nothing must be believed of all these , as tending to truth or to god . for the devill is false , and can speak no trueth , but to deceive ; and the devil is naught , and will do nothing like to good , but to hurt and endamage so much the more . 9. case . whether the power of a witch be such as is ordinarily supposed ? if we would be ledde by the terrible traditions , opinions , and apprehensions of the vulgar ; they are mostly ready to imagine , the power of a witch , to be more like the power of a devill , then of a witch : and so , the power of a devill to be more like the power of a god , then of a devil . and are eftsoones affrayd of the power of the devill , more then of god : and of the witch more then of the devill : yea and ( out of that feare ) are readyer to serve and please the devill and the witch , then god himselfe . but to be better informed , let us here inquire , 1. whence have witches all their power ? and i say , firs , not of god . for this is it chiefely that makes the act to be forcerous and prodigious , that the wounder is wrought , but not by the power of god . yet i dare not say , this power of theirs ( what ever it is ) is not from god . for the evil spirit was from the lord , that troubled & terrified saul . 2 sam. 16. 14. neither did satanltouch , iob , ( body or goods ) but as god gave him , once and againe into his hands . iob. 1. and 2. nor had all the devills power to enter into or infest the swine , but as christ was pleased to permitt . mar. 5. 12. whence i conclude that god hath even . here also a working power : viz. of permission , limitation , direction , yea & of cooperation ; and yet all this without the least approbation of the power abused by the devill or the witch . 2. not from good angells . for good angells and witches never worke one with another : because witches work by vertue of a compact , to adore the power that they work by : and that the good angells can in no wise indure . revel. 19. 10. neither ( though they may be instruments of gods just judgements ) can they be assistant to the malice and iniquity of the creature . neither yet will the excellency and ingenuity of good angels , suffer them to condescend ( upon any tearms between them ) or dissemble a being bound at a vile wretches beck . how much deceived then ( through satans transformation of himself ) are those witches that have imagined their familiars to be no other then good angels ? 3. not from nature . for they take her un-aptest means ; and apply them to the wrongest ends . 4. not from art , or science . because they are indeed ignorant of all such grounds and principles ; rules & reasons . 5. al their power therefore must needes bee from the devil only ; who conveys unto them , what power is permitted him in that particular ; by vertue of a cursed contract , or confederation . in the execution wherof , he himselfe nevertheless is the sole agent ; and they but the wretched ininstruments . for ( as the hebrew hath it of the witch of endor , 1 sam. 28. 7. and is plainly rendred , nahum 3. 4. ) though they seeme ladies and mistresses of their arts & acts ; yet are they indeed but satans meer slaves and vassals . commanding openly that power , as if they were superiour to him : and yet secretly invoking it , as inferior . and so the devill seemes as if hee were now compelled to obey ; when hee cunningly dissembles it , for his own ends . only he is willing to have this power both to be challenged by them , and imputed to them : that so hee may transfer upon them , the guilt , and hatred , of all those mischiefs & malignities , both before god , and men . 2. after what manner doe they use to exercise their power of bewitching ? sometimes they practise their power with more formality ; sometimes with lesse . now on a sodain & all at once ; now by times and degrees . some by themselves , some with their fellow witches . sometimes after this manner , and by these means : sometimes by the clean contrary . as witnesses ( what from confession , and tradition ) their sundry bewitching places , seasons , vestures , gestures , postures , spells , characters , ligatures , signes images , confections , herbs , unguēts , meats , drinkes , powders , boylings , broylings , scaldings , burnings , buryings , &c. indeed , what act or instrument of man , can be named ; that has not been , or may not be , sorcerously abused ? let me instance more expresly in a few particulars , 1. some worke their bewitchings only by way of invocation , or imprecation . they wish it , or will it ; and so it falls out . 2. some by way of emissary ; sending out their imps , or familiars , to crosse the way , justle , affront , flash in the face , barke , howle , bite , scratch , or otherwise infest . 3. some by inspecting , or looking on , but to glare , or squint , or peep at with an envious and evill eye , is sufficient to effascinate . ( especially infants & women with child . ) 4. some by a demisse hollow muttering or mumbling , isa. 8. 19. & 29. 4. 5. some by breathing & blowing on ; the usuall way of the venefick . 6. some by cursing & banning . 7. some by blessing and praising . 8. some revengefully , by occasion of ill turns . 9. some ingratefully , and by occasion of good turnes . 10. some by leaving something of theirs in your house . 11 some by getting something of yours into their house . 12. some have a more speciall way of working by severall elements ; earth , water , ayre , or fire . but who can tell all the manner of wayes of a witches working ; that works not only darkly and closely , but variously & versatilly , as god will permit , the devil can suggest , or the malicious hag devise to put in practise ? 3. upon whom do witches execute their power ? if wee can credite what is reported of the old pagan witches ; how they threaten the gods , the heavens , sphears , planets , elements , &c. to pull downe the sun , moon , and stars , and preserve their influences in boxes , to mingle all , and make a new chaos , to dry up the seas , and remove mountains , &c. nay and some of our later witches are wont to brag of a power they have over the devill himselfe , how they can compell him , chain him , whip him , torment him . and these are they the papists call exorcists , which we call conjurers . who are said to differ from other kinde of witches in this , that they can imperiously command the devill , &c. whereas others are glad to do all by invocation or intreaty . indeed christ gave his disciples an extraordinary power against him , mar. 3. 15. and 16 17. and for anything that hee can do against us , hath left us the ordinary means , 1 pet. 5. 8 , 9. but i would these kinde of people could as easily extricate themselves out of the devills power : as wee ( for trueths sake ) must vindicate him from theirs . and that 1. because a creature that is inferiour by nature , cannot ( without a divine power ) compell one that is superiour to it . 2. a pretence to or usurpation of a divine power against him , prevayles not to subject him , but inrage him rather , as act. 19. 13 , 14 , 15 , 16. 3. it is not likely the devill would invent or deliver any such art , whereby himself might verily bee coarcted or constrained : who is of such a pride as can indure to be brought into no subjection or obedience ; whether to god , or men . but thus much is to be beleived even by knowing christians . that witches may have a power from the devill to perturbe all things sublunary . and therefore they , and the devill are not amisse sayd to move winds , storms , tempests , showrs , lightnings , ( and some say thunders ) hayle , snow , frosts , mists , foggs , smokes , blastings , skathfires , earthquakes , seawracks , sicknesses , diseases &c. ( i spare to speak of their more notorious power over things inanimate , vegetables and all brute creatures ) but as touching mankind ( for there 's all the spite of the devill , and the witch ) that abuse not the other creatures , but in his prejudice . concerning such , it is commonly said , that witches have power over infants , more then the aged ; over women , more then over men ; and over women with child , more then over others . and for the proof wee are put to story , tradition , and experience . but the question ( best worth deciding in the whole case ) is this . whether witches have any power against faithful & godly men : as well as against the wicked and profane . some people are perswaded , that a witch can have no power at all against a faithfull man . and think themselves armed sufficiently to their opinion , from a great witches owne confession . numbers , 23. 23. surely there is no enchantmēt against iacob , nor is there any divination against israel . but it would be considered , that the hebrew word signifies ( notice ) rather then ( not against : ) yea but say , not against iacob , not against israel ; iacob and israel there intimate a congregation , not a person . thus therefore it may truly be distinguished , & determined ; that witches and sorcerers can have no power against the whole church of god , the whole body of christ , but may doubtles over this or that particular person ; though never so pious , never so beleeving . because such a subjection , followes gods permission . and being but a temporall evill , no faith or piety hath here an absolute promise of exemption : satan had his obsessing power even over iob , a godly man ; as well as over saul , a wicked man . christ acknowledges one for a daughter of abraham , and withall that she was troubled with a spirit of infirmity , luk. 13. that is , an infirmity wrought by the meanes of an evill spirit . how easy were it ( but that i resolve against all such prolixity ) to instance from the fathers , and other authors , of more then hundreds of good and godly men ( in all ages ) not onely immediatly obsessed by the devill ; but by his evill instruments , most strangely and terribly bewitcht ? besides examples and experience , there is reason also to establish this for a truth , 1. because corporal bewitching is ( as i said ) but an outward suffering ; against which not the best saint hath any ground to plead an absolute priviledg . 2. one of the maine reasons of gods permission of witches were thus eluded . viz. for the try-all of the faith and patience of the saints , which , how could it possible be , if they were here exempted ? 3. the devills hatred is greatest a gainst godly men , whom he labors most ( by himselfe and his instruments ) to disturbe and distract . yet in this community of sufferance , is there some difference to be observed . as the godly are bewitched in their body onely : the wicked both in body and soule . the godly for the try-all of their graces : the wicked for the punishment of their sins . the wicked curse god to his face : the godly blesse him so much the more . to the godly , this is all their hell : to the wicked , but as their hells beginning . 9. case . how the power and malice of witches may be prevented and redrest with a good conscience ? the popish schoolemen not a little leave our consciences perplexed , in this question of theirs . whether it be lawfull to remove the signes of witchcraft ; to the intent the effect thereof may cease ? in that they who proposed it , are so divided upon it . some of them make it an act meritorious , so to doe : some againe , an act superstitious . but their resolution on either side satisfies not . for it cannot be an act meritorious in any ( to dispell or destroy the signs , means & works of the devill ) but in him alone that came into the world for that very intent . 1 iohn . 3. 8. nor is it to be counted for an act superstitious , to remove or dissolve any thing , that the witch hath left or put in any place , for a signe , spell , charme to bewitch by ; and that such a thing removed , dissolved , the witchcraft is disappointed and must cease . so be , it be certain that they are the signes or meanes of witchcraft , and placed there for that very end . and that there bee not a more diligent search to find out the witches signe or spell , then to betake to prayers and like duties . and that the effect of such ceasing bee not hoped or expected meerly from the removall of the thing ; nor as the consequent or condition of the diabolicall compact . but that it is done through confidence in god ; and a contempt of all such sorceries . for if a man were certaine that such a thing were a witches signe or spell to bewitch by ; it would argue more assent to the devils working to suffer it , and let it alone ; then to remove or destroy it . neither is there any doubt to bee made , but that witchcraft ( with all the appendices ) may be resisted and removed by any unlawful meanes . which cannot but be such , if there be no consulting with , cōsēting to , or expecting from the devill : but a reference to , confidence in , and dependance upon god alone . indeed people are here but too superstitious , as touching the fortifying or relieving themselves . i passe over what superstitious remedies are here taught in that other religion ; as the tolling of a baptized bell ; signing with the signe of the crosse , sprinkling with holy water , blessing of oyle , waxe , candles , salt , bread , cheese , garments , weapons , &c. carrying about saints reliques , with a thousand superstitious fopperies of their exorcising trade . i only speak of such superstitious practises , as are used by men of all religions . 1. in seeking to a witch , to be holpen against a witch . 2. in using a certain or supposed charme ; against an uncertaine or suspected witchcraft . 3. in searching anxiously for the witches signe or token left behinde her in the house , under the threshold , in the bedstraw : and to be sure to light upon it , burning every odd ragge or bone , or feather that is to be found . 4. in swearing , rayling , threatning , cursing , and banning the witch : as if this were a right way , to bewitch the witch from bewitching . 5. in banging and basting , scratching & clawing , to draw blood of the witch : an act not onely superstitious , but so injurious ; that it 's rather a provocation to the malice of the witch , then any fortification against it . 6. in daring and defying the witch out of a carnall security , and presumptuous temerity : bebelieve well ( saythey ) have a good heart and feare not , and the witch can have no power over , &c. a good beliefe will now arme well indeed : but alass ! that 's quite another thing , to this confident audacity . one is in god , the other in themselves . one is the confidence of a pure heart , the other is the security of the profane : one keepes within its own calling , the other wanders out of it : and so not only tempts god , but the devill too . it is worth the observing , how the devill once served them upon such a presuming as this , acts 19. 13. and 16. but what say they for all this ? bold bayard once daslrt out the witches braines . never tell them ; they have alwayes observed that witches least hurt them , that worst use them ; and they that are least affraid of them , still fare best by them . oh! how the devil dissembles a feare of those men whose cases are most to bee feared ? how hee spares them temporally , that he may not spare them spiritually and eternally ? what cares he for bewitching their bodies , when hee has thus bewitched their better parts , their soules ? thus having removed all false means ; though we here approve of no kind of exercising , much lesse admit it as an ordinary calling in the church of christ ; yet we freely professe , that god hath not here left his church destitute of sufficient and lawfull remedies , whether preservative or restorative . and these be ; 1. a conscionable care against sin , the old witch of all . that did effascinate our first parents , and us in their loyns ; but since hath directly bewitched us , both in our professions , gal. 3. 1. as also in our conversations , 1 sam. 15. 23. that hath made us make a covenant with death , and an agreement with hell , isa. 28. 15. that hath brought us to an abnegation of the sacred trinity ; and to a corruption and profanation , both of word and sacraments . that makes us beleeve wee are lords and ladies of our own wils ; when wee are the only servile wretches , led captive by satan at his will . that rewards onely with meer delusions of momentary pleasures , to the hazard of eternall paines . more especially it behoves us to take heed of all such sinnes as ( besides the devill ) more particularly expose us to the witch . and they are , 1. morose cogitations ; for they tempt god to give us over to visible temptations . 2. dire imprecations ; for they want only gods saying amen unto them . 3. tyrannous and oppressive actions ; for they cause the lord to depart from us , and an evill spirit from the lord to trouble us . 4. hypocriticall professions ; for if the uncleane spirit finde his house empty of all true graces , and swept only by an outward restraint , of some more scandalous and notorious vices : and garnished with simulated vertues , superfluous observations , affected garbes , and formall services : then hee taketh with himselfe seven other spirits , &c. matth. 12. 44 , 45. and it is to be noted how the devill has always delighted to haunt & frequent monasteries , nunneries , and old abbeys , places of so much hypocrisie . 5. superstitious and profane communications , especially of devills , witches , and witch-finders . we have some stories of such as by making these their table-talke , have made themselves the more obnoxious to their infestations . it is strange to tell what superstitious opinions , affections , relations , are generallyrisen amongst us , since the witch-finders came into the countrey . and i pray god that these things doe not dispose & expose us to witches , rather then help to ridde us of them . 2. next to a care against sins ; is an endeavour after graces . and those 1. faith , for that makes every way strong to resist the devill , 1 pet. 5. 8 , 9. 2. purity of heart , for the unclean spirit findes no rest in dry places , mat. 12. 43. and to let him find no rest in us , is the way not to be molested by him in any kind . 3. prayer and fasting , for these are prevalent against the worst kind of them , matth. 17. 21. 4. confidence in christs name and power , word and promises , mark . 16. 17. 5. frequent reading and meditating upon the holy scriptures , for ther 's the sword of the spirit , to pierce the head of the huge leviathan : there 's the voyce of the wise charmer , to make the deafe adder , and the olde serpent burst in pieces . search we there , & apply we the speciall promises & consolations for our particular case , gen. 3. 15. ps. 91. 11 , 12 , 13. joh. 16. 33. 1 joh. 3. 8. mar. 16. 17. rom. 16. 20. 1 cor. 10. 13. jam. 4. 7. 1 pet. 5. 9. but we must take heede of profaning scripture names , phrases , and fragments ; as witches themselves do , in their most execrable witchcrafts . or of setting apart certaine incompetent , and in-concerning verses for charms , as the papists do and teach . 6. the prayers of the church or congregation , for they avayle exceedingly in any manner of infirmity , jam. 5. 14 , 15. 7. thanksgiving to god for his speciall providence ; blessing and praysing him for his own protection , & angells administration . 8. a keeping us within our owne callings , so shal the devil find us , neither idle , nor ill occupied ; so shall occasion be avoyded either for him to tempt us , or we him . 9. a just contempt of the devill , and of all his praestigious . arts and instruments , jer. 10. 2. as not to bee secure , so not to feare , for the devill is a false spirit , & smiles in fayning a yieldance to a fond presumption : but hee 's a proud one too , and therefore cannot be more vext and troubled then at a just & true contempt . 10 case . whether it be lawfull to consult with a witch , upon any occasion ? al consulting properly implies ; as if one would now be informed by another , of what he would know , or advised what he should doe : either of which are very improperly sought for at a witches hand , that indeed knows neither truth , nor right , and in express opposition to whom god has been pleased to appoint for his a far better counsellor in that case , esa. 8. 19. 20. neneverthelese , how madly have superstitious and profane people alwayes runne upon their devices to be here advised . gen. 41. 8. 1 sam. 28. 7. 2 king. 1. 2. dan. 2. 2. albeit god hath utterly prohibited and condemned it , levi. 19. 31. and 20. 6. deu. 18. 14. and that the old ecclesiasticall censures have been the same against all such consultation , as against witchcraft it selfe . and that some civill or politique laws have decreed death to the consultor equally as to the witch . and that it hath been the common observation of all people , that none have ever thriven after so tempting an attempt . and that the same iudgments of god are yet in force against al such as heretofore . 2. king. 1. 4. 1 chron. 10. 13. upon these many considerations i conclude , that althoug one way is more damnable , yet there is danger in consulting every kind of way . whether out of curiositie , or for exploration sake , as wel as out of superstition . 1. if out of curiosity onely to see and here , and tel what a witch or wizzard can say or doe . this is out of any mans calling or commission , and so fals under a tempting of god . 2. if for exploration sake , so as to examine and discover the witch . herein ( though the authority may be granted . for safe and good ) yet speciall heed is to be had , either of adjuring , or yet of alluring the divell or the witch . forto adjurea witch , if it be done by way of humane obtestation and intreaty , then is it palpable consulting : or if it be done by way of divine attestation ( charging and challenging in the name of god ) what else is it then , but that we call exorcizing ? and likewise to allure the witch to do any act of witchcraft , ( through disguise , dissimulation , fayre words , promises , or any other pretext ) yea although it be with intent to descry or make discovery , yet even this is to do evill that good may come thereof . and therefore the witch of endor justly exclaimes against the injustice and treachery of such an inticement , although it might have beene to such an intent , 1 sam. 28. 9. 12. now then this it is , to enquire here over familiarly may bee to allure : to charge over highly is to adjure : but only to interrogate rationally and legally , this is safely and sufficiently to explore . 3. but the damnable consulting of all is , if out of superstition ; to be informed of what is future , absent , lost ; or to bee holpen against any strange handling whatsoeever . for here is the same faith that is in the witches operation and confederacie ; and ( at least ) a mediate assenting and joyning society with the devill . and a yeelding or acknowledging the devill to bee the author of helpe ; which standeth in the name of the lord our god alone . oh! that people would bee perswaded of it ; then should we not heare so many fond objections , whereby they seek to justifie themselves , and to evade all that can be said against them . but marke how little all they can say for themselves availes them : we will number their objections , and set our answer to them , not onely to refute , but instruct them . 1. i went for my owne satisfaction , and at my own hazzard , and what has any body to do with it ? yes , the church has to doe with it , and censure it , as inconsistent with her communion , 2 cor. 6. 15. the state hath to doe with it , and punish it , as enemy to the society thereof . for the diabolicall associating must needes be adversary to the humane . nay , and every private christian hath to doe with it , to complaine of the grievous scandall thereof , and require satisfaction . 2. it was not a witch that i went to , but a wizzard , a wise man , or a wise woman , as they call them . all witches are not of one kinde : and severall kindes are not of seveverall natures : neither doth variety of degrees varie the kindes or natures . things may be of the same brood or litter , though unlike one another ; and every one not so like the damme . 3. it was neither witch nor wizzard , but a jugling impostor . but thou wentest as to a witch indeed . the delusive event , excuses not the delusion of thy intention . 4. i went to none but a good witch . who ever cald a witch good , but bad men ? and if the devil were called good , wouldst thou therefore goe to him ? 5. i meant nobody hurt in it . a good meaning will not warrant the use of ill meanes . 6. it was not i that went , but my wife , childe , servant . nomore was it ahaziah , but his wife , 2 kings 1. aske but thy conscience , if thy heart went not along with them , either in the command or consent . 7. i medled with none of their witcheries , &c. thy faith or perswasion to be satisfi'd and resolv'd in the businesse thou went'st about , was enough to mingle thee with the witch in her confederacy . nay , thou wast the very cause of that act of witchery that was now practised for thy sake , and upon thy occasion . 8. i saw nothing , i found nothing but good . all good is to bee suspected that comes from the devill , who never did any thing like to good , but for the greater ill . 9. i was told nothing but truth . the devill is a lyar of himselfe , and never told truth , but to deceive . some light truth peradventure , and that either forcibly , or against his will ; or fortuitously and without his knowledge ; or falsely to deceive thee in a greater truth , and others with greater lyes . hee that looks to heare truth from the devill , may soon hear it to his sorrow , as did sanl , 1 sam. 28. 19. 10. i went but to see if i might bee inform'd or finde what i had lost . what was all that losse , to the losse of thy credit and conscience ? nay , not onely losse of peace within thy selfe , and of reputation with wise men : but of report with good men , & of favour with god . what if thou had'st not found ? then was thy labour and hopes lost to all the rest . say thou didd'st finde , it comming by the devills meanes , comes with gods curse . thus is it lost though found . nay , and ( in thy sense ) shall be lost againe . for ( besides that god blowes upon it ) the devill ( since thou art so ready to seek after him ) will be ready the second time to bereave thee either of that , or as much as that comes to , that so he may make thee seek to him againe . thus shalt thou be continually the loser , and the devill the gainer : whereas hadd'st thou either despised thy losse , or despised this way of finding it , thy losse had not onely rested there ; but thou hadst beene a great gainer by gods grace and blessing . 11. what would you have me doe ? i could not endure to see the poore ▪ thing so strangely handled , but seek out some remedy for it ; and no body could tell what disease it was , all physick would doe it no good , &c. because ordinary meanes failed , was god therefore to bee deserted , and his greatest enemy addrest unto ? but that i am resolv'd to speak english only in this epitome : i could further reply , out of an ancient fathers owne words to one that had procured a charme to cure his child , and objecting , what , would you have it perish ? yea , let it perish ; better it perish then thou ; it temporally , then thou eternally . what should i tell of christians that have refused to touch , take up , or once remove a witches charm , spell , signe ; no not for their owne present cure ? nay , and of very heathens that have derided and rejected all such remedies ? 12. i did it onely in an humour , because i had a mind , or fancy to know mine owne fate or fortune , &c. because this is indeed the fancy and humour of too many : let them hear what i say now unto them , in sundry considerations . 1. so did saul , and heard his destiny to his utter despaire , 1 sam. 28. 19 , 20. 2. all future things are reserved in gods owne knowledge and power ; and therefore solely to be referred to him . 3. who ( of men or angels ) have been his counsellors to be ordinarily acquainted with any such mysteries ? 4. for a man to bee foreacquainted with his own fortune ; though it were expedient , yet is it not lawfull : and though it were lawfull , yet is it not expedient . for if good things be presaged to him , and they false ; that makes him miserable in a frustrated hope : if bad things , and yet false , that makes him miserable in a needlesse feare : if bad things and true , they make a man miserable in his owne apprehension , before he is so in himselfe . if good things and true , yet the long expectation both crucifies and takes off the edge of delight in their fruition . 5. when did ever any diabolicall predictions want their ambiguities or equivocation ? for so fallaciously doth the devill use to frame his oracles , as that they may stand good with either event ; to the end we may be either way deceived , and yet he neither way thought to deceive . 6. is there any certainty of their fore telling things future , that are ignorant of what is past or present ? or how can they tell what shall betide another , that are not aware of what may befall themselves ? 7. have not the sager heathens derided all astronomicall , genethliacall , physiognomicall presages and predictions ; and are they things to be believ'd by christians ? 8. he that will easily believe the devill upon his word , can hardly have any right faith of god in his promises : for credulity to satan , is to god-ward infidelity . 9. one that is here over anxiously , or curiously inquisitive , as he hath much of the infidelity of an atheist : so not a little of the carnality of an epicure . for 't is a manifest token he both loves , and likewise feares himselfe too much as touching the body and present being . 11. case . what punishments are witches worthy of ; or may justly be inflicted on them . that witches are to be punished is the law and sentence of nature , reason , policie and religion . nature sayes so , because they abuse her order : reason says so , because they change her dictates for delusion : policy sayes so , because they disturb her peace : and religion sayes so , because they pervert her power . hence have proceeded all those bitter invectives of heathen & meer naturall men ; all those solid irrefutations of learned men & philosophers ; all those severe edicts of princes and magistrates ; and all those sharpe censures of the church against them . to pronounce sentence therefore in a word ; a witch , ( a reall ranke witch ) is worthy of all poenalty that can either be inflicted or imagineth more then temporal , spirituall and eternall punishment cannot be devised ; and al these are here deserved . 1. spirituall punishment , even the heavyest anathema , or greatest excommunication , deut. 18. 10. ezek. 12. 24. mic. 5. 12. john 12. 31. 1 cor. 10 , 20. 2 cor. 6. 14 , 15 , 16. and great reason that witches should first be spiritually or ecclesiastically punished , 1. because the sin of a witch is ( formally considered ) a meere spirituall sin . 2. witches primely abnegate and abjure the churches faith and fellowship : and therefore should first of all bee cast out of their communion . 3. it is just talion to deliver such up to satan that have already given themselves unto him . 2. temporall punishment , exod. 22. 18. levit. 20. 27. and the reasons are , 1. because the fact and effects of witch-craft are externall , and disturbing the civill peace . 2. witches in joyning confoederacy with the devill become profest enemies to all true humane society , and therefore deserve to be cut off from it . 3. their toleration is pernicious both to church and state , not only in regard of their maleficiating mischiefes , but also of gods judgments , isa. 47. 9. 12. nahum 3. 4. 2 kings 23. 26. conferr'd with 2 king. 21. 6. 4. because the longer witches are suffered to live , the worse they are , not onely do more mischiefe to others , but grow more wicked within themselves . humane mercy will never amend them ; nor the devil never forsake them til they fall under the magistrates hand , and if ever they repent it is then , or not at all . 3. eternal punishment , rev. 21. 8. and 22. 15. and there 's reason for that too . 1. it is just that they who utterly deny god should be utterly denyed of him . 2. that they who give themselves to the devill , and worship him ; should goe to him , and receive their reward . but the maine of the case is touching civill poenalty . and if you ask what particular punishment is to bee inflicted ? the scripture saith stoning , levit. 20. 27. authors in their stories likewise store us with lawes and presidents of their hanging , heading , burning , drowning , fleaing off their skinnes , breaking upon the wheel , casting down headlong from steepe hills and rockes , cutting theirh troats , pressing , racking , beating with stripes , braining with clubbs , banishment , imprisonmēt , degradation , privation of office , forfeitur of estate , &c. thus thought they no punishment enough for witches . all which inflictions , witches ( absolute witches ) may be well worthy of . but god forbid they should be thus punished for witches ; that indeed are no witches . for so innocent blood may be brought upon a land . yet i speak not this , as if some who are impostors only , or but coūfeit witches ( as juglers , gypsies , fortune-tellers , figure-casters , wizzards , conjurers , calculaters of nativities , with false prophets and prognosticators , that presume to presage what changes shall be either in church or state , should be unpunished . but that true and reall witches should bee truly and really punished , to true and real intents . and that magistrates and men in place , may wisely and justly preserve and discharge a good conscience , and do no otherwise ( in this case ) then as josiah did , 2 king. 23. 24. where note , 1. his wisedome in discerning ; they were spyed out in the land : a word noting perspection , and circumspection ; and that both of the mind and senses . shewing how both the internall and externall powers of discerning should bee employed , and weighing both the abstruse mysterie ; and more palpable materiall circumstances thereof . 2. his integrity or sincerity . that he might perform the words of the law , &c. looking at nothing more then the honour of god , the justice of the law , the trueth of the church , and the peace of the common-wealth . but to take heed of doing ( in such a case ) as saul did , 1 sam. 28. 3. who may well be deemed now to have done al smisterly . 1. because if the intention of his heart had been right to cut them off ; then doubtlesse had it not been so soon disposed to consult with them . 2. it is surmized hee lookt onely at his owne private sufferance by such , 1 sam. 16. 14. and not at the law of god or publique good . 3. the jewish rabbines say that hee did it enviously . because the diviners also foretold of his ejection from the kingdome , and of davids election therunto . and something is observable to such a purpose , in that samuels death , and the witches execution are mentioned both rogether . noting hee forbare to execute his malice upon them while samuel liv'd . because samuel ( a prophet of the lord ) had also foretold the same . 4. some learned protestants are of opinion that under pretext of witches saul now slew the gibeonites , for which the judgment followed , 2 sam. 21. 1. neither indeed want we the storyed examples of gods judgements upon those that defamed , prosecuted , and executed them for witches , that indeed were none . wherefore i make bold to propose here these cautionary quaeries to bee considered , 1. whether all kinds of witches are to bee punished with one kind of punishmēt ? and hereto i answer vulgarly at first hearing , god forbid . and doe confesse further , that i have read divers laws cited for divers degrees of mulcts & poenalties . whereto i may adde also our owne statute law in that behalf wherein ( in my poor judgment ) severall kindes and measures of poenalties are well enacted against several kinds and degrees of witches . and i could wish with all my heart , that in the execution it were but so sctrictly observed , as in the law it selfe is wisely provided . 2. whether a witch is to be punished capitally for the pact or for the fact of witchcraft ? i know some ( both papists and protestants ) that are eager for denouncing upon the pact alone , without any fact done . and would have witches cut off ( as men kill serpents ) before they have once stung or poyson'd any . but ( under correction of better judgments ) i am bold also to pronounce my opinion . that although the meere pact bee mortall before god : yet neither the pact without the fact ; nor the fact without the pact , is to be capitall before men . 1. not the pact without the fact . for so it is not onely a meer spirituall sinne , a meer sinne of thought ; but may be a meer dreame or delusion . neither do i beleive there was ever in any a reall pact , without a reall fact . for the devill does not now confederate for nothing ; nor will hee suffer his associate to be idle . neither is the covenant , but for the arts sake ; nor the art , but for the practise . neither yet can a pact be well suspected , or prooved but by some kind of fact . the witch of endor , 1 sam. 28. was so notoriously known to bee a pacted witch . that sauls servantscould tell him of her , at first asking , and of the familiar spirit shee had , vers. 7. yet does shee onely plead against saul , for alluring her to the fact , and so subjecting her to the penalty of the law , ver. 9. which plainly declares that the actor pleaded and the guilty apprehended their obnoxiousnes to the penalty of that law from the fact , and not from the pact alone . 2. not for the fact , without the pact . for then it is to bee conceived and censured as the effect of some other sinne or crime , and not formally of witchcraft●… . a parent ( like as witches use ) curses his child , and god sayes a men to it . hereupon the child is obsessed , or strangely handled ( peradventur perishes , a thing of two common example ) but what ? must the parent hang for the malefice ? no ; and why ? because here is onely the factor effect without the pact . 3. whether the implicite compact be lyable to the like poenalty as the explicite ? an implicite covenant is solely in the faith and assent , now prodigious effects may follow without any other familiarity . and whether familiarity so far forth as invisible faith & assent , be felony , it is not in me to determine . only i desire to be satisfyed what difference is between this , and the faith and assent in every deeply malitious sinne ? for that likewise implicitly makes a malignant covenant with the devill . esa. 28. 15. me● thinkes there should bee some differences made betweene them ; and that very demonstratively . i have labored to excogitate them , but finde it difficult to set them so really disparate and distinct as i would , in affection , intention operation . for to me there appears in all something of the same corruption . and this very difficulty tells my conscience what a wary discerning should here be for censure and poenalty . neverthelesse i do not judg those , that shall proceed to judge them , upon a clearer distinguishing and discerning . 4. whether one addicted to the speculative way onely ought to incurre the same poenalty with the operative witches ? i am not of those that contend for the lawfulnesse of magical science . because i cannot reach ( in my judgement ) to conceive , how it can be preserved ( by such as wade too far into it ) in the pure naturalls : but must needs ( what through ignorance or arroganee ) bee polluted and deprav'd with some kind of delusions diabolicall . notwithstanding doe i not reprove the knowledge of these things altogether . lest i might reprove moses and daniel , acts 7. 22. daniel , 17. 20. who knew them not to use or practise them ; but to detect , and refute them : or knew them to the perfection of the understanding , not to the depravation of the will . yet doe i thinke those worthy to bee reprehended that shall affect , commend or promote this studie , ( a studie as the most difficult , so the most uselesse ) yea and to be censured too . but neverthelesse not like the operative that have hereby wrought mischiefe or offence to the disturbance of peace and truth , in the church and state . unlesse laying aside all scrutiny and contemplation as touching the mirables of nature , their spespeculation be of diabolicall magicke only : in contemplating and musing of ( i cannot tell what ) compact , conventicles , rites , sacrifices , invocations , conjuratiōs , charms , spells , characters , figures , circles , barbarismes of words , prodigies of fact , &c. admiring , adoring , boasting , commending , teaching , &c. these ( as masters and professors in witchcrafts ) i thinke worthy most punishment of all . 5. whether a passive witch be to be punished by the law as well as an active ? how extreame were it therfore to suffer from men ; because they suffer from the devil ? can his ●●cruciation be a sufficient cause for our execution ? i conceive the meerly passive therefore are here to be exempted . because though the devil works by them , yet it is without them , yea & oft times against them . neverthelesse the mixtly passive , may be distinguished from those who are lesse to be pitied or spared because though they may now be somwhat passive , and the devill ( as it were ) forcing them to malefice or mischiefe ; yet they first were active , and freely gave their consent so to do . 6. whether a witches own confession bee sufficient to hang her ? i cannot see ( in the maine ) but a witch may bee eondemned out of her owne mouth as well as any other malefactor . for her owne mouth can speake , her owne guilt best , and may not amisse be taken for a right discovery of her own conscience . nor doth her sexe any whit invalidher own testimonie against her self . nevertheless it would be wel considered whether she was forced to it , terrified , allured , or otherwise deluded . and withall , if in her owne mind and perfect senses ; if not out of some melancholy humour or discontentment working to say any thing through tediousnesse of life ; if her becollection or recantation may not stand with more probability if they be not meer impossibilities whereof not a circumstance tending to such a matter , can bee made to appear . but it matters not much , though shee talke of never so many monstrous or ridiculous delusions or absurdities , ( for the devills actions are now to be admitted for no lesse ) if so be some reality of depraved affections , intentions , or effects may be observed therein . 7 whether a iury may with a safe conscience give up their verdict in finding such or such an one for a witch ? doubtles it may be done . for whatsoever sinne or crime is punishable before men , is also convincible by men . otherwise all lawes against them were to no effect . for the law is not to be executed before the sentence bee pronounced ; nor ought that to be before conviction . neither is it requisite that so palpable evidence for conviction should here come in , as in other more sensible matters . it is enough if there be but so much circumstantiall proofe or evidence ; as the substance , matter , and nature of such an abstruse mystery of iniquitie will well admit . but withall i could wish that these twelve good men and true , were not impannelled of ordinary country people : but of the most eminent physitians , lawyers and divines , that a country could afford . 8 what if there be no such maine evidence against witches ; are they therefore to be tolerated or to escape ? some are of opinion that a strong presumption is enough to cut them off : but that were a strōg presumption indeed ; others , that it is good to hang thē out of the way however for terror and examples sake : a terrible thing indeed , to make them examples in the punishment that are not yet fully found to be examples in the offence . others would have it done and it be but for their repentance and conversion . because ( say they ) witches will never thinke of repenting till they come to the gallowes . were it so , it were then happy for the wretches ; but say it were so , gods mercy excuses not mans injustice , but aggravates it . in my mind therefore this is safest , and satisfactory ; where god hath denyed man full evidence , it is not for mans iustice to fall to execution of vengeance : nor is that to be called tolleration where conviction is wanting . this is plain in more sensible cases ( as of murther , theft &c. ) where the law proceeds not ( though upō never so strong presumptions ) for want of plenary and particular evidence ; and why not here sith it is a matter more occult ? and if it remaynes so occult , as not to come within a legal conviction ; it is a signe god hath reserved such for his owne iustice and vengeance which all their devillish darknesse shall not be able to elude , malac. 3. 5. hee will draw neare to their iudgment though they think themselves never so far from mans . he will be a swift witnesse against them , when mans is either slow or insufficient . 12 case . whether a witch may repent , and so be saved ? i know the churches of old have been so charitable , as to suppose their conversion : and to that purpose , have ( in severall cases ) proposed their penance . and i read in story of the notable repentance of certaine pope witches ; with the miraculous signes of their salvation . and have heard the tradition , how the devill has been forc't to cast up and cancell some such pacting indentures , though written with the partyes owne blood . i will conceive withall , that witches have as great cause as may be to recant them of their bargaine , and labour to returne . because they have made a covenant with one , that ( on his part ) never intended to performe the least tittle promised , otherwise then praestigiously . they serve a hard master , that hates them according to an irreconcileable enmity , gen. 3. 15. notwithstanding all the pretended familiarity : and not onely so , but renders them hatefull both to god , & men . that infests their habitation night , & day ; torments them sleeping and waking ; terrifies them with gastly sights , & hideous sounds ; makes them familiar to the most loathsome creatures , wherein are least footesteps of the creator to be perceived . haunts them continually , to be still imploying their imps about one mischiefe or another : and will not suffer ( would a witch be so good ) to remove the evill done to any one , but by transferring it upon some other ; or else threatens to inflict it upon themselves . keeps them alwayes poore , leane , naked , diseased , discontented ; and deludes them utterly in their most imaginary pleasures and contentments . if they chance to steale any thing after a prodigious manner , he straightwayes as praestigiously conveys it from them againe ; or so infects it that it is nothing usefull to them . and after once wholly his seekes to betray them to temporall iustice , that so he may the sooner get them into his infernall possession ; and this he is the more eager upon , lest peradventure having wearyed themselves in this way of wickednes it might come into their minds to repent them at length . and thus we have the devill also fearing their repentance ; and by that it should seeme there is some hopes of them . there would be more hope if wee could heare god promising and promoving it . but god hath universally declared himselfe for their damnation . malac. 3. 5. revel. 21. 8. and 22. 15. and it is safest alwayes to judge after his sentence . wherefore though witches may have some slender thoughts and wishes for salvation , as had balaam , numb. 24. 10. yet i cannot but thinke it a rare thing still for magitians to come and worship christ . mat. 2. 1 , 2. as to the case therefore ; to say that of witches , some may convert and be saved ; some cannot convert , but shall bee damned . this were to leave the case as indefinite , as i found it . for lesse then so cannot be determined concerning the least of sins . give me leave therefore to declare the iudgement of my conscience both somewhat more determinately and distinctly . viz. that the arted passive and simply deluded witch may repent and be saved : but the solemnly pacted , malitiously active , and utterly apostate witch neither can , nor will , nor shall . the arted witches , act. 19. 13 converted and so were saved . for the word of god prevailed to that purpose . vers. 20. yea they beleved and shewed their deeds . vers. 18. but simon magus though heeused the meanes of salvation ( hee beleeved , wondred and was baptized , act. 8. 13. ) yet neither had hee part nor lot in the matter of sanctification or salvation , ver. 21. yea , though the apostle puts a peradventure upon his repentance , prayer , remission ; yet is hee peremptory upon his reprobation , vers. 22. 23. and all is because of the diabolicall and indissoluble pact the bond of iniquity . so the damsell , act. 16. 16. 17. 18. a meerly passive witch ( whose divination or soothsaying was forced thorow a daemoniacal possession ) was saved no doubt . of which her opportune occursion , her confession , her application of it , her perseverance , with satans ejection out of her , are sufficient testimonies . but i cannot say so much of iezabel and the witch of endor , who were malicious active witches . manasseh likewise ( though some think hee was no witch himselfe , but only a consulter , a favourer and a promoter of them ) yet ( led by the many notable expressions , 2 chr. 39. 6. ) i rather conceive he was a very witch . neverthelesse it is said he sought the lord , and prayed , and the lord was entreated of him , vers. 12. 13. but he was no apostate witch . for it is not spoken of him til after his conversion . he then knew that the lord he was god , v. 13. but simon magus and elymas the sorcerer ( two apostate witches ) who would have hired the power of the holy spirit for money , who maliciously sought to pervert the faith & truth of christ . these therefore the apostles ( peter and paul ) denounce expresly for damned reprobates , act. 8. 23. and 13. 8 , 9 , 10. to conclude , when i shal be instructed , of any one particular and specifique sin , so neare to the sinne against the holy ghost as this of witchcraft : or that there is any other blasphemy more imputing the works of the devill to god , or the workes of god to the devill : or such an anti-christian misterie of iniquity with lying wonders , and strong delusions , 2 thess. 2. or such a giving heed to seducing spirits and doctrines of devills , 1 tim. 4. or such a treading under foot the son of god , counting the blood of the covenant a vaine thing , and doing despight unto the spirit of grace , heb. 10. or in very deed such a sin unto death , 1 john 5. i say , when i shall be instructed that the sin of witchcraft is not all this : or if there bee any other specifique particular sinne so like to all this , as is the sinne of witch-craft : or to which both the scripture phrases and properties that divines make of the sinne against the holy ghost , may bee more aptly and fully apply'd , then shall i bee convicted in conscience to bee more remisse in my judgement against the pacted-active-apostate witch . finis . a collection of modern relations of matter of fact concerning witches & witchcraft upon the persons of people to which is prefixed a meditation concerning the mercy of god in preserving us from the malice and power of evil angels, written by the late lord chief justice hale, upon occasion of a tryal of several witches before him. 1693 approx. 140 kb of xml-encoded text transcribed from 37 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a43992) transcribed from: (early english books online ; image set 53434) images scanned from microfilm: (early english books, 1641-1700 ; 72:8) a collection of modern relations of matter of fact concerning witches & witchcraft upon the persons of people to which is prefixed a meditation concerning the mercy of god in preserving us from the malice and power of evil angels, written by the late lord chief justice hale, upon occasion of a tryal of several witches before him. hale, matthew, sir, 1609-1676. [8], 64 p. printed for john harris ..., london : 1693. reproduction of original in yale university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng witchcraft. 2003-09 tcp assigned for keying and markup 2005-12 aptara keyed and coded from proquest page images 2006-02 andrew kuster sampled and proofread 2006-02 andrew kuster text and markup reviewed and edited 2006-04 pfs batch review (qc) and xml conversion a collection of modern relations of matter of fact , concerning witches & witchcraft upon the persons of people . to which is prefixed a meditation concerning the mercy of god , in preserving us from the malice and power of evil angels . written by the late lord chief justice hale , upon occasion of a tryal of several witches before him . part i. london . printed for john harris , at the harrow in the poultrey . mdcxciii . price , 1 s. licensed , 18. may , 1693. edward cooke . advertisement . mathematical divinity : or , a plain demonstration from the holy scriptures , that the times of this world , were fore-appointed by the covenant made with abraham : and determined to be according to the measure of the age and fulness of christ. kept secret since the world began , but is now made plain upon twelve tables , in a solar calendar , as familiar to the understanding as a common almanack . with a full proof , that this is the last generation , which shall not pass away till all things be fulfilled , and the gates of righteousness be opened . being the result of many years study . by elias palmer . printed for john harris , at the harrow in the poultrey . 1693. price , 1 s. the preface . it was not to convince the atheists and sadduces of this age , of the existence of spirits , and by consequence of a deity , that i began this collection . they have the works of the creation , both of the great and of the lesser world , and an admirable scene of providence exhibited to the rest of man-kind in the posterity of abraham , and recorded in the sacred writings , which , if they were disposed with well defecated minds ( gently putting by the leaves and the prickles , and the mean outside covering , whereby they are veiled from the prophane ) to inspect the internal form and composure , and deeply contemplate the admirable accomodations of all the parts , the design and tendency of the whole , and the secret powers by which all is sustained and ordered , they might ( by the help of a certain divine light , which doth often illustrate such souls so employed ) discern a more noble evidence and satisfactory conviction of those things , which the ignis fatuus of a vitiated natural vnderstanding ( however improved , as is imagined , by the accomplishments of what we commonly call learning , but is in truth but a superficial thing , in respect of true knowledge ) cannot receive ; and be assured , that christianity is indeed a noble and divine philosophy , cast out like a ball , among the children of men , that they should catch it that catch could ; and accordingly is very differently , and by most very unworthily entertained in the world ; not only by the sensual swine , and by the muckworms , but by such as would be thought to be of a more generous strain , cocks of the game , and yet prefer a corn of barly and a feather , before an inestimable solid jewel . but not only their wills , which are a great byas upon the judgment , but the minds and consciences of most of these people are so corrupted , that they can not , or will not acquiesce in these matters , even in greater evidence than what they freely act upon in matters more agreeable to their own genius and corrupt affections , being as averse to subject their vnderstanding to the divine wisdom , as their wills to the laws and vvill of god , tho the subjection of the one is no less necessary to the attainment of the great end of man , accordingly designed in the divine methods of providence , than that of the other . and therefore to have undertaken such a work as this for the service of such people , i can hardly think would have been to much purpose ; and besides , it would have obliged me to such proofs and evidence for the satisfaction of others , as i conceive not so absolutely necessary for my purpose in many particulars ; though i shall lay no farther stress upon any of the relations , when i come to make use of them , than i am satisfied they may reasonably bear . but my design is this : being well satisfied that much of the good and evil , which occurs in the world , not only in relation to particular persons , but whole families , cities , and nations , which is commonly attributed to humane management , or i know not what blind fortune or chance , is in truth produced by the secret prevalent energy and operations of certain invisible , intelligent agents , which not only order and dispose divers occurrences , which to us mortals seem very minute and inconsiderable , to be occasions of great consequences , but do also insensibly , and yet effectually bind and impede , or excite and promote , the actions of men , to produce events some much short , some beyond , and some contrary , to their designs : and that our common notion of spirits , that is , of those invisible agents , which i conceive to be of very different natures and powers , are greatly and unhappily mistaken : and lastly , that much of the evils , which afflict mankind , are effected by spirits of an inferior nature and power , and but of the next degree in knowledge and power above us mortals , and such as are usually imployed by witches and magitians : i suppose that a better vnderstanding of the nature , power , and operations of these spirits , of the means by which they get advantage against us , and of the means whereby we may either prevent the same , or be relieved and extricated out of their power , would be a matter of no little vse and benefit to men. and in order to this i have begun a collection of modern relations of matters of fact concerning spirits , but principally of apparitions and witches ; intending in conclusion to put together my observations upon them , and what others i have met with in print of this or former ages , for this purpose . and because this wicked , and , even in things wherein they think themselves wise , foolish age , have strangely imposed upon themselves , or been imposed upon by the efficacy of the devil or his instruments , to a disbelief of the being of witches , or of much of that power , which they exercise through the instruction and assistance of those spirits , and by consequence of their agency in many mischiefs and evils , which we ignorantly attribute to other causes : and also of some means , which might be useful to detect them , and to disappoint their wicked operations ; whereby many innocent and good people are left exposed to their malice , who might otherwise be relieved ; i thought fit to begin with a publication of part of my collection concerning witches , reserving divers others which i have for a more compleat information , and my collection of relations of apparitions till another time : and in the mean time shall be very glad of any good information or assistance in any thing relating thereunto ; wherein i desire only certainty as to matter of fact ; and then how incredible soever it may seem to the vulgar , or such as are skilled in the common notions of philosophy , i care not : for i am well satisfied that divers great truths cannot but seem so to them . to this i thought it very proper to prefix a meditation , though not finished , of that no less wise , profound sagacious and ingenuous , than just and good man , the late lord chief justice hale , concerning the mercy of god in preserving us from the malice and power of evil angels ; which he wrote at cambridge the next lord's day after the tryal of certain witches before him at st. edmund's bury , whom he there condemned , and ordered to be executed , after a long tryal from seven or eight in the morning till seven or eight at night , wherein be called to his assistance divers physitians , and other learned men ; and at last after a full and careful examination , the jury finding them guilty , he passed sentence upon them with full satisfaction of the justice of their verdict . there is a relation of it in print written by his marshal , which i suppose is very true , though to the best of my memory , not so compleat , as to some observable circumstances , as what he related to me at his return from that circuit . but that he was well satisfied in it may be perceived by his writing this meditation so immediately upon it . and therefore i think it very proper for this place , not only for the use which well-disposed people may make of it , but also as an evidence of the judgment , of so great , so learned , so profound and sagatious , so cautious , circumspect and tender a man in matters of justice , and especially in matter of life and death , upon so great deliberation , ( for he knew by his kalendar before-hand what a cause he was to try , and he well knew the notions and sentiments of the age ) and upon so solemn an occasion ; to check and correct the impiety , the vanity , the self-conceitedness , or baseness of such witch-advocates , as either confidently maintain that there are no witches at all , making their shallow conceptions an adequate measure for the extent of the powers of nature , and of the wisdom and power of god ; or contrary to their duty and their oaths , make light of the examination and tryal of them , when brought before them . such persons may have cause to be ashamed of themselves , after notice of such a judgment , and others may hereby be admonished what to think of them , if they persist in such assertions , or pretences . a discourse concerning the great mercy of god , in preserving us from the power and malice of evil angels . written by sir matt. hale at cambridge 26 mar. 1661. vpon occasion of a tryal of certain witches before him the week before at st. edmund's-bury . 1. that there are such evil angels , it is without all question : the old testament assures us of it , as it easily appears upon the consideration of the temptation of our first parents ; the history of abimeleck and the men of shechem ; the history of saul and the witch of endor ; the history of mica●ah and the false prophets ; the history of job ; the prophecy of the desolation of babylon , wherein jim and ziim and the satyrs were prophesied to inhabit : the new testament more explicitly and abundantly clears it , by the history of the temptation of our lord ; the demoniacks of several symptoms cured by our lord and his apostles ; the procession of the evil spirit , and his return with seven other spirits ; the vision of the fall of satan from heaven like lightning by our saviour ; the several assertings of it in the gospel and apostolical epistles ; the prince of the power of the air ; the spirit ruling in the children of disobedience ; the kingdom of satan ; principalities and powers in high places , and more frequently yet in the apocalyps : it is also confirmed to us by daily experience of the power and energy of these evil spirits in witches , and by them . 2. that these evil spirits have likewise a great measure of power , and a greater measure of malice , appears in the same scriptures and by experience . the greatest strength and energy of any corporeal creature , is in the vigourand power of those natural and animal spirits that are within them the great swiftness and strength of the lyon , the wolf , the tyger , and of the strongest of men , is the exerting of these vital and animal spirits , without which their bodies , tho of the exactest model and compages for strength , were but a trunk and iners moles . certainly therefore those separate spirits that are not clogged nor encumbred with matter , have a greater strength and energy , which is evident in those possessed demoniacks both in the gospel and in known experience , who could not be holden by the strength of men , when possessed with this powerful and malignant influence . 3. and yet their malice to the children of men is more extensive than their power : it began with the first man in innocence , and it hath improved ever since . the evidence both of his power and malice , is mostlively seen in that display of the invisible administration and exercise of it towards job ; that it contented not it self with any bounds ; his goods , his children , his name , his body , the very peace of his soul and mind were not enough to content or quenoh it ; insomuch , that had there not been a guard upon his life his malice had also seized that : and which is yet more , his malice against the everlasting soul of man is unsatiable , as appears in that express description of the tempting of our lord , tempting him to presumption ; to despair ; to apostacy from god : and this he did not only out of a particular or personal malice against him ; but as in his first temptation of the first adam , his malice was not only at him , but at the whole kind , which in a great measure he effected : so in his tempting of our lord , he aimed not only personally at him , but in him at the totum genus humanum : for tho possibly he might be ignorant of the hypostatical union of the divine nature to our lord ; yet doubtless he did suspect that much of the good of mankind was deposited in that treasury , which if he could have shattered and broken , he had exquisitely satisfied the extent of his malice against mankind . 4. this malice and power of that evil one is much advantaged in reference to man. 1. by his great experience and subtilty . 2. by his invisibility and swiftness , whereby he can secretly and powerfully insinuate and mingle himself with the subject he means to mischief : he knows the avenues into man ; and he knows how most subtily and unsuspectedly to seize upon them : in reference to the body of man , he knows his humours , his temper , his distemper , and hath the advantage of the higher ground , as perseus had in his fight with the monster in the fable ; as the eagle in his fight with the dragon : he can watch his advantage and undiscovered can derive into him a malignant air , or a poysonous fume , or a venomous infusion ; his experience in natural causes ; his ability to discover fit actives , and to apply them effectually to passives ; his acquaintance with the natural constitutions , and his opportunities to disturb , or invenom it ; his speed and imperceptible motion in insinution of himself , and his experiments upon the body renders it , upon a bare natural account , much subject to his power . 5. and no less advantage hath he upon the soul , first in respect of it self and its own spiritual nature , whereby in all probability he can secretly and immediately insinuate himself with it , and perswade , and excite , and deceive , and abuse , as a subtil man can deal with another of more simplicity : for it seems altogether as reasonable upon a bare natural account , that one spirit may communicate with another in a kind proper to their nature , as one man may communicate to another , in a kind suitable with his nature . 2. and principally in respect of the manner of the operation of the soul of man in communion with the body , whereby she hath a kind of dependance upon the body's constitution , and by a disturbance or disorder in that , become subject to a disorder in her actings : upon this account he can disturb the blood into cholar , or lust ; abuse the fancy with false representations or disturbances in truth ; corrupt the organ of the sense , or the species which they receive ; inrage , and discompose the humours of the body , mingle ingrediants with them , that shall impede or corrupt the actings of the soul. and as thus he can corrupt within , so he can by observation of the prevalence of any lust or passion , and of the just and true season , when it is at the height , fit it with a temptation that shall draw it out to action . when achan's covetous humour is high , he can unvail the wedge of gold and the babylonish garment . when david's security and idleness , and possibly high and delicate fare , hath raised up the lust of his flesh , he can present him with a bathsheba . thus partly by his own wisdom , experience , malicious vigilancy , invisibility , strength and power ; partly by our own weakness and infirmity , partly by the correspondence he hath with our tempers and dispositions , he is able to make advantage upon us , either by internal corrupting , or by external alluring or inciting us to what is hurtful and prejudicial . 6. since therefore it is apparent that he wants neither power , nor opportunity , nor malice , to mischief us , it remains , that certainly the obstruction of the executing of that power doth not arise from himself ; for his malice is unsatiable ; it is his business every day to go about seeking whom he may devour : and unquestionably his malice would carry him to the execution of the utmost of his power , either to destroy mankind , or at least to make them slaves to his kingdom . alexander who was most certainly the most ambitious prince in the world , could not be near so fond of bringing the world under his subjection , as this prince of darkness is . those that he cannot make his vassals , he would soon extirpate and exterminate out of the bounds of his affected empire : and on the other side , the obstruction is not from our selves ; we are too weak to deal with him ; he was too hard for adam in his innocence , and therefore must needs be too hard for us in our corrupted estate . and if it be said , there was but one to one , we are many to one , or at least to few ; we deceive our selves herein , for they are numerous : one man was possessed with a legion , in the gospel : but if it were otherwise , yet the agility and nimbleness of those impure spirits is great , and their dispatches speedy ; they are itinerarii & circumferanei , walking to and fro through the world. 7. it remains therefore , that the power and malice of this great enemy is checked and controlled , and limited by a higher power ; it is regnum sub graviori regno : and he that hath shut up the sea in bars and doors , and said , hitherto shalt thou come , and no further , and here shall thy proud waves stay , hath likewise limited and confined this proud , and malicious , and powerful adversary within his sphear and limit , and chained up this unruly and ravenous woolf , so that he cannot to one link beyond his prefixed bounds . 8. these bounds or limits of the power and activity of this adversary are many : we may reduce them into these four , viz. 1. the law of their subjection . 2. providential dispensation . 3. ministerial resistance . 4. natural impediments . i. the first restraint is the law of their subjection : for tho those impure spirits are like rebels and malefactors against their lord , and have an habitual opposition against him , yet they are under his dominion ; tho they hate to obey him , they dare not disobey him ; tho they have not the love of the law of their being , yet they are under the cohersion and fear of that law. just as there be among men many vile people that yet dare not act their villany for fear of punishment ; and if they do , they do it by stealth and secretly : so doubtless those evil angels are under a fear of offending , and do smart for it . government is the ordinance of god , as well in the invisible as the visible world : and this seems plain to me by that petition of the evil spirits to our saviour , that they might not be sent to the place of torment , even before their last and final judgment . there are certain torments for their extravagancies , inflicted by an invisible oeconomy , which they fear and dread as much as malefactors do the whip and the pillory . and upon this account partly it was , that satan , tho he had naturally power to have afflicted job , durst not attempt it without leave and permission from god. ii. providential dispensation : and this is the same over men and devils : it naturally lies in the power of one man to kill or hurt another ; yet that same superintendency of divine providence , without which a sparrow falls not to the ground , prevents one man from doing all the mischief to another that naturally lies in his power ; and the same prevention and providential interposition , hinders the activity of the evil one from doing all that mischief he naturally can among the children men. and this was that hedge and fence that god had made about job , and all he had ; and till that were removed , the attempts of satan were vain and idle to have broken in upon him . iii. ministerial impedimeuts , and these are of two kinds . 1. such impediments as concern the soul only , and the immediate agency there . satan he disturbs , and provokes , and perswades and tempts to evil , but the divinae graciae adminicula counter-perswade . the son of god came into the world to destroy the works of the devil , and there is a perpetual contest between these two , for the principality and dominion over the children of men ; on the one side , the devil and his angels they fight by their method , and temptations , and allurements , and insinuations , to win over the children of men to the kingdom of darkness : on the other side michael and his angels , the angels of the covenant , and the secret and powerful agencies of his grace and assistance , take all opportunities to reduce men to the obedience of god , to their duty to him , confirms them in it , detects and discovers , and convinceth the tempter , and upholds the spirits of men against him : he will convince the world of judgment by judging the prince of this world , that is , by detecting his sophistry , his falsity , and the ill consequences thereof . 2. such as concern the inward man and the outward man also , the ministration of the good angels , who are as diligent to counter-work the evil angels in their mischiefs , as they can be sedulous to inflict them ; they are ministering spirits . when the devil was using a slight to gain the body of moses to make an idol of him , michael resisted him . the evil angels are full of power and full of malice against the children of men ; and on the other side , the good angels are no whit inferior to them in power , and are benevolent and loving to the children of men , and do many and many times when we know it not , prevent us from many mischiefs that these malevolent regiments of hell would inflict upon our bodies and our souls . and doubtless , as we see in the visible administration of the world , or of any one kingdom thereof , there is continual diligence on one side by seditious turbulent minded men to break the peace of a kingdom or city , or place , which is with much diligence , watchfulness , and vigilancy , attended and prevented by wise and good men ; so there is no less care and vigilancy , and counterworking by the pure and good angels , against the mischievous designs of these evil spirits against the children of men. iv. natural impediments to the working of that evil spirit . 1. in reference to the soul and inward man. god hath fortified the will of man with the priviledge of liberty ; tho those evil angels may sollicit , perswade and tempt , yet almighty god hath placed this bar in his way , viz. the freedom of the will , that all the devils in hell cannot take from him : it is an impregnable fort , that can only be taken by dedition , but never by storm or assault . and this is partly the reason of that text , resist the devil and he will flie from you . he knows that where there is resistance of the will , there is no entrance for him , and gives over the assault . 2. in reference to the body or outward man. he cannot ordinarily exercise any violence upon the outward man , but by the mediation of things corporeal , and most ordinarily by the mediation of mankind : he cannot kill a man but by the sword of a man-slayer ; nor rob or plunder , but by a caldean or sabean ; nor infect the body , but by the means of a witch . and all this god hath most wisely ordered in this manner , that tho the impure spirit it self be out of the reach or regiment of human justice or government ; yet the instrument , without which he cannot ordinarily work , is within the reach of human justice or government : whereby the wise and good god hath consequently as it were , reduced him , viz. in his instruments , without which he cannot act , under the very power of human laws and government . i say , ordinarily he cannot act any external mischief upon man , but by such means and instruments as are under the cohersion of human laws . i say , ordinarily , for when this irae divinae satelles is commissioned from the god of heaven , he may act immediately from himself , according to the tenor or extent of his commission ; but ordinarily and naturally he cannot . not finished . doctor pordage his relation of the wonderful apparitions , visions , and unusual things which were seen in his family , in the year , 1649. doctor john pordage rector of bradfield in the county of berks , being the eighteenth of september 1654 , charged with certain articles then and afterward exhibited to the commissioners for ejecting of scandalous ministers ; amongst other things , for entertaining at his house one everard a reputed conjurer ; and that he had frequent and familiar converse with angels ; and concerning the vision of a dragon , and apparitions of spirits , &c. as to the entertainment of everard , he answered and confessed , that about four years before , he was received into his house for about three weeks and no longer , but not as a conjurer , but as a workman at harvest ; and that he never heard the least intimation that he was ever suspected to be a conjurer , till after his departure , but afterward was strongly enclined to believe that he was : and concerning the vision of a dragon , and apparition of spirits , i will not confess , saith he , any apparition in particular , till they be proved , lest i should seem to accuse my self , they being brought in as a crime against me , and as instruments to condemn me : yet , in general i acknowledge , that some four years since , there were many strange and wonderful apparitions in my house : but , what can these in justice amount to , tho attested by oath , and confessed particularly by my self , when brought before those who profess themselves christians , and are acquainted with the history of the holy scriptures ? pray , was not job a pious , sincere , and eminently righteous man ? yet , how was he scared with dreams , and terrified with visions , job 7. 14. did not zachariah the prophet , chap. 3. see satan standing at the right hand of josua to resist him ? did not john ( rev. 12. ) in a vision behold a great red dragon that made war with michael and the holy angels ? and was not christ himself tempted of the devil , by voice and vision ? matt. 4. 6 , 8. now , the servant is not greater than his lord , jo. 15. 20. and therefore not exempted from the like attempts of the devil . i beseech you consider , whether this earth be not the place where the devil walks up and down seeking whom he may devour ? how then can bradfield , or any other place , be exempted from his appearing when god permits ? and may not all this be for the manifesting of his glory , goodness and power ? and who can tell whose family may be next exposed by god's permission , to be tryed and proved by the representation of satan ? and i desire you seriously to consider how any such apparitions raised by the devil , and permitted by god for his own glory , argue me either ignorant , scandalous , or insufficient : surely it rather argues that he hath blest me with a strong faith , in that he permitted such great tryals , and made me instrumental to overcome them by prayer and fasting . if it can be proved i ever so much as looked toward the unlawful art of black magick , or that any evil spirits were raised up by any compact of mine , explicit , or implicit ; or that those evil apparitions were subdued and overcome by any other means than by god's blessing upon our fasting and prayer , i shall judge my self worthy of punishment . but otherwise , it is hard measure to be prosecuted for the malice of the devil toward me , inflicting what i was passive in , and could not help , especially by those who profess the christian religion , and know that the god of heaven ruleth over all , permitting and disposing whatever comes to pass . this is the sum of what i meet with in his answer to the commissioners concerning this part of his charge : but in an apology afterward , he inserted a particular relation concerning the visions and apparitions therein alledged against him , as here followeth in his own words . i do judge that god doth call me forth to make a free and open discovery of those wonderful apparitions , visions and unusual things , which somewhat above four years since were seen and permitted by the lord to be in my family . and if all that read this , can but receive and judge of it by that rule and principle from which i write it , they will be so far from judging me , as that they cannot but bless god for his favour and mercy to me ; and the more admire his wonderful works and the greatness of his power . what i intend here to declare , i shall dispatch in these three particulars . 1. in relating what i have acknowledged to many persons i have discoursed with . 2. many considerable things , which i have never discoursed but to some friends . 3. the good effect of this upon my self and others of my family . 1. i confess , that in august 1649. there appeared in my bedchamber about the middle of the night , a spirit in the shape of everard , with his wearing apparel , band , cuffs , hat , &c. who after the sudden drawing of the bed-curtain , seemed to walk once through the chamber very easily , and so disappeared . that very night there was another appearance of one in the form of a gyant , with a great sword in his hand without a scabbard , which he seemed to flourish against me , having the figurative similitude of a green tree lying by him . after this had continued for the space of half an hour , it vanished ; and there succeeded a third appearance , which was very terrible , being in the shape of a great dragon , which seemed to take up most part of a large room , appearing with great teeth and open jaws , whence he often ejected fire against me , which came with such a magical influence , that it almost struck the breath out of my body , making me fall to the ground . now , you must know , that these three were dreadful apparitions , and very terrible to the sensitive nature , and might have caused a great distemper in it , had i not been supported in an extraordinary way by the ministration of the holy angels against the evil effects of those extraordinary unusual apparitions , the last of which continued till the day began to dawn , and then disappeared . 2. in the second place i shall proceed to declare those extraordinary things which few have been yet acquainted with , which yet were then seen and experimented amongst us . i say then there were two invisible , internal principles opened and discovered to us , which may be called mundi idaeales , being two spiritual worlds , extending and penetrating throughout this whole visible creation , in which many particular things were discerned suitable to the nature of those worlds . now , those two principles or worlds , seemed very much different one from another , as having contrary qualities and operations , by which they work upon this visible creation , which we see distinguished and differenced into variety of creatures , some poysonful and noxious , others wholsom and harmless , according to the difference and contrariety of things in the internal world , upon which the external doth in some measure depend , as standing in them , or rather proceeding from them . now , these could not have been seen , had not that inward spiritual eye , which hath been locked up and shut by the fall , been opened in an extraordinary way in us . besides , we had our other internal spiritual faculties of spiritual sensation opened to discern their various objects within those worlds : which objects by reason of their qualities , may be differenced into good and evil. but i shall here first present the objects of that internal world , which may be called mundus tenebrosus , or the dark world. which objects by our correspondent inward faculties or senses were then discerned and made known to us . first then , as to the objects of the internal sight , when this principle or world was opened , we beheld innumerable multitudes of evil spirits , or angels , presenting themselves in appearing distinctions of order and dignity , as powers , principalities , dignities . my 〈◊〉 meaning is , there seemed to be inferiority and superiority ; governors and governed ; the princes of this dark world and their subjects , which presented themselves as passing before our eyes in state and pomp , all the mighty ones appearing to be drawn in dark airy clouds , chariots with six , or at least four beasts to every one ; besides , every figured similitude of a coach , was attended with many inferior spirits , as servants to the princes . but concerning the shapes and figures of the spirits , you must know they were very monstrous , terrible , and affrighting unto the outward man. those that drew the cloudy coaches appearing in the shapes of lions , dragons , elephants , tygers , bears , and such like terrible beasts . besides , the princes and those that attended them , tho all in the shapes of men , yet represented themselves monstrously mishapen , as with ears like those of cats , cloven feet , ugly legs and bodies , eyes fiery , sharp and piercing . now , besides these appearances within , the spirits made some wonderful impressions upon visible bodies without , as figures of men and beasts upon the glass windows and the cealings of the house , some of which yet remain . but what was most remarkable was the whole visible world represented by the spirits upon the bricks of a chimney , in the from of two half globes , as in the maps . after which , upon other bricks of the same chimney , was figured a coach and four horses , with persons in it , and a footman attending , all seeming to be in motion , with many other such images , which were wonderful exactly done . now , fearing lest there might be any danger in these images , through unknown conjuration and false magick , we endeavoured to wash them out with wet cloaths , but could not , finding them ingraven in the substance of the bricks , which indeed might have contiued till this day , had not our fear and suspicion of witch-craft , and some evil design of the devil against us in it , caused us to deface and obli●●terate them with hammers . now , what the devil's end in the former apparitions , and those figurative representations was , the lord knows : but it was certainly evil ; even as it was 〈◊〉 against christ , when he shewed him ( in vision ) the kingdoms and glory of the world , to make him fall down and worship him . but god's end in permitting it was very good , even to bring us nearer to himself , in a stronger dependance upon his eternal power , and to make us more watchful against the subtilty and power of satan , as you will see afterwards , when i come to speak of the effects of those things in reference to our selves . but to shut up this relation of the objects we saw in this dark world , i must add this , that were but the eyes of men opened to see the kingdom of the dragon in this world , with the multitudes of evil angels , which are every where tempting and ensnaring men , they would be amused , and not dare to be by themselves without good consciences , and a great assurance of the love and favour of god , in protecting them by the ministration of the holy angels . 2. as to the objects of the outward smell , i must let you know , that within the three weeks space in which these wonders appeared , at several times the evil spirits and angels did raise up such noysom poysonous smells , that both the inward and outward part of those that were exercised with them , became much disturbed and offended : for through the sympathy betwixt the body and the soul , the sulphurous hellish smells much exercised both by magical tincturation . 3. in reference to the objects of tast , you must know , that sometimes both in the day and night , we were exercised with the loathsom hellish tasts of sulphur , brimstone , soot and salt mingled together . which were so loathsom to our natures , as that they were ready to cause great distempers and nauseousness in our bodies ; but the invisible power of jehovah supported us beyond our own strength . 4. in relation to our inward and outward touch , we were much exercised both in body and soul. as to our souls , we sometimes felt such strange magical wounds and prickings by the fiery darts of the devil , that none can express , but those that have been exercised in some measure , as job was , who felt the poyson of those invenomed arrows , which came upon him by the permission of the almighty ; which like the scorpions in the revelations , sting and pierce those they touch . as to our bodies , we found material impressions from the powers of darkness , very noxious in themselves to our natural spirits and life , but cheerfully born by invisible support , and quiet submission unto the will of god. but to conclude : by these wonderful and strange exercises , we could not but have strong apprehensions and lively resemblances of the torments and miseries of hell , where sulphur , fire , brimstone , poysonous smells , darkness , monstrous horrid shapes and sights are the entertainment of the imprisoned spirits . but , now i come to the other internal world , which we may term mundus luminosus , or the light world , which with its various objects was then likewise opened to the inward senses . first then i shall here set forth the objects of the inward eye , which were then seen by us . there appeared then to our inward sight , multitudes , almost innumerable , of pure angelical spirits , in figurative bodies , which were clear as the morning-star , and transparent as christal . these were mahanaim , or the lord's host , appearing all in manly forms , sending forth a tincture like the swift rays of the hot beams of the sun , which we powerfully felt to the refreshing of our souls , and enlivening of our bodies . now , beholding the multiplicity , variety and beauty of these spirits , with the various objects and wonders of this world , cloathed in the purest tincture of light and colour , we could not but bless the god of heaven , who by the eyes of wisdom and hand of power , brought forth such glorious creatures , and now shewed them in their several beauties to us in a time of tryal and temptation . secondly . in relation to our inward sense of hearing , there were many musical sounds and voices , like those which john heard upon mount zion , then heard by us ; the sweetness , harmony and pleasantness of which cannot be expressed , nor that spiritual joy and delight which by them was infused into our souls , uttered by the tongue , being ready to ravish our spirits into the highest praises of the eternal jehovah . thirdly . in relation to the faculty of smelling , the tongue can hardly express those odours of paradise and heavenly perfumes which then were smelt , piercing into the very spirit with a cherishing tincture ; besides that quickning virtue , which by them was communicated and insinuated into the spirits of our outward bodies , which like a cordial , had been able to have renewed the strength of our languishing nature . fourthly . our sense or faculty of tasting was very pleasantly entertained with those invisible dews , which were sweeter than hony , or the hony-comb , and therefore deserve to be called the dews of heaven ; with which instead of food , we were many times wonderfully refreshed . fifthly . in relation to the sense of spiritual contaction , that was also delighted with its heavenly objects : for none can utter that pleasing impression , which the burning tincture of this light world afforded us , coming like a hot cordial into the centre of our spirit , being sensibly felt in the inward parts , so as to cause much joy and heavenly pleasure , which penetrated through our souls , giving us occasion to bless , praise and magnifie the lord. thus for the space of three weeks or a month were we exercised inwardly and outwardly , through that great conflict which was betwixt those two worlds and their inhabitants : the dark world sometimes afflicting us with dreadful shapes , abominable smells , loathsom tasts , with other operations of the evil angels : the light world at other times opening and relieving us with odoriferous perfumes , most sweet dews , glorious visions , and angelical harmony , which the lord favoured us with , to shew his extraordinary love in this succouring us in extraordinary exercises and tryals . thus much for those two internal worlds , spread throughout the visible world ; in which the evil and good angels are more immediately than in this visible air , to which they cannot be commensurate by reason of their spiritual natures , each of them abiding in their distinct principle , the the one sort being in joy , the other being in torment , the one in light , the other in darkness , according to the scripture . besides these two worlds , we had an opening of the eternal world , called in scripture the world to come , ( or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heb. 2. 5. ) from the futurity of its full and clear manifestation , and a precursory entrance into the most holy place , by a divine transportation into the glory of the majesty , agreeable to that of st. john , 17. 24. father , i will that they also whom thou hast given me , be with me where i am , that they may behold my glory which thou hast given me , &c. here were seen , heard and felt unutterable mysteries of that kingdom , which are not yet to be divulged , in regard of the pride , ignorance , prejudice and envy of many in the world , being reserved for those humble gracious spirits , which are waiting in silence for the second coming of the son of man. but , now it is time to come to the third particular , which was the effects and impressions left upon our spirits by these wonderful exercises and manifestations . after this , we began more clearly to see that strait and narrow way which leads to life eternal , which we call the virgin life , or the life of purity and righteousness in its perfection , being the life of fixed love : in any thing short of which , the perfection of virgin life cannot consist . so that meerly to abstain from the concupiscible lustings of venus under the spirit of this great world , is but the life of outward chastity , and but a particular branch of the other . for the virgin life is not attained till the will of the soul is brought through death to be so passive , as to will , desire and act nothing but what the essential essence of love wills , moves and acts through it : for till then the soul cannot be a pure virgin , nor live without all desire and imagination ; which must all cease before the pure life of god can come to be all in all . this life of virginity was placed fore-right as to the inward eye of the mind , being that mark of persecution , at which we are to aim in our pressing toward the resurrection of the dead . to this wisdom , that eternal virgin ( prov. 8. 20 , 23. ) as a leading-star invited us , calling to follow her in the way of circumcision , resignation and the cross , in the way of total self-denial , and forsaking of all for her sake , in the way of annihilation and conformity to christ's death , by which we saw undoubtedly we should come to christ's resurrection , ascention , glorification , and fixation in the love of the holy ghost , the third and last dispensation . here we clearly saw the danger of looking back to the external world , and of putting out our imagination into the inward world , or the kingdom of the dragon ; or of resting in the openings and delights of the inward light world. for by turning back into the delights of the senses , we saw the soul would become bastial ; by turning to the left hand and imagining into the kingdom of the dragon , in awakening the fire of wrath and subtilty , devilishly and dangerously wicked ; by turning to the right hand in imagining into , and taking too much complacency in the visions , illuminations , tinctures and enthusiasms of the light world , we saw the soul might become elevated into self-conceit , and tinctured with pride , and be in danger of neglecting the death of the cross , which is the only safe path into eternal rest and fixation . here then we were shewed , that the way which leads up to the virgin essence the new jerusalem , was strait and narrow , as upon the breadth of an hair , so that we were to turn no way either on the right or left hands , but stand without lusts , with our eyes fixed upon the being of love , pressing forwards after fixation in the eternal house of god , there to become immoveable pillars , no more to go out , but there always to bear the name of god , and the name of the city of god , which is new jerusalem . and now for the space of this four years , ever since the time of these great manifestations , we , by the grace of god , have enjoyed the exercises of our spiritual senses , which never since have been shut , neither ever will be , except through voluntary transgression and disobedience , we apostatize and run back into the earthly nature , or turn aside to center in something short of the pure life of virginity , which calls us from the external , through the internal , into the eternal world ; which is that kindom prepared for us from the beginning of the world. but thirdly , after this extraordinary time of grace and mercy to us , we enjoyed not only a clear leading convicting light upon our understandings , but likewise received from the lord a stamp and strong impression of power , moving our wills to follow this light through the death of all things , to come up into the perfect life and image of god , that so we might be transformed into that righteous nature , which we so clearly behold through divine light. hence we came to live in a greater abstraction from our sensitive nature , in a constant watchful practice of the cross , in reference to all external and internal objects , which might by entertaining our affections , hinder our progress to god. hence also we came to live a more devoted , strict , dedicated life , sequestring our selves from the world and worldly things , giving our selves almost continually to prayer , fasting and waiting upon god , in dying daily to all self-ownments , relations and proprieties , in which most are intangled , to the great prejudice of their spirits . and in this way we have ever since continued , endeavouring to be wholly conformable to the death of christ ; in renouncing our own lives and proper wills , as opposite to the life and will of god , experimenting those profound mysteries of the cross of christ , which are hidden to most in the world. but what joy , life , power , divine pleasure , and heavenly communion , the lord hath blessed us with in this our dying resigning progress , i shall wrap up in silence , together with those blessed secrets of the kingdom , which in these few last years past we have been acquainted with , to the comfort of our spirits in this sad time , when we are judged and condemned of the world , in the participations of christ's sufferings . the discovery of thirty and two young girls in the cloister of madam bourignon at lisle , found to be witches . related by her self and the continuator of her life . anthoinette bourignon was born at lisle in flanders 13 january , 1616. her first appearance in the world was not without some deformity , her forehead being grown all over with black hairs , her upper lip drawn up to her nose , and her mouth gaping wide open : but the hairs of her fore-head afterward fell off of themselves , and her lip was restored to its proper posture by the help of a chirurgeon , and she grew more and more comely ; yet her mother had never any great affection to her , but loved her least of all her children ; but her father loved her best of all , possibly the better for being of his own complexion , he being an italian , whereas all the rest who were fair , possibly took after their mother , who was of the country of lisle . she was it seems from her child-hood to be conformable to her saviour in sufferings : and her first persecutions were by her own kindred and nearest relations , even her mother and her sister , which had this happy effect upon her , that she became very retired and serious in her tender age. and she then received such strong impressions and attractions by the grace of god , as soon as she had the use of reason , that her thoughts and discourses were such as seemed not to come from a child , but from one of well grown in years . she always thought she should be in some other place , and enquiring where was the country where christians inhabit , expressed a desire to go thither . and when she was told she was then in a country of christians , she could not believe it , because jesus christ was born in a stable , and lived in poverty ; but the people there had stately houses , rich furniture and plenty of mony , &c. but such discourse would not down there , but was turn'd into ridicule , so that she was constrained to keep silence and say no more of it . when she grew up , she would not marry , but had a mind to enter into religion , or become a nun among the carmelites , where she hoped to find such true christians as she desired ; but therein soon found her self mistaken ; and thereupon betook her self to a solitary and retired life , with great austerities , exercising various acts of charity as she saw occasion . after the decease of her father in april 1648 , her mother , brother , and all her sisters being dead before , having recovered what belong'd to her from her mother-in-law , she at first intended to have gotten together a society of religious virgins : but one day as she was walking there met her a stranger , whom she did not remember to have ever seen before , and told her , that what she purposed , she could not effect , nor would it be to any good purpose , for there were nunneries enough ; but there were great store of poor children every where , who wanted good education ; and there could be no better work thought on , than to take some of them , and educate them from their childhood in religion and virtue , and such employments as might enable them to get a comfortable livelyhood . this man went by the name of jean de st. saulieu , and proved at last a very wicked man : but in the mean time prevailed with her to undertake this work ; and the rather because one jean stappart a merchant , had already designed a house at lisle , with near 50l . per an . for that very purpose , and had already taken in about a dozen poor girls . with him she contracted in the year , 1653 , and had their agreement settled by publick notaries : and in november that year , she made her entrance into the house , and soon had the number of her girls encreased to about 50. she kept them at first only as in an hospital or school ; but finding some inconveniencies in that way , she thought fit to be recluse ; and in november 1658 , by permission of the bishop , turn'd it into a cloyster , where she kept her girls under strict discipline , and to very good orders , both as to their work and as to matters of religion : but after she had passed about seven years in these pious exercises , three years after she was cloystered up , no less than two and thirty of these young girls were discovered to be witches . of which , and of divers remarkable particulars thereunto appertaining , the three following relations furnish us with a considerable history . the first relation , translated out of her tract , entituled , la parole de dieu . 113. after my being encloistered , i had more leisure and convenience to attend daily the instruction of the children . i discovered more of their wickedness , and pressed them the more to good living : but i perceived their souls but little the better , unles exteriorly . they were more modest and obedient , keeping to the rules of prayers enjoyned them . people that saw and heard them pray and sing , thought them little angels : but i was always of the mind that they were without the grace of god ; but yet i know not by what means . some of them came of themselves to confession every week , tho it was customary but once a month. they willingly heard good lectures , fasted the whole lent , though they were not obliged to it . made their humiliations every friday , by telling their faults in the hall. underwent without regret all the penances which were enjoyned them . there was nothing of ill observed in their comportment , but that some of them would not work willingly . others were enclinable to lying and to thieving , for which they were corrected , and many times with profit and amendment . i put all those out of the house who were not content with a christian life . the rest declared themselves to be more contented than they were before . i would no more take so great a number again , well perceiving that there would be less confusion in it . i prayed to god to know of him whether he received glory by it . he answered me , these are but humane accomodations . 114. this i have very much experienced since , seeing that neither the children nor their parents sought more than their temporal advantage ; as poor people for the most part are little sollicitous for the glory of god , or the salvation of their souls , so that their bodies are at ease . this often troubled me : but afterwards considering that their souls were cultivated as well as their bodies , i went on in my upright intention , to gain them to god. my confessor very much approved of this exercise ; but often asked me whether i would not accomplish my first designe . i answered , yes , but that god must shew me the way and the place appointed , and that his time was not yet come . many persons grew to have a kindness for the house , and added divers foundations to it . we had the mass every day ; a great concourse of people came to us . upon st. anthony's day we had a plenary indulgence , and the three pastors celebrated high mass , and other divine services with us . 115. one day as i came into the school where all the children were at work , i saw a great number of little black children with wings fly about their heads . i told them my vision , exhorting them to beware of the devil , who most certainly environed them . 116. after i had passed about seven years in these pious exercises , it happened one day that as one of these girls was to have been corrected for sorne fault , we shut her up into a place call'd the prison . about an hour after she was there , she came out tho no body opened her the door . and as all the other saw her come into the school , they changed their countenance and looked pale . returning , i saw it was she who had been lock'd up . she asked me forgiveness , promising me to amend . i asked her who it was who opened her the door ? she said a man. i told her she was mad ; because no man came into the cloister , and bid her take her work. she who had shut her up , was then abroad : and when she returned and saw this girl at work , she was amazed , and said , who has opened the door for her ? i carried the key with me . i made her go to the place where she had shut her up , where she found the two doors lock'd as she left them when she went out . i took the child a part into my chamber to examin her . she said that a man who was her friend , came and opened the door for her , and she call'd him always in her need . i was afraid that this must be the devil . i sent the pastors word that they should come and hear the matter , who having strictly examined her , told me , that there was great appearance that she was a witch . i would not believe them . nevertheless i immediately turn'd her out of the house , fearing that some evil spirit had brought her thither , and that she might trouble the house . she was between thirteen and fourteen years of age. i now called to mind , that the whole fury of hell was to be armed against me : wherefore i pray'd that strength might be given me to oppose and conquer them . 117. about three months after , it happen'd that another girl was to be shut up , of about fifteen years old. she said , that the devil made her to commit the thievery ; and that he came to her by night . i turn'd her out also , thinking to purge the house . but yet three months after we discover'd another who was but thirteen years old. she was to have been whip'd : but saith she , do not do it , and i 'll tell you who it is that makes me do this mischief . taking her aside into my chamber , she told me that it was the devil . i asked her whether she knew the devil or not ? she said ay , he is almost always with me . i asked her what manner of person he was ? she said he was a handsom young youth a little bigger than her self ; that he had marked her upon her head ; and that she had given him her soul , and had renounced god and her baptism . i forbid her to tell this to any body . however i sent for the pastors being very much troubled to think what this should be , believing it an illusion , or a frenzy . 118. when the pastors had examin'd her , they said , that i ought not to put her away , for that there was a great misfortune among these children , which was to be searched to the bottom ; for that this girl had declared to them , that there were two more among them such as her self . they examined those two , who declared that they were so , and that there were two more besides . we examined on further , and found that all the said girls were in compact with the devil : for they related such particulars which they could not know unless they were true , or else they must have very much studied these matters . now they were in number thirty and two , and no more , who had all contracted this mischief before they came into the house , and had learn'd it some of their relations , and some of their companions , and all in different places , different towns , villages and parishes . 119. i was in great perplexity , having never believed that there was such creatures in the world , at least very rarely ; and that they had something peculiar outwardly to be observed about them ; but that these children performing all pious exercises , i could not perswade my self that they were such . but be it as it would , i asked the pastors if there was no remedy . they said there was , since that they had been gained by the devil before their age of reason . i told them that we must spare nothing , but use all possible endeavours . the chaplain , pastors , and the capuchin fathers , exorcised them two hours a day , each man twice a week . the pastor of the parish where the house stood , which was st. saviour's , came often to interrogate them to discover more and more the truth , and to endeavour to reconcile them by confessions and penances . 120. he wrote down their examinations for his memory sake . they formerly declared that they had daily carnal cohabitation with the devil ; that they went to the sabbaths or meetings , where they eat , drank , danc'd , and committed other whoredom and sensualities . every one had her devil in form of a man ; and the men had their devils in the form of a woman . and that there were so great a number of persons at these nocturnal assemblies , where every devil brought from day to day their love whether male or female , that no assemblies were ever seen so numerous in the city as in those sabbaths , where came people of all qualities and conditions , young and old , rich and poor , noble and ignoble , but especially all sorts of monks and nuns , priests and prelates ; and that every one took his place as they do in the world : that they there worshiped a beast , with which they committed infamous things , and then at last they burnt it ; and every one took up some of the ashes , with the which they made men or beasts to languish , or die ; declaring some of them particularly , that they had made use of them to kill poultry and other creatures . 121. after they had declared all these things to the said pastor and to me , they would sometimes say , that there was nothing in it ; then again they would ratifie all by confirming it anew : and after that would deny it ; and then confess it again . so that i continued eight months in these exorcises , letting no body know it but those divines . during this time between whiles they made general confessions , wept in appearance of sorrow and repentance : but all was but counterfeit , their hearts being addicted to sensual pleasures , which the devil gave them . they had not the least design of changing , to quit these abominable pleasures , as one of them of twenty two years old one day told me . no , said she , i will not be other than i am ; i find too much content in my condition ; i am always caressed . i have had of them from eight years of age to twenty two . the elder of them told me , we are often afraid of being with child by the devil ; for we should thereby be discovered that it was by the devil , because we never see any men come into the cloister . 122. about this time a woman of the town was very importunate with me to take a girl of nine years old out of charity . i yielded to her desire . but thinking to teach her and make her work , she would do nothing ; so that one day going to correct her , she said , the devil held her hands , and she could do nothing . the others laughing cry'd , that she was out of their gang. and indeed after i had examined her , she told me more particulars than the others had done , saying that she could kill cows tho they were two leagues distant . i immediately turn'd her off , having enough of that sort already . the woman who had recommended her to me , understanding by this child what passed in the house , and that every one had confessed this secret , she presented a petition against me to the magistrate , saying that i abused the children , and that i should take away their reputation by believing that they were witches , and that she gave this advertisement to the magistrate , out of charity and love that she bore to those children . the second relation , translated out of her tract , entituled , la vie exterieur . §. 23. 1661. 81. but the fifth discovered it self about three years after i had been cloistered up , and began by a young wench of the village of about fifteen years of age , who having done some offence , was to be corrected by being shut up by her self , which the house-keeper by my order did . and after having shut up the said girl , she took the key with her , and went out of doors : but about an hour after she was gone , the girl came into the school where the others were at work , who seeing her coming , turned all pale ; and being asked what made them change their countenance ? they told me that they saw before them at the school door the girl that had been shut up , whose name was bellot ; and being bid to come in if she was at the door , she came up and ask'd me pardon for her fault , promising to amend . i asked her if she had not been shut up by the house-keeper ? she said yes . how then came you forth , said i ? she held her tongue for some time ; but being pressed to answer , she said , that a man had let her out . this i took for raving , because i knew that no man , or other person , could be in the house . but not being willing to make further enquiry before the rest , i bid her take her work and be good hereafter . in a little time after , when the house-keeper returned from her business abroad , and saw this girl at her work , she was astonished , crying , who is it that hath opened the door for this child ? i had shut three doors upon her , and see here the keys at my girdle . i went out of the school to inform my self from the house-keeper , if she had really locked up the doors ? she answered me , she had , and going to the doors , found them all three lock'd , as she had left them . this thing troubled me ; and after dinner i call'd the said girl into my own chamber , to know of her how she got out of so fast a place . she said that a man opened the door for her . i asked what man this might be , and if she knew him . yes , she said she knew him very well , and that he was the devil . at which i was struck with horror , saying , the devil's spirit , he is not a man. tho he be a spirit said she , he comes to me in the shape of a man ; and as i call'd him to my assistance when i was shut up , he came to me , opened the door and let me out . i asked her how long she had known this man-devil ( or devil of a man ? ) she said all the days of her life : that her mother had taken her with her when she was very young , and had even carried her in her arms to the witches sabbaths or assemblies , which were held in the night ; and that being a little wench , this man-devil was then a little boy too , and grew up as she did , having been always her love , and caressed her day and night . i could not comprehend this discourse , having never hear'd the like in my life . 83. i immediately wrote to the three fore-mentioned pastors , to desire them to come to my house , where there was a girl who told me things which i had not capacity enough to understand ; desiring that they would come and examin her to know what it might be . they came all three together the same day , and having examined the girl , she declared to them that she had given her soul to the devil , and had renounced god ; and to confirm the donation of her soul , she had received a mark upon her foot : that this contract had been made at twelve years old ; but that long before that time this love of hers had accompanied her , and carried her at nights to the witches meetings in great castles , where they assembled to eat , drink , dance , sing , and act a thousand other insolencies , with many other particulars which she could not know unless she had been a witch , or had studied books of magick , which could not be , she beginning then but to learn her letters , having been but a little while in my house . i told the pastors that i would not endure any longer such a person in my house , lest she should spoil my other girls ; and i placed her out the same day with a woman whom i knew to be of a good life , from whence a little time after a man came and took her away , saying , he had married her mother , and he would be her father ; and so i never heard more of the said bellot . 84. i was much troubled in my mind to see that the devil had yet so much power as to trouble a house of religion , of which i had undertaken the government for the glory of god , and the salvation of souls . i often examined my self what fault i might have committed , that should give the devil so much power as to send a witch into my house , when i thought there had been but few of them in the world. and tho i could not believe that the said bellot was a witch , yet i found that the devil had great power over her . not knowing however what sort of creature a witch must be , having often thought that witches were ugly deformed creatures , or half beasts , as they say of them , that they do transform themselves into cats , horses , and other animals ; so that i could not believe that this girl was a witch , tho the three pastors aforesaid , did assure me of it . i pray'd to god to discover to me my secret sins , not knowing to what cause i might attribute so strange an accident , which intruded it self amongst my good intentions . however , i kept regularly on the discipline of my house , believing that i had got rid of such kind of persons , by dismissing the said bellot . 85. but three months , ( viz. after the discovery of a second about fifteen years old , who is not here mentioned , tho she be in the former treatise , and was sent away three months after the first ; so that this happen'd six months after the first . see la. parole de dieu , § . 116. — 121. ) afterwards we discovered another , which said and did the same things . this was a girl born in the town , which had always been nursed in the village , of about twelve years old , who for the evil custom she had gotten of stealing , was one day to have been whipped ; which being not willing to submit to , she said somebody had advised her to steal , whom she would tell me of if i would forgive her that time . i then forbore her , to the end i might know what evil creature it was that gave her that advice . i call'd her into my chamber alone , thinking i should discover some other of the girls that counselled her to steal ; she presently fell a crying , and would not answer me a word . but a little after she said it was the devil that gave her this evil counsel . i gave a great sigh , telling her that she said this only to cover her wickedness , for that she could not know the devil . she replied , that she knew him very well ; that he was a boy a little bigger than her self ; and that he was her love , and lay with her every night . i asked her how long she had known him . she said , that being very young and playing with the girls in the village , they ask'd her if she would go with them to the dedication ; that she should have good chear and a sweet-heart into the bargain . and as soon as she consented , her said lover came upon a little horse , and took her by the hand , asking her if she would be his mistress , and she saying ay , she was catched up into the air with him and the other girls , and they flew all together to a great castle , where they play'd upon instruments , danc'd , feasted and drank wine : and that ever since she had been there three or four times a week ; that at ten years old she had given her soul to the devil , renounced god and her baptism , and received a mark from the devil upon her head ; which we afterwards found to be true , for that she was insensible in the place where the said mark was made ; for we stuck a pin as long as ones little finger into her head , and she felt no pain . 86. i immediately sent to the aforesaid three pastors to come and examin this second girl , who said almost the same things as the first . and after that they had examined her , they told me that she was also a witch ; and that i ought not to turn her out of my house 'till i had discovered whence this misfortune came ; that there must be some witch in the house that thus drew the children after her . i followed their advice by keeping this girl in the house ; but confining her in a chamber separate from the rest ; where necessaries were brought her and also her work. one of these pastors , call'd peter salmon , undertook to examin her every day , to the end he might bring her to a good conversion , to renounce the devil , and to return to god : and asking if there were no more children in the house , who were such as her self , she said that there were two more that went with her every day to the sabbaths . and having examined separately the other two girls whether there was any truth in it , they ingenuously confessed , that they were bound to the devil by a precise contract , and had consigned their souls to him . understanding this , i resolved to send away all the children that i could , fearing that instead of procuring the salvation of their souls by keeping them with me , they would by teaching one another their wickedness , all be damned . i could not send them away all , by reason that the greatest part of them were so poor , that they had neither friends nor houses to be received in . and for this reason i was still obliged to keep two and thirty . 87. the said pastor salmon began for his memory sake to write down what these girls had said to him , being all three in distinct apartments : and having spoken often with them , the two last said , that there were still two more in the house , and that they for their pars need not be taken out from the rest . but asking them who the others were , they each of them named two different names . and having examined the said four , they confessed that it was all true ; and named each of them two different names , which were of the same diabolical company ; so that from two to four , and from four to eight , we discerned that the thirty two yet remaining in the house , were all in general , and each in particular given up to the devil , by their own proper and deliberate consent : and that not one of them contracted this wickedness in the house , but brought it with them thither , having diversly fallen into it , some by their fathers , some by their mothers , and some by playing with other little girls together , as they declared as well to me , as to the said pastor , who put all the particulars which they told him in writing . 88. i was mightily perplexed to find my self confined to a house with two and thirty creatures , who declared that they had all given their souls to the devil . the maids i had for my assistance went all away , leaving me alone with these wicked wretches , with whom i was forced to eat and drink , at least what they dressed for me . i held divers consults with the said three pastors , what was fit to be done upon such an occasion . i proposed to dismiss them by degrees ; but then i feared i should be guilty of the mischief that they would do among man-kind , when they were abroad ; for they confessed to me , that they had killed both people and cattle , which i also afterward found by experience , they having killed all of a sudden thirty young ducks , cats , chickens , and other animals about the house in less than two hours time , which they have often confessed . wherefore i could not honestly turn them out , lest i should wrong my neighbours by sending them such persons as these , without giving them notice ; and by advertising of them , none would receive them . 89. upon this , i was greatly dispirited , and could not see what was the will of god in this point . the pastors on the other hand said , i ought to let them all continue with me , and that they hoped they might convert them to god , because they were engaged to the devil in their child-hood before they had the use of their reason ; offering me to do their utmost , saying that they would come every day to advise and exorcise them , and pray for their conversion . and and having asked them if it were possible that these creatures could be converted to god after having deny'd him and given their souls to the devil ; they answered me that they might ; that god was merciful ; and that as wicked as men could be , they might be converted so long as they were in this world. which is very true ; but since that time i have had sufficient experience that persons thus contracted to the devil do not turn , because they have no real desire to be converted , tho they make a shew as if they had . 90. i resolved then to keep the said children with me , exhorting them all i could to be converted to god : and the said pastors came every day one or other of them to admonish them and to pray with them . which we did very secretly for the space of about eight months : during which time , the girls made great shew of conversion , by tears , repeated confessions , prayers and attention to the admonitions which were made them . 91. many of them seemed to melt into tears , when i spoke to them of the judgments of god , eternal life , the joys of paradise , and the torments of hell. but this lasted not long . and when i examined some of the eldest and most sensible of them whether these tears were feigned , and counterfeit , or else sincere ; they answered me , they proceeded from their grief for having denied god , and abandon'd themselves to the devil . but that this lasted no longer than whilst they were spoken to , and had their miserable estate before them : that the devil came presently to them , and asked them , how they could leave him , and all the pleasures they had taken together ? and caressed them so much , that they immediately made a new contract with him , forgetting all the good purposes they had taken before . 92. i asked them , if the admonitions , exorcisms and prayers of the pastors , did not take away the power of the devil , from holding them thus subjected to him ? they told me that the devil laugh'd at these performances ; and that after the manner of a monky he mimick'd the same ceremonies that the pastors did ; when they kneel'd down to pray , the devil kneel'd behind them , and with a book in his hand he bubled out the same words ; and when the said pastors preach'd , the devil made behind them the same gestures , and sprinkled about the holy water ; and also confess'd them as the pastors did , imitating them in every thing in derision and mockery . 93. i asked them , how they could pray or sing so many good prayers all the day long , when they were thus in league with the devil ? they told me , that he himself pray'd and sung along with them , by reason that their prayers were without attention : and that instead of singing to praise god , their intentions were to sing the praises of the devil , wherein he gloried and valued himself . 94. i asked them how they could approach the table of the lord and receive the sacrament ? they said , that the devil invited them to do it as often as they could ; and that the greatest penance that i could enjoin them , was to make them abstain from this sacrament , which was a cloak for their wickedness , and made them pass for good folk before the world. besides , that the devil wrought his greatest villanies with this consecrated bread. 95. i asked them , how it was that they could fast , even tho they were not obliged to it ? for from fourteen or fifteen years old they would fast out the whole lent. and when i would have hindred them , they wept bitterly . they told me that they fasted but out of hypocrisie and to please me : and because they had every night a glass of strong beer , and a greater portion at dinner than those who did not fast. that for these reasons they did desire to keep fast. 96. i told them that all these falsities would certainly bring them to hell. their answer was , that they very well knew it ; and that they were assured to be damned ; but that the devil promised them the same carnal and sensual pleasures in hell , that they took with him in this world 97. i asked them if they were certain that this was the devil , who thus entertained them ; and if whethether they knew that there was a hell and a heaven before they came to live in my house ? they told me , yes , because the devil had taught them it , and had often catechised them , and taught 'em that there is a god , a heaven and hell , and a devil ; and that he that did the devil's will , could never see god , but should be his companion in hell to eternity . i was very much astonished to hear these discourses , having never thought that the devil could teach so good things , or excite people to pray , fast , and frequent the sacraments , or to think of heaven and hell. nevertheless , by long experience i have found it to be very true . 98. i asked them , how it was possible that they should belong to the devil from their tender infancy , even before they had use of their reason ? they said , that that came from their parents ; and when their fathers or their mothers are themselves abandoned to the devil , of necessity all their children are so also till they arrive to the use of their reason ; because that their fathers and their mothers have power over the souls of their children , until they come to use their own judgment , and that then the child receives its free will , and can make use of it to do good or evil : but that it was very rare when they had been sacrificed and offered to the devil by father or mother , even before they were born , that they should withdraw themselves from him , when they came of years ; because that the habit of wickedness is become natural to 'em ; and the devil having entertain'd them from their birth with caresses and sensual pleasures , so gains their affections , that they will not quit them for any consideration , after having been allured to sensualities , such as no man could give them : for the devil feigns to make them eat all sorts of delicious meat to their taste , all sorts of pleasant wines to their pallate , all sorts of musick , or instruments to their ear ; all sorts of beauty to their eyes , and all perfumes to their smell , and all manner of titillations to their flesh : so that being brought up therein , it is as it were impossible to have a mind to leave him . and therefore it is that they say , we will not change our condition for the greatest pleasure that mankind can give us . 99. i condoled with them their misfortune , shewing them that this was all deceit and meer illusion ; that the devil had no thing , nor could he give any thing . and to shew that they had neither eaten nor drank at the sabbaths , they needed but observe their own appetites on mornings , when they eat great pieces of bread and butter , and would eat dry bread if it was given them , which if they had eaten such dainty meat , they would not touch , nor could they eat such gross meat so soon with so good an appetite ; for had they been at a feast with men and drank wine as they said they did at the devil's banquets , they would be sick all the next day . they told me this was all true , but however they had the taste and pleasure of all these things , and therefore would not forsake ' em . 100. i informed my self sometimes as exactly as i could , to know how it was possible that a father or a mother could offer their children to the devil , instead of offering them to god who created them , asking them in what manner this was practised ? they told me , that persons who were thus engaged to the devil by a precise contract , will allow no other god but him , and therefore offer him whatsoever is dearest to them ; nay , are constrained to offer him their children , or else the devil would beat them , and contrive that they should never arrive to the state of marriage , and so should have no children , by reason that the devil hath power by his adherents , to hinder both the one and the other ; and that this is effected in this manner . 111. when a child thus offered to the devil by its parents , comes to the use of reason , the devil then demands its soul , and makes it deny god and renounce baptism , and all relating to the faith , promising homage and fealty to the devil in manner of a marriage , and instead of a ring , the devil gives them a mark with an iron mark upon some part of the body ; which marks they renew as often as those persons have any desire to quit him . the devil reproves them then more severely and obligeth them to new promises , making them also new marks for assurance or pledge , that those persons should continue faithful to him , and so soon as they come to be able to beget children , the devil makes them offer the desire which they have of marrying , to his honor : and with this all the fruit that may proceed from their marriage . this they promise voluntarily , to the end that they may accomplish their designs : for otherwise the devil threatens to hinder them by all manner of means , that they shall not marry , nor have children . the third relation , translated out of the continuaation of her life . la vie continuee . chap. xv. how madam de b. discerned by supernatural things and by the proper confession of the girls she governed , that they were all in voluntary league with the devil , and that they endeavoured to murder her , &c. first of all , she was convinced , that the children which she brought up in her house , were of the number of those unhappy creatures , by many supernatural and diabolical actions which she saw by them . for , they got out of places when they were shut up , without keys : then were things found in the house which could not be brought thither but by means of the devil ; such as little balls of poyson , and a certain sort of paper they were lap'd up in , which some of them said , were given to others of them at their sabbaths , and which they assured her they had in their chambers . there were found in their beds such filth and nastiness as comes from cows , which they confessed at last was communicated to them by the devil , when he came to satiate their diabolical leachery . they killed living creatures about the house , as fish , cats , chickens , and once thirty little ducks at one time , by a diabolical powder , which one of them strewed in the place where they were to pass . and when madam de b. asked her how the devil could have power over those little creatures ? she answered , because you pleased your self yesterday in looking on them : which madam b. acknowledged to be true , observing with some admiration how those little creatures swam and provided for themselves so well , being but just out of the shell . she thereby experienced this terrible truth , that the devil hath power over whatsoever a man placeth his affections in , when they are not upon god. and indeed man being created only to take pleasure in god , who ought to be his delight ; 't is impossible but that a curse should follow whatever breaks this order . 2. another time they made it rain so furiously into the common room where they were at work , that madam b. was forced to go out all wet as she was . one of them another day having cast some powder into the oven of the house when they were baking of bread , tho the oven was so hot that the very bricks of it were red , yet the bread which was put in remained there six whole hours , no more baked than when it was put in : and madam b. having asked the cook-maid the reason of it , she said that such a girl who had stop'd the oven , had thrown in some powder , and that the fire would never touch the bread , although it should remain there all the day long ; but that she would take care when they baked next , that that wench should not come near the oven ; which being done , the bread was baked as throughly in two hours time as sea bisket . another time one of them thought fit to cast a charm in amongst the meat boyling in the pot ; where having boyl'd six hours together , it came out as raw and bloody as it came from the shambles . they have often said since , that were it not that the devil was afraid that we should be convinced by extraordinary things , he would make us work miracles ; but he fears nothing like that . they declared that they had often given their powders to the mother regent , which operated according to the intention of her who gave them . one day madam b. finding her self ill with a sore throat , one of the girls told her , i know well enough what 's the matter ; it is but the effect of a little powder , she 'll be cur'd in four days time , but not with the ointments which are prepared for her . all the month of january and part of february in the year 1662 , it was almost every day discovered , that some one or other of these girls had been corrupted in their particular assemblies , besides their general sabbaths , where they had balls of poyson given them to kill madam ▪ bourignon ; and they would have poysoned the pastor of st. saviours church , who was to come and officiate and dine there upon st. anthony's day . as fast as those poysons were taken from them , which they usually hid in their beds , they got more , which st. saulieu furnished them with in this assembly , with design never to have done till they had killed her . we 'll make so many , said they , that one of them shall do at last ; and then when she 's dead , st. saulieu shall come here , with whom we shall agree well enough , and then we may keep our dancings in the school it self . these balls were put into the hands of the governor and secretary , when they came at last to visit the hospitals , upon the complaint which madam b. had made of the matter : and the secretary said , when he took them away ; i carry off the devil . 3. 't would be impossible to relate all that these girls confess'd when they were discovered , concerning themselves , their parents , their education , their companions , their neighbours , and people of the same towns and villages ; nay , their very pastors and their lords , their sabbaths and assemblies , their transports through the air , where they said they had been transported over great forests in the air , their feet would sometimes touch the top branches of the trees , as they flew to these sabbaths , whose devilish ceremonies they did relate , their abominable divertisements and whoredoms with the devils in human shape , from whom they said they received something very cold , of which they were sometimes afraid to become with child , and a thousand detestable devilries , which would be horrible to relate ; and which i will pass over in silence , as also those which are related by madam b. her self in the former treatises , except some few , which i had from her mouth . 4. when this mischief began first to appear , there was one amongst them very industrious to discover the rest , which having done , and thereby thinking her self to be out of all suspicion of being still of the company , yet at last she was found out : but she constantly deni'd it , although the others did affirm that she went with them to the sabbaths ; she defended her self upon this point , that there could be no colour that she who had assisted in the discovery of the rest , should be guilty , and still an accomplice of the same crime . nevertheless , this was the most wicked , false and cunning of them all . and this proceeding of hers , was but an effect of her devilish cunning. this was she who a little after said , she would not renounce the devil , nor amend , nor did she desire to be other than what she was ; and was one of the first of those upon whom those diabolical poysons were found , with which they intended to murder their benefactress . she would have denied all at first , but at length confessed , after which she denied it , and advised the rest so to do , and to make feigned confessions , advising them to deny all they had confessed before . one day as she was upon her denials , when the life of st. anthony was reading in their presence , wherein was mentioned a temptation that the devil used by melodious singing , madam b. saying , i never observed yet that the devil sung , and i wonder at it ; the girl answered , o mother , they sing so delicately that you would be even ravished to hear them . how ! do they sing so well said she ? ay indeed , said the girl , for they were angels once . all the rest fell a laughing : and she was so confounded for having so openly confessed before she was aware , that she knew not what to say ; but endeavouring to excuse her self , one of her companions said , go , go , you have said too much that you have hear'd how well they sing ; you cannot answer that . if i have heard them , faith she with anger , you have heard them as well as i. sometime after she again confessed her self guilty . one of the reasons for which she said she would not be converted then , nor renounce satan , was that the devil told them sometimes that they might be saved well enough if they were converted hereafter ; and that it would be time enough if they repented upon their death-beds , and were converted then ; and so they might take their pleasures and pastimes , which the devil gave them while they might have them . 5. it happen'd about this time , that the devil in a merry mood appeared to madam b. in this manner . there came one and knock'd at the gate of the hospital , and asked to speak with the regent , who was then all alone without assistance to help her in the affairs of so great a house . when she came to the gate , she there found a little wrinkled wry-mouth'd woman , yet very nimble and brisk , who offered her her service in her present occasion . madam b. having never known nor seen this old woman , and seeing nothing in her to recommend her , she told her she could not take her , because her age and weakness were too great to undergo the labour and orders of the house . but the old woman answered shaking her breech , no , no , i have a great deal of vigor yet : i can work , i can watch , i can rise on mornings , i can fast , i can pray , i can be a good housewife , you 'll find i can do any thing ; and began to talk and discourse very pleasantly , and with great earnestness to be taken in . but madam b. being call'd away to speak with a physician who came into the hospital , when she came back again to speak with the old woman whom she had bid to stay , found neither the old woman , nor any appearance of her , nor could she ever know from any body who she was , or whence she came , nor had any body seen her besides . she told the doctor of it , who said , he saw her not as he came in . but the girls fell all a laughing , saying , it was the devil , which they knew very well ; and that he came only to play the rogue with her . of which she was afterwards satisfied . 6. speaking to them one day of some girls of the house that lately dyed with great demonstrations of piety , they said , that they were also of their number . and when she said , that that was impossible , because those girls died in transports of piety , and calling upon the name of jesus christ ; nay , that one of them said but the day before she died , that jesus christ had appeared to her , and assured her that he would come fetch her to morrow at such an hour , when in effect she died , singing and rejoicing that she was going to paradise . these girls fell a laughing , and told her , that this apparition of jesus christ was the devil ; that all those prayers and exclamations to god , were addressed to the devil ; and that by these words , god and jesus christ , by reservation to themselves they meant the devil , to whom they directed all their prayers ; and that by the word paradise , they understood no other thing than the company of satan . 7. madam b. having asked one of them one day , why she did not confess this wickedness sooner : she answered , that being so common a thing , she did not think there was any harm in it , or a thing to be confessed , alledging to her that millions of people of all degrees , were in the same condition , and that she scarce knew any others . she answered , alas ! you saw well , that i was no such person . how say you then you scarce know ony others ? o mother , said the girl , you are not like other people , for there are very few such as you in the world. they declared to her furthermore , that the devils were almost always with them , whether they were in their particular chambers , or in the common room where they worked : but when madam b. was there they durst not appear : that they feared her so much , that when she but moved the latch of the door to come in , or when they heard her but walk , speak , or but cough , they immediately for fear vanished like lightning : which greatly confirms what fr. de la croix saith of souls strongly united to god , that they become terrible to the devils , as a moth whose wings are scorch'd at the flame of a candle , is afraid to come at it again . 8. they confirmed often their declarations in the presence of the three pastors , who were inspectors of the hospital , who came to examin them , and declared positively that they were witches . coming to exorcise them for their conversion , but in vain , one of them wrote down their declarations , which were at last presented to the magistrates , where they remained till such time as he should please to take cognizance of the matter . it is true that the greatest part of them denied all again before the court ; but it was too gross an imposture . they were threatned on the one hand and caressed on the other . nevertheless , one of them notwithstanding all menaces , remained firm in her first declaration , that she was a witch as well as the others ; nor would she deny it tho she should have died on the spot . this poor creature was engaged to the devil from her childhood , and when she came to years of reason , she yielded to the desires of the devil , by ratifying the engagement she had entred into in her childhood ; but she with another younger girl were sometimes so touched with repentance , that she lamented and wept when the greatness of her sin and horrible condition were lay'd before her . it was she that lamented the death of madam b. for a whole day together , when they resolved to poyson her upon the first opportunity , with pills of diabolical composition , and that discovered the thing to her . 9. madam b. asked her some time after , why instead of continuing of the cabal that had conspired her death , she had on the contrary so much lamented it , and discovered the plot ? she answered , because i love you more than the devil , and had rather be faithful to you than to him : oh that i could but eescape his snares ! but i cannot : he has too great access to me . i would to god that when you speak to me , and that when i find my heart touched with repentance and lament my misfortune , that somebody was present to cut my throat ; i should then have hope of grace and of salvation ; but otherwise i am lost and cannot be saved : for as soon as you leave me , the devil returns and does accost me by caresses , by threatnings , by kindnesses ; and never leaves me till seeing me without any body to help , he regains my consent , and i give my self to him again . nothing can deliver me from him without taking me out of the world when i am in a state of repentance , as sometimes i am . to let me live longer , is but to remit me into the power of the devil . oh! how glad would i be if any body would kill me out of charity , when i deplore my misery . these were the complaints of this poor creature , ( a just object of pity ) made to madam b. nevertheless , she did not obtain the favour she desired : for having always held firm in the attestation which she made before the court , that she was a witch , instead of putting her to death , as she desired , she was shut up in prison , and it was never known what became of her since . such witches so capable of repentance , are very rare . however , it thereby appears , that the law of god , which commands not to suffer a witch to live , was not only a law of justice , but also a law of charity ; and that what you call shewing them mercy , is a great cruelty , since that death may conduce to salvation to those who are capable to repent , and life would certainly be pernicious : and for those who are not capable to repent , it were better that they should go to all the devils , rather than multiply their crimes upon earth , whereby they would augment their eternal pains . a relation of a yarmouth witch , who with fifteen more convicted upon their own confessions , was executed , 1644. in the year 1644. at yarmouth were sixteen women accused for witches by mr. hopkins , and by the magistrates sent to mr. whitfeild and mr. brinsley ministers of that place , to be by them examined . among these was an old woman who used to be relieved twice a week at mr. whitfeild's door , who made this confession ; that she using to work for mr. moulton ( a stocking merchant and alderman of the town ) went to his house for work , but he being from home , his man refused to let her have any till his master came home , which was not expected in less than a fortnight's time ; whereupon being exasperated against the man , she applied her self to the maid , and desired some knitting work of her ; and when she returned the like answer , she went home in great discontent and anger against them both : that that night when she was in bed , she heard one knock at her door , and rising to her window , she saw , it being moon light , a tall black man there ; and asking what he would have ? he told her that he understood that she was discontented , because she could not get work , as she expected ; and that he would put her into a way that she should never want either work or any thing else ; whereupon she let him in , and asked him what he had then to say to her ? he told her , he must first see her hand ; and then taking out something like a pen-knife , he gave it a little scratch , so that blood followed , and the mark remained to that time , which she then shewed them ; then he took some of the blood in a pen , and pulling a book out of his pocket , bid her write her name ; and when she said , she could not , he said , he would guide her hand , and thereupon did so , and wrote her name in his book . when this was done , he bid her now ask what she would have : and when she desired first to be revenged of the man , he promised to give her an account of it the next night , and so leaving her some mony , went away for that time . the next night he came to her again , and told her he could do nothing against the man ; for he went constantly to church to hear whitfeild and brinsly , and said his prayers morning and evening . then she desired him to revenge her on the maid ; and he again promised her to give her an account thereof the next night ; but then he said the same of the maid , and that therefore he could not hurt her : but he said , that there was a young child in the house , which was more easie to be dealt with . whereupon she desired him to do what he could against it : and the next night he came again , and brought with him an image of wax , and told her they must go and bury that in the church-yard , and then the child which he had put into great pain already should waste and consume away as that image wasted . whereupon they went together , and he dug a hole with a spade which he brought with him , and they buried it . and when he left her , he bid her when ever she wanted any thing , but wish for him to come , and he would presently be with her . the child having at this time lain in a languishing condition for about eighteen months , and being very near to death , the minister sent this woman with this account to the magistrates , who thereupon sent her to mr. moulton's ; where in the same room where the child lay almost dead , she was again examined concerning the particulars aforesaid ; all which she confessed again , and had no sooner done , but the child , who was but three years old , and was thought to be dead or dying , laughed , and began to stir and raise up it self ; and from that instant began to recover . it was then late in the night before they had done , so that they could not then search for the image of wax , but ordered it to be done early the next morning ; and then the woman being led to the church-yard , set her foot upon a certain place , and said , that was the place where it was buried . but tho they dug and sought for it as well as they could , they could find nothing ; whether because it was so wasted , that they lost the relicks of it in the digging , or removed by the devil , or whatever else was the reason , it could not be found ; but the child recovered . this woman and all the rest were convicted upon their own confessions , and were condemned , and executed accordingly . they had and all their familiars , and this womans did usually appear in the form of a black-bird . this from a son of mr. whitfeild's , who was then present ; and to this i shall subjoin another of like nature in some particulars , which tho i had it but at second hand , and therefore probably may not be compleat in all particulars , yet had i it from a competent relator , who had the first relation from an ancient credible person , who was then a scholar in oxford , when the tryal was , and i doubt not but related truly what he received concerning the prticulars here remembred , as followeth . a brief relation of one said to be condemned and executed at oxford , in the time of king charles the first . in this time , ( but the year is not remembred ) a man died there , leaving two daughters , and good portions to each : the eldest somewhat prodigal , married a husband like her self , who spent her portion , got her with child , and left her : but the youngest being very serious and religious , staid , two or three years before she married , and then married a good honest sober farmer , six or seven miles off , by whom she had a child , and they lived very happily and comfortably together . this moved great envy against her in her sister , who was reduced to great straits . in her passion the devil appeared to her , and she made a contract with him , and became a witch ; and he perswaded her to kill her sisters child , as the greatest despight she could do her . for this purpose she often rose in the night out of her bed , got upon a bed-staff , said certain words , and thereupon was presently carried away , and was conveyed into the room where her sister with her husband and child lay . this her own child about seven years of age , who lay with her , having often observed her to do , at last it would do so too , and thereupon was presently carried through the air into the same room , where the mother and some others were , who after some time went all away , and the child being left behind , fell a crying ; at which the man and his wife being awakened , and wondering to hear a child cry in their room , the man arose and lighted a candle , and finding the child , and understanding by it how it came thither , the next day they acquainted a justice of the peace with the matter . whereupon the sister was apprehended , and committed , and the next assizes was tryed for a witch : and the child , who was all the while kept from her , being then produced , told how it came into that room , and what it had seen and hear'd the mother say and do ; whereupon , the mother confessed all the matter before related . the judge then ask'd her if she had never been there before in that manner ? she said yes , an hundred times . then he asked her , how it came to pass that she did not kill the child all that while ? she answered , that she always found it so armed with the prayers of the parents , that she could never have power to do it . upon her confession , she was condemned , and executed . a relation of a lancashire witch , tryed at worcester , in the year , 1649. at droitwich in the country of worcester , a poor womans boy in the month of may , looking for his mother's cow , espied some bushes in a brake to shake , and supposing the cow to be brousing there , went to the place , where he found no cow , but an old woman , who upon his approach said boh , to him ; whereupon he presently lost his speech , and could only make a noise , but could not speak any thing articulately so as could be understood : in this condition he came home to his mother , made a great noise , but no body could understand what ailed him , or what he meant . a while after , he ran out , and at sir edward barret's door , found , about one a clock amongst other poor people , the same old woman supping up a mess of hot pottage , and ran furiously upon her , and threw her pottage in her face , and offered some other violence to her . whereupon the neighbours wondering at the condition of the boy and his rage against the old woman , and suspecting that she had done him some hurt , apprehended her , and thereupon she was committed to the prison , which they there call the checker . at night the boy 's mother lodged him in a garret over her own lodging ; and in the morning hearing a great bussle over her , ran up , and found the boy gotten out of his bed with the leg of a form in his hand , striking furiously at something in the window ; but saw nothing there that he should strike at . the boy presently put on his cloaths , and ran down into the street towards the prison , and as he was going endeavouring to speak , found his speech restored . when he came to the prison , he asked for the old woman , and told the gaoler how she had served him , and how his speech came to him again in the way . the gaoler in the mean time suspecting that she had bewitched the boy , would not let her have either meat or drink , unless she would first say the lord's prayer , and bid god bless the boy ; which at last her hunger forced her to do ; and it appeared to be at the same instant , as near as could be guessed , that the boy had his speech restored to him . the boy asked the gaoler , why he did not keep her faster , but let her come out and trouble him ? the gaoler answered , he had kept her very safe . the boy replied , no , he had not ; for she came and sat in his chamber window , and grinned at him ; and that thereupon he took up a form leg , and therewith gave her two good bangs upon the arse as she would have scutled from him , before she could get away . whereupon the gaoler caused some women to search her , who found the marks of two such strokes upon her , as the boy said he had given her . all this was sworn upon her tryal , by the boy , his mother , the gaoler , and the women . upon examination she was found to be a lancashire woman , who upon the scarcity in those parts , after the defeat of duke hamilton , wandred abroad to get victuals . another relation of a teuksbury witch , tryed at gloucester about the same time . at teuksbury about the same time a man , who had a sow and pigs , observing his sow to have great store of milk , and yet the pigs to be almost famished , and consulting with his neighbours about it , they all concluded , that she must needs be sucked by something else , and so the pigs be robbed of the milk : whereupon he resolved to watch till he found out the matter : and having placed himself conveniently for that purpose , at last he saw a black four-footed creature like a pole-cat , come and beat away the pigs , and suck the sow : and having a pick , or fork in his hand , he ran the prongs into the thigh of it , and ran it to the ground ; yet it struggled so as to get off from him at last . there were some neighbours not far off , but they saw no such creature , but saw a wench go away , and that blood sell from her as she went ; whereupon they searched her , and found her so wounded as the man said he had wounded the thing which he found sucking : and thereupon she was apprehended and tryed at gloucester assizes ; where this matter was given in evidence against her . these two relations i received from a person of quality , of good ability , and of unquestionable credit , who was present at both the tryals , and wrote them in his presence , and afterwards read them to him ; and he assured me they were very true in all the particulars , as they were given in evidence . a relation of the grievous affliction of faith corbet , by the secret wicked practices of alice huson and dol. bilby , all of the parish of burton agnes in the county of york , from the year , 1660 , to the year , 1664. mrs. corbet , wife of henry corbet , of burton agnes in the county of york , about the year 1660 , employed one alice huson widow , of the same place , about some small matters , as keeping of young turkies , &c. for which , she offered to have paid her in mony , corn , or otherwise to her satisfaction ; but she refused all , and desired only some piece of old linen , which her children wore next their skin , to make her a neckcloth , as she pretended . the children hearing of it , intreated their mother not to give her any thing that belonged to them , because there went a general evil report of her in the town , and many not only accounted her so , but called her witch . mrs. corbet reproved them for saying so , and to give her content , cut an old sheet , made her a neck-cloth , sent for her , and would have given in her , but she refused it , desiring only something appertaining to the children , some piece of old cloth , which some of them wore next their skin , if it were but as much as would make a stay-band ; which was denied her ; but she frequented the house , and had most part of her relief there , and mrs. corbet caused her to be served with meat and drink such as she desired . one day as alice huson was sitting in the kitchin , her daughter faith corbet , of about ten or eleven years of age , came in to wash her hands , where not suspecting any thing , she pulled off her gloves , and washing her hands , when she had done , went into the house to dry them , and then returned presently again , but her gloves were gone , and alice huson also . whereupon , she often complained for the loss of her gloves , and said that the old witch hod gotten them , but durst not speak it openly , for fear her mother should chide her : and not long after , she fell into a strange fit , so that two or three could hardly hold her , did often screech and cry out vehemently , sometimes scratch and bite any she could lay hold on , and say , ah , alice , old witch , have i gotten thee ? and sometimes lye down all drawn together , almost round ; and lye still as in a swoon , continuing thus the most part of a week : and sometimes again all of a sudden , she became unusually merry , and continued so for a considerable time together . in these fits , many came to visit her , and various were their opinions of them , some saying they were fits of the mother ; others , that they proceeded from the mother and the spleen ; others , that they were convulsion fits , &c. and divers phisicians were consulted for her . for , her father observing daily and almost hourly the motions and alterations of her distemper , wrote to dr. taylor , ( who lived at york ) and described the same to him as exactly as he could . the doctor was very confident he could grapple with any disease curable , except there was fascination in the case : but in this his skill failed ; and therefore , when several things which he thought good for her , had been used , but did her no good , her father sent to dr. whitty , who being then at beverly , came over to her , staid that night and the next day till after noon , greatly admiring the manner of her fits , and gave her sometimes one thing , and sometimes another , as he thought convenient for her ; but she was little the better . her distemper still continuing , or rather returning at times ( for she had intervals ) her father upon the 24 th . of march , 1660 , carried her to hull to dr. corbet , who with his wife , ( who it seems had some skill in such distempers ) used their utmost endeavours , but with little success . whereupon she was fetched home ; and after some time continuing ill , she desired to go to her sisters at dalby daile in pickering lath , hoping that the change of the air and a remote place , might conduce to her health , or recovery ; but about 15 february , 1661 , she fell extream ill , so that her father was sent for , and forced to go to york for advice , tho much against her mind ; for she said , doctors nor physick could do her no good , still crying out against alice huson ; and the 9 th of march he brought her home again . where her fits and distemper still continuing , and growing more violent , doctor taylor having been several times with her , desired her father to send her to york , where he would have an eye and ' special care over her . so the 18 th of — 1662 , he carried her thither , where she remained till the 21 of may , 1663. but she still continuing ill , entreated her father to let her take no more physick ; for nothing would cure her so long as those too , alice huson and dol. bilby , were at liberty , frequently crying out of them . and her fits at times still growing more violent , she desired once more to see her sister at dolby , and the rather because her sister being with child , was near her time of travel . whereupon she was sent thither 4th . march , 1663. and the 22 d. as she was lying in bed with her sister , her sister that night fell in travel , and desired her to rise and call her mother ; which she going to do , as she was going out of the chamber door , a black cat , as she said , leaped in her face , ( tho there was no such known to be in the house ) and so affrighted her , that she got into her sisters bed , and clasped such fast hold on her , then in travel of child-birth , that the women who came in to her labour , could scarce get her from her : she still crying out of bilby and huson , continuing there with her sister , some times well , and sometimes ill . her father was sent for again 3 d. of april , 1664. who finding her in a very sad condition , unknown to her , sent again to doctor taylor to york , and received cordials and other physick from him ; which when she understood , she told him , that if she had known , he should not have sent , for all the doctors and physick in the world could do her no good , so long as those two women were at liberty ; they would have her life , and she was contented , since she could not be believed . there she continued most violently handled , so that her father was constrained to borrow sir fr. boynton's coach to carry her home , 9. april , expecting daily and hourly when she should depart and give up her life ; but especially the 22 d. of april her fits seized her in a most strange and violent manner , for twenty two hours together , without the least intermission ; so that every one that saw her , thought it impossible she should live one minute . her tongue hung out at a large extent ; her teeth so hard set fast , that it was feared she would bite off her tongue ; she lay as dead , with her eyes broad open ; her arms and legs and thighs twisted and admirably twined together ; her bowels by the report of women that came in to see her and sat up with her , so drawn up together , that one might have laid their hand upon her belly and have felt her back-bone , and her spleen taken quite away , but she had the benefit of hearing and understanding ; so that being asked by those that were about her , who troubled her ? she could answer sometimes bilby , sometimes huson , and sometimes both together . she remaining in this condition , sir francis boynton advised her father to send for the doctors ; he sent to york and hull for dr. taylor , dr. whitty and dr. corbet : but e'er they came , she coming a little to her self began thus to speak , oh faithless and incredulous people ! shall i never be believed till it be past time ? for i am as near death as possibly may be ; and when they have got my life ▪ you will repent when it is past time . hereupon her father went to mr. wellfet , minister of burton agnes , and they and others went to speak with alice huson , and tho at first they could not prevail with her , yet at last they got her to his house , and sir fr. boynton a justice of the peace and mr. wellfet being there , after much a do , at last they prevailed with her to go up into his daughters chamber . as she went up , his daughter gave a great screech ; and some in the chamber brought alice huson to the bed-side : and after a short time , she going down again , his daughter called suddenly for a toast and beer ; for ( she said ) she was very hungry and dry. all were amazed to see so sudden a change , for she had not taken any thing in three days before , and was so weak , that she desired always those who were with her , to turn her in her bed. having taken her toast and beer , she said , if they would give her some of her cordials , she could take them , which before she could not ; and having taken a good quantity , she desired , to the admiration of all who saw her before , to have her cloaths , and she got up and told them how she had been handled by the two women . she continued well all saturday night , and sunday morning 24th . of april , all the doctors met and consulted about her case ; and coming to her spake comfortably to her , and told her how they had consulted for her good . she answered , and said , i thank you gentlemen , for your pains , care and good will : but if my father would have been perswaded by me , he should not have sent for you : for i know , that so long as those two women are at liberty , neither you nor any other , or any thing you can administer , will do me any good : but i must to give my father and you satisfaction , take such as you give me . thus she continued in a good state ( saith her father ) till after dinner i went up , and staid till church time , and then left her as i supposed in a good condition . when i came to the door , to go to church , doll . bilby ( who as we supposed had been with alice huson ) came by , whereupon i staid still , and let her pass by , observing her gesture ; and when she came against the window of the chamber where my daughter lay , she turned about , and looked up at the window ; and immediately my daughter cried out , she is there ; and giving a great screek , fell again into her fits , crying out , her heart was quite gone . on monday 25 of april , bilby came again to town , ( she lived at thorne hotime , which is in the same parish of burton agnes ) and had conference with huson , as huson confessed . but my daughter fell so ill again , continually blaming them , and saying they had too much liberty , that that night i got them secured , the 26 th examined , the 27 th , searched , the 28 th , re-examined , and alice huson confessed ; and the 29 th , bilby examined again , upon huson's confession , and both sent to the gaol . but this is to be observed , that tho my daughter was well ( just ) before , yet upon their examination and searching , and during all that time , she was most cruelly handled and tormented , and as soon as they were carted , she recovered , ( and ) continued so till saturday 14th . of may , when she fell suddenly into her old fits , affirming that bilby had got pins and needles , wherewith she tormented her , and had too much liberty . on monday morning i went to york , and found it was as she said , and mr. read the keeper , said , she should be soon held and restrained of her liberty ; and said , observe the time of the day ; it is upon the point of two ; and said as soon as you are out of the castle-gate , all shall be done , therefore let me hear how your daughter doth . coming home , i found my daughter ( blessed be god ) in good health . i enquired what time she recovered ? they said , upon the point of two she called for her cloaths , and said she would rise , for she was sure her father had been at the castle , and gotten her business done . all this is taken from a paper written by the before-mentioned henry corbet himself : and here followeth , the confession of alice huson , 28 of april , 1664. to mr. tim. wellfet , vicar of burton agnes , ( in her own words ) as it was given in to the judges at york assizes , three years i have had to do with , and for the devil : he appeared to me like a black man on a horse upon the moor : he told me i should never want , if i would follow his ways : he bid me to give my self to him , and forsake the lord ; and i promised him i would . he did upon that give me five shillings ; and another time he gave me seven shillings : and for six several times he did so ; and thom. ratle had 20 s. of the mony i had of him . he appeared like a black man upon a black horse , with cloven-feet ; and then i fell down , and did worship him upon my knees , because i promised him i would do so . i have hurt mrs. faith corbet by my evil spirit : i did , in my apprehension , ride her : and when i was examined by mr. wellfet our minister , the devil stood by , and gave me my answer . i was under the window like a cat , when mrs. corbet said i was ; and doll bilby had a hand in this tormenting mrs. corbet : doll bilby said , let us make an end of her ; and i said it was pity to take away her life , for we had done her overmuch hurt already . the devil did appear to me and doll bilby both together : doll bilby had of the devil on thursday or friday , some mony : i had about a fortnight ago ten shillings of the devil at ratle's door about twi-light or day-gate ; and i gave two shillings of this mony for two pecks of barly , pease and wheat mix'd , to will. parkley : he told me , if i would kill mrs. alice corbet , i should never want : he twitches me at the heart , as if it were drawn together with pincers . i have , i confess , a witch-pap , which is sucked by the unclean spirit : this sucking lasteth from supper-time , till after cock-crowing . the devil did bid me deny to mr. wellfet that he was sent by me . i had a purpose to practice witchcraft when i begg'd a piece of cloth and black-hood . i confess that i did by this evil spirit , kill dick warren ; which was done by my wicked heart and wicked eyes : if i had not employ'd this wicked spirit , i had not hurt him . i lent lancelot harrison eight shillings of the ten shillings the devil gave me . i did forsake god , because i promised the devil to serve him . the devil bid me not to tell of doll bilby . this is the full confession of alice huson in her own words , suited to the questions i propounded to her , being spoken to my self ; ( so ) i testifie . timothy wellfet , vicar of burton agnes . a horrible relation of a trumpeter , his wife and daughter , debauched by a wicked foul spirit . transcribed from a letter , written by a very intelligent person in holland . a trumpeter , who had served the prince in his wars , upon his return from the war , finding many executed for witchcraft in that country , absented himself , and hid himself . he being miss'd , and they knowing no reason for his absconding , enquiry was made after him , supposing he might hav been guilty of some evil action or other , theft , or adultery , &c. but found nothing against him . however , they continued their enquiry , till at last they found where he was , and told him he must go to the prince . whereupon he cried out , i am a dead man. and being asked , what was the matter ? he said he was a witch , and must die. to the prince he was brought ; before whom ( to the amazement of him and all men , for none suspected him in the least ) he confessed , that one day walking in the wood , he had met in a by walk , a very handsom woman , with whom entring into discourse , he endeavoured to perswade her to submit to his will , which at last she yielded to ; and when he had satisfied himself with her , she transformed her self into a hideous shape , and told him , now he was from that time forward his ; but made him many promises , &c. he being thus engaged , said he had a wife , and wished her in the same condition . this caco-daemon replied , he should take no care for that matter ; he would effect it , and thus ; he should pretend a necessity of going from home all of a sudden , and tell his wife that there would come to find him a gentleman , a good friend of his in the war ; and that he was sorry he could not stay to receive him as he would , desiring her , if he came before he returned , to make as much of him as she could possible , as being his singular friend . he being gone , this pretended gentleman some time after , came in very good equipage , attended with a servant , enquired for her husband , seemed sorry for his absence : but she doing her errand as her husband had ordered her , and shewing him great kindness , he propounded to her the having his will upon her ; and she consenting , he enjoyed her not only , but her daughter ( also ) of about eleven , or twelve years old , to whom then he appeared as to her husband : and then her husband returned and found it so . from that time forward , certain power to hurt cattle ( as i remember ) only was imparted to them : and the man was continually accosted and compelled to continue his commerce with his succuba , and the woman and her daughter with their incubus ; with whom the first commerce was strangely delightful , but ever after cold and painful to them . these things having confess'd , and being very penitent , they desired to die , and were accordingly executed : but because they had not hurt mankind , and were so penitent , instead of being burn'd , they were beheaded . the prince would fain have saved the girl , because of her youth , and used all endeavours to deliver her from the spirit , but could not effect it ; the girl crying out several times that he now was committing uncleanness with her ; crying out and desiring rather to die than to live so , and be subject to that foul spirit any longer , and accordingly was executed as her father and mother were . a relation of a dutch boy , possessed by a german spirit . being an extract of two letters , the first , of the 12 of febbruary , 1690. s. v. we have here a strange case of a youth about fifteen years old , that has been of a quiet and orderly conversation , and was bred up to reading and praying , who is possessed , and as the spirit it self says through him , is actuated by three of them , who were sent to him by three divers witches , which he publickly named . i my self have entred the lists with the ghost , who at last , tho very unwillingly , answered , and speaks as good high dutch as is spoken in austria , which the lad could never speak . i was very sharp in my assault , and he as strenuously opposed . when he departs , it is with a great noise , and the lad lyes a good while as in a deep swoon , till recovered by application of fit remedies , and then he prays devoutly , which while possessed , he cannot do ; and when the spirits forsake him in part , which sometimes they do for a whole , sometimes for half a day ; he works at his ordinary labour , which is , weaving linen , that being the trade he is learning . he is of a meek spirit ; but in his fits , three men have enough to hold him . the spirit says very confidently , that he has leave from the old man in heaven ( thus he calls god , and will not easily be brought to use that word ) not to leave the lad till the witches have received their punishments ; and that he was compelled by that old man in heaven to discover the witches and their wicked works ; all which he has done , and upon it , the inquest was made , which otherwise no body would have thought of . in fine , it is so strange and incomprehensible a thing , that 't is not to be expressed , insomuch , that if i had not been an eye witness , and throughly examined the affair , i could never have believed it . the second letter of the 24th . of april , s. v. 1690. now again something of the possessed lad : our discourse went upon these five things . 1. of the great omnipotency of the true god , and his sole government over all things , both visible and invisible . 2. of the glorious merits of christ his sufferings , and thereby overturning of the powers of hell : and consequently . 3. of the limited , and in it self powerless power of the devils , &c. of their orders and qualities among themselves . 4. of the great power of the holy ghost , dwelling in a true believer and pious soul. 5. of the name of this particular spirit , that speaks out of the possessed lad , his authority , and the cause of his cruel works . as to the first , he answered all my questions affirmatively , and confessed , that all things , even their infernal government , are executed according to the will of god : but that word he would not name , till he was constrained by a command in the name of the most high , which then he uttered storming . then i proceeded to all the ordinary attributes of god , which tho against his will , he owned , saying with a roaring voice , yes , it is true . at the second , he grew very impatient , gnashing with his teeth , and would not name the name of christ , till i constrained him as before , and alledged the example of the devil in the gospel , that had spoke concerning christ. i then proceeded to the third , whereupon he acknowledged an order amongst them , but would not confess of what order himself was , but said , thou askest more than is needful for thee to know . i replied , but thou knowest well enough , that i know full well what pitiful things you spirits are without god's permission . he. i know it , or else thou would'st forbear to vex me thus . i. how comest thou to be such a silly devil , that thou canst speak nothing but high dutch ? he. are you men then all of the same capacity ? i passed then to the former things , and spake to him of the blood of christ , &c. he. i 'll be gone . i. no , thou shalt first answer me to this . he answered , i know christ has redeemed men , and therefore we can do nothing to you without permission : and repeated divers times , i 'll be gone . at last i said , go then and be hanged . and immediately he went forth with a great outcry ; whereupon the poor lad being come as out of an extasie , after divers applications , returned to himself again . i asked the devils their names ; he said his name was pretty betty ; the other was call'd longtale , and the third , cuckow : and these three possessed the lad , whereof two go forth , but one of them keeps always possession of the body . the next day , being the day of the circumcision of christ , i went on where i left off the day before , and so came , to the fourth , of the holy ghost , which he resisted hard , but at last owned all that i demanded on that head ; but within half an hour would be gone : but i would not let him go according to his will , till he had answered me fully ; and then he went away , as the day before . if we interrogate the devil too profoundly , or too curiously , he answers , thou askest more than is fit for thee to know , or permitted to me to say . three german miles from hence , dwells one mr. crom , whose little daughter of about twelve years old , is in like manner possessed ; out of whom the devil speaks all manner of languages imaginable . the end . advertisement . 1. the revelation unvailed : or an essay towards the discovering 1. when many scripture prophesies had their accomplishment , and turned into history . 2. what are now fulfilling . 3. what rest still to be fulfilled , with a guess at the time of them : with an appendix , proving that pagan rome , was not babylon , rev. 17. and that the jews shall be converted . by mr. samuel petto , of sudbury in suffolk . price , 1 s. 6 d. 2. the life and death of the late ancient and eminent divine , mr. hanser'd knollys , who died in the 93 d. year of his age. written with his own hand to the year , 1672. and continued in general , in an epistle , by mr. william kiffien . to which is added , his last legacy to the church . price stitch'd , 6 d. 3. a compendious history of the first inventers and institutors of the most famous arts , mysteries , laws , customs and manners in the whole world : together with many other rarities and remarkable things , never before made publick . to which are added , several curious inventions , peculiarly attributed to england and englishmen . the whole work alphabetically digested : being very helpful to the readers of history . price , 1 s. all printed for john harris , at the harrow in the poultry . notes, typically marginal, from the original text notes for div a43992-e6050 neither the country , nor the time is mentioned in the letter . the discovery of vvitches: in answer to severall queries, lately delivered to the judges of the assize for the county of norfolk. / and now published by matthevv hopkins, witch-finder. for the benefit of the whole kingdome. hopkins, matthew, d. 1647. this text is an enriched version of the tcp digital transcription a86550 of text r201499 in the english short title catalog (thomason e388_2). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 23 kb of xml-encoded text transcribed from 7 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a86550 wing h2751 thomason e388_2 estc r201499 99862000 99862000 160234 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a86550) transcribed from: (early english books online ; image set 160234) images scanned from microfilm: (thomason tracts ; 62:e388[2]) the discovery of vvitches: in answer to severall queries, lately delivered to the judges of the assize for the county of norfolk. / and now published by matthevv hopkins, witch-finder. for the benefit of the whole kingdome. hopkins, matthew, d. 1647. [4], 10, [2] p. : ill. printed for r. royston, at the angell in ivie lane., london, : m. dc. xlvii. [1647] frontis. = ill. the final leaf is blank. annotation on thomason copy: "may 18". reproduction of the original in the british library. eng witchcraft -england -norfolk -early works to 1800. a86550 r201499 (thomason e388_2). civilwar no the discovery of vvitches:: in answer to severall queries, lately delivered to the judges of the assize for the county of norfolk. / and no hopkins, matthew 1647 4390 3 0 0 0 0 0 7 b the rate of 7 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2008-03 tcp assigned for keying and markup 2008-09 spi global keyed and coded from proquest page images 2008-11 john pas sampled and proofread 2008-11 john pas text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion matthew hopkins witch finder generall depiction of matthew hopkins interrogating witches my imps names are 1 ilemauzar 2 pyewackett 3 peck in the crowne 4 griezzell greedigutt holt jarmara sacke & sugar newes vinegar tom the discovery of witches : in answer to severall queries , lately delivered to the judges of assize for the county of norfolk . and now published by matthevv hopkins , witch-finder . for the benefit of the whole kingdome . exod. 22.18 . thou shalt not suffer a witch to live . london , printed for r. royston , at the angell in ivie lane . m.dc.xlvii . certaine queries answered , which have been and are likely to be objected against matthew hopkins , in his way of finding out witches . qverie i. that he must needs be the greatest witch , sorcerer , and wizzard himselfe , else hee could not doe it . answ. if satans kingdome be divided against it selfe , how shall it stand ? querie 2. if he never went so farre as is before mentioned , yet for certaine he met with the devill , and cheated him of his booke , wherein were written all the witches names in england , and if he looks on any witch , he can tell by her countenance what she is ; so by this , his helpe is from the devill . answ. if he had been too hard for the devill and got his book , it had been to his great commendation , and no disgrace at all : and for judgement in phisiognomie , he hath no more then any man else whatsoever . quer. 3. from whence then proceeded this his skill ? was it from his profound learning , or from much reading of learned authors concerning that subject ? answ. from neither of both , but from experience , which though it be meanly esteemed of , yet the surest and safest way to judge by . quer. 4. i pray where was this experience gained ? and why gained by him and not by others ? answ. the discoverer never travelled far for it , but in march 1644. he had some seven or eight of that horrible sect of witches living in the towne where he lived , a towne in essex called maningtree , with divers other adjacent witches of other towns , who every six weeks in the night ( being alwayes on the friday night ) had their meeting close by his house , and had their severall solemne sacrifices there offered to the devill , one of which this discoverer heard speaking to her imps one night , and bid them goe to another witch , who was thereupon apprehended , and searched by women who had for many yeares knowne the devills marks , and found to have three teats about her , which honest women have not : so upon command from the justice , they were to keep her from sleep two or three nights , expecting in that time to see her familiars , which the fourth night she called in by their severall names , and told them what shapes , a quarter of an houre before they came in , there being ten of us in the roome , the first she called was 1. holt , who came in like a white kitling . 2. jarmara , who came in like a fat spaniel without any legs at all , she said she kept him fat , for she clapt her hand on her belly , and said he suckt good blood from her body . 3. vinegar tom , who was like a long-legg'd greyhound , with an head like an oxe , with a long taile and broad eyes , who when this discoverer spoke to , and bade him goe to the place provided for him and his angels , immediately transformed himselfe into the shape of a child of foure yeeres old without a head , and gave halfe a dozen turnes about the house , and vanished at the doore . 4. sack and sugar , like a black rabbet . 5. newes , like a polcat . all these vanished away in a little time . immediately after this witch confessed severall other witches , from whom she had her imps , and named to divers women where their marks were , the number of their marks , and imps , and imps names , as elemauzer , pyewacket , peckin the crown , grizzel greedigut , &c. which no mortall could invent ; and upon their searches the same markes were found , the same number , and in the same place , and the like confessions from them of the same imps , ( though they knew not that we were told before ) and so peached one another thereabouts that joyned together in the like damnable practise , that in our hundred in essex , 29. were condemned at once , 4. brought 25. miles to be hanged , where this discoverer lives , for sending the devill like a beare to kill him in his garden , so by seeing diverse of the 〈◊〉 papps , and trying wayes with hundreds of them , he gained this experience , and for ought he knowes any man else may find them as well as he and his company , if they had the same skill and experience . quer. 5. many poore people are condemned for having a pap , or teat about them , whereas many people ( especially antient people ) are , and have been a long time troubled with naturall wretts on severall parts of their bodies , and other naturall excressencies , as hemerodes , piles , childbearing , &c. and these shall be judged only by one man alone , and a woman , and so accused or acquitted . answ , the parties so judging can justifie their skill to any , and shew good reasons why such markes are not meerly naturall , neither that they can happen by any such naturall cause as is before expressed , and for further answer for their private judgements alone , it is most false and untrue , for never was any man tryed by search of his body , but commonly a dozen of the ablest men in the parish or else where , were present , and most commonly as many ancient skilfull matrons and midwives present when the women are tryed , which marks not only he , and his company attest to be very suspitious , but all beholders , the skilfulest of them , doe not approve of them , but likewise assent that such tokens cannot in their judgements proceed from any the above mentioned causes . quer. 6. it is a thing impossible for any man or woman to judge rightly on such marks , they are so neare to naturall excressencies , and they that finde them , durst not presently give oath they were drawne by evill spirits , till they have used unlawfull courses of torture to make them say any thing for case and quiet , as who would not do ? but i would know the reasons he speakes of , how , and whereby to discover the one from the other , and so be satisfied in that . answ. the reasons in breefe are three , which for the present he judgeth to differ from naturall marks ; which are ▪ 1. he judgeth by the unusualnes of the place where he findeth the teats in or on their bodies , being farre distant from any usuall place , from whence such naturall markes proceed , as if a witch plead the markes found are emerods , if i finde them on the bottome of the back-bone , shall i ass●●● with him , knowing they are not neere that veine , and so others by child-bearing , when it may be they are in the contrary part ? 2. they are most commonly insensible , and feele neither pin , needle , aule , &c. thrust through them . 3. the often variations and mutations of these marks into severall formes , confirmes the matter ; as if a witch hear a month or two before that the witch-finder ( as they call him ) is comming , they will , and have put out their imps to others to suckle them , even to their owne young and tender children ; these upon search are found to have dry skinnes and filmes only , and be close to the flesh , keepe her 24. houres with a diligent eye , that none of her spirits come in any visible shape to suck her ; the women have seen the next day after her teats extended out to their former filling length , full of corruption ready to burst , and leaving her alone then one quarter of an houre , and let the women go up againe , and shee will have them drawn by her imps close againe : probatum est . now for answer to their tortures in its due place . quer. 7. how can it possibly be that the devill being a spirit , and wants no nutriment or sustentation , should desire to suck any blood ? and indeed as he is a spirit he cannot draw any such excressences , having neither flesh nor bone , nor can be felt , &c. ans. he seekes not their bloud , as if he could not subsist without that nourishment , but he often repairs to them , and gets it , the more to aggravate the witches damnation , and to put her in mind of her covenant : and as he is a spirit and prince of the ayre , he appeares to them in any shape whatsoever , which shape is occasioned by him through joyning of condensed thickned aire together , and many times doth assume shapes of many creatures ; but to create any thing he cannot do it , it is only proper to god : but in this case of drawing out of these teats , he doth really enter into the body , reall , corporeall , substantiall creature , and forceth that creature ( he working in it ) to his desired ends , and useth the organs of that body to speake withall to make his compact up with the witches , be the creature cat , rat , mouse , &c. quer. 8. when these paps are fully discovered , yet that will not serve sufficiently to convict them , but they must be tortured and kept from sleep two or three nights , to distract them , and make them say any thing ; which is a way to tame a wilde colt , or hawke , &c. ans. in the infancy of this discovery it was not only thought fitting , but enjoyned in essex and suffolke by the magistrates , with this intention only , because they being kept awake would be more the active to cal their imps in open view the sooner to their helpe , which oftentimes have so happened ; and never or seldome did any witch ever complaine in the time of their keeping for want of rest , but after they had beat their heads together in the goale ; and after this use was not allowed of by the judges and other magistrates , it was never since used , which is a yeare and a halfe since , neither were any kept from sleep by any order or direction since ; but peradventure their own stubborne wills did not let them sleep , though tendered and offered to them . quer. 9. beside that unreasonable watching , they were extraordinarily walked , till their feet were blistered , and so forced through that cruelty to confesse , &c. ans. it was in the same beginning of this discovery , and the meaning of walking of them at the highest extent of cruelty , was only they to walke about themselves the night they were watched , only to keepe them waking : and the reason was this , when they did lye or sit in a chaire , if they did offer to couch downe , then the watchers were only to desire them to sit up and walke about , for indeed when they be suffered so to couch , immediately comes their familiars into the room and scareth the watchers , and heartneth on the witch , though contrary to the true meaning of the same instructions , diverse have been by rusticall people , ( they hearing them confess to be witches ) mis-used , spoiled , and abused , diverse whereof have suffered for the same , but could never be proved against this discoverer to have a hand in it , or consent to it ; and hath likewise been un-used by him and others , ever since the time they were kept from sleepe . quer. 10. but there hath been an abominable , inhumane , and unmercifull tryall of those poore creatures , by tying them , and heaving them into the water ; a tryall not allowable by law or conscience , and i would faint know the reasons for that . ans. it is not denyed but many were so served as had papps , and floated , others that had none were tryed with them and sunk , but marke the reasons . for first the divels policie is great , in perswading many to come of their owne accord to be tryed , perswading them their marks are so close they shall not be found out , so as diverse have come 10. or 12. miles to be searched of their own accord , and hanged for their labour , ( as one meggs a baker did , who lived within 7. miles of norwich , and was hanged at norwich assizes for witchcraft ) then when they find that the devil tells them false they reflect on him , and he ( as 40. have confessed ) adviseth them to be sworne , and tels them they shall s●nke and be cleared that way , then when they be tryed that way and floate , they see the devill deceives them againe , and have so laid open his treacheries . 2. it was never brought in against any of them at their tryals as any evidence . 3. king james in his demonology saith , it is a certaine rule , for ( saith he ) witches deny their baptisme when they covenant with the devill , water being the sole element thereof , and therefore saith he , when they be heaved into the water , the water refuseth to receive them into her bosome , ( they being such miscreants to deny their baptisme ) and suffers them to float , as the froath on the sea , which the water will not receive , but casts it up and downe , till it comes to the earthy element the shore , and there leaves it to consume . 4. observe these generation of witches , if they be at any time abused by being called whore , theefe , &c , by anywhere they live , they are the readiest to cry and wring their hands , and shed tears in abundance & run with full and right sorrowfull acclamations to some justice of the peace , and with many teares make their complaints : but now behold their stupidity ; nature or the elements reflection from them , when they are accused for this horible and damnable sin of witchcraft , they never alter or change their countenances , nor let one teare fall . this by the way , swimming ( by able divines whom i reverence ) is condemned for no way , and therefore of late hath , and for ever shall be left . quer. 11. oh! but if this torturing witch-catcher can by all or any of these meanes wring out a word or two of confession from any of these stupified , ignorant , unitelligible , poore silly creatures , ( though none heare it but himselfe ) he will adde and put her in feare to confesse telling her , else she shall be hanged ; but if she doe , he will set her at liberty , and so put a word into her mouth , and make such a silly creature confesse she knowes not what . answ. he is of a better conscience , and for your better understanding of him , he doth thus uncase himselfe to all , and declares what confessions ( though made by a witch against her selfe ) he allowes not of , and doth altogether account of no validity , or worthy of credence to be given to it , and ever did so account it , and ever likewise shall . 1. he utterly denyes that confession of a witch to be of any validity , when it is drawn from her by any torture or violence whatsoever ; although after watching , walking , or swimming , diverse have suffered , yet peradventure magistrates with much care and diligence did solely and fully examine them after sleepe , and consideration sufficient . 2. he utterly denyes that confession of a witch , which is drawn from her by flattery , viz. if you will confesse you shall go home , you shall not go to the goals , nor be hanged , &c. 3. he utterly denyes that confession of a with , when she confesseth any improbability , impossibility , as flying in the ayre , riding on a broom , &c. 4. he utterly denyes a confession of a witch , when it is interrogated to her , and words put into her mouth , to be of any force or effect : as to say to a silly ( yet witch wicked enough ) you have foure imps have you not ? she answers affirmatively , yes : did they not suck you ? yes , saith she : are not their names so , and so ? yes , saith shee : did not you send such an impe to kill my child ? yes saith she this being all her confession after this manner , it is by him accompted nothing , and he earnestly doth desire that all magistrates and jurors would a little more then ever they did , examine witnesses , about the interrogated confessions . quer. 12. if all these confessions be denyed , i wonder what he will make a confession , for sure it is , all these wayes have been used and took for good confessions , and many have suffered for them , and i know not what , he will then make a confession . answ. yes , in brief he will declare what confession of a witch is of validity and force in his judgement , to hang a witch : when a witch is first found with teats , then sequestred from her house , which is onely to keep her old associates from her , and so by good counsell brought into a sad condition , by understanding of the horribleness of her sin , and the judgements threatned against her ; and knowing the devils malice and subtile circumventions , is brought to remorse and sorrow for complying with satan so long , and disobeying gods sacred commands , doth then desire to unfold her mind with much bitterness , and then without any of the before-mentioned hard usages or questions put to her , doth of her owne accord declare what was the occasion of the devils appearing to her , whether ignorance , pride , anger , malice , &c. was predominant over her , she doth then declare what speech they had , what likeness he was in , what voice he had , what familiars he sent her , what number of spirits , what names they had , what shape they were in , what imployment she set them about to severall persons in severall places , ( unknowne to the hearers ) all which mischiefes being proved to be done , at the same time she confessed to the same parties for the same cause , and all effected , is testimony enough against her for all her denyall . quest . 13. how can any possibly beleeve that the devill and the witch joyning together , should have such power , as the witches confesse , to kill such and such a man , child , horse , cow , or the like ; if we beleeve they can doe what they will , then we derogate from gods power , who for certaine limits the devill and the witch ; and i cannot beleeve they have any power at all . answ. god suffers the devill many times to doe much hurt , and the devill doth play many times the deluder and impostor with these witches , in perswading them that they are the cause of such and such a murder wrought by him with their consents , when and indeed neither he nor they had any hand in it , as thus : we must needs argue , he is of a long standing , above 6000. yeers , then he must needs be the best scholar in all knowledges of arts and tongues , & so have the best skill in physicke , judgment in physiognomie , and knowledge of what disease is reigning or predominant in this or that mans body , ( and so for cattell too ) by reason of his long experience . this subtile tempter knowing such a man lyable to some sudden disease , ( as by experience i have found ) as plurisie , imposthume , &c. he resorts to divers witches ; if they know the man , and seek to make a difference between the witches and the party , it may be by telling them he hath threatned to have them very shortly searched , and so hanged for witches , then they all consult with satan to save themselves , and satan stands ready prepared , with a what will you have me doe for you , my deare and nearest children , covenanted and compacted with me in my hellish league , and sealed with your blood , my delicate firebrand-darlings . oh thou ( say they ) that at the first didst promise to save us thy servants from any of our deadly enemies discovery , and didst promise to avenge and slay all those , we pleased , that did offend us ; murther that wretch suddenly who threatens the down-fall of your loyall subjects . he then promiseth to effect it . next newes is heard the partie is dead , he comes to the witch , and gets a world of reverence , credence and respect for his power and activeness , when and indeed the disease kills the party , not the witch , nor the devill , ( onely the devill knew that such a disease was predominant ) and the witch aggravates her damnation by her familiarity and consent to the devill , and so comes likewise in compass of the lawes . this is satans usuall impostring and deluding , but not his constant course of proceeding , for he and the witch doe mischiefe too much . but i would that magistrates and jurats would a little examine witnesses when they heare witches confess such and such a murder , whether the party had not long time before , or at the time when the witch grew suspected , some disease or other predominant , which might cause that issue or effect of death . quer. 14. all that the witch-finder doth , is to fleece the country of their money , and therefore rides and goes to townes to have imployment , and promiseth them faire promises , and it may be doth nothing for it , and possesseth many men that they have so many wizzards and so many witches in their towne , and so hartens them on to entertaine him . ans. you doe him a great deale of wrong in every of these particulars . for , first , 1. he never went to any towne or place , but they rode , writ , or sent often for him , and were ( for ought he knew ) glad of him . 2. he is a man that doth disclaime that ever he detected a witch , or said , thou art a witch ; only after her tryall by search , and their owne confessions , he as others may judge . 3. lastly , judge how he fleeceth the country , and inriches himselfe , by considering the vast summe he takes of every towne , he demands but 20 . s . a town , & doth sometimes ride 20. miles for that , & hath no more for all his charges thither and back again ( & it may be stayes a weeke there ) and finde there 3. or 4. witches , or if it be but one , cheap enough , and this is the great summe he takes to maintaine his companie with 3. horses . judicet ullus . the end . notes, typically marginal, from the original text notes for div a86550e-290 the divells speech to the witches . some philosophical considerations touching the being of witches and witchcraft written in a letter to the much honour'd robert hunt, esq. / by j.g., a member of the royal society. glanvill, joseph, 1636-1680. 1667 approx. 99 kb of xml-encoded text transcribed from 33 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-03 (eebo-tcp phase 1). a42832 wing g832 estc r16266 11851770 ocm 11851770 49942 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a42832) transcribed from: (early english books online ; image set 49942) images scanned from microfilm: (early english books, 1641-1700 ; 31:6) some philosophical considerations touching the being of witches and witchcraft written in a letter to the much honour'd robert hunt, esq. / by j.g., a member of the royal society. glanvill, joseph, 1636-1680. hunt, robert, esq. [2], 62, [1] p. printed by e.c. for james collins ..., london : 1667. advertisement on p. [1] at end. reproduction of original in bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng witchcraft -early works to 1800. 2003-09 tcp assigned for keying and markup 2003-09 aptara keyed and coded from proquest page images 2003-10 judith siefring sampled and proofread 2003-10 judith siefring text and markup reviewed and edited 2003-12 pfs batch review (qc) and xml conversion some philosophical considerations touching the being of witches and witchcraft . written in a letter to the much honour'd robert hunt esq by i. g. a member of the royal society . london , printed by e. c. for iames collins at the kings-head in westminster-hall , 1667. some considerations about witchcraft , in a letter to robert hunt esquire . sir , the frequent and late dealings you have had in the examination of witches , and the regards of one that hath a very particular honour for you , have brought you the trouble of some considerations on the subject , which though they are the careless and hasty products of a sitting or two , may yet , i hope afford you some not unreasonable accounts of the odd phaenomena of witchcraft and fascination , and contribute to the defence of the truth and certainly of matters which you know by experiments that could not deceive , in spite of the little exceptions of those that are resolved to believe nothing in affairs of this nature . and if any thing were to be much admired in an age of wonders , not onely of nature ( which is a constant prodigy ) by of men and manners ; it would be to me matter of astonishment , that men , otherwise witty and ingenious , are fall'n into the conceit that there 's no such thing as a witch or apparition , but that these are the creatures of melancholy and superstition , foster'd by ignorance and design ; which , comparing the confidence of their disbelief with the evidence of the things denied , and the weakness of their grounds , would almost suggest , that themselves are argument of what they deny : and that so confident an opinion could not be held upon such inducements , but by some kind of witchcraft and fascination in the fancy . and perhaps that evil spirit , whose influences they will not allow in actions ascribed to such causes , hath a greater hand and interest in their proposition that they are aware of . for that subtil enemy of mankind ( since providence will not permit him to mischief us without our own concurrence ) attempts that by stratagem and artifice , which he could never effect by open ways of acting ; and the success of all wiles depending upon their secrecy and concealment , his influence is never more dangerous than when his agency is least suspected . in order therefore to the carrying on the dark and hidden designs he manageth against our happiness , and our souls , he cannot expect to advantage himself more , than by insinuating a belief , that there is no such thing as himself , but that fear and fancy make devils now , as they did gods of old . nor can he ever draw the assent of men to so dangerous an assertion , while the standing sensible evidences of his existence in his practices by and upon his instruments are not discredited and removed . 't is doubtless therefore the interest of this agent of darkness to have the world believe , that the notion they have of him is but a phantome and conceit ; and in order thereunto , that the stories of witches , apparitions , and indeed every thing that brings tidings of another world , are but melancholick dreams and pious romances , and when men are arriv'd thus far , to think there are no diabolical contracts or apparitions , their belief that there are such spirits , rests onely upon their faith and reverence to the divine oracles , which we have little reason to apprehend so great in such assertors , as to command much from their assent , especially in such things in which they have corrupt interests against their evidence . so that he that thinks there is no witch , believes a devil gratis , or at least upon such inducements which he is like to find himself disposed to deny when he pleaseth . and when men are arrived to this degree of diffidence and infidelity , we are beholden to them if they believe either angel or spirit , resurrection of the body , or immortality of souls . these things hang together in a chain of connexion , at least in these mens hypothesis ; and 't is but an happy chance if he that hath lost one link hold another . so that the vitals of religion being so much interressed in this subject , it will not be impertinent particularly to discourse it . and in order to the proof that there have been , and are unlawfull confederacies with evil spirits , by vertue of which the hellish accomplices perform things above their natural powers ; i must premise , that this being matter of fact , is only capable of the evidence of authority and sense : and by both these , the being of witches and diabolical contracts , is most abundantly confirm'd . all histories are full of the exploits of those instruments of darkness , and the tesimony of all ages , not onely of the rude and barbarous , but of the most civiliz'd and polish'd world , brings tidings of their strange performances . we have the attestation of thousands of eye and ear-witnesses , and those not of the easily deceivable vulgar onely , but of wise and grave discerners , and that when no interest could oblige them to agree together in a common lie : i say , we have the light of all these circumstances to confirm us in the belief of things done by persons of despicable power and knowledge , beyond the reach of art and ordinary nature ; standing publick records have been kept of these well attested relations , and epocha's made of those unwonted events . laws in many nations have been enacted against those vile practises ; those among the iews and our own are notorious ; such cases have been often determined near us , by wise and reverend iudges , upon clear and convictive evidence : and thousands in our own nation have suffered death for their vile compacts with apostate spirits . all these i might largely prove in their particular instances , but that 't is not needful , since those that deny the being of witches , do it not out of ignorance of these heads of argument , of which probably they have heard a thousand times , but from an apprehension that such a belief is absurd , and the things impossible . and upon these presumptions they contemn all demonstrations of this nature , and are hardned against conviction . and i think , those that can believe all histories are romances that all the wiser world have agreed together to juggle mankind into a common belief of ungrounded fables , that the sound senses of multitudes together may deceive them , and laws are built upon chymera's ; that the gravest and wisest iudges have been murderers , and the sagest persons fools , or designing impostors : i say , those that can believe this heap of absurdities , are either more credulous than those whose credulity they reprehend , or else have some extraordinary evidence of their perswasion , viz. that 't is absurd and impossible there should be a witch or apparition . and i am confident , were those little appearances remov'd , which men have form'd in their fancies against the belief of such things , their evidence would make its way to their assent , without any more arguments than what they know already to enforce it . there is nothing then necessary to be done , in order to the establishing the belief i would reconcile to men's minds , but to endeavour the removal of those prejudices they have received against it , the chief of which i shall particularly deal with ; and i begin with that bold assertion , that ( 1 ) the notion of a spirit is impossible and contradictious , and consequently so is that of witches , the belief of which is founded on that doctrine . to which objection i answer , ( 1 ) if the notion of a spirit be so absurd as is pretended , that of a god , and a soul , distinct from matter and immortal , is likewise an absurdity . and then that the world was jumbled into this elegant and orderly fabrick by chance ; and that our souls are onely parts of matter , that came together we know not whence , nor how ; and shall again shortly be dissolv'd into those loose atoms that compound them ; that all our conceptions are but the thrusting of one part of matter against another ; and the idea's of our minds meer blind and casual motions ; these and a thousand more the grossest impossibilities and absurdities , consequents of this proposition , that the notion of a spirit is absurd , will be sad certainties and demonstrations . and with such assertors i would cease to discourse about witches and apparitions , and address my self to obtain their assent to truths infinitely more sacred . and yet ( 2 ) though it should be granted them , that a substance immaterial is as much a contradiction as they can fancy ; yet the air and all the regions above us may have their invisible intellectual agents , of nature like unto our souls , be that what it will ; and some of them at least as much degenerate as the vilest and most mischievous among men. this , i say , may reasonably enough be supposed , though , as i intimated above , the atheist hath another chain of consequences . and this hypothesis will be enough to secure the possibility of witches and apparitions : and that all the upper stories of the universe are furnish'd with inhabitants , 't is infinitely reasonable to conclude from the analogy of nature : since we see there is nothing so contemptible and vile in the world we reside in , but hath its living creatures that dwell upon it ; the earth , the water , the inferiour air ; the bodies of animals , the flesh , the skin , the entrails ; the leaves , the roots , the stalks of vegetables ; yea and all kind of minerals in the subterraneous regions : i say , all these have their proper inhabitants ; yea , i suppose this rule may hold in all distinct kinds of bodies in the world , that they have their peculiar animals . the certainty of which i believe the improvement of microscopical observation will discover . from whence i infer , that since this little spot is so thickly peopled in every atom of it , 't is weakness to think that all the vast spaces above , and hollows under ground , are desert and uninhabited . and if both the superiour and lower continents of the universe have their inhabitants also , 't is exceedingly improbable , arguing from the same analogy , that they are all of the meer sensible nature , but that there are at least some of the rational and intellectual orders . which supposed , there is good foundation for the belief of witches and apparitions , though the notion of a spirit should prove absurd and unphilosophical . and so this first objection comes to nothing . i descend then to the second prejudice , which may be thus formed in behalf of the objectors . ( 2 ) there are actions in most of those relations ascribed to witches , which are ridiculous and impossible in the nature of things ; such are ( 1 ) their flying out of windows , after they have annointed themselves , to remote places . ( 2 ) their transformation into cats , hares , and other creatures . ( 3 ) their feeling all the hurts in their own bodies which they have received in these . ( 4 ) their rasing tempests , by muttering some nonsensical words , or performing some little ridiculous ceremonies . and ( 5 ) their being suck'd in a certain private place of their bodies by a familiar . these are presumed to be actions inconsistent with the nature of spirits , and above the powers of those poor and miserable agents . and therefore the objection supposeth them performed only by the fancy ; and that the whole mystery of witchcraft is but an illusion of crasie imagination . but to this objection i return , ( 1 ) in the general , the more absurd and unaccountable these actions seem , the greater confirmations are they to me of the truth of those relations , and the reality of what the objectors would destroy . for these circumstances being exceeding unlikely , judging by the measures of common belief , 't is the greater probability they are not fictitious ; for the contrivers of fictions use to form them as near as they can conformably to the most unsuspected realities , endeavouring to make them look as like truth as is possible in the main supposals , though withal they make them strange in the circumstance . none but a fool or mad-man would relate with a purpose of having it believed , that he saw in ireland , men with hoofs on their heads , and eyes in their posteriors ; or , if any should be so ridiculously vain , as to be serious in such an incredible romance , it cannot be supposed that all travellers that come into those parts after him should tell the same story . there is large field in fiction ; and if all those relations were arbitrary compositions , doubtless the first romancers would have framed them more agreeable to the common doctrine of spirits ; at least , after these supposed absurdities had been a thousand times laugh'd at , people by this time would have learn'd to correct those obnoxious extravagancies ; and though they have not yet more veracity than the ages of ignorance and superstition , yet one would expect they should have got more cunning . this suppos'd impossibility then of these performances , seems to me a probable argument that they are not wilful and designed forgeries . and if they are phancyes , 't is somewhat strange that imagination which is the most various thing in all the world , should infinitely repeat he same conceit in all times and places . but again ( 2 ) the strange actions related of witches , and presumed impossible , are not ascribed to their own powers ; but to the agency of those wicked confederates they imploy : and to affirm that those evil spirits cannot do that which we conceit impossible , is boldly to stint the powers of creatures , whose natures and faculties we know not , and to measure the world of spirits by the narrow rules of our own impotent beings . wee see among our selves the performances of some out-go the conceits and possibilities of others ; and we know many things may be done by the mathematicks , and mechanick artifice , which common heads think impossible to be effected by the honest ways of art and nature . and doubtless the subtilties and powers of those mischievous fiends are as much beyond the reach and activities of the most knowing agents among us , as theirs are beyond the wit and ability of the most rustick and illiterate ; so that the utmost that any man's reason in the world can amount to in this particular , is onely this , that he cannot conceive how such things can be performed ; which onely argues the weakness and imperfection of our knowledge and apprehensions , not the impossibility of those performances ; and we can no more from hence form an argument against them , then against the most ordinary effects in nature . we cannot conceive how the faetus is form'd in the womb , nor as much as how a plant springs from the earth we tread on ; we know not how our souls move the body , nor how these distant and extreme natures and united ; and if we are ignorant of the most obvious things about us , and the most considerable within our selves , 't is then no wonder that we know not the constitution and powers of the creatures , to whom we are such strangers . briefly then , matters of fact well proved ought not to be denied , because we cannot conceive how they can be perform'd . nor is it a reasonable method of inference , first to presume the thing impossible , and thence to conclude that the fact cannot be proved . on the contrary , we should judge of the action hy the evidence , and not the evidence by the measures of our fancies about the action . this is proudly to exalt our own opinions above the clearest testimonies , and most sensible demonstrations of fact : and so to give the lie to all mankind , rather then distrust the little conceits of our bold imaginations . but yet further , ( 3. ) i think there is nothing in the instances mention'd , but what may as well be accounted for the rules of reason and philosophy as the ordinary affairs of nature . for in resolving natural phaenomena , we can only assign the probable causes , shewing how things may be , not presuming how they are . and in the particulars under our examen , we may give an account how 't is possible , and not unlikely , that such things ( though somewhat varying from the common rode of nature ) may be acted . and if our narrow and contracted minds can furnish us with apprehensions of the way and manner of such performances , though perhaps not the true ones , 't is an argument that such things may be effected by creatures , whose powers and knowledge are so vastly exceeding ours . i shall endeavour therefore briefly to suggest some things that may render the possibility of these performances conceivable , in order to the removal of this objection , that they are contradictions and impossible . for the first then , that the confederate spirit should transport the witch through the air to the place of general rendezvous , there is no difficulty in conceiving ; and if that be true which great philosophers affirm concerning the real separability of the soul from the body without death , there is yet less ; for then 't is easie to apprehend , that the soul , having left its gross and sluggish body behind it , and being cloath'd only with its immediate vehicle of air , or more subtile matter , may be quickly conducted to any place it would be at , by those officious spirits that attend it . and though i adventure to affirm nothing concerning the truth and certainty of this supposition , yet i must needs say , it doth not seem to me unreasonable . and our experience of apoplexies , epilepsies , extasies , and the strange things men report to have seen during those deliquiums , look favourably upon this conjecture ; which seems to me to contradict no principle of reason or philosophy , since death consists not so much in the actual separation of soul and body , as in the indisposition and unfitness of the body for vital union , as an excellent philosopher hath made good . on which hypothesis , the witches annointing her self before she takes her flight , may perhaps serve to keep the body tenantable & in fit disposition to receive the spirit at its return . these things , i say , we may conceive , though i affirm nothing about them ; and there is nothing in such conceptions but what hath been affirm'd by men of worth and name , and may seem fair and accountable enough to those who judge nor altogether by the measures of the popular and customary opinion . and there 's a saying of a great apostle that seems to countenance this platonick opinion ; what is the meaning else of that expression , [ whether in the body or out of the body i cannot tell ] except the soul may be separated from the body without death ; which if it be granted possible , 't is sufficient for my purpose . and ( 2 ) the transformations of witches into the shapes of other animals , upon the same supposal is very conceivable , since then 't is easie enough to imagin , that the power of imagination may form those passive and pliable vehicles into those shapes , with more ease then the fancie of the mother can the stubborn matter of the foetus in the womb , as we see it frequently doth in the instances that occur of signatures and monstrous singularities ; and perhaps sometimes the confederate spirit puts tricks upon the senses of the spectators , and those shapes are onely illusions . but then ( 3 ) when they feel the hurts in their gross bodies , that they receive in their aëry vehicles , they must be supposed to have been really present , at least in these latter ; and 't is no more difficult to apprehend how the hurts of those should be translated upon their other bodies , then how diseases should be inflicted by the imagination , or how the fancy of the mother should wound the foetus , as several credible relations do attest . and ( 4 ) for their raising storms and tempests , they do it not , be sure , by their own , but by the power of the prince of the air , their friend and allie ; and the ceremonies that are injoin'd them , are doubtless nothing else but entertainments for their imaginations , and are likely design'd to persuade them , that they do these strange things themselves . and ( lastly ) for their being suck'd by the familiar , i say ( 1 ) we know so little of the nature of daemons and spirits , that 't is no wonder we cannot certainly divine the reason of so strange an action . and yet ( 2 ) we may conjecture at some things that may render it less imporbable . for some have thought that the genii ( whom both the platonical and christian antiquity thought embodied ) are recreated by the reeks and vapours of humane bloud and the spirits that derive from them . which supposal ( if we grant them bodies ) is not unlikely , every thing being refresh'd and nourish'd by its like . and that they are not perfectly abstract from all body and matter , besides the reverence we owe to the wisest antiquity , there are several considerable arguments i could alledge to render it exceeding probable . which things supposed , the devil 's sucking the sorceress is no great wonder , nor difficult to be accounted for . or perhaps ( 3 ) this may be onely a diabolical sacrament and ceremony to confirm the hellish covenant . to which i adde , ( 4 ) that which to me seems most probable , viz. tha the familiar doth not onely suck the witch , but in the action infuseth some poisonous ferment into her , which gives her imagination and spirits a magical tincture , whereby they become mischievously influential : and the word venefica intimates some such matter . now that the imagination hath a mighty power in operation , is seen in the just now mention'd signatures and diseases that it causeth ; and that the fancy is modified by the qualities of th bloud and spirits , is too evident to need proof : which things supposed , 't is plain to conceive that the evil spirit having breath'd some vile vapour into the body of the witch , it may taint her bloud and spirits with a noxious quality , by which her infected imagination , heightned by melancholy , and this worse cause , may do much hurt upon bodies that are impressive by such influences . and 't is very likely that this ferment disposeth the imagination of the sorceress to cause the mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or separation of the soul from the body , and may perhaps keep the body in fit temper for its re-entry ; as also it may facilitate transformation , which , it may be , could not be effected by ordinary and unassisted imagination . thus we see 't is not so desperate to form an apprehension of the manner of these odde performances ; and though they are not done the way i have describ'd , yet what i have said may help us to a conceit of the possibility , which sufficeth for my purpose . and though the hypothesis i have gone upon will seem as unlikely to some , as the things they attempt to explain are to others , yet i must desire their leave to suggest , that most things seem unlikely ( especially to the conceited and opinionative ) at first proposal ; and many great truths are strange and improbable , till custom and acquaintance have reconciled them to our fancies . and i 'le presume to adde on this occasion , ( though i love not to be confident in affirming ) that there is none of the platonical supposals i have used , but what i could make appear to be fair and reasonable , to the capable and unprejudic'd . but i come ( 3 ) to another prejudice against the being of witches , which is , that 't is very improbable that the devil who is a wise and mighty spirit , should be at the beck of a poor hag , and have so little to do as to attend the errands of the impotent lusts of a silly old woman . to which i might answer , ( 1 ) that 't is much more improbable that all the world should be deceiv'd in matters of fact , and circumstances of the clearest evidence and conviction , than that the devil , who is wicked , should be also unwise ; and that he that persuades all his subjects and accomplices out of their wits , should himself act like his own temptations and persuasions . in brief , there is nothing more strange in this objection , than that wickedness is baseness and servility , and that the devil is at leisure to serve those he is at leisure to tempt , and industrious to ruin . and again , ( 2 ) i see no necessity to believe that the devil is always the witch's confederate ; but perhaps it may fitly be consider'd , whether the familiar be not some departed humane spirit , forsaken of god and goodness , and swallowed up by the unsatiable desire of mischief and revenge , which possibly by the laws and capacity of its state it cannot execute immediately . and why we should presume that the devil should have the liberty of wandering up and down the earth and air , when he is said to be held in the chains of darkness ; and yet that the separated souls of the wicked , of whom no such thing is affirm'd in any sacred record , should be thought so imprison'd , that they cannot possibly wag from the place of their confinement , i know no shadow of conjecture . this conceit i 'm confident hath prejudic'd many against the belief of witches and apparitions , they not being able to conceive that the devil should be so ludricous as appearing spirits are sometimes reported to be in their frolicks ; and they presume , that souls departed never re-visit the free and open regions ; which confidence i know nothing to justifie : for since good men in their state of separation are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , why the wicked may not be supposed to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the worst sense of the word , i know nothing to help me to imagine . and if it be supposed that the imps of witches are sometimes wicked spirits of our own kind and nature , and possibly the same that have been sorcerers and witches in this life : this supposal may give a fairer and more probable account of many of the actions of sorcery and witchcraft , than the other hypothesis , that they are always devils . and to this conjecture i 'l adventure to subjoyn another , which also hath its probability , viz. ( 3 ) that 't is not impossible but that the familiars of witches are a servile kind of spirits , of a very inferiour constitution and nature , and none of those that were once of the highest hierarchy , now degenerated into the spirits we call devils . and for my part i must confess , that i think the common division of spirits much too general , conceiving it likely there may be as great a variety of intellectual creatures in the invisible world , as there is of animals in the visible : and that all the superiour , yea , and inferiour regions , have their several kinds of spirits , differing in their natural perfections , as well as in the kinds and degrees of their depravities ; which being supposed , 't is very probable that those of the basest and meanest orders are they , who submit to the mention'd servilities . and thus the sagess and grandeur of the prince of darkness need not be brought into question . but ( 4 ) the opinion of witches seems to some to accuse providence , and to suggest that it hath exposed innocents to the fury and malice of revengeful fiends ; yea , and supposeth those most obnoxious , for whom we might most reasonably expect a more special tutelary care and protection , most of the cruel practices of those presum'd instruments of hell being upon children , who as they least deserve to be deserted by that providence that superintends all things , so they most need its guardian influence . to this so specious an objection i have these things to answer . ( 1 ) providence is a deep unfathomable ; and if we should not believe the phoenomena of our senses , before we can reconcile them to our notions of providence , we must be groffer scepticks than ever yet was extant . the miseries of the present life , the unequal distributions of good and evil , the ignorance and barbarity of the greatest part of mankind , the fatal disadvantages we are all under , and the hazard we run of being eternally miserable and undone ; these , i say , are things that can hardly be made consistent with that wisdom and goodness that we are sure hath made , and mingled it self with all things . and yet we believe there is a beauty and harmony , and goodness in that providence , though we cannot unriddle it in particular instances ; nor , by reason of our ignorance and imperfection , clear it from contradicting appearances ; and consequently , we ought not to deny the being of witches and apparitions , because they will create us some difficulties in our notions of providence . but to come more close , ( 2 ) those that believe that infants are heirs of hell & children of the devil as soon as they are disclosed to the world , cannot certainly offer such an objection ; for what is a little trifling pain of a moment , to those eternal tortures , to which , if they die as soon as they are born , according to the tenour of this doctrin , they are everlastingly exposed ? but however the case stands as to that , 't is certain , ( 3 ) that providence hath not secur'd them from other violences they are obnoxious to from cruelty and accident ; and yet we accuse it not when a whole townful of innocents fall a victim to the rage and ferity of barbarous executioners in wars and massacres . to which i adde , ( 4 ) that 't is likely the mischief is not so often done by the evil spirit immediately , but by the malignant influence of the sorceress , whose power of hurting consists in the fore-mention'd ferment , which is infused into her by the familiar . so that i am apt to think there may be a power of real fascination in the witch's eyes and imagination , by which for the most part she acts upon tender bodies . nescio quis teneros oculus — for the pestilential spirits being darted by a sprightful and vigorous imagination from the eye , and meeting with those that are weak and passive in the bodies which they enter , will not fail to infect them with a noxious quality , that makes dangerous and strange alterations in the person invaded by this poysonous influence : which way of acting by subtil and invisible instruments is ordinary , and familiar in all natural efficiencies . and 't is now past question , that nature for the most part acts by subtil streams and aporhaea's of minute particles , which pass from one body to another . or however that be , this kind of agency is as conceivable as any of those qualities ignorance hath call'd sympathy and antipathy , the reality of which we doubt not , though the manner of action be unknown . yea , the thing i speak of is as easie to be apprehended , as how infection should pass in certain tenuious streams through the air from one house to another ; or , as how the biting of a mad dog should fill all the bloud and spirits with a venomous and malign ferment ; the application of the vertue doing the same in our case , as that of contract doth in this . yea , some kinds of fascination are perform'd in this grosser and more sensible way , as by striking , giving apples , and the like , by which the contagious quality may be transmitted , as we see diseases often are by the touch . now in this way of conjecture , a good account may be given why witches are most powerful upon children & timorous persons , viz. because their spirits and imaginations being weak and passive , are not able to resist the fatal invasion ; whereas men of bold minds , who have plenty of strong and vigorous spirits are secure from the contagion , as in pestilential airs clean bodies are not so liable to infection as are other tempers . thus then we see 't is likely enough that very often the sorceress her self doth the mischief ; and we know , de facto , that providence doth not always secure us from one another's injuries . and yet i must confess , that many times also the evil spirit is the mischievous agent ; though this confession draw on me another objection , which i next propose . ( 5 ) then it may be said , that if wicked spirits can hurt us by the direction , and at the desire of a witch , one would think they should have the same power to do us injury without instigation or compact ; and if this be granted , 't is a wonder that we are not always annoi'd and infested by them . to which i return , ( 1 ) that the laws , liberties and restraints of the inhabitants of the other world are to us utterly unknown ; and this way we can only argue our selves into confessions of our ignorance , which every man must acknowledge that is not as immodest as ignorant . it must be granted by all that own the being , power and malice of evil spirits , that the security we enjoy is wonderful , whether they act by witches or not ; and by what laws they are kept from making us a prey , to speak like philosophers , we cannot tell : yea , why they should be permitted to tempt and ruine us in our souls , and restrain'd from touching or hurting us in our bodies , is a mystery not easily accountable . but yet ( 2 ) though we acknowledge their power to vex and torment us in our bodies also , yet a reason may be given why they are less frequent in this kind of mischief , viz. because their main designs are levell'd against the interest and happiness of our souls , which they can best promote , when their actions are most sly and secret ; whereas did they ordinarily persecute men in their bodies , their agency and wicked influence would be discover'd , and make a mighty noise in the world , whereby men would be awaken'd to a more suitable and vigorous opposition , by the use of such means as would engage providence to rescue them from their rage and cruelties , & at last defeat them in their great purposes of undoing us eternally . thus we may conceive that the security we enjoy may well enough consist with the power and malice of those evil spirits ; and upon this account we may suppose that laws of their own may prohibit their unlicens'd injuries , not from any goodness there is in their constitutions , but in order to the more successful carrying on the projects of the dark kingdom ; as generals forbid plunder , not out of love to their enemies , but in order to their own success . and hence ( 3 ) we may suppose a law of permission to hurt us at the instance of the sorceress , may well stand with the polity of hell , since by gratifying the wicked person they encourage her in malice and revenge , and promote thereby the main ends of their black confederacy , which are to propagate wickedness , and to ruine us in our eternal interests . and yet ( 4 ) 't is clear to those that believe the history of the gospel , that wicked spirits have vexed the bodies of men , without any instigation that we read of ; and at this day 't is very likely that many of the strange accidents and diseases that befall us , may be the infliction of evil spirits , prompted to hurt us only by the delight they take in mischief . so that we cannot argue the improbability of their hurting children and others by witches , from our own security and freedom from the effects of their malice , which perhaps we feel in more instances than we are aware of . but ( 6 ) another prejudice against the belief of witches , is , a presumption upon the enormous forces of melancholy and imagination , which without doubt can do wonderful things , and beget strange persuasions ; and to these causes some ascribe the presum'd effects of sorcery and witchraft . to which i reply briefly , and yet i hope sufficiently ; ( 1 ) that to resolve all the clear circumstances of fact , which we find in well attested and confirm'd relations of this kind , into the power of deceivable imagination , is to make fancy the greater prodigy , and to suppose , that it can do stranger feats than are believed of any other kind of fascination . and to think that pins and nails , for instance , can , by the power of imagination be convey'd within the skin , or that imagination , should deceive so many as have been witnesses in objects of sense , in all the circumstances of discovery ; this , i say , is to be infinitely more credulous than the assertors of sorcery and demoniack contracts . and by the same reason it may be believ'd , that all the battels and strange events of the world , which our selves have not seen , are but dreams and fond imaginations , and like those that are fought in the clouds , when the brains of the deluded spectators are the onely theatre of those fancied transactions . and ( 2 ) to deny evidence of fact , because their imagination may deceive the relators , when we have no reason to think so but a bare presumption , that there is no such thing as is related , is quite to destroy the credit of all humane testimony , and to make all men liars in a larger sense than the prophet concluded in his haste . for not onely the melancholick and the fanciful , but the grave and the sober , whose judgments we have no reason to suspect to be tainted by their imaginations , have from their own knowledge and experience made reports of this nature . but to this it will possibly be rejoyn'd , the reply will be another prejudice against the belief i contend for , viz. ( 7 ) that 't is a suspicious circumstance that witchcraft is but a fancy , since the persons that are accused are commonly poor and miserable old women , who are overgrown with discontent and melancholy , which are very imaginative ; and the persons said to be bewitch'd are for the most part children , or people very weak , who are easily imposed upon , and are apt to receive strong impressions from nothing : whereas were there any such thing really , 't is not likely , but that the more cunning and subtil desperado's , who might the more successfully carry on the mischievous designs of the dark kingdom , should be oftner engaged in those black confederacies , and also one would expect effects of the hellish combination upon others than the innocent and the ignorant . to which objection it might perhaps be enough to return ( as hath been above suggested ) that nothing can be concluded by this and such like arguings , but that the policy and menages of the instruments of darkness are to us altogether unknown , and as much in the dark as their natures , mankind being no more acquainted with the reasons and methods of action in the other world , than poor cottagers and mechanicks are with the intriques of government and reasons of state. yea peradventure ( 2 ) 't is one of the great designs , as 't is certainly the interest , of those wicked agents and machinators , industriously to hide from us their influences and ways of acting , and to work , as near as is possible , incognito ; upon which supposal 't is easie to conceive a reason , why they most commonly work by , and upon the weak and the ignorant , who can make no cunning observations , or tell credible tales to detect their artifice . besides ( 3 ) 't is likely a strong imagination , that cannot be weaken'd or disturb'd by a busie and subtil ratiocination , is a necessary requisite to those wicked performances ; and without doubt an heightned and obstinate fancy hath a great influence upon impressive spirits ; yea , and as i have conjectur'd before , on the more passive and susceptible bodies . and i am very apt to believe , that there are as real communications and intercourses between our spirits , as there are between material agents ; which secret influences , though they are unknown in their nature , and ways of acting , yet they are sufficiently felt in their effects : for experience attests , that some by the very majesty and greatness of their spirits , discover'd by nothing but a certain noble air that accompanies them , will bear down others less great and generous , and make them sneak before them ; and some , by i know not what stupifying vertue , will tie up the tongue , and confine the spirits of those who are otherwise brisk and voluble . which thing supposed , the influences of a spirit possess'd of an active and enormous imagination , may be malign and fatal where they cannot be resisted , especially when they are accompanied by those poisonous reaks that the evil spirit breaths into the sorceress , which likely are shot out , and applied by a fancy heightned and prepared by melancholy and discontent . and thus we may conceive why the melancholick and envious are used upon such occasions , and for the same reason the ignorant , since knowledge checks and controls imagination ; and those that abound much in the imaginative faculties do not usually exceed in the rational . and perhaps ( 4 ) the daemon himself useth the imagination of the witch so qualified for his purpose , even in those actions of mischief which are more properly his ; for it is most probable , that spirits act not upon bodies immediately , and by their naked essence , but by means proportionate and suitable in instruments that they use ; upon which account likely 't is so strictly required , that the sorceress should believe , that so her imagination might be more at the devotion of the mischievous agent . and for the same reason also ceremonies are used in inchantments , viz. for the begetting this diabolical faith , and heightning the fancy to a degree of strength and vigour sufficient to make it a fit instrument for the design'd performance . and these i think are reasons of likelihood and probability , why the hellish confederates are mostly the ignorant and the melancholick . to pass then to another prejudice . ( 8 ) the frequent impostures that are met with in this kind , beget in some a belief , that all such relations are forgeries and tales ; and if we urge the evidence of a story for the belief of witches or apparitions , they will produce two as seemingly strong and plausible , which shall conclude in mistake or design ; inferring thence , that all others are of the same quality and credit . but such arguers may please to consider , ( 1 ) that a single relation for an affirmative , sufficiently confirmed and attested , is worth a thousand tales of forgery and imposture , from whence cannot be concluded an universal negative . so that , though all the objectors stories be true , and an hundred times as many more such deceptions ; yet one relation , wherein no fallacy or fraud could be suspected for our affirmative , would spoil any conclusion could be erected on them . and ( 2 ) it seems to me a belief sufficiently bold and precarious , that all these relations of forgery and mistake should be certain , and not one in millions of those which attest the affirmative reality , with circumstances as good as could be expected , or wish'd , should be true , but all fabulous and vain . and they have no reason to object credulity to the assertors of sorcery and witchcraft , that can swallow so large a morsel . and i desire such objectors to consider , ( 3 ) whether it be fair to infer , that because there are some cheats and impostures , that therefore there are no realities . indeed frequency of deceit and fallacy will warrant a greater care and caution in examining , and scrupulosity and shiness of assent to things wherein fraud hath been practised , or may in the least degree be suspected . but , to conclude , because that an old woman's fancy abused her , or some knavish fellows put tricks upon the ignorant and the timorous , that therefore whole assises have been a thousand times deceived in judgments upon matters of fact , and numbers of sober persons have been forsworn in things wherein perjury could not advantage them ; i say , such inferences are as void of reason , as they are of charity and good manners . but it may be suggested further , ( 9 ) that it cannot be imagin'd what design the devil should have in making those solemn compacts , since persons of such debauch'd and irreclaimable dispositions as those with whom he is supposed to confederate , are pretty securely his , antecedently to the bargain , and cannot be more so by it , since they cannot put their souls out of possibility of the divine grace but by the sin that is unpardonable ; or , if they could so dispose and give away themselves , it will to some seem very unlikely , that a great and mighty spirit should oblige himself to such observances , and keep such a-do to secure the soul of a silly body , which 't were odds but it would be his though he put himself to no further trouble than that of his ordinary temptations . to which suggestions 't were enough to say , that 't is sufficient if the thing be well prov'd , though the design be not known . and to argue negatively à fine , is very unconclusive in such matters . the laws and affairs of the other world ( as hath been intimated ) are vastly differing from those of our regions , and therefore 't is no wonder we cannot judge of their designs , when we know nothing of their menages , and so little of their natures . the ignorant looker-on can't imagine what the limner means by those seemingly rude lines and scrawls which he intends for the rudiments of a picture ; and the figures of mathematick operation are non-sense , and dashes at a venture to one uninstructed in mechanicks . we are in the dark to one another's purposes & intendments ; and there are a thousand intrigues in our little matters , which will not presently confess their design even to sagacious inquisitors . and therefore 't is folly and incogitancy to argue any thing one way or other from the designs of a sort of beings , with whom we so little communicate ; and possibly we can take no more aim or guess at their projects and designments , than the gazing beasts can do at ours , when they see the traps and gins that are laid for them , but understand nothing what they mean. thus in general . but i attempt something more particularly , in order to which i must premise that the devil is a name for a body politick , in which there are very different orders and degrees of spirits , and perhaps in as much variety of place and state , as among our selves ; so that 't is not one and the same person that makes all the compacts with those abused and seduced souls , but they are divers , and those 't is like of the meanest and basest quality in the kingdom of darkness ; which being supposed , i offer this account of the probable design of those wicked agents , viz. that having none to rule or tyrannize over within the circle of their own nature and government , they affect a proud empire over us ( the desire of dominion and authority being largely spread through the whole circumference of degenerated nature , especially among those , whose pride was their original transgression ) every one of these then desires to get him vassals to pay him homage , and to be emploied like slaves in the services of his lusts and appetites ; to gratifie which desire , 't is like enough to be provided and allowed by the constitution of their state and government , that every wicked spirit shall have those souls as his property , and particular servants and attendants , whom he can catch in such compacts , as those wild beasts that we can take in hunting , are by the allowance of the law our own ; and those slaves that a man hath purchas'd , are his peculiar goods , and the vassals of his will. or rather those deluding fiends are like the seducing fellows we call spirits , who inveigle children by their false and flattering promises , and carry them away to the plantations of america , to be servilly emploied there in the works of their own profit and advantage . and as those base agents will humour and flatter the simple unwary youth , till they are on ship-board , and without the reach of those that might rescue them from their hands : in like manner the more mischievous tempter studies to gratifie , please , and accommodate to those he deals with in this kind , till death hath lanch'd them into the deep , and they are past the danger of prayers , repentance , and endeavours ; and then he useth them as pleaseth him. this account i think is not unreasonable , and 't will fully answer the objection . for though the matter be not as i have conjectur'd , yet 't will suggest a way how it may be conceiv'd , which nulls the pretence , that the design is inconceiveable . but then we are still liable to be question'd , ( 10 ) how it comes about , that those proud and insolent designers practise in this kind upon so few , when one would expect , that they should be still trading this way , and everywhere be driving on the project , which the vileness of men makes so feisable , and would so much serve the interest of their lusts . to which , among other things that might be suggested , i return , ( 1 ) that we are never liable to be so betraied and abused , till by our vile dispositions and tendencies we have forfeited the tutelary care and oversight of the better spirits ; which , though generally they are our guard and defence against the malice and violence of evil angels , yet it may well enough be thought that sometimes they may take their leave of such as are swallowed up by malice , envy , and desire of revenge , qualities most contrary to their life and nature , and leave them exposed to the invasion and sollicitations of those wicked spirits , to whom such hateful attributes make them very suitable . and if there be particular guardian angels , as 't is not absurd to fancy , it may then well be supposed , that no man is obnoxious to those projects and attempts , but onely such whose vile and mischievous natures have driven from them their protecting genius . and against this dereliction to the power of evil spirits , 't is likely enough what some affirm , that the royal psalmist directs that prayer , psal. 71. 9 , 10. cast me not off in the time of old age , forsake me not when my strength faileth . for — they that keep my soul [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the lxx and the vulgar latin , qui custodiunt animam meam ] they take counsel together , saying , god hath forsaken him , persecute him and take him , for there is none to deliver him . but i adde , ( 2 ) that 't is very probable , that the state wherein they are , will not easily permit palpable intercourses between the bad genii and our nature , since 't is like enough that their own laws and government do not allow their frequent excursions into this world . or , it may with as great probability be supposed , that 't is a very hard and painful thing for them , to force their thin and tenuious bodies into a visible consistence , and such shapes as are necessary for their designs in their correspondencies with witches . for in this action their bodies must needs be exceedingly compress'd , which cannot be well supposed without a painful sense . and this is perhaps a reason why there are so few apparitions , and why appearing spirits are commonly in such haste to be gone , viz. that they may be deliver'd from the unnatural pressure of their tender vehicles , which i confess holds more in the apparitions of good than of evil spirits , most relations of this kind , describing their discoveries of themselves , as very transient , ( though for those the holy scripture records , there may be peculiar reasons why they are not so ) whereas the wicked ones are not altogether so quick and hasty in their visits : the reason of which probably is , the great subtilty and tenuity of the bodies of the former , which will require far greater degrees of compression , and consequently of pain , to make them visible ; whereas the latter , are more foeculent and gross , and so nearer allyed to palpable consistencies , and more easily reduceable to appearance and visibility . at this turn , sir , you may perceive that i have again made use of the platonick hypothesis , that spirits are embodyed , upon which indeed a great part of my discourse is grounded : and therefore i hold my self obliged to a short account of that supposal . it seems then to me very probable from the nature of sense , and analogie of nature for ( 1. ) we perceive in our selves , that all sense is caus'd and excited by motion made in matter ; and when those motions which convey sensible impressions to the brain , the seat of sense , are intercepted , sense is lost : so that , if we suppose spirits perfectly to be disjoyn'd from all matter , 't is not conceivable how they can have the sense of any thing : for how material objects should any way be perceiv'd , or felt without vital union with matter , 't is not possiblè to imagine . nor doth it ( 2. ) seem suitable to the analogie of nature , which useth not to make precipitious leaps from one thing to another , but usually proceeds by orderly steps and gradations : whereas were there no order of beings between us , who are so deeply plunged into the grossest matter , and pure unbodied spirits , 't were a mighty jump in nature . since then the greatest part of the world consists of the finer portions of matter , and our own souls are immediately united unto these , 't is infinitely probable to conjecture , that the nearer orders of spirits are vitally joyn'd to such bodies . and so nature by degrees ascending still by the more refin'd and subtile matter , gets at last to the pure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or immaterial minds , which the platonists made the highest order of created beings . but of this i have discoursed else-where , and have said thus much of it at present , because it will enable me to add another reason of the unfrequency of apparitions and compacts , viz. ( 3. ) because 't is very likely , that these regions are very unsuitable , and disproportion'd to the frame and temper of their senses and bodies ; so that perhaps , the courser spirits can no more bear the air of our world , then batts and owls can the brightest beams of day . nor can the purer and better any more endure the noysom steams , and poysonous reeks of this dunghil earth , then the delicate can bear a confinement in nasty dungeons , and the foul squallid caverns of uncomfortable darkness so that 't is no more wonder , that the better spirits no oftner appear , than that men are not more frequently in the dark hollows under ground . nor is 't any more strange that evil spirits so rarely visit us , then that fishes do not ordinarily fly in the air , as 't is said one sort of them doth ; or that we see not the batt daily fluttering in the beams of the sun. and now by the help of what i have spoken under this head , i am provided with some things wherewith to disable another objection , which i thus propose : ( xi . ) if there be such an intercourse between evil spirits and the wicked , how comes it about that there is no correspondence between good spirits and the vertuous ? since without doubt , these are as desirous to propagate the spirit and designes of the upper and better world , as those are to promote the interest of the kingdom of darkness . which way of arguing is still from our ignorance of the state and government of the other world , which must be confest , and may , without prejudice to the proposition i defend . but particularly , i say , ( 1. ) that we have ground enough to believe , that good spirits do interpose in , yea , and govern our affairs . for that there is a providence reaching from heaven to earth , is generally acknowledg'd ; but that this supposeth all things to be order'd by the immediate influence , and interposal of the supreme deity , is not very philosophical to suppose ; since if we judge by the analogie of the natural world , all things we see are carried on by the ministry of second causes , and intermediate agents . and it doth not seem so magnificent and becoming an apprehension of the supreme numen , to phancy his immediate hand in every trivial management . but 't is exceeding likely to conjecture , that much of the government of us , and our affairs , is committed to the better spirits , with a due subordination and subserviency to the will of the chief rector of the universe . and 't is not absurd to believe , that there is a government runs from highest to lowest , the better and more perfect orders of being , still ruling the inferiour and less perfect . so that some one would phancy that perhaps the angels may manage us , as we do the creatures that god and nature have placed under our empire and dominion . but however that is , that god rules the lower world by the ministry of angels , is very consonant to the sacred oracles . thus , deut. xxxii . viii , ix . when the most high divided the nations their inheritance , when he separated the sons of adam , he set the bounds of the people , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to the number of the angels of god , as the septuagint renders it ; the authority of which translation , is abundantly credited and asserted , by its being quoted in the new testament , without notice of the hebrew text , even there where it differs from it , as learned men have observ'd . we know also , that angels were very familiar with the patriarchs of old ; and iacob's ladder is a mystery , which imports their ministring in the affairs of the lower world. thus origen and others understand , that to be spoken by the presidential angels , jer. li. ix . we would have healed babylon , but she is not healed , forsake her , and let us go . like the voyce heard in the temple before the taking of ierusalem by titus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and before nebuchadnezzar was sent to learn wisdome and religion among the beasts , he sees a watcher , according to the 70. an angel , and an holy one come down from heaven , dan. iv. xiii . who pronounceth the sad decree against him , and calls it the decree of the watchers , who very probably were the guardian genii of himself and his kingdome . and that there are particular angels that have the special rule and government of particular kingdomes , provinces , cities , yea and of persons , i know nothing that can make improbable : the instance is notorious in daniel , of the angels of persia and graecia , that hindred the other that was engaged for the concerns of iudaea ; yea , our saviour himself tells us , that children have their angels , and the congregation of disciples supposed that st. peter had his . which things , if they be granted , the good spirits have not so little to do with us , and our matters , as is generally believed . and perhaps it would not be absurd , if we referr'd many of the strange thwarts , and unexpected events , the disappointments and lucky coincidences that befal us , the unaccountable fortunes and successes that attend some lucky men , and the unhappy fates that dog others that seem born to be miserable ; the fame and favour that still waits on some without any conceivable motive to allure it , and the general neglect of others more deserving , whose worth is not acknowledg'd ; i say , these , and such like odde things , may with the greatest probability be resolv'd into the conduct and menages of those invisible supervisors , that preside over , and govern our affairs . but if they so far concern themselves in our matters , how is it that they appear not to maintain a visible and confest correspondence with some of the better mortals , who are most fitted for their communications and their influence ? to which i have said some things already , when i accounted for the unfrequency of apparitions ; and i now add what i intend for another return to the main objection , viz. ( 2. ) that the apparition of good spirits is not needful for the designes of the better world , whatever such may be for the interest of the other . for we have had the appearance and cohabitation of the son of god , we have moses and the prophets , and the continued influence of the spirit , the greatest arguments to strengthen faith , the most powerful motives to excite our love , and the noblest encouragements to quicken and raise our desires and hopes , any of which are more than the apparition of an angel ; which would indeed be a great gratification of the animal life , but 't would render our faith less noble and less generous , were it frequently so assisted : blessed are they that believe , and yet have not seen . besides which , the good angels have no such ends to prosecute , as the gaining any vassals to serve them , they being ministring spirits for our good , and no self-designers for a proud and insolent dominion over us . and it may be perhaps not impertinently added , that they are not always evil spirits that appear , as is , i know not well upon what grounds , generally imagined ; but that the extraordinary detections of murders , latent ireasures , falsified and unfulfill'd bequests , which are sometimes made by apparitions , may be the courteous discoveries of the better , and more benign genii . yea , 't is not unlikely , that those warnings that the world sometimes hath of approaching iudgments and calamities by prodigies , and sundry odd phaenomena , are the kind informations of some of the inhabitants of the upper world. thus , was ierusalem forewarned before its sacking by antiochus , by those aiery horsemen that were seen through all the city , for almost forty days together , 2 mac v. ii , iii. and the other prodigious portents that fore-ran its destruction by titus : which i mention , because they are notorious instances . and though , for mine own part , i scorn the ordinary tales of prodigies , which proceed from superstitious fears , and unacquaintance with nature , and have been used to bad purposes by the iealous and the ignorant ; yet i think that the arguments that are brought by a late very ingenious author , to conclude against such warnings and predictions in the whole kind , are short and inconsequent , and built upon too narrow hypothesis . for if it be supposed , that there is a sort of spirits over us , and about us , who can give a probable guess at the more remarkable futurities , i know not why it may not be conjectured , that the kindness they have for us , and the appetite of fore-telling strange things , and the putting the world upon expectation , which we find is very grateful to our own natures , may not incline them also to give us some general notice of those uncommon events which they foresee . and i yet perceive no reason we have to phancy , that whatever is done in this kind , must needs be either immediately from heaven , or from the angels by extraordinary commission and appointment . but it seems to me not unreasonable to believe , that those officious spirits , that oversee our affairs , perceiving some mighty and sad alterations at hand , in which their charge is much concerned , cannot chuse , by reason of their affection to us , but give us some seasonable hints of those approaching calamities ; to which also their natural desire to fore-tell strange things to come , may contribute to incline them . and by this hypothesis , the fairest probabilities , and strongest ratiotinations against prodigies , may be made unserviceable . but this onely by the way . i proceed to the next objection , which may be made to speak thus : ( xii . ) the belief of witches , and the wonderful things they are said to perform by the help of the confederate daemon , weakens our faith , and exposeth the world to lnfidelity in the great matters of our religion . for if they by diabolical assistance , can inflict and cure diseases , and do things so much beyond the comprehension of our philosophy , and activity of common nature ; what assurance can we have , that the miracles that confirm our gospel were not the effects of a compact of like nature , and that devils were not cast out by beelzebub ? if evil spirits can assume bodies , and render themselves visible in humane likeness ; what security can we have of the reality of the resurrection of christ ? and if , by their help , witches can enter chambers invisibly through key-holes , and little unperceived cranneys , and transform themselves at pleasure ; what arguments of divinity are there in our saviour's shewing himself in the midst of his disciples , when the doors were shut , and his transfiguration in the mount ? miracles are the great inducements of belief , and how shall we distinguish a miracle from a lying wonder ; a testimony from heaven , from a trick of the angels of hell ; if they can perform things that astonish and confound our reasons , and are beyond all the possibilities of humane nature ? this objection is spiteful and mischievous , but i thus endeavour to dispatch it . ( 1. ) the wonders done by confederacy with wicked spirits , cannot derive a suspition upon the undoubted miracles that were wrought by the author & promulgers of our religion , as if they were performed by diabolical compact , since their spirit , endeavours and designes were notoriously contrary to all the tendencies , aims and interests of the kingdome of darkness . for , as to the life and temper of the blessed and adorable iesus , we know there was an incomparable sweetness in his nature , humility in his manners , calmness in his temper , compassion in his miracles , modesty in his expressions , holiness in all his actions , hatred of vice and baseness , and love to all the world ; all which are essentially contrary to the nature and constistitution of apostate spirits , who abound in pride and rancour , insolence and rudeness , tyranny and baseness , universal malice , and hatred of men. and their designes are as opposite , as their spirit and their genius . and now , can the sun borrow its light from the bottomless abyss ? can heat and warmth flow in upon the world from the regions of snow and ice ? can fire freeze , and water burn ? can natures , so infinitely contrary , communicate , and jump in projects , that are destructive to each others known interests ? is there any balsome in the cockatrice's egge ? or , can the spirit of life flow from the venome of the asp ? will the prince of darkness strengthen the arm that is stretcht out to pluck his usurp't scepter , and his spoyls from him ? and will he lend his legions , to assist the armies of his enemy against him ? no , these are impossible supposals ; no intelligent being will industriously and knowingly contribute to the contradiction of its own principles , the defeature of its purposes , and the ruine of its own dearest interests . there is no fear then , that our faith should receive prejudice from the acknowledgment of the being of witches , and power of evil spirits , since 't is not the doing wonderful things that is the onely evidence that the holy iesus was from god , and his doctrine true ; but the conjunction of other circumstances , the holiness of his life , the reasonableness of his religion , and the excellency of his designes , added credit to his works , and strengthned the great conclusion , that he could be no other than the son of god , and saviour of the world. but besides , i say , ( 2. ) that since infinite wisdome and goodness rules the world , it cannot be conceiv'd , that they should give up the greatest part of men to unavoidable deception . and if evil angels , by their confederates , are permitted to perform such astonishing things , as seem so evidently to carry god's seal and power with them , for the confirmation of falshoods , and gaining credit to impostors , without any counter-evidence to disabuse the world ; mankind is exposed to sad and fatal delusion . and to say that providence will suffer us to be deceived in things of the greatest concernment , when we use the best of our care and endeavours to prevent it , is to speak hard things of god ; and in effect to affirm , that he hath nothing to do in the government of the world , or doth not concern himself in the affairs of poor forlorn men. and if the providence and goodness of god be not a security unto us against such deceptions , we cannot be assured , but that we are always abused by those mischievous agents , in the objects of plain sense , and in all the matters of our dayly converses . if one that pretends he is immediately sent from god , to overthrow the ancient fabrick of established worship , and to erect a new religion in his name ; shall be born of a virgin , and honour'd by a miraculous star ; proclaimed by a song of seeming angels of light , and worshipped by the wise sages of the world ; revered by those of the greatest austerity , and admired by all for a miraculous wisdome , beyond his education and his years : if he shall feed multitudes with almost nothing , and fast himself beyond all the possibilities of nature : if he shall be transformed into the appearance of extraordinary glory , and converse with departed prophets in their visible forms : if he shall cure all diseases without physick or endeavour , and raise the dead to life after they have stunk in their graves : if he shall be honoured by voyces from heaven , and attract the universal wonder of princes and people : if he shall allay tempests with a beck , and cast out devils with a word : if he shall fore-tell his own death particularly , with its tragical circumstances , and his resurrection after it : if the veil of the most famous temple in the world shall be rent , and the sun darkened at his funeral : if he shall , within the time foretold , break the bonds of death , and lift up his head out of the grave : if multitudes of other departed souls shall arise with him , to attend at the solemnity of his resurrection : if he shall after death , visibly converse with , eat and drink with , divers persons , who could not be deceived in a matter of clear sense , and ascend in glory in the presence of an astonisht and admiring multitude : i say , if such a one as this should prove a diabolical impostor , and providence should permit him to be so credited and acknowledged ; what possibility were there then for us to be assured , that we are not always deceived ? yea , that our very faculties were not given us onely to delude and abuse us ? and if so , the next conclusion is , that there is no god that judgeth in the earth ; and the best , and most likely hypothesis will be , that the world is given up to the government of the devils . but if there be a providence that superviseth us , ( as nothing is more certain ) doubtless , it will never suffer poor helpless creatures to be inevitably deceived , by the craft and subtilty of their mischievous enemy , to their undoing ; but will without question take such care , that the works wrought by divine power for the confirmation of divine truth , shall have such visible marks and signatures , if not in their nature , yet in their circumstances , ends and designes , as shall discover whence they are , and sufficiently distinguish them from all impostures and delusions . and though wicked spirits may perform some strange things that may excite wonder for a while , yet he hath , and will so provide , that they shall be baffled and discredited ; as we know it was in the case of moses and the aegyptian magicians . now , besides what i have directly said to the objection , i have this to adde to the objectors , that i could wish they would take care of such suggestions ; which , if they overthrow not the opinion they oppose , will dangerously affront the religion they would seem to acknowledge . for he that saith , that if there are witches , there is no way to prove that christ jesus was not a magician , and diabolical impostor ; puts a deadly weapon into the hands of the infidel , and is himself next door to the sin against the holy ghost : of which , in order to the perswading greater tenderness and caution in such matters , i give this short account . the sin against the holy ghost is said to be unpardonable ; by which sad attribute , and the discourse of our saviour , mat. xii . from the xxii . to the xxxiii ver . we may understand its nature : in order to which we consider , that since the mercies of god , and the merits of his son , are infinite , there is nothing can make a sin unpardonable , but what makes it incurable ; and there is no sin but what is curable by a strong faith , and a vigorus endeavour : for all things are possible to him that believeth . so that , that which makes a sin incurable , must be somewhat that makes faith impossible , and obstructs all means of conviction . in order to the finding which , we must consider the ways and methods the divine goodness hath taken for the begetting faith , and cure of infidelity : which it attempted , first , by the prophets , and holy men of antient times ; who , by the excellency of their doctrine , the greatness of their miracles , and the holiness of their lives , endeavoured the conviction and reformation of a stubborn and unbelieving world. but though few believed their report , and men would not be prevail'd on by what they did , or what they said , yet their infidelity was not hitherto incurable , because further means were provided in the ministry of iohn the baptist , whose life was more severe , whose doctrines were more plain , pressing and particular ; and therefore 't was possible that he might have succeeded . yea , and where he failed , and could not open mens hearts and their eyes , the effect was still in possibility , and it might be expected from him that came after , to whom the prophets and iohn were but the twilight and the dawn . and though his miraculous birth , the song of angels , the iourney of the wise men of the east , and the correspondence of prophesies , with the circumstances of the first appearance of the wonderful infant : i say , though these had not been taken notice of , yet was there a further provision made for the cure of infidelity , in his astonishing wisdom , and most excellent doctrines ; for , he spake as never man did . and when these were despised and neglected , yet there were other means towards conviction , and cure of unbelief , in those mighty works that bore testimony of him , and ware the evident marks of divine power in their foreheads . but when after all , these clear and unquestionable miracles which were wrought by the spirit of god , and had eminently his superscription on them , shall be ascribed to the agency of evil spirits , and diabolical compact , as they were by the malicious and spightful pharisees in the periods above-mentioned ; when those great and last testimonies against infidelity , shall be said to be but the tricks of sorcery , and complotment with hellish confederates , this is blasphemy in the highest , against the power and spirit of god , and such as cuts off all means of conviction , and puts the unbeliever beyond all possibilities of cure. for miracles are god's seal , and the great and last evidence of the truth of any doctrine . and though , while these are onely disbelieved as to the fact , there remains a possibility of perswasion ; yet , when the fact shall be acknowledg'd , but the power blasphemed , and the effects of the adorable spirit maliciously imputed to the devils ; such a blasphemy , such an infidelity is incurable , and consequently unpardonable . i say , in sum , the sin against the holy ghost seems to be a malicious imputation of the miracles wrought by the spirit of god in our saviour to satanical confederacy , and the power of apostate spirits ; than which , nothing is more blasphemous , and nothing is more like to provoke the holy spirit that is so abused to an eternal dereliction of so vile and so incurable an unbeliever . this account , as 't is clear and reasonable in it self , so it is plainly lodg'd in the mention'd discourse of our saviour . and those that speak other things about it , seem to me to talk at randome , and perfectly without book . but to leave them to the fondness of their own conceits , i think it now time to draw up to a conclusion of the whole . therefore briefly , sir , i have endeavoured in these papers , which my respect and your concernment in the subject have made yours , to remove the main prejudices i could think of , against the existence of witches and apparitions ; and i 'm sure i have suggested much more against what i defend , than ever i heard or saw in any that opposed it ; whose discourses , for the most part , have seemed to me inspired by a lofty scorn of common belief , and some trivial notions of vulgar philosophy . and in despising the common faith about matters of fact , and fondly adhering to it in things of speculation , they very grosly and absurdly mistake : for in things of fact , the people are as much to be believ'd as the most subtile philosophers and speculators ; since here , sense is the judge . but in matters of notions and iheory , they are not at all to be heeded , because reason is to be judge of these , and this they know not how to use . and yet thus it is with those wise philosophers , that will deny the plain evidence of the senses of mankind , because they cannot reconcile appearances with the fond crotchets of a philosophy which they lighted on in the high-way by chance , and will adhere to at adventure . so that i profess , for mine own part , i never yet heard any of the confident declaimers against witchcraft and apparitions , speak any thing that might move a mind , in any degree instructed in the generous kinds of philosophy , and nature of things . and for the objections i have recited , they are such as rise out of mine own thoughts , which i obliged to consider what was possible to be said upon this cccasion , for though i have examined scot's discovery , phancying that there i should find the strong reasons of mens dis-belief in this matter ; yet i profess i met not with the least suggestion in all that farrago , but what it had been ridiculous for me to have gone about to answer : for the author doth little but tell odd tales , and silly legends , which he confutes and laughs at , and pretends this to be a confutation of the being of witches and apparitions : in all which , his reasonings are trifling and childish ; and when he ventures at philosophy , he is little better than absurd : so that 't will be a wonder to me , if any but boys and buffoons imbibe any prejudices against a belief so infinitely confirmed , from the loose and impotent suggestions of so weak a discourser . and now , sir , 't is fit that i relieve your patience ; and i shall do so , when i have said , that you can abundantly prove , what i have but attempted to defend : and that among the many obligations your country hath to you , for the wisdome and diligence of your endeavours in its service ; your ingenious industry for the detecting of those vile practicers , is not the least considerable . to which i will add no more , but the confession who it is that hath given you all this trouble ; which i know you are ready to pardon , to the respect and good intentions of sir , your affectionate and obliged honourer and servant , j. g. advertisements of some books printed for and sold by james collins at his shop in westminster-hall , 1667. flora ceres & pomona , or a compleat florilege furnished with all requisites belonging to a florist , by iohn rea , gent. fol. bentivolio and uranica , wrote by n. ingelo , d. d. fol. forty sermons preached by the late learned and famous anthony farrindon , b. d. fol. bishop hall's works in three volumes , fol. the compleat angler , shewing the whole art of fishing in our english rivers , &c. 8º mercurius centralis , a discourse of subterraneal treasure , 12. a sermon preached before the peers in the abby . church at westminster , upon the 10th of october , 1666. being a fast ordered by his majestie , in consideration of the late dreadful fire , that consumed the greater part of the city of london , by seth lord bishop of exon. in 4o. a treatise of witchcraft vvherein sundry propositions are laid downe, plainely discouering the wickednesse of that damnable art, with diuerse other speciall points annexed, not impertinent to the same, such as ought diligently of euery christian to be considered. with a true narration of the witchcrafts which mary smith, wife of henry smith glouer, did practise: of her contract vocally made between the deuill and her, in solemne termes, by whose meanes she hurt sundry persons whom she enuied: which is confirmed by her owne confession, and also from the publique records of the examination of diuerse vpon their oathes: and lastly, of her death and execution, for the same; which was on the twelfth day of ianuarie last past. by alexander roberts b.d. and preacher of gods word at kings-linne in norffolke. roberts, alexander, d. 1620. 1616 approx. 156 kb of xml-encoded text transcribed from 45 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-03 (eebo-tcp phase 1). a10802 stc 21075 estc s115983 99851200 99851200 16466 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a10802) transcribed from: (early english books online ; image set 16466) images scanned from microfilm: (early english books, 1475-1640 ; 1152:5) a treatise of witchcraft vvherein sundry propositions are laid downe, plainely discouering the wickednesse of that damnable art, with diuerse other speciall points annexed, not impertinent to the same, such as ought diligently of euery christian to be considered. with a true narration of the witchcrafts which mary smith, wife of henry smith glouer, did practise: of her contract vocally made between the deuill and her, in solemne termes, by whose meanes she hurt sundry persons whom she enuied: which is confirmed by her owne confession, and also from the publique records of the examination of diuerse vpon their oathes: and lastly, of her death and execution, for the same; which was on the twelfth day of ianuarie last past. by alexander roberts b.d. and preacher of gods word at kings-linne in norffolke. roberts, alexander, d. 1620. [8], 80 p. printed by n[icholas] o[kes] for samuel man, and are to be sold at his shop in pauls church-yard at the signe of the ball, london : 1616. printer's name from stc. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 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that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng smith, mary, d. 1616. witchcraft -early works to 1800. 2003-09 tcp assigned for keying and markup 2003-12 apex covantage keyed and coded from proquest page images 2004-01 olivia bottum sampled and proofread 2004-01 olivia bottum text and markup reviewed and edited 2004-02 pfs batch review (qc) and xml conversion a treatise of witchcraft . wherein sundry propositions are laid downe , plainely discouering the wickednesse of that damnable art , with diuerse other speciall points annexed , not impertinent to the same , such as ought diligently of euery christian to be considered . with a true narration of the witchcrafts which mary smith , wife of henry smith glouer , did practise : other contract vocally made between the deuill and her , in solemne termes , by whose meanes she hurt sundry persons whom she enuied : which is confirmed by her owne confession , and also from the publique records of the examination of diuerse vpon their oathes : and lastly , of her death and execution , for the same ; which was on the twelfth day of ianuarie last past . by alexander roberts b. d. and preacher of gods word at kings-linne in norffolke . exod. 22. 18. thou shalt not suffer a witch to live . impium est nos illis esse remissos , quos coelestis pietas non patitur impunitos : alarus rex apud cassiodorum . london , printed by n. o. for samvel man , and are to be sold at his shop in pauls church-yard at the signe of the ball. 1616. ¶ to the right worshipfull maister iohn atkin maior , the recorder and aldermen , and to the common counsaile , burgesses and inhabitants of kings linne in norffolke , grace and peace . right worshipfull : in these last dayes , and perillous times , among the rest of those dreadfull euills , which are fore-told should abound in them , a close & disguised contempt of religion may be iustly accounted as chiefe , which causeth and bringeth vpon men all disastrous effects , when although it be shadowed with a beautifull maske of holines , faire tongued : yet false-harted , a professing they know god , but in works deny him . and among these there be two especiall sorts ; the one , who entertaining a stubborne , and curious rash boldnes , striue by the iudgemēt of reason , to search ouer-deeply into the knowledge of those things which are farre aboue the reach of any humane capacitie . and so making shipwracke in this deep and vnsoundable sea , ouerwhelme themselues in the gulfe thereof . the other kind is more sottish , dull , and of a slow wit , and therefore ouer-credulous , beleeuing eueri●… thing , especially when they be carried by the violent tempest of their desires , and other vngouerned affections ; and among these the diuell vsually spreadeth his netts , as assured of a prey , wayting closely if hee can espie any , who either grow discontented and desperate , through want and pouerty , or be exasperated with a wrathfull and vnruly passion of reuenge , or transported by vnsatiable loue to obtaine some thing they desire ; and these hee taking aduantage , assaulteth with golden and glorious promises , to performe vnto them the wishes of their owne hearts ; the drift whereof is ( hee being as at the first incased in a subtile serpents skinne ) onely to enthrall and invassall them slaues to himselfe . the first of these mentioned , are slie and masked atheists , who ouer-shadow their secret impiety , loose and dissolute behauiour with some outward conformitie and shew of religion , snatching ( as they thinke ) a sufficient warrantize thereof from those disorders they obserue among men , and therfore passe vncensured , hauing a ciuill , but dissembled carriage . the second be sorcerers , wisards , witches , and the rest of that ranke and kindred : no small multitude swarming now in the world , yet supposed of many , rather worthy pitty then punishment , as deluded by fantasies , and mis-led , not effecting those harmes wherewith they bee charged , or themselues acknowledge . but considering they be ioyned and linked together with satan in a league ( the common and professed enemy of mankinde ) and by his helpe performe many subtile mischieuous actions , and hurtfull designes , it is strange that from so great a smoake arising , they neither descrie nor feare some fire . and therefore , in respect of these , i haue at your appointment and request ( for whom i am most willing to bestow my best labours and euer shall be ) penned this small treatise , occasioned by the detection of a late witch among you , whose irreligious care , and vnwearied industry , is not to be defrauded of deserued commendation , and by mature deliberation , and discreete search , found out her irreligious and impious demeanour , and also discouered sundry her vnnaturall and inhumane mischiefes done to others , whereof being conuicted , she was accordingly sentenced , and did vndergoe the penalty iustly appointed , and due by law vnto malefactors of that kinde . after all which , you kindled with a holy zeale of the aduauncement of gods glorie , and giuing satisfaction to euery one howsoeuer affected , intermitted no meanes , vsing therein the labour of your carefull ministers ( willingly offering themselues in this holy seruice ) whereby she might be broght ( as one conuerted in the last houre ) to the sight & acknowledgement of her heinous sins in generall , & particularly of that of witchcraft , confessing the same , & by true repentance , and embracing of the tender mercies of god in christ iesus saue her soule ( who refuseth no true and vnfained conuert at any time . ) and hee gratiously blessing these religious endeuor , of yours , vouchsafed to second the same with a happy and wished for euent , which ( as i hope ) shall appeare manifestly in the following treatise vnto all those who are not fondly , & without cause , too much wedded to their owne conceits : and thus , desiring god most humbly to confirme and strengthen you in his truth , which euer you have loued , and is your due praise , and shall be at the last an honour vnto you : i rest your worships in all christian duty to be commaunded , a. roberts . to the reader . christian reader , i haue vpon occasion penned this short discourse , and that of such a subiect wherewith not being well acquainted , am enforced to craue some direction from those , whose names you shall finde remembred in the same : ( that i be not vnthankefull vnto those from whom i receiue instruction ) and haue in former time , and latter dayes , taken paines in searching out , both the speculatiue , and practique parts of this damnable art of witchcraft , a dangerous and seducing inuention of sathan , who from the arcenals , and magisins store-houses of his ancient and mischieuous furniture , hath not spared to affoord all helpe , and the best engines for the subuerting of soules , pliable to his allurements : and to this end , beside a plaine narration of fact in this case committed and confessed , ( least the treatise should be too bare and naked ) i haue added thereunto a few propositions , agreeing to such a subiect matter , manifesting some speciall poynts not altogether importinent in my opinion , nor vnworthy of due consideration : i know mine owne wants , and do as willingly acknowledge them : one more experienced , and of greater leasure , and better health , had beene fitter for the opening and discouering of so deepe a mystery , and hidden secret of iniquity , as this is ; and haply hereafter may be willing to take that taske in hand : yet herein thou shalt find●… something not ●…all : a manifest contract made with the diuell , and by 〈◊〉 tearmes of a loague , which is the ground of all the per●…tious actions proceeding from those sorts of people , who are , haue beene , and shall be practitioners in that cursed and hellish art. and yet no more then she , that witch of whom in this relation we do speake , hath of her owne accord , and voluntarily acknowledged after conference had withme , and sundry learned and reuerend diuines , who both prayed for her conuersion , carefully instructed her in the way to saluation , and hopefully rescued her from the diuell , ( to whom she was deuoted , and by him seduced ) and regained her to god from whom she was departed by apostac●…e . and in this so christian and holy action were the continuall paines of maister thomas howes . thomas hares . iohn man. william leedes . robert burward . william armitage . and of these in the day of execution ( which she in no wise would condiscend vnto should be deferred , though offered repriuall vpon hope that more might haue beene acknowledged ) being very distemperate , neuerthelesse some accompanied her to the place , and were both eye and care-witnesses of her behauiour there , seeing and hearing how she did then particularly confesse her confederacy with the diuell , cursing , banning , and enuy towards her neighbours , and hurts done to them , expressing euery one by name , so many as be in the following discourse , nominated , and how she craued mercy of god , and pardon for her offences , with other more specialties afterward expressed . and thus i end , taking my leaue , and commending thee to the gracious guidance and preseruation of our good god in our blessed sauiour christ iesus . thine euer in the lord , a. ro●… . a treatise of the confession and execvtion of mary smith , convicted of witchcraft , and condemned for the same : of her contract vocally & in solemne tearmes made with the diuell ; by whose meanes she hurt sundry persons whom she enured , with some necessary propositions added thereunto , discouering the wickednesse of that damnable art , and diuers other speciall poynts , not impertinent vnto the same , such as ought diligently of euery christian to bee considered . there is some diuersitie of iudgement among the learned , who should be the first author and inuenter of magicall and curious arts. the most generall occurrence of opinion is , that they fetch their pedigree from the a persians , who searching more deeply into the secrets of nature then others , and not contented to bound themselues within the limits thereof , fell foule of the diuell , and were insuared in his nets . and among these , the publisher vnto the world was zoroaster , who so soone as he by birth b entred the world , contrary to the vsuall condition of other men , laughed ( whereas the beginning of our life is a sob , the end a sigh ) and this was ominous to himselfe , no warrantise for the enioying of the pleasures of this life , ouercome in battell by ninus c king of the assirians , and ending his dayes by the stroake of a thunder-bolt , and could not , though a famous sorcerer , either fore-see , or preuent his owne destinie . and because he writ many bookes of this damnable art , and left them to posterity , may well be accounted a chiefe maister of the same but the diuell d must haue the precedencie , whose schollers both he and the rest were , who followed treading in his steps . for he taught them south-saying , auguration , necromancie , and the rest , meere delusions , aiming therein at no other marke , then to with draw men from the true worshipping of god. and all those pernitious practises are fast tied together by the tailes , though their faces looke sundry wayes ; and therefore the professors thereof are stiled by sundry names , as magitians , necromancers , inchanters , wisards , hagges , fortune-tellers , diuiners , witches , cunning men , and women , &c. whose art is such a hidden mystery of e wickednesse , and so vnsearchable a depth of sathan , that neither the secrets of the one can be discouered , nor the bottome of the other further sounded , then either the practisers thereof themselues by their owne voluntary confessions made , or procured by order of iustice ( according to the manner of that countrey where they be questioned ) haue acknowledged , or is manifested by the sundry mischiefes done of them vnto others , proued by impartiall testimonies vpon oath , and by vehement presumptions confirmed , or else communicated vnto vs in the learned treatises , and discourses of ancient and late writers gathered from thé same grounds . and f although this hellish art be not now so frequent as heretofore , since the pagans haue beene conuerted vnto christianity , and the thick sogges of popery ouer-mantling the bright shining beames of the gospel of iesus christ ( who came to dissolue the workes of the diuell . 1. ioh. 3. 8. ) and were by the sincere and powerfull preaching therof dispersed ; yet considering these bee the last times , dayes euill & dangerous , fore-told that should come , 2. tim. 3. 1. in which iniquity must abound , mat. 24. 12. and as a raging deluge ouer-runne all , so that faith shall scarce be found vpon earth , luk. 18. 8. and the diuell loosed from his thousand yeares imprisonment , * reuel . 20. 3. enraged with great wrath walketh about , and seeketh whom he may deuoure . 1. pet. 5. 8. because he knoweth hee hath but a short time , rev. 12. 12. before i enter into the particularity of the narration intended , it shall be materiall to set downe some generall propositions , as a handfull of gleanings gathered in the plentifull haruest of such learned men , who haue written of this argument , whereby the erronious may be recalled , the weake strengthened , the ignorant informed , and such as iudge aright already , confirmed : and among many other these as chiefe , all which you shall see exemplified in the following discourse . the first proposition . it is a quaere , though needlesse , whether there be any witches : for they g haue some proctor●… who plead a nullitie in this case , perswade themselues , and would induce others to be of the same minde , that there be no witches at all : but a sort of melancholique , aged , and ignorant women , deluded in their imagination ; and acknowledge such things to be effected by them , which are vnpossible , vnlikely , and they neuer did ; and therefore magistrates who inflict any punishment vpon them , be vnmercifull and cruell butchers . yet by the way , and their good leaue , who take vpon them this apology , all who are conuented vpon these vnlawfull action , are not strucken in yeares ; but some euen in the flower of their youth be nuzled vp in the same , and convicted to be practisers thereof ; neither be they ouerflowed with a blacke melancholique humor , dazeling the phantasie , but haue their vnderstandings cleere , and wits as quicke as other : neither yet be they all women , though for the most part that sexe be inclinable thereunto : ( as shall afterward be shewed , and the causes thereof ) but men also on whose behalfe no exception can be laid , why any should demurre either of their offence or punishment for the same . wherefore for this point , and confirmation of the affirmatiue , wee haue sundry pregnant and euident proofes . first testimonies diuine and humane : diuine of god himselfe in his word , h left for our instruction in all dogmaticall truth , reproofe and confutation of falshood in opinions , correction for the reforming of misdemeaners in conuersation , doctrine for the guidance of euery estate politicall , ecclesiasticall , occonomicall . 2. timoth. 3. 16. therefore expressely , thou shalt not suffer a witch to liue , exod. 22. 18. i but to bee executed in the same day wherein she is conuicted , and this was a custome obserued by the ancient fathers . and deuteronomy 18. 10. 11. there is a blacke bill set downe k , and registred of sundry kinds of these slaues of sathan , all condemned , and god addeth in the same place the reasons of this his seuere and sharpe iudgement against them . first , because they are an abhomination vnto him . secondly , he determineth vtterly to destroy all such , and giueth his people the israelites an example thereof in the canaanites , whom their land spewed out . thirdly , for that he requireth all who belong vnto him , to be pure , vndefiled and holy , not stained with impieties , for they are bound vnto him by couenant in obedience . fourthly , such were the heathen , strangers from god , blinded in their dark vnderstanding , without sauing knowledge , with whom the israelites , a chosen and peculiar nation , enioying his lawes and statutes , must haue no familiarity . further , the woman of endor acknowledgeth herselfe to be one of the rank . 1. sam. 28. 9. and iesabel , mother of iehoram , is in plaine tearmes stiled a witch . 2. king. 9. 22. who l is supposed to haue brought this art , and the professors thereof into samaria , which there continued for the space of sixe hundred yeares . insomuch that it was rise in common speech , when any would reproach another , to doe the same in this forme ; thou art a samaritan , and hast a diuell ( a familiar spirit ) which the malicious iewes , not abiding his heauenly and gracious doctrine , obiected to christ iesus our blessed sauiour , ioh. 8. 48. the holy apostle reprouing the galatbians for their sudden apostasie and back-sliding from the gospell so powerfully preached vnto them and with so great euidence of the spirit , as though christ had bin crucified before their eyes , doth it in no other termes then these , who hath bewitched you ? gal. 3. 1. and afterward , cap. 5. 20. marshalleth witch-craft among the workes of the flesh : in both which places the names are taken from the seducements and illusions of inchanters , who astonish the mindes , and deceiue the senses of men , and all that by vertue of a contract passed betweene them and the diuell . other like proofes may be added to these alledged , leuit. 20. 6. micalo 5. 12. nahum 3. 4. now then when god affirmeth there be such , whose words are truth , shall man dare once to open his mouth , and contradict the most righteous ? concerning humane witnesses , they be almost infinite ; and therefore it shall be sufficient to produce some few , choyce , and selected : m the second councell of constantinople held and gathered together in the imperiall palace , of two hundred seuen and twenty learned and reuerent bishops , nameth sundry sorts of such sorcerers , and censureth their actions to be the damned practises of the pagans , and decreeth all the agents therein excommunicated from the church and society of christian people , adding the motiue reason of this their determined sentence , from the apostle , 2. cor. 6. 14. for righteousnesse hath no fellowship with vnrighteousnesse , neither is there communion of light with darknesse , nor concord with christ and belial , nor the beleeuer can haue part with an infidell . and n chrysostome sharply reproueth all such , and those who aduise with them vpon any occasion , confuting the reasons which they take to be sufficient warrantise of their doings . as among the rest they will pretend , shee was a christian woman who doth thus charme or inchant ; and taketh no other but the name of god in her mouth , vseth the words of sacred scripture . to this that holy father replieth , therefore she is the more to be hated , because ●…ee hath abused and taken in vaine that great and glorious name , and professing herselfe a christian , yet practiseth the * damnable arts of miscreant and vnbeleeuing heathen . for the d●…els could speake the name of god , and neuerthelesse were still diuels ; and when they said vnto christ , they knew who he was , the holy one of god , &c. mar. 1 24. 2●… . their mouthes were stopped , he would no such witnesse , that wee should learne , not to beleeue them when they say the truth : for this is but a bait , that wee might afterward follow their lies . there is much mention made of these , both in the ciuill and n canon lawes , and diuersitie of punishment alotted out for them ; so that none can doubt but that there hath beene , and are such . i might remember vnto you the authority of clemens romanus in his recognitions , and those constitutions which are fathered vpon the apostles ; but their credit is not so great , that they may without exception be impannelled vpon this lury , for they haue long since been chalenged of o insufficiencie . among the gentiles , when th●…se so qualitied persons did swarme , and were accounted of high esteeme , there be reckoned vp whole troopes of this bl●…cke guard of the diuell ; as p circe whom homer reporteth to haue turned v●…sses companions into wolues , lyons , swine , &c. by her inchantments , insauaging and making them beast-l●…ke and furious . medea q famous in this kinde , for the murthered by witch-craft glauce in the day of her marriage , who enioyed iason her loue . and r the mortars of these two , wherein they stamped their magicall drugges , were for a long time kept in a certaine mountaine , and shewed as strange monuments to those who desired a sight of them . for s the diuell furnisheth such with powders , oyntments , hearbes , and like receipts , whereby they procure sicknesse , death , health , or worke other supernaturall effects . of the same profession were t simotha , u erictho , x canidia , and infinite others beside , whose damnable memory deserueth to be buried in euerlasting obliuion . but because the reports of these may seeme to carry small credit , for that they come from poets , who are stained with the note of licentious y faining , and so put off as vaine fictions ; yet seeing they deliuer nothing herein but that which was well knowne and vsuall in those times wherein they liued , they are not slightly , and vpon an imagined conceit , to be reiected : for they affirme no more then is manifest in the records of most approued histories , whose essence is and must be z truth , a as straightnesse of a rule , or else deserue not that title . in which wee reade of b martiana , c l●…custa , d martha , e pamphilia , f aruna , &c. and not to insist vpon particulars , there bee infinite numbers ouerflowing euen in these our g dayes , since the sinceritie of christian profession hath decreased , and beene in a sort ecclipsed in the hearts of men : for the period of the continuance thereof ( after it be once imbraced ) in his first integrity , either for zeale of affection , or strictnesse of discipline , hath beene by some learned diuines h obserued , to bee confined within the compasse of twenty yeares ; and then afterward by degrees , the one waxed cold , and the other dissolute : which being so , it is not to be maruelled though the diuell now begin to shew himselfe in these his instruments , as heretofore , though he cannot in the same measure , in respect of those sparkes of light which yet shine amongst vs. but of this so much now , because i shall haue afterward occasion further to enlarge this poynt . againe , the policie of all states i haue prouided for the rooting out of these poysonfull weedes , and cutting of these rotten and infected members ; and therefore infallibly prouing their existence and being : for all k penall lawes looke to matters of fact , and are made to punish for the present , and preuent in future , some wicked actions already committed . and therefore solon the athenian making statutes for the setling of that common-wealth , when a defect was found , that he omitted to prouide a cautelous restraint , and appoint l answerable punishmēt for such who had killed their parents , answered , he neuer suspected there were or would be any such . wherefore to confirme the position set downe , god doth notthreaten to cast away his people for murther , incest , tyranny , &c. but sorcery , leuit. 20. 6. and samuel willing to shew saul the grieuousnesse of his disobedience , compareth it to witch-craft , 1. sam. 15. 23. the holy ghost also manifesting how highly god was displeased with manasses , maketh this the reason , because hee gaue himselfe to witch-craft , and to charming , and to sorcery , and vsed them who had familiar spirits , and did much euill in the sight of the lord to anger him , 2. chro. 33. 6. and for this offence were the ten tribes of israell led into captiuitie , 2. king. 17. 17. m the twelue tables of the romans ( the ancientest law they haue ) by a solemne embassage ( sent for that purpose ) obtained from athens , & accounted as a library of knowledge , do both make mention of such malefactors , & decree a penaltie to be inflicted vpon them . n constantius and constanti●… thinke them worthy of some vnusuall death , as enemies of mankinde , strangers from nature : o and iulius paulus distinguishing the punishment according to the different qualitie of the offenders , pronounceth out of the then receiued opinions , that the better sort found guilty , were to dye ( not determining the manner ) those of meaner condition either to bee crucified , or deuoured of wilde beasts . our ancient saxon kings before the p conquest , haue in their municipall lawes apparantly demonstrated what they conceiued of these so dangerous and diuellish persons . alucidus keepeth the expresse words of god : foeminas sagas ne sinito viuere . suffer not women witches to liue . gunthrunus and canutus will haue them , being once apprehended ( that the rest of the people might bee pure and vndefiled ) sent into banishment , or if they abide in the kingdome ( continuing their lewd practises ) executed according to desert . so athelstane , if they be conuicted to haue killed any , &c. and how the present estate standeth affected toward them , the sundry strict statutes in this case prouided , may giue any , not wedded to his owne stubbornenesse , sufficient and full satisfaction . wherefore not to erect a tabernacle , and dwell longer in perswading an vndeniable truth , that there bee sorcerers and witches , i leaue these hellish infidels , and proceede . the second proposition . the second proposition : q who those be , and of what quality , that are thus ensnared of the diuell , and vndermined by his fraudes . for resolution whereof , this may suffice . those who either maliciously reiect the gospell offered vnto them : or receiuing and vnderstanding the same , do but coldly respect , and carelesly taste it , without making any due estimation , or hauing any reuerent regard therof . in both which is a manifest and open contempt of god. for as he purposing to honour the first comming of his sonne into the world , cloathed in the cloud of our flesh , which he assumed then , suffered many to be really possessed of diuels , to bee lunatique , deafe , dumbe , blinde , &c. whom he might deliuer from these torments , and so make apparant his glory , and shew by these his miracles wrought , that hee was the promised messias , esay 35. 5. 6. and therfore christ referreth those disciples whom iohn sent vnto him ( doubting in respect of that base forme which he tooke , and demanding whether it was he that should come , or another to be looked for ) vnto his doctrine and workes ; and by them to bee instructed , whereof they were then both hearers and beholders , math. 11. 3. 4. 5. so now comming in the dew of his grace , and hauing restored the light of the gospell , and bestowed that vpon mankinde , as an especiall and vnvaluable blessing , in his iustice giueth ouer the despisers thereof vnto the power of sathan , whereby both others who contemne the same , might by their dreadfull example bee terrified , and the faithfull stirred vp to a respectiue thankfulnesse , for so great a mercy vouchsafed vnto them , and acknowledge their happinesse in being made partakers thereof , and by especiall fauour deliuered out of the tyranny of the diuell : for this is one of the fearefull iudgements of god , and hidden from vs ( as all area great depth , psal. 36. 6. ) that those who receiued not the truth that they might be saued , should haue strong delusions sent vnto them , and bee giuen ouer to belieue sathan and his lying signes , and false wonders , 2. thess. 2. 10. and thus consenting vnto sinne , and his suggestions , they are depriued of the r helpe and assistance of god , and so disabled to resist all violent rushing temptations : for one offence , not being truely repented of , bringeth another , and at last throweth head-long downe into hell : and by this meanes man despising god his creator & redeemer , and obeying the diuell a professed enemy , and irreconciliable aduersary , not easie to be confronted , becommeth his seruant : for of whomsoeuer any is ouercome , euen of the same is hee brought into bondage , 2. pet. 2. 19. and the apostle giueth as the reason why the heathen were so sottish idolaters , and defiled themselues with many detestable and loathsome sinnes , s because when they knew god , they glorified him not as god , neither were thankfull , therefore god gaue them ouer to a reprobate sence , and vile affections to doe those things which were not conuenient , full of all vnrighteousnesse , rom 1. 24. 25. & . 29 so these being enthralled , and deuoting themselues to the diuell by a mutuall league ( either expresse or secret ) he brandeth with his mark for his t owne , as in ancient time was an vse with bondslaues and u captiues , and these bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , taken aliue in his snare , 2. tim. 2. 26. and that in some part of the body , least either suspected or perceiued by vs ( for hee is a cunning concealer ) as vnder the eye-lids , or in the palat of the mouth , or other secret places : wherefore some iudges cause them , once being called into question , and accused , to be shauen all the body x ouer . and for the manner of impression , or branding , it is after this sort . the diuell when hee hath once made the contract betweene himselfe and the witch , and agreed vpon the conditions , what they shall doe , the one for the other , giueth her some scratch y , which remaineth ful of paine & anguish vntill his returne againe : at which time hee doth so benumme the same , that though it be pierced with any sharpe instrument , yet is without any sence of feeling , and will not yeeld one droppe of bloud at all : a matter knowne by iust , often , and due triall . and for the most part , hee bringeth these his slaues and vassailes obliged to him as his owne , to some desperate , tragicall , z and disastrous end ; and that either by the execution of iustice for their demerits , or by laying violent hands vpon themselues , or else god powreth vpon them some strange and extraordinary vengeance , or their grand-maister whom they haue serued , dispatcheth them in such manner , as they become dreadfull and terrible spectacles to the beholders , whereof histories will furnish vs with a varietie and plenty of examples : for the diuell is a murthering spirit , desirous to doe mischiefe , swelling in pride , malitious in hatred , spitefull in enuy , subtill in craft ; and therefore it behoueth euery one resolutely to withstand his assaults , ephes. 4. 27. and cautelously to decline his subtilties , and cunning ambushments from whence he inuadeth vs , eph. 6 11. b for this aduersary against whom we sight , is an old beaten enemy , sixe thousand yeares are fully compleat since the first time hee began to assault mankinde . but if any keepe the commandements of god , and constantly , by a liuely faith , cleaue fast vnto christ , he shall ouercome : for our lord is inuincible . c the diuels indeed doe willingly offer themselues to be seene of those who are not gouerned by the holy ghost ; and that either to win themselues some estimation , or to intangle and deceiue men , vailing their treacheries vnder a f●…iling countenance , whom they deadly hate , for if it lay in their possibilitie , they would ouerthrow and destroy heauen it selfe . now vnable to do this , they endeuour to worke vpon a more weake subiect and matter ; and therefore hee that will not bee subdued of them , must auoid all occasions whereby he may take any aduantage , and couered with the breast-plate of righteousnesse , and defended with the shield of faith , quench all his fiery darts . ephes. 6. 14. the third proposition . except god do by his especial grace and ouer-ruling power , restraine the malice of these witches , and preserue his children , they are permissiuely able , d through the helpe of the diuell their maister , to hurt men and beasts , and trouble the elements , by vertue of that contract & agreement which they haue made with him . for man they endamage both in body & mind : in body , for e daneus reporteth of his owne knowledge , as an eye-witnesse thereof , that he hath seene the breasts of nurces ( onely touched by their hands ) those sacred fountaines of humane nourishment so dried vp , that they could yeeld no milke ; some suddenly tormented with extreame and intolerable paine of the cholicke , others f oppressed with the palsie , leprosie , gout , apoplexie , &c. and thus disabled from the performance of any action , many tortured with lingring consumptions , g and not a few afflicted with such diseases , which neither they themselues who wrought that euill , could afterward helpe ; nor be cured thereof by the art and diligent attendance of most skilfull physitians . i willingly let passe other mischiefes wrought by them , of which many things are deliuered in the canon and ciuill lawes , in the schoole-men , and diuines both ancient and moderne . in minde , stirring vp men to iust , to hatred , to loue , and the like h passions , and that by altering the inward and outward sences , either in forming some new obiect , or offering the same to the eye or eare , or stirring the humors : for there being a neere coniunction betweene the sensitiue and rationall faculties of the soule , if the one bee affected , the other ( though indirectly ) must of necessity be also moued . as for example , when they would prouoke any to loue or hatred , they propound an obiect vnder the shew and appearance of that which is good and beautifull , so that it may be desired and embraced : or else by representation of that which is euill & infamous , procure dislike and detestation . neither is this any strange position , or improbable , but may bee warranted by sufficient authority ; and therefore i constantius the emperour doth expressely determine , all those iustly punishable who sollicite by enchantments chaste mindes to vncleannesse : and saint k ierome attributeth vnto them this power , that they can enforce men to hate those things they should loue , and affect that which they ought to auoyd : and the ground hereof hath his strength from the holy scriptures : for the diuell is able to enslame wanton l lust in the heart , and therfore is named , the spirit of fornication , osea 4. 12. and vncleane , math. 12. 43. there is a very remarkeable example mentioned by ierome m , of a maiden in gaza , whom a yong man louing , and not obtaining , went to memphis in egypt , and at the yeares end in his returne , being there instructed by a priest of aesculapius , and furnished with magicall coniurations , graued in a plate of brasse , strange charming words , and pictures which he buried vnder the threshold of the doore where the virgin dwelt : by which meanes she fell into a sury , pulled off the attire of her head , flung about her haire , gnashed with her teeth , and continually called vpon the name of her louer . the like doth n nazianzene report of cyprian before his conuersion ( though some thinke it o was not he whose learned and religious writings are extant , and for the profession of his faith and doctrine was crowned with martyrdome ) but another of that name , toward iustina , whom hee lasciuiously p courted , and vnlawfully lusted after . it were easie for me to instance this in many , and to adde more testimonies , but my intended purpose was , to set downe onely some few propositions , whereby the iudicious reader might be stirred vp to a deeper search , and further consideration of these things : for often they driue men to a madnesse , and other such desperate passions , that they become murtherers of themselues . but this alwayes must be kept in minde , as a granted and infallible truth , q that whatsoeuer the witch doth , it receiueth his force from that society which she hath with the diuell , who serueth her turne in effecting what she purposeth , and so they worke together as r associates . now concerning beasts they doe oftentimes kill them out-right , and that in sundry manner , or pine and waste them by little and little , till they be consumed . for s the elements , it is an agreeing consent of all , that they can corrupt and infect them , procure tempests , to stirre vp thunder & lightning , moue violent winds , destroy the fruits of the earth : for god hath a thousand wayes to chasten disobedient man , and whole treasures full of vengeance by his angels , diuels , men , beasts . for the whole nature of things is ready to reuenge the wrong done vnto the creator . it were but fruitlesse labour , and ill spent , to bestow long time in confirming this so manifest a truth , and not much better then set vp a candle to giue the sunne light when it shineth brightest in mid-heauen : yet to satisfie those who doubt hereof , i will giue a small touch of an example or two . t curius sidius the roman generall in a battell against salebus , captaine of the moores , in want of water , obtained such abundance of raine from heauen by magicall inchantments , that it not onely sufficed the thirst of his dstiressed souldiers , but terrified the enemies in such sort , ( supposing that god had sent helpe ) as of their owne accord , they sought for conditions of peace , and left the field . the narration of olaus ● magnus which he maketh of his northerne wisards and witches , would seeme to be meere fictious , and altogether incredible ( as of ericus , who had the winde at command , to blow alwayes from that quarter to which he would set his hat . or hagbert , who could shew herselfe in any shape , higher or lower , as she pleased , at one time so great as a giant , at another as little as a dwarfe : by whose diabolicall practises mighty armies haue beene dicomfited , and sundry others , except the truth hereof were without contradiction approued : by the experience of our owne nauigators , who trade in finland , denmarke , lapland , ward-house , norway , and other countries of that climate , and haue obtained of the inhabitants thereof , a certaine winde for twenty dayes together , or the like fixed period of time , according to the distance of place and strings tied with three knots , so that if one were loosed , they should haue a pleasant gale : if the second , a more vehement blast : if the third , such hideous & raging tempests that the mariners were not able once to looke out , to stand vpon the hatches , to handle their tackle , or to guide the helme with all their strength ; and are somtimes violently carried back to the place from whence they first loosed to sea ; and many ( more hardy then wise ) haue bought their triall full deere , opening those knots , and neglecting admonition giuen to the contrary . apuleius ascribeth to pamphile , a witch of thessalia , little lesse then diuine power to effect strange wonders in heauen , in earth , in hell : to darken the starres , stay the course of riuers , dissolue mountains , and raise vp spirits , this opinion went for currant and vncontrouled . and without all question the diuell x can do this and much more , when god letteth him loose . for he is stiled , the prince of the world , ioh. 12. 31. a strong man armed , luke 11. 21 , principality , a ruler of darknesse , spirituall wickednesse in high places , ephes. 6. 12. thus he dismaied the heart of saul ( when he had broken the commandement of god ) with dreadfull feare , and enraged his minde with bloudy fury , 1. sam. 16 14. entred into iudas , prouoked him to betray his maister , dispaire and hang himselfe , math. 27. 3. filled the heart of ananias and saphira with dissimulation , act. 5. 3. possessed the bodies of many really , as is manifest in the history of the gospell . our sauiour christ assureth vs , that a daughter of abraham was bound for 18 yeares by sathan , with such a spirit of infirmitie , as bowed together , shee could in no wise lift vp her selfe , luk. 13. 11. 16. he spake out of the pythonesse , acts 16. 17. brought downe fire from heauen , and consumed iobs sheepe 7000. and his seruants , raised a storme , strooke the house wherein his sonnes and daughters feasted with their elder brother , smote the foure corners of it , with the ruine whereof they all were destroyed , and perished : and ouerspread the body of that holy saint their father with botches y and biles from the sole of his foot to the crowne of his head . 〈◊〉 and hee wil haue his seruants wisards & witches , coadiutors with him , and maketh them fit instruments to the performance of all wicked exploits , and this is when god pleaseth ( of which i shall haue occasion to speake more afterward ) to giue leaue , for his wil is the first supreme and principal cause of all things : and nothing can be done visibly in this common-wealth here below of the creatures , but is decreed and determined so to be first in the high court of heauen , according to his vnsearchable wisedome and iustice , disposing punishments and rewards as seemeth good vnto himselfe . so pharaos a magitians could turne water into bloud , their roddes into serpents , produce frogges , &c. but when it came to the base vermine , to make lice , they were pusled , and acknowledged their imbecillity , confessing , digitus dei est , b gods finger is here , exod. 18. 19. for if they could effect and bring to passe all mischieuous designements without his sufferance , it would inferre a weakenesse , and conclude a defect of c power in him , as not sufficient to oppose their strength , supplant their force , and auoid their stratagems . and we must not imagine that the practitioners of these damnable arts of which sexe soeuer , be they men or women , do performe those mischifes which they effect , by their owne skill , or sucl●… meanes as they vse , of which sort bee the bones of dead mens skuls , toades , characters , images , &c. but thorugh the cooperation of the diuell , who is by nature subtile , by long experience instructed , swift to produceth strange works , & to humane vnderstanding admirable . yet d he will haue those his vassals perswaded of some great benefit bestowed vpon them , whereby they are inabled to helpe and hurt , whom , how , and when they list ; and all to indeere them , & by making them partakers in his villany , being strongly bound in his seruice , & stedfastly continued in the same , might more grieuously ofsend god , and bring iust condemnation vpon themselues . and for the greater , and more forceable inticing allurement hereunto , hee promiseth to giue and doe many things for their sakes , and reueale to them hidden secrets , and future euents , such e as he himselfe purposeth to doe , or knoweth by naturall signes shall come to passe . so then to conclude , in f euery magicall action , there must be a concurrence of these three . first , the permitting will of god. secondly , the suggestion of the diuell , and his power cooperating . thirdly , the desire and consent of the sorcerer ; and if ● any of these be wanting , no trick of witch-craft can be performed . for if god did not suffer it , neither the diuell , nor the witch could preuaile to do any thing , no not so much as to hurt one h bristle of a swine . and if the diuell had not seduced the minde of the wicked woman , no such matter would haue beene attempted . and againe , if hee had not the witch to bee his instrument , the diuell were debarred of his purpose . and as these euill spirits are in themselues different in power , vnderstanding , and subtiltie : so can their seruants do more or lesse through their meanes . i conclude with that memorable speech of a most noble and learned man , i the diuell is the author and principall of all that euill which the witch or wisard committeth , not thereby to make them more powerfull , but to deceiue them by credulity and ouer-light beliefe , and to get himselfe a companion of his impiety , cruelty , and hatred , which he beareth both to god and man ; and also of eternall damnation : for indeed it is his worke , which the foolish and doating wisards coniecture is brought to passe by the words and inchantments which they vtter : and is very busie thus to colour his proceedings , which neuer come abroad in their owne likenesse , because he enuieth the blessed estate of man , and his eternall saluation purchased by the perfect obedience of christ the redeemer , and hateth that image of god which hee beholdeth in him ; much like the panther , k who when hee cannot get hold of the man himselfe , is so inflamed with rage , that he teareth his picture in peeces violently which is cast vpon the ground to hinder his pursuit of the hunter who hath carried away his whelpes . and l so as lactantius speaketh , these vncleane sprits cast from heauen , wander vp and downe the earth , compasse land and sea , seeking to bring men to destruction as a con fort of their owne desperate and irrecouerable estate . the fourth proposition . hauing shewed before , that the practise of witches receiueth the being and perfection from that m agreement which is made betweene them and the diuell , it now followeth necessarily , that we do enquire whether it bee possible that there may be any such agreement and league betweene them . the cause of doubt ariseth from the diuersity or disparity of their natures , the one being a corporall substance , the other spirituall , vpon which ground some n haue sopposed that no such contract can passe : but we are to hold the contrary assirmatiue , both de esse , and de posse , that that there may be , and is , notwithstanding this difference of essence , a mutuall contract of the one with the other : for we read of undry leagues between god & his people , and some with great solemnitie of ceremonies vsed in the same , a o genesis 15. 9. 17. and deut. 5. 2. and in many other like places , yet is hee a simple essence , p free from all diuision , multiplication , composition , accidents , incorporeall , spirituall , and inuisible . but in angelicall creatures , though there be no physicall composition of matter and forme , or a soule and a body ; yet is there a metaphysicall , being substances consisting of an act and possibility , subiect and accidents . and further , betweene a spirit and a man , there is communication of the vnderstanding and will , the faculties and actions where of must concurre in euery couenant , which is nothing else but the consent of two or more persons about the thing . and when the diuell durst in expresse tearmes tender a contract to our blessed sauiour , tempting him in the wildernesse , shewing him the kingdomes of the world , and the glory thereof , offered them with this condition , all these will i giue thee , if thou wilt fall downe and worship me , mat. 4. 9. how much more then will hee aduenture vpon man , weake , wicked , and easie to be seduced ? an●…o q can doubt but that these bee the solemne and formall words of a bargaine , d●… vt des , do vt facias , i giue this for to haue that giuen , i bestow this , to haue such , or such a thing done for me . now this couenant is of two sorts , secret or manifest ; secret , when one indeuoureth or intendeth to do any thing by such meanes , which neither in nature , nor by institution hauo power to produce the purposed effects , or be conioyned as necessary with other , which can bring the same to passe . expresse , wherein consent is giuen either by writing , and words , or making such signes , whereby they renounce god , and deuote themselues slaues and vassals vnto the diuell , hee promising , that vpon such condition they shall doe wonders , know future euents , helpe and hurt at their pleasure , and others like vnto these . an example whereof wee may obserue in r siluester the second , one of the holy fathers of rome , who did homage to the diuell his lord , and made fidelity to liue at his will and appoyntment , vpon condition to obtaine what he desired , by which meanes he got first the bishopricke of rhemes , after of rauenna , and at the last the papacie of rome . which sea , though it will yeeld good plenty of such like presidents , and we may finde them in authenticall records of histories , yet i content my selfe with this one . s the formall tearmes of this couenant , as they bee set downe by some , are most dreadfull : and the seuerall poynts these . to renounce god his creato●…●…nd that promise made in baptisme . to deny iesus christ , and refuse the benefites of his obedience , yea to blaspheme his glorious and holy name . to worship the deuill , & repose all confidence and trust in him . to execute his commaundements . to vse things created of god for no end , but to the hurt and destruction of others . and lastly , to giue himselfe soule and body to that deceitfull and infernall spirit , who on the other part appeareth to them in the shape of a man ( which is most common ) or some other creature , conferreth familiarly , and bindeth himselfe by many promises , that at all times called for , he will presently come , giue counsell , further their desires , answer any demaund , deliuer from prison , and out of all dangers , bestow riches , wealth , pleasure , and what not ? and all without any labour and paines-taking , in a word to become seruiceable to their will , & accomplish all their requests . and this is that which the prophet esay speaketh , chap. 28. 15. to make a couenant with death , and an agreement with hell . the consent of the ancient fathers , if there were any doubt , might be added to the further clearing of this conclusion . for t cyprian directly affirmeth , that all those who vse magicall arts , make a couenant with the diuell , yea he himselfe , while he practized the same ( before his calling to the light and true knowledge of god ) was bound vnto him by an especiall u writing , whereunto some subscribe with their owne bloud , which was a vse among diuers nations , and a most sure bond of constant friendship , and x inuiolable consociation . but herein these seduced wretches are deceiued : for these promises which he makes , are treacherous , and the obseruances whereunto he enioyneth and perswadeth them , as powerfull in producing such or such effects , meere deceipts , and haue no qualitie in them to that purpose , but respecteth his owne ends , which are one of these foure . first , to the mouing of them to the breaking of gods law . secondly , to adore him with diuine worship and sacred rites . thirdly , to weaken their hope and faith in god fourthly , to couer his owne fraud and treachery , that it may not be perceiued . and when they finde this impostor failing in the performance of his vowed promises , then he wanteth not his shifts : as that these defects are not to be imputed to him , or the weakenesse of the art , but their owne negligence or ignorance , who haue not exactly obserued such directions , and in that manner they were deliuered : or mistooke his meaning , which is commonly deliuered in y ambiguous tearmes , such as will admit a double construction : and herein appeareth the lamentable and woefull blindnesse of man , who is contented to swallow vp , and excuse many of his lies by one truth fore-told , which hath casually come to passe , whereas in other matters they make light account of , yea cōtemne infinit truths , if they shall finde by long search and diligent inquiry , but one falshood . wherefore it behooueth vs to be carefull centinels ouer our selues , for that our grand z aduersary , proud , enuious , and not standing in the truth , reposeth all his possibility of victory in lies , and out of this poysoned sinke , deuiseth all kinde of deceits , that so hee might depriue man of that happy and blessed estate which he lost by pride , and draw him into the society of his owne damnation : therefore it is a needfull caueat giuen by one of the ancient fathers : our enemy is old against whom wee fight , sixe a thousand yeares fully compleat are passed since he began to oppose himselfe against vs ; but if wee obserue the commandements of god , and continue stedfast in faith , apprehending iesus christ , then shall we be able to withstand all his violent assaults , and ouer-come him because christ in whom we trust , is inuincible . the fifth proposition . the diuell can assume to himselfe b a body , and frame a voyce to speake with , and further instruct and giue satisfaction to those who haue submitted themselues vnto him , and are bound to his seruice . for he lost not by his transgression and fall , his naturall c endowments , but they continued in him whole d and perfect , as in the good angels , who abide in that obedience and holinesse wherein they were created , from whence a reason confirmatiue may bee thus framed , good angels can take vnto themselues bodies , as genes . 18. 2. iudg. 13. 3. 6. therefore the euill also . thus the diuell hath appeared to some in the forme of a e man , cloathed in purple , & wearing a crowne vpon his head : to others in the likenesse of a f childe : sometime he sheweth himselfe in the forme of foure-footed beastes , foules , creeping things , g roaring as a lyon , skipping like a goat , barking after the manner of a dogge , and the like . but h it is obserued by some , that he cannot take the shape of a sheepe , or doue , though of an angell of light : 2. cor. 11. 14. and further , i most of the learned doe hold , that those bodies wherein they doe appeare , are fashioned of the k aire , ( though it is not to be denied , but they can enter into other , as the diuell did into the serpent , deceiuing eue , gen. 3. 1. ) which if it continuing pure and in the owne nature l , hath neither colour nor figure , yet condensed receiueth both , as wee may behold in the clouds , which resemble sometime one , sometime another shape , and so in them is seene the representation of armies fighting , of beasts and birds , houses , cities , and sundry other kinds of apparations . histories of all can witnesse of the diuels appearance in human m shape : thus a pseudo , moses , or messias in crete , perswaded the iewes that it was he who brought their fathers the israelites out of egypt , and led them through the red sea , and would conduct them also out of that land vpon the waters into iudea . but many following his counsell , perished : the rest admonished by that destruction , turned back , accusing their folly ; and when they made enquiry for this guide , to haue rewarded him according to his desert , was no where to be found , whereof they conceiued hee was a diuell in mans likenesse . and such an one n was that merry ( but malicious ) spirit , who walked for a long time in saxony , and was very seruiceable , clothed in country apparrell , with a cappe on his head , delighted to conuerse and talke with the people , to demaund questions , and answer what he was asked , hurting none , except iniured before , and then declared himselfe a right diuell in reuenge . o the late discoueries and nauigations made into the west indies , can furnish vs with abundant testimonies hereof , in which the mindes of the inhabitants are both terrified & their bodies massacred by his visible sight , and cruell tortures ; yet ( which is the opinion of many learned ) he cannot so perfectly represent the fashion of a mans body , but that there is some sensible deformity , by which hee bewrayeth himselfe ; as his p feete like those of an ox , a horse , or some other beasts , clouen houed , his hands crooked , armed with clawes , or talants like a vulture : or some one mis-shapen part , wherein ( though hee delight in the shape of man , as most fitting for company and conference ) is demonstrated , the great and tender loue of god toward vs , who hath so branded this deceiuer , that hee may bee discerned euen of those who are but of meane capacity , and so consequently auoyded . and as in his body assumed , so in his speech there is a defect , for it is weake , small , whispering , imperfect . and thus it is q reported of hermolaus barbarus , who inquiring of a spirite , the signification and meaning of a difficult r word in aristotle , he hard a low hissing , and murmuring voyce giuing answere . and this hee doth of set purpose , that so his sophisticall & doubtfull words might be the lesse perceiued . neither can this seeme strange to any , that the diuell should speake , who brought a voyce from trees to salute s apollonius , and inspired that talkatiue oke in dodona , famous for the oracles vttered there in heroicall verse , to the grecians , and to euery nation in his owne language , chaldeans , egyptians , armenians , and other people who were led by him , and depended vpon his resolution . and thus the t image of memnon , when the sunne did shine vpon it , and his beames touched the lips thereof , ( which was at the arising in the east ) speake vnto them who were present . and considering , as hath beene mentioned before , that there passeth betweene the witch and her diuell , a compact , as with a maister and a seruant , it must therefore consist vppon prescript tearmes of commaunding , and obeying ; and then of necessity is required a conuersing together ; and conference whereby the same couenant may be ratified . the sixt proposition . god giueth , both the diuell , and his seruants the witches , power sometimes to trouble his owne children ; so u christ our blessed sauiour , was by sathan carryed from place to place , math. 4. 5. iob x in strange manner afflicted , and his children slaine , through his power , whom none can conceiue but were gods seruants , religiously brought vp in his feare : and their father hath an honourable testimonie from the mouth of god himselfe , iob 1. ver . 8. dauid , a man according to gods owne heart , acts 13. 22. is by sathan stirred vp to number the people , 1. chron. 21. 1. and that incuriosity and the pride of his heart , onelie to know the multitude of his subiects , 2. sam. 24. 2 whereas the law appoynteth another end , exod. 30. 12. which hee had y now forgotten , the maintenance of the ministerie and worshippe of god. and a daughter of abraham is bound of the diuell eighteene whole yeeres , had a spirit of infirmity , was bowed together , and could in no wise lift vp herselfe , lu. 13. 11. 16. a grieuous calamity in respect of the author , the continuance , and the effect . but to handle this poynt a little more distinctly ; it shall not be amisse to open first some reasons , why god doth giue this power to the diuel ouer the righteous his children sometimes , as also vpon the wicked and disobedient to his will : and in the second place , why witches haue the like leaue graunted vnto them . therefore for his children . the first reason of his permission is his inscrutable y wisedome , who out of euill bringeth good ; so paul had a minister of sathan to buffet him , to keepe him in humility , that hee might not waxe proude and high-minded , in regard of those great mysteries which were reuealed when hee was taken into the third heauen , 2. corint . 12. 4. thus his tentation was a medicine preseruatiue preuenting the disease of his soule , which otherwise hee might haue falne into , z for both himselfe , and the rest of the apostles , though they were chosen vessells , yet were they also fraile and brittle , wandring yet in the flesh vpon earth , not triumphing securely in heauen . second , it is a proceeding from his mercy and goodnes , for the trial of faith , obedience and constancy in such as belong to god : whereof there is an excellent patterne , and vnparaleld in iob 1. 13. 14. &c. for by this triall is made a proofe to examine whether wee doe continue firme vpon our square , and vnshaken , or no ; and be not remoued , eyther by the b seeming wonders of the diuell , or of his seruants and associats . and therefore the apostle pronounceth him blessed , who endureth temptation , for when hee is tryed hee shall receiue the crowne of life , which the lord hath promised to them that loue him , iames 1. 12. for he is faithfull , and wil not suffer vs to be tempted aboue that we are able , but with the temptation also make away to escape , &c. 1. cor 10. 13. third , wee are admonished alwayes to stand in a readines , and be armed for to fight , prepared to withstand the diuell , knowing that god doth oftentimes giue him leaue to assault vs. therefore we haue need to be furnished in all points , for we wrastle not against flesh and blood , but against principalities , against powers , against the rulers of the darkenesse of this world , against spirituall wickednesses in high places , ephes. 6. 11. 12. and 〈◊〉 . pet. 5. 8. 9. be sober and vigilant , because your aduersary the diuell as a roaring lyon walketh about , seeking whom he may deuoure . he d is no weake assaylant , and therefore heere by the apostle are noted in him foure things : first , his power ( a lyon ) : second , his hatred , and wrath in the word ( roaring ) : third , his subtilty ( walking about ) obseruing euery oportunity and occasion to hurt vs : fourth , his cruelty ( deuoure ) no contentment but in our ruine and vtter destruction . fourth , god would haue vs get the victorie against sathan , and take knowledge , that christ on our side fighteth for vs , through whom we triumph , and so are made more vndoubtedly assured of our saluation ; and this is that which hee promised , the e seed of the woman shall bruise the head of the serpent , gen. 3. 15. and the apostle confirmeth , god shall tread downe sathan vnder your feete , rom. 16. 20. god suffereth the diuell to preuaile against the wicked , yet in the most holy there is no iniustice 2. chron. 19. 7. but first , f herein is the declaration of his iustice , whereby hee punisheth obstinate sinners , & those who prouoke him to wrath , and will not repent : and thus it is sayd of the aegiptians , whom no plagues could soften , that hee cast vpon them the fiercenes of his anger , and indignation , and trouble , by sending euill angels among them , g psalm 78. 49. and when saul had neglected the commandement of god , an euill spirit from the lord troubled him , 1. sam. 16. 14. thus ahab seduced by his false prophets descendeth into the battaile , and is slaine ( contemning the words of michaiah ) in h whose mouthes the diuell was a lying spirit , who sent of the lord , perswaded him and preualled , 1. kin. 22. 22. 23. 24. second , by affiiction in the body or goodes , god would quicken them vp to seeke the saluation of their soules . and so paul gaue ouer a seandalous and incestuous person vnto the diuell , that he might be induced to forsake his sin liue chastely heereafter , and be an edifying example to those whom he had offended : and this kinde of discipline was more soueraigne , then any other could haue beene , because mans nature abhorreth sathan , and trembleth with feare once to conceiue that he should fall into his power and hands , and this is that which he writeth , aduising the corinthians to deliuer him vnto sathan , for the destruction of the flesh , that the spirit may be saued in the day of the lord iesus , 1. cor. 5. 5. and in this sort he speaketh of two other deceiuers and blasphemers , hymenaeus and alexander , i haue deliuered them vnto sathan , that they may learne not to blaspheme , 1. timothie 1. 20. therfore this giuing ouer , was not to destruction , but for correction . the last poynt propounded , was , that witches haue power granted to vex gods owne children aswell as others , and preuaile ouer them ; and that we doe enquire ( so farre as we may , and is iustifiable ) of the causes thereof , which may be these . first , 〈◊〉 this is permitted vnto them for the experience of their faith and integrity , so that by this meanes their loue towards god which lay hidden in the heart , is now made manifest . to be quiet and patient in prosperity , when we may enioy benefites at our owne pleasure , is a matter easily to be performed : but to endure the fire of tribulation , that is the proofe of a stedfast christian , and in losses and sickenesse procured by such to bee silent , and submit our selues , this is the note of a faithfull man , & to choose rather obeying the law of god , to beare the infirmity of the body , then to ouer-flow in riches , and enioying health and strength offend the lord. second , this maketh a difference betweene the wicked and the godly : for thus the holy apostle speaketh of the righteous , that by many afflictions they must enter into the kingdome of heauen , act. 14. 22. and all that will liue godly in christ iesus suffer tribulations , 2. timoth. 3. 12. for whom the lord loueth , he doth chasten , prouer. 3. 12. it is a christians glory to vndergoe for gods cause , any vexation whatsoeuer , whether wrought by the diuell , or brought to passe by wicked men his k instruments ; for when he is tryed , hee shall receiue the crowne of life , which god hath promised to those who loue him , iames 1. 12. but wee reade contrary of the wicked , they become olde , yea , are mighty in power , their seede is established in their sight with them , and their of-spring before their eyes , their houses are safe from feare , neyther is the rod of god vpon them , &c. they spend their dayes in wealth , and in a moment go downe into the graue , iob 21. 7. 8. 9. &c. yet surely they are set in slippery places , sodainely destroyed and perished , & horribly consumed as a dreame when one awaketh : o lord , thou shalt make their image despised , &c. psal. 73. 18. 19. 20. the seuenth proposition . more women in a farre different proportion prooue witches then men , by a hundred to one ; therefore the lawe of god noteth that sex , as more subiect to that sinne , exodus 22. 18. it is a common speach amongst the iewish rabbins , l many women , many witches : and it should seeme that this was a generally receiued opinion , for so it is noted by pliny , quintilian , and others , neyther doth this proceede ( as some haue thought ) from their frailtie and imbecillity , for in many of them there is stronger resolution , to vndergoe any torment then can bee found in man , as was made apparant in that conspiracy of piso against nero , m who commannded that epicharis , knowne to bee of the same faction , should first presently be set vpon the racke , imagining that being a woman , she would neuer bee able to òuercome the paine : but all the tortures that he or his could deuise , were not able to draw from her the least confession of any thing that was then obiected against her . the first dayes question shee so vtterly contemned , that the very chaire in which they conueied her from the place , did seeme as a chariot wherein shee rid , triumphing ouer the barbarous vsage of their inhumane cruelty . the morrow following brought thither againe , after many rough incounters , remained so vnshaken , that wrath it selfe grew madde , to see the strokes of an obstinate and relenting fury fall so in vaine vpon the softer temper of a woman : and at the last tooke a scarfe from about her necke , and by it knits vp within her bosome the knowledge shee had of that fact , together with that little remainder of spirit , whereof by force and violence they laboured to depriue her . n former ages haue likewise produced leena an exemplary president of this sort , to all posterity , who when armodius and aristogito●… hauing failed of the execution of their enterprise against hipparchus a tyrant , had beene put to death , she was brought to the torture to be enforced to declare what other complices there were of the conspiracie . but rather then shee should bee compelled thereunto , bit her tongue asunder , and spit it in the face of the tyrant , that though she would , yet could not now disclose them . in remembrance whereof the athenians caused a lyon of brasse to bee erected , shewing her inuincible courage by the generosity of that beast , and her perseuerance in secrecie , in that they made it without a tongue . therefore the learned haue searched out other causes thereof , and among the rest , obserued these as the most probable . first , they are by nature credulous , wanting experience , and therfore more easily deceiued . secondly , o they harbour in their breast a curious and inquisitiue desire to know such things as be not fitting and couenient , and so are oftentimes intangled with the bare shew and visard of goodnesse . as the lady of rome , who was importune , and vehemently instant vpon her husband , to know what was debated of that day at the councell table . and when he could not be at rest , answered , the priests had seene a larke flying in the aire with a golden helmet on his head , and holding a speare in his foot . scarce she had this , but presently she told it to one of her maids : she to another of her fellowes , so that report was spread through the whole citie , and went for currant vntill it receiued a checke : but all are not of this mould . thirdly , their complection is softer , and from hence more easily receiue the impressions offered by the diuell ; as when they be instructed and gouerned by good angels , they proue exceeding religious , and extraordinarily deuout : so consenting to the suggestions of euill spirits , become notoriously wicked , so that there is no mischiefe aboue that of a woman , eccles. 25. 13. &c. fourthly , in them is a greater facility to fall , and therefore the diuell at the first tooke that aduantage , and set vpon eue in adams absence , genes . 3. 3. fifthly , this sex , when it conceiueth wrath or hatred against any , is vnplacable , possessed with vnsatiable desire of reuenge , and transported with appetite to right ( as they thinke ) the wrongs offered vnto them : and when their power herein answereth not their will , and are meditating with themselues how to effect their mischieuous proiects and designes , the diuell p taketh the occasion , who knoweth in what manner to content exulcerated mindes , windeth himselfe into their hearts , offereth to teach them the meanes by which they may bring to passe that rancor which was nourished in their breasts , and offereth his helpe and furtherance herein . sixthly , they are of a slippery tongue , and full of words : and therefore if they know any such wicked practises , are not able to hold them , but commnnicate the same with their husbands , children , consorts , and inward acquaintance ; who not consideratly weighing what the issue and end thereof may be , entertaine the same , and so the poyson is dispersed . thus dalilah discouered her husbands strength where it lay , vnto the philistines ; and procured his infamous and disastrou●… ouer-throw . iudg. 16. 18. hitherto in some popositions i haue set downe the originall of witch-craft , and other such curious and vnlawfull arts , the quality of the persons agents in the same , the power of the diuell , and his confederates , the league of association which enterchangeably passeth betweene them , his assuming a body , and framing a voice for the performance of that businesse ; that women , and why , are most subiect to this hellish practise . now the truth of all these shall appeare by exemplary proofes in the narration following . a true narration of some of those witch-crafts which marie wife of henry smith glouer did practise , and of the hurts she hath done vnto sundry persons by the same : confirmed by her owne confession , and from the publike records of the examination of diuers vpon their oaths : of her death , and execution for the same , which was on the twel●…th day of ianu●… i●… last past . marie wife of henrie smith , glouer , possessed with a wrathfull indignation against some of her neighbours , in regard that they made gaine of their buying and selling cheese , which shee ( vsing the same trade ) could not doe , or they better ( at the least in her opinion ) then she did , often times cursed them , and became incensed with vnruly passions , armed with a setled resolution , to effect some mischieuous proiects and designes against them . the diuell who is skilfull , and reioyceth of such an occasion offered , and knoweth how to stirre vp the euill affected humours of corrupt mindes ( she becomming now a fitte subiect , through this her distemper , to worke vpon , hauing the vnderstanding darkened with a cloude of passionate , and reuengefull affections ) appeared vnto her amiddes these discontentments , in the shape of a blacke man , and willed that she should continue in her malice , enuy , hatred , banning and cursing ; and then he would be reuenged for her vpon all th●…se to whom she wished euill : and this promise was vttered in a lowe murmuring and hissing voyce : and at that present they entred tearmes of a compact , he requiring that she should forsake god , and depend vpon him : to which she condescended in expresse tearmes , renouncing god , and betaking herselfe vnto him . i am sparing by anie amplification to enlarge this , but doe barely and nakedly rehearse the trueth , and number of her owne words vnto mee . after this hee presented himselfe againe at sundry times , and that to this purpose ( as may probably bee coniectured ) to hold her still in his possession , who was not able , eyther to looke further into these subtilties , then the superficiall barke thereof , or not discouer the depth of his designements , and in other formes , as of a mist , and of a ball of fire , with some dispersed spangles of blacke ; and at the last in prison ( after the doome of iudgement , and sentence of condemnation was passed against her ) two seuerall times , in that figure as at the first : only at the last he seemed to haue a paire of horns vpon his head , and these as shee c●…me downe from her chamber , being sent for to conferre with some learned and reuerend diuiues , by whose prayers and instructions she might be brought to the sight and confession of her grieuous offences , be regained and rescued out of his hands , brought to repentance , and the fauour of god , assured hope of mercie , and eternall life , and at these times he wished her to confesse nothing to any of them , but continue constant in her made promise , rely vpon him , and hee would saue her . this was too high a straine aboue his reach to haue made it good , and a note of his false descant , who hauing compassed this wretched woman , brought her to a shamefull and vntimely end ; yet doing nothing herein contrary to his malicious purposes , for hee was a muttherer from the beginning , iohn 8. 44. now then , to descend to particulars , and the effects of this hellish association mad●… . being thus ioyned and linked together in a reciprocall league , he beginneth to worke for her , in procuring the mischiefe of those whom she maligned , whereof these few acknowledged by her selfe , may yeeld some taste of more , though concealed . ¶ her wicked practise against iohn orkton . the first who tasted of the gall of her bitternes was iohn orkton a sailer , and a man of strong constitution of body , who about some fiue yeares sithence , returning out of holland in the netherland , or low countries beyond the seas , happened , for some misdemeanors committed by him to strike the sonne of this mary smith ( but in such sort as could not in reason bee offensiuely taken ) who hearing his complaint , came foorth into the streete , cursing and banning him therefore , as oftentimès shee did , dwelling in the next adioyning house , and wished in a most earnest and bitter manner , that his fingers might rotte off ; wherevpon presently hee grew weake , distempered in stomacke , and could digest no meate , nor other nourishment receiued , and this discrasie or feeblenesse continued for the space of three quarters of a yeare ; which time expired , the fore-mentioned griefe fel downe from the stomacke into his hands and feete , so that his fingers did corrupt , and were cut off ; as also his toes putrisied & consumed in a very strange and admirable manner . neuerthelesse , notwithstanding these calamities , so long as hee was able , went still to sea , in the goods and shippes of sundry merchants ( for it was his onely meanes of liuing ) but neuer could make any prosperous voyage ( as then other men did ) eyther beneficiall to the owners , or profitable to him selfe . whereupon , not willing to bee hindrance to others , and procure no good for his owne maintenance by his labours , left that trade of life , and kept home , where his former griefe encreasing , sought to obtaine help and remedie by chirurgery , and for this end went to yarmouth , hoping to be cured by one there , who was accompted very skilfull : but no medicines applyed by the rules of arte and experience , wrought any expected or hoped for effect : for both his hands and feete , which seemed in some measure euery euening to be healing , in the morning were found to haue gone backeward , and growne far worse then before : so that the chirurgian perceiuing his labour to bee wholly frustrate , gaue ouer the cure , and the diseased patient still continueth in a most distressed and miserable estate , vnto the which hee was brought by the hellish practises of this malitious woman , who long before openly in the streetes , ( whenas yet the neighbours knew of no such thing ) reioycing at the calamity , said , orkton now lyeth a rotting . and no maruell though she could tell that which herselfe had done , and her good maister would not suffer to be concealed , but that the testimony of her owne tongue should remayne as a record towardes her further detection and condemnation , who sought meanes of her voluntary accord to be reconciled with the wofull distressed party , but this was nothing else but to plaister ouer and disguise her former inhumane and barbarous actions , for no reliefe at all followed thereof : for oftentimes , as hath beene prooued , the a diuells and witches his instruments doe cause such diseases , which neyther the one , nor the other can remoue againe . and this is not any vaporous imagination , but a most vndoubted trueth . for now this poore man continueth still in a lamentable estate , griefe , and paines encreasing , without hope of helpe , except god in the abundance of his tender mercies vouchsafe to grant comfort and deliuerance . ¶ her wicked practise against elizabeth hancocke . the second person distressed , by this witch , was elizabeth hancocke , then widdow , now wife of iames scot : the maner , occasion , and proceeding of whose dealing against her was thus . she comming out of the towne from the shoppe of one simon browne a silkeman , vnto whom she had carried home some worke , which was by him put out vnto her ; henry smith , as shee passed by his doore , tooke her by the hand , and smilingly said , that his ducke ( meaning his wife , this woman of whom we now speake ) tolde him that shee had stolne her henne ; which wordes shee then passed ouer , as onely spoken in merriment , and denying the same : in the meane time , as they were interchanging these words , shee came herselfe , and directly charged her with the henne , and wished that the bones thereof might sticke in her throat , when she should eate the same : which speech also she made no great reckoning of , supposing them to be but words of course , and might bee vttered in jeast . neuerthelesse , afterward better considering of the same , conceiued much griefe , to bee counted one of so euill quality and disposition , and espying that hen for which she was accused , to sit vpon the hatch of her shoppe doore , went to her , and mooued with the indignity of that slaunder , and vniust imputation , told her in some passion and angry manner , that it was a dishonest part thus to blemish the good name of her neighbors with so vntrue aspersions : whereupon , breaking foorth in some violence , she wished the pox to light vpon her , and named her prowde ●…inny , prowde flurts , and shaking the hand , bade her go in , for she should repent it ; and the same night , within three or foure houres after these curses and imprecations vttered , she was taken and pinched at the heart , and felt a sodaine weaknesse in all the parts of her body ; yet her appetite to meate nothing diminished , and so continued for the space of three weekes ; in which time , when she was any thing well , would come to the doore , and leane vpon the stall , whom this marie smith seeing , did euerbanne , adding the former curse , the poxe light vpon you , can you yet come to the doore ? and at the end of these three weekes , beeing but very weake , came soorth as shee vsed to doe , to take the ayre , this mischieuous woman most bitterly cursed her againe , whereupon she went into the house , fell into such a torturing fit , and nipping at the heart , that she fainted , hardly recouerable for the space of halfe an houre , and so grieuously racked and tormented through all parts of her body , as if the very flesh had beene torne from the bones , by the violent paine whereof she could not refraine , but tore the haire from off her head , and became as one distraught , bereaued of sence , and vnderstanding : and the same night the bed whereon she lay , was so tossed , and lifted vp and downe , both in her owne feeling , and in the sight of others then present beholders of her extreamities , by the space of one houre or more , that she was therewith exceedingly terrified , & did thinke oftentimes in her sleepe , that she did see this marie smith standing before her . and this sit continued sixteene houres , during which passion edward drake her father came to the towne , touched with griefe for this torture of his daughter ( as parents hearts are relenting and tender , and naturall compassion is soone stirred vp in them ) tooke her vrine , went to one for his aduice ( whose fact herein is no way instifiable , and argued but a small measure of religion , and the knowledge of god in him ) who first tolde vnto him the cause of his comming , that is , to seeke help for his daughter , and then added , that she was so farre spent , that if hee had stayed but one day longer , the woman who had wrongd her , would haue spent her heart , and so become vnrecouerable , and thereupon shewed him her face in a glasse ; and further , opened the beginning cause of falling out , which was for a hen , which before this , drake neyther knew nor heard of , and then gaue his counsell for remedy , which was the matter sought for & desired , & that was in this order . to make a cake with flower from the bakers , & to mix the same instead of other liquor , with her own water , and bake it on the harth , wherof the one halfe was to be applyed and laid to the region of the heart , the other halfe to the back directly opposit ; & further , gaue a box of ointment like triacle , which must be spread vpon that cake , and a powder to be cast vpon the same , and certaine words written in a paper , to be layd on likewise with the other , adding this caueat , that if his daughter did not amend within six houres after the taking of these receits , then there was no health or recouery to be looked for : & further , wished silence to be kept herein , for the womā who had done this , would know any thing . and being thus furnishing with instructions , and returning home , as hee alighted from his horse to enter into that house where his daughter lay ( being the next vnto mary smiths ) shee then stood leaning ouer her shop window , whom hee knew to be that person , which was shewed vnto him , and she cursed him passing by , and told his daughter that her father had beene with a wisard . and the next day following after they had put in practise the directions giuen , she affirmed to diuers of the neighbours , that drake the afflicted womans father , had beene to aske counsell , and made a witch cake , but shee would learne how they came to haue that knowledge : yet for the present she found helpe , and was freed from the languishing and other conflicts wherewith she was assaulted by the space of sixe weekes . after this , being married vnto iames scot , a great cat which kept with this witch ( of whose infernall both purposes and practises wee now speake ) frequented their house ; and vpon doing some scathe , her husband moued therwith , thrust it twice through with his sword : which notwithstanding those wounds receiued , ran away : then he stroke it with all his force vpon the head with a great pike staffe , yet could not kill her ; but shee leapt after this vpward almost a yard from the boords of that chamber where she now was , and crept downe : which hee perceiuing , willed his lad ( a boy of foureteene yeares ) to dragge her to the muck-hill , but was not able ; and therefore put her into a sacke , and being in the same , still moued and stirred . whereupon they put her out againe , and cast her vnder a paire of staires , purposing in the morning , to get more helpe , and carry her away ; but then could not be found , though all the doores that night were locked , and neuer heard what afterward became thereof . not long after , this witch came-forth with a birchin broome , and threatned to lay it vpon the head of elizabeth scot , and defiled her cloathes therewith , as she swept the street before her shop doore , and that in the sight of her husband , who not digesting this indignity offered vnto his wife , threatned that if she had any such fits , as she endured being a widow before marriage , hee would hang her . at this she clapped her hands , and said hee killed her cat. and within two or three dayes after this enterchange of words betweene them , his wife was perplexed with the like paine and griefe at her heart , as formerly she had beene ; and that for two dayes and a night : wherefore her husband went to this wrathfull and malicious person , assuring that if his wife did not amend , hee would accuse her to the magistrate , and cause the * rigor of the law to be executed vpon her , which is due to such malefactors . these things were done some three yeares sithence . the party troubled yet liueth , but in no confirmed health , nor perfect soundnesse of body . her wicked practises against cicely balye . a third subiect whereupon this wrathfull womans anger wrought , was c●…eely balye , then seruant to robert c●…ulton , now wife of william vaux , who sweeping the street before her maisters doore vpon a saturday in the euening , mary smith began to pick a quarrell about the manner of sweeping , and said vnto her she was a great fattail'd sow , but that fatnesse should shortly be pulled downe and abated . and the next night being sunday immediatly following , a cat came vnto her , sate vpon her breast , with which she was grieuously tormented , and so oppressed , that she could not without great difficulty draw her breath , and at the same instant did perfectly see the said mary in the chamber where she lay , who ( as she conceiued ) set that cat vpon her , and immediatl after fell sicke , languished , and grew exceeding leane ; and so continued for the space of halfe a yeare together , during the whole continuance in her maisters seruice ; vntill departing from him , she dwelt with one mistres garoway , and then began to bee amended in her health , and recouer of her former pining sicknesse : for this witch had said , that so long as she dwelt neere her , she should not be well , but grow from euill to worse . thus euery light trifle ( for what can bee lesse then sweeping of a little dust awry ? ) can minister matter to set on fire a wrathfull indignation , and inflame it vnto desired reuenge , the diuell being willing to apprehend and take hold vpon such an occasiō , that so he might do some pleasing office his bond-slaue , whom she adored in submisse maner , vpon her knees , with strange gestures , vttering many murmuring , broken , and imperfect speeches , as this cicely did both heare and see , there being no other partition between the chamber wherein shee performed these rites , and the house of her maister with whom she then dwelt , but only a thin feeling of boord , through a cranny or rift whereof she looked , listned attentiuely vnto her words , and beheld ( diligently her behauiour , and might haue seene and heard much more , but that she was with the present spectacle so affrighted , that shee hastned downe in much feare and distemper . her wicked practise against edmund newton . the fourth on dammaged by this hagge , was one edmund newton : the discontentment did arise from this ground ; because hee had bought seuerall bargaines of holland cheese , and sold them againe , by which she thought her benef●… to be somewhat impaired , vsing the like kinde of trading . the manner of her dealing with him was in this sort . at euery seuerall time of buying cheese he was grieuously afflicted , being thrice , and at the last , either she or a spirit in her likenesse did appeare vnto him , and whisked about his face ( as he lay in bed ) a wet cloath of very loathsome sauour ; after which hee did see one cloathed in russet with a little bush beard , who told him hee was sent to looke vpon his sore legge , and would heale it ; but rising to shew the same , perceiuing hee had clouen feet , refused that offer , who then ( these being no vaine conceits , or phantasies , but well aduised and diligently considered ●…bseruances ) suddenly vanished out of sight . after this she sent her impes , a toad , and crabs crawling about the house , which was a shoppe planchered with boords , where his seruants ( hee being a shooe-maker ) did worke : one of which tooke that toad , put it into the fire , where it made a groaning noyse for one quarter of an houre before it was consumed ; during which time mary smith who sent it , did endure , ( as was reported ) torturing paines , testifying the felt griefe by her out-cryes then made . the sicknesse which he first sustained , was in manner of a madnesse or phrensie , yet with some interposed release of extremity : so that for thirteene or foureteene weekes together hee would be of perfect memory , other times distracted and depriued of all sence . also the ioynts and parts of his body were benummed , besides other pains and greifes from which hee is not yet freed , but continueth in great weakenesse , disabled to performe any labour , whereby hee may get sufficient and competent maintenance . and by the councel of some , sending for this woman by whom hee was wronged , that he might scratch her ( for this hath gone as currant , and may plead prescription for warrant a foule sinne among christians to thinke one witch-craft can driue out another ) his nailes turned like feathers , hauing no strength to lay his hands vpon her . and it is not improbable but that she had dealt no better with others then these aboue mentioned . for mr thomas yonges of london , fishmonger , reported vnto me , that after the demand of a debt due vnto mr iohn mason , silkeman of the same citie , whose widow hee married , from henry smith glouer her husband , some execrations and curses being wished vnto him , within three or foure dayes ( being then gone to yarmouth in norfolke vpon necessary businesse ) there fell sicke , and was tortured with exceeding and massacring griefes , which by no meanes ( hauing vsed the aduise of sundry learned and experienced physitians in norwich ) could in any part be mitigated , and so extraordinarily vexed thirteene moneths , was constrained to go on crutches , not being able to feed himselfe , and amended not before this mischieuous woman was committed to prison ( accused for other wickednesses of the like kinde ) at which time ( so neere as he could coniecture ) he then receiued some release of his former paines , though at the present when hee made this relation , which was at candlemas last past , had not perfectly recouered his wonted strength : for his left hand remained lame , and without vse . but thus much by the way onely , omitting how before this accident a great water-dogge ranne ouer his bed , the doore of the chamber where he lay being shut , no such one knowne ( for carefull enquiry was made ) either to haue been in that house where hee lodged , or in the whole towne at any time . i doe not insist vpon this , because shee did not nominate him or any other vnto vs , but onely those foure already expressed : and for the wrongs done to them , she craued mercy at gods hands , as for all other her sins , and in particular for that of witch-craft , renounced the diuell , embraced the mercies of god purchased by the obedience of iesus christ , and professed that her hope was onely by his suffering and passion to bee saued . and all these , that is to say , her former grieuous offences committed against god , and his people , her d●…fiance of the diuell , and reposing all confidence of saluation in christ iesus alone , and his merits , she in particular maner confessed openly at the place of execution , in the audience of multitudes of people gathered together ( as is vsuall at such times ) to be beholders of her death . and made there also profession of her faith , and hope of a better life hereafter ; and the meanes whereby she trusted to obtaine the same , as before , hath beene specified . and being asked , if she would be contented to haue a psalme sung , answered willingly that she desired the same , and appointed it herselfe , the lamentation of a sinner , whose beginning is , lord turne not away thy face , &c. and after the ending thereof thus finished her life : so that in the iudgement of charity we are to conceiue the best , and thinke shee resteth in peace , notwithstanding her heynous transgressions formerly committed : for there is no maladay incurable to the almighty physitian , esay 1. 18. ezech. 33. 11. therefore caine did iniury to god , when conuicted of the barbarous and vnnaturall murther of his righteous brother , cryed out that his sinne was greater then could be forgiuen , gen. 4. 13 for gods mercy is greater then mans misery can be . and euen for the like vnto this very fact , we haue a booke case , already adiudged , and ouer-ruled in those ephesians , who brought their coniuring bookes , sacrificed them in the sire , aestimated at the a value of nine hundred pounds of our money , repented of their b sinnes , and obtained mercy , acts 19. vers . 19. ¶ the eight proposition , and first consequent . now then from this premised narration , these two corrollaries or consequents do necessarily follow . it is not lawfull for any christian to consult with a witch or wisard , or goe to them for helpe . god himselfe , whose commandement is and must be the rule of our life & direction hath forbidden it , leuit. 19. 31. and 20. 6. deuter. 18. 10. 11. and the imperiall lawes , haue beene in this case verie respectiue . a therefore , leo the emperour straitly enioyneth , that none should resort vnto them , and stileth their aduice nothing but meere impostures and deceit ; and in the b decrees collected by gratran , the teachers of the people are seriously exhorted to admonish them , that magicall arts and inchantments cannot heale any infirmity : and that they bee the dangerous snares , and subtilties of that ancient enemy of mankind , by which he indeuoureth to entangle them c : and these so streight and seuere prohibitions are not without iust and weighty cause . for , first , wee must haue no commerce or dealing with the diuell , eyther directly and immediately , or mediately and indirectly ; for we ought to haue our recourse to god alone in all distresses , and this is that which eliah spake with great indignation vnto the messengers of ahaziah , who went to enquire of baal-zebub , for the recouerie of their lords health , 2. king. 1. 3. d so that wee must not seeke to sathan , or any of his ministers . for none can serue two maisters , matt. 6. 24. but as religious ichosaphat , when we know not what to doe , then lift vp our eyes to heauen , 2. ●…hron . 20. 12. secondly , that help which any receiue from them bringeth destruction of our soules , for such as secke for reliefe this way , make a e separation & departing from god , which is the death of the soule . and though it may be obiected , that some haue receiued benefite hereby , yet these are not one of tenne . and further , wee are not to iudge heerein of the lawfulnesse of these actions by the successe , but rest vpon the commaundement , for itfalleth out sometime , that a thi ese and common robber by the high way , may liue i●… more aboundance , then those who with a lawfull and honest trade painefully maintaine then selues , yet therefore hee is not iustified . and when wee haue recourse vnto others beside god , we bewray herein our f distrust , infidelitie , contempt and rebellion against him , which grieuous sinnes bring his wrath and eternall destruction . but let it be taken for granted , that wee may receiue good by them , yet this maxime is sure , & a truth vnrepealeable , which no distinction can elude ; we must not doe euill that good may come thereof , rom. 3. 8. g yea , it were better to end our dayes in any extremitie whatsoeuer , then to vse these for our helpers . thirdly , they h cure not diseases but in shew , except such as themselues haue inflicted , otherwise those doe returne , as is reported of adrianus the i emperour , who troubled with a dropsie , by magicall charmes did oftentimes empty the water thereof , but in a short space increased againe ; and perceiuing the same to grow worse & worse , sought to dispatch and rid himselfe of life , by poyson , or the sword , or some other desperate attēpts . o●… a worse malady ( the first being abated ) followeth : as i haue knowne one , who vsing the help of a wisard for the cure of a sore in his breast , ptescribed in this sort : crossed the place affected with his thumb , and mumbled to himselfe some words in secret , after gaue the patient a powder like the ashes of wood , which was to be boiled in running water , and with it to wash the vlcer , after certaine clouts were to be applyed , with speciall care to lay that side of the clout vnto the sore , which was by him cr●…ssed , and marked ; and all these clothes must at once be bound vpon it , and euery day the lowest remoued or taken away : thus in short time that anguish and griefe ceased ; but not long after the party fell into a more grieuous infirmity , and still continueth therein . or if the euill be taken from the k person presently afflicted , then is it layd vpon his friends children or cattell , and sometime it falleth to the lot of the witch herselfe , so that alwayes the diuell is a diuell , doing euill , and working mischiefe . fourth , a l wisard , witch , or sorcerer can not releeue any but by his or her inuocation , and help of the diuell , but this fact is absolutely , and without exception , wicked , and can by no limitation or circumstance bee made tolerable : therefore they who require this at their hands , which they cannot performe without committing of sinne , be liable to the same vengeance and wrath of god to which they are ; for not only the principall offenders , but the m accessaries , and consenters to their euill , are worthy of death , rom. 1. 32. now before i conclude this poynt , because by these kinde of creatures , many toyes bee vsed , to shaddow and maske the diuells suggestion and workes , it shall not be amisse to mention some of them , and among the rest be n characters written or grauen in plates of mettall : and for these it is most certayne that quantities haue no actiue qualitie ; and therefore , if any expected successe according to desire doe follow in the vse thereof , it proceedeth from the illusion of sathan , and is his worke , that hereby he might winne credite to his crafty sleights and conueyances , and procure to himselfe authority , establishing the kingdome of darkenesse , withdraw men from resting vpon god , and reposing their trust in his almighty power , and boundlesse mercy , and sollicite them to expect helpe from him . there are besides these , other idle trifles ( for they des●…rue no better name which are appoynted to be hung about the neck ) for amulets , as o powerfull and effectuall remedies against certayne diseases , and pictures made of gold , brasse , lead , wax , &c. which neyther haue nor can haue any other vertue , then that which they doe receiue from the matter wherof they be framed , for the sigure worketh not as a cause of alteration ; but if it bring to passe any other effect that is from the power of the diuell an old enemy , and craftie deluder of mankinde , and therefore , presupposeth a contract made with him : wherefore p antoninus caracall●… condemned those who vsed the same , for the helpe of tertian and quartan agues , and constantius q decreeth such to be woorthy capitall punishment , and put to death . and that naturall couer wherewith some children are borne , and is called by our women , the sillie how , midwiues were wont to sell to credulou●… aduocates and lawyers , as a●… especiall meane●… to furnish them with eloquence r and perswasiue speech , and to stoppe the mouthes of all , who should make any opposition against them : for which cause one s prot●…s was accused by the clergie of constantinople to haue offended in this matter . and chrysostome often accuseth midwiues for reseruing the same to magicall vses . and clemens t alexandrinus giueth vs to vnderstand of one er●…stus , who had two inchaunted rings , so framed , that by the sound thereof he had direction for the fit time and opoortunity in mannaging all the businesses hee intended , and yet notwithstanding was priuily murthered , though hee had warning giuen by that sound which was his vsuall instructer . thus , none can escape the reuenging hand of god , which pursueth those who haue infeoffed themselues to such vanities , and are besotted with these vnlawfull curiosities . but among all other , charmes and inchaunting spells , haue gotten the start of the rest , which some think absolutely lawfull , and may vpon warrantise bee vsed , and pleade prescription for their i●…stifiication ; for wee reade in homer u that vlysses being wounded by words , stayed the flux of blood ; and x cardanus tells vs , that himselfe cutting his lip , could by no meanes restraine the flowing blood , vntill he charmed it , and then presently stanched : but dare not affirm whether his owne confidence , or the words did make this restraint . i might adde to these , that infallible meanes ( as is supposed ) by finding out a thiefe with a siue and a payre of sheares , with that coniunction y dies , mies , iescet , &c. and the rest of such sencelesse and monstrous tearmes , a riddle that oedipus himselfe could not vnfolde . but because this conceit of charming hath ouer-spread it selfe in this sunne-set of the world , and challengeth a lawfull approbation from the authority and practise of ancient z physitians , yea and found some a diuines to be their patrons respectiuely , and with clauses of mitigation , i thinke it very necessarie to shew the vnlawfulnesse thereof . wherefore , first , they had their originall and beginning from the diuell , who abode not in the truth , iohn 8. 44. was cast downe with the apostata angels to hell , and deliuered into chaines of darkenesse , 2. pet. 2. 4. who enuying man●… felicity receiued into grace after the b fall , himselfe eternally reiected , omitted no occasion to weaken and ouerthrow the same , that the benefite thereof might come but to a few , and the greatest number perish with him for euer . whereupon he endeuoured to inwrappe the weaker sort of that fraile corporation in superstitions , beguile them with doubtfull and false oracles , and bring to a forme of worshippe contrary to that which god had commaunded , c whereby the world beganne to abound with idolatry , disobedience , contempt , murthers , vncleanenesse , lusts , thefts , lying , and such like outrages : and that hee might with his infections impoyson them more dangerously , and soueraigne in their hearts , he vndertooke to worke wonders , imitating such miracles as god had done , and deuised cunningly many subtile sleights and legerdemaines , and for this end most blasphemously abused the glorious and holy name of god , and the word vttered by his mouth , and represented a false shew of those effects , which hee had wrought in nature : and heerein leuelled at two intentions , one to reproch god , and counterchecke his works ; the other to ouer-mask and couer his owne secret traps and frauds , perswading men , that by the power of wordes these things were brought to passe , which must needes therefore be of great ●…fficacie : seeing that the world & all things therein were so made of nothing ; for the spake , and they were created , and thus practised to disgrace , and extenuate , that admirable and great worke of creation , and cause men to make lighter account of the creator , seeing that they also ( instructed by him ) were enabled thorow the pronunciation of certayne words contiued into a speciall forme , eyther to infuse new strength into things , or depriue them of that which formerly they had , or alter the course of nature , in raysing tempests , stirring vp thunder and lightning ; in d taming serpents , and depriuing them of their naturall fiercenesse and venime , and cause wilde beasts to become meeke and tractable , yea in seeming to make sensible bodies ; as cloudes , wind , raine & the like . and thus the diuell is that father who begot charmes , and brought them foorth , not powerfull in themselues , but by that inter league which hee hath with those who are invassaled vnto him . secondly , god doth as straitly prohibit them , and seuerely punish the practisers thereof , as others offending in any exercise of vnlawfull arts , deut. 18. 10. 11. there shall not be found among you ( instructing the israelites his people ) a charmer , &c. for these are abhomination vnto the lord , &c. and this is recorded in the catalogue of those sinnes of manasses , by which hee sought to prouoke god vnto anger , 2. kin. 21. 8. 2. chronicles 33. 6. thirdly , words haue no vertue , e but either to signifie and expresse the conceits of the minde , or to affect the eares of the auditors , so that they can worke nothing but in these two respects : first of the matter which is vttered by them , which vnderstood of the heaters , affect the mind diuersly , and that especially when there is ioyned with it a comelinesse of action and pronunciation , as wee we see oftentimes in the speeches of the ministers of the word , and in the pleadings of orators . as when paul reasoned before foelix and drusilla his wife , of temperance , righteousnesse , and iudgement to come hee trembled , acts 24. 25. f being guilty to himselfe of fraudulent and cruell dealing , of lasciuiousnesse and a filthy life , and therefore might iustly feare vengeance for the same . a like example to this is that in king agrippa , though working vpon a better subiect , act. 26. 28. and if i may conioyne diuine eloquence with humane , it is memorable , that while g tully pleaded before caesar for ligarius , accused by tubero , to haue beene confederate with pompey , purposing to put him to death , as an enemy , when the orator altered , and in rhetoricall manner inforced his speech , the other changed accordingly his countenance , and bewrayed the piercing words to be so affecting , that the supplications , when he came once to vrge and mention the battell of pharsalia , ( trembling and dismayed ) did fall from his hands , hauing the passions of his minde extraordinarily moued , and absolued the offender . or else when by their pleasantnesse , with delight they slide into the hearts of men , and rauish their affections : and thus it was with h augustine , as he acknowledgeth of himselfe , that being at milaine where he was baptized by s. ambrose , when he heard the harmony which was in singing of the psalmes , the words pierced his eares , the truth melted his heart , his passions were moued , and showers of teares with delight fell from his eyes . i but these effects are wrought onely in such who vnderstand that which is spoken , but neither of both these properties are to bee found in the charmes of wisards : besides , that they are conceiued and expressed in monstrous and vnknowne tearmes , not intelligible , and without signification : and therefore the effects they produce being k supernaturall must proceed from that secret compact , at the least made with the diuell . fourthly , these charmes are meere mockeries , and grosse abuses , both of god , and men his creatures , i will giue you a taste of one or two , whereby you may iudge of the rest , for they came all out of one shoppe , and are fashioned in one forge , and haue the same workman or artificer . l an old woman crauing helpe for bleare eyes , had deliuered a billet of paper to weare about her necke , in which was written , the diuell pull out thine eyes , and recouered . another tied a scroule to a sicke man , full of strange characters , with which were intermingled a few names of diuels , as lucifer , sathan , belzebub , oriens , behal , mammon , beuflar , narthin , oleasar , &c. and other of this sort ; but what manner of blessing this was , and how likely to be medicinable , a christian truely instructed in gods word knoweth ; and the lord who is the father of mercies , and god of all comfort , preserue vs from such blasphemies , which are the diuels sacrifices . fifthly , the discreeter sort among the heathen , by that small glimpse of naturall reason which they had , misliked of these things : m and therefore cato among the rest of admonitions to the bailiffe of his husbandry , giueth this charge , to aske no aduice of any southsaier , diuiner , wisard , or natiuity calculator . n and columella vtterly forbiddeth all acquaintance with witches , wherby ignorant people are inforced to expence detestable arts , and mischieuous deeds . o hippocrates doth almost like a christian discourse of this poynt , and condemne the whole practise of this art , as iniurious vnto god , who onely purgeth sinnes , and is our preseruer ; and for these fellowes who make profession of such wonder-working , brandeth them for impostors and deceiuers . i conclude with that remarkeable saying of an ancient diuine ; p these vanities doe separate and with draw vs from god , though they may seeme to haue something in them to allure and delight vs ; yet let no christian entertaine them , whose hope ought to be setled in god alone . and if thou be in distresse , or afflicted with sicknesse of body , and feele no present release or comfort , what then ? here is the tryall of thy patience , haue not recourse to superstitious and vnlawfull helpers , although they promise thee present remedy ; and when they fore-tell thee of things which doe truely according to the prediction so fall out , beleeue them not , follow the example of christ , who rebuked the diuell , though he called him ( as he was indeed ) the son of god. for vnder the vaile of truth he shadoweth falshood ; euen as if one should sweeten with honey or sugar the brimme of the cup wherein he bringeth poyson : but some will say , they call vpon the name of the lord of sabbaoth . well , but this title they giue not to god , but to the diuell : therefore betake thou thy selfe to god alone , craue health at his hand , and follow the apostles direction ; if any bee sicke among you , let him call for the elders of the church , and let him pray , iames 5. 14. the ninth proposition , and second corrolary . there hath alwayes beene some wanton , or peruerse wits , who only to make triall of their skill , would take in hand to defend absurd positions , and commend both such things and persons , which were infamous , and contemptible as q phauorinus writ the praise of the quartane ague , one of the gout , blindnesse , and deafnesse : r lucian of a flye , s erasmus of folly , t synesius of baldnesse , u glaucus in plato of iniustice . and among the exercises of the x ancient orators , wee finde those who strained all their vnderstanding to blaze the honour of that witlesse and deformed coward thersites . and this they haue performed with great art and eloquence , onely to shew their faculty , but neuer in good earnest took such a matter in hand . and therefore more deeply is hee to b●… censured , who hath made himselfe an aduocate to plead the cause of y witches , and defend thē as innocent . and because this is a dangerous example , and doth draw those who are euill affected to offend , hoping for patronage of their impiety , i adde for conclusion this last proposition : wisards , witches , and the whole rabble of sorcerers ( no kinde excepted ) are iustly liable z to extreame punishment . the arguments alleaged for proofe hereof , are many : i will make choyce of a few ( with reference to such authors in whose writings more may bee found ) and those which are most a demonstratiue . first , god himselfe hath enacted that poenall statute , thou shalt not suffer a witch to liue . exod. 22 18. and nameth here a b woman practising this damnable . art for two reasons : first , they are more inclinable hereunto then man. secondly , that though their fault may seeme , as being the weaker , excuseable , and is in this respect extenuated by some , yet is not therefore to bee spared , whether of that sort which they call c good , or bad ( for so are they distinguished ) & there be some who neuer brought d harme vpon any in body , goods , or minde . the cause of this so sharpe a doome , is their compacting with the diuell , openly or secretly , whereby they couenant to vse his helpe , in fulfilling their desires , and by this meanes make themselues guilty of horrible impiety : for in this they renounce the lord , who hath created them ; make no account of his fauour and protection , cut themselues off from the couenant made with him in baptisme , from the communion of saints , the true fellowship and seruice of god ; and on the contrary yeeld themselues by this confederacy , to sathan , as their god ( and therefore nothing more frequent and vsuall in their mouthes , then my god will do this and that for me ) him they continually feare and honour . and thus do at the last become professed enemies both to god and man. you may adde to this forther law , that which is leuit. 19. 26 & cap. 6. you shall vse no inchantment : the soule that turneth after such as haue familiar spirits , and are wisards , to goe a whooring after them , i will set my face against that soule , and will cut him off from among his people , &c. againe , deut. 18. 10. there shall not bee found among you any that vseth diuination , nor an obseruer of times , or an inchanter , or a witch , or a charmer , or a consulter with familiar spirits , a wisard , or necromancer . and that god might shew how e much manasses had prouoked him to wrath , through his transcendent and outragious sinnes in the catalogue thereof , his conspiring with diuels is mentioned 1. king. 21. 8. and therefore is depriued of his kingdome , bound in fetters , and carried captiue vnto babel , 2. chron. 33. 6. 11. and though he repented of these outragious and enormious transgressions , yet god would not bee appeased for them fiftie yeares after he was dead , ierem. 15. 4. secondly , the ciuill lawes in this case are most strict , decreeing them to bee burned , and their goods confiscate , though they were persons of quality , and honourable , seated in dignity , and place of authority : and there is a seuere constitution made by charles the fift in late dayes against them , that though they shall not haue done , or be conuinced to haue hurt any , yet because they attempted a thing vnlawfull , and abhominable vnto god , are extraordinarily to be punished . and concerning this particular , s. augustin discourseth excellently , worthy to be read , de cin . dei . l. 8. c. 19. thirdly , god willeth those should bee put to death , who by diabolicall and vnlawfull arts , do endeuour to helpe or harme others , whether in act they performe the same , or purpose with intention , conceiuing and thinking they can do it , with ranke witches must needes be marshalled ; and therefore iustly subiect to deserued punishment . fourthly , all idolaters are to dye by diuine appointment , deu. 17. 5. but i thinke no mans fore-head is so brasen , that will stand proctor , and plead guiltlesse for these sort of people , who deuote themselues wholly to the diuell , though neuer so closely , and with great and cautelous secresie : and no doubt god therefore was reuenged of the templars , and their detestable wickednesse practised in darknesse and obscurity , who all h perished , as it were , in a moment for the same ; of which at the full we may be informed in our owne ancient histories . fifthly , they doe solicite others to be of their profession ( which is one clause of that contract made betweene them and the diuell ) and consecrate their children vnto him : and against this , there is an especiall caution put in deteronomy 13. 6. 9. 10. sixtly , they deserue death as inhumane and barbarous tyrants , for lingringly , vt sentiant se mor●… , that they may feele how they doe decay by degrees , seek the vtter ouerthrow of those whom they doe maligne : and as a further appendix to this , oftentimes by the helpe of their grand teacher , sowe discord betweene husband and wife , sollicite maydens , yea enforce both them , and married women to vncleane , and vnlawfull lusts , and heerein implore the helpe of the diuell , to accomplish their malicious designes , which transgression is capitall . seuenthly , the exercise of this act or vanity is punishable by death , although it be practised but onely in sport and ieast , which may appeare thus , because god hath seriously forbidden ( and vnder no lesse forfeiture then of life it self ) to aske counsell of a soothsayer or coniurer ; if this then be a crime of such nature , in those , who it may bee heerein thought not to doe euill , there is no reason to induce any to thinke that hee will spare the wilfull , and purposed authors thereof , and magitians , who worke onely iuggling trickes , and illusions , and fore-tell some future things , as yet vnknowne vntill they doe so fall out , are not freed from the sentence condemnatorie ; much more then those who willingly , and vpon premeditated malice , murther or impaire the life and good estate of other , deserue to stand paralell with them . and there can no reson be yielded of this so sharp a c●…●…re , but onely because they haue learned , and accordingly exercise vnlawfull arts , for whosoeuer endeuoureth to bring that thing to passe , by pretending naturall meanes , which exceedeth the power of nature , and is not thereunto enabled eyther by god , or the ministery of good angells at his appoyntment , hee must of necessity haue this faculty communicated by some combination and inter league with the diuell . eightly , the iudge or ciuil magistrate is bound by vertue of that office , and superioritie he sustaineth in the common-wealth , to purge and free that place , in , and ouer which he hath command , of all malefactors , which if he doe neglect , then is a double offender , against the law both of iustice and charity ; for hee is obliged by duety to foresee ( so much as in him lyeth ) that the publike state should be secured , which it concerneth to haue offenders punished , otherwise hee maketh himselfe partner with them in their outrages and offences , and standeth answerable for those dammages sustained by the whole bodie of the people in generall , or vndergone by any particular of the same , for sparing of the wicked i is hurting the good , and hee that doth not represse and forbid euill ( when it is in his power ) doth countenance and maintaine it . much more might be added , and many examples produced , to manifest , how in all nations these odious company of witches , and the like haue euer beene accounted detestable ; and for their impious deedes requited with neuer dying shame , and vtter confusion , and iustly by law executed ; for among the romans , mathematitians , k and magitians by the decree of the senate were expelled out of all italy : and amongst these pituanus was throwne downe from the rock tarpeius , and crushed apeeces . martius by the consuls put to death with the sound of a trumpet without the gate exquilina : publicia and licinia l women , and seauenty more witches hanged . the m speedy iudgement of the athenians , witnesse of their hatred against these kinde of malefactors , is much commended , who without any other solemnity of proceeding at the onely accusation of a maide , without delay put one lemnia a witch to death : and it is memorable which ammianus n marcelli●…s hath left in record , that one hilarius , because hee committed his sonne yong , and not of mature yeares , to be taught and instructed vnto a coniurer , was adiudged to die , and escaping from the hands of the executioner , who had negligently bound him , drawne by force out of the next church of the christians , to which hee fled as vnto a sanctuary , and executed . the end of o varasolo , a famous inchantresse in hungarie is dreadfull , who for her sundry witcheries was cast into prison , and there constrayned through extremity of hunger , to teare off and eate the flesh of her owne legges and armes , and at the last , impatient of further delay , there murthered herselfe , and shortned the span of her life . but here i stay my hand , take it from the table , and the rather , because much hath already beene spoken to this purpose . wherefore , for conclusion , i shut vp this whole treatise with a remarkeable speech of a noble p king ; let the streight rigor of law bee inflicted vpon all , both practisers and partakers with wisards , by putting any confidence in them ; for it is vngodly for man to be remisse and fauourable vnto those whom diuine piety , and our duety to god will not suffer vnpunished . for what folly were it to forsake the creator and giuer of life , and to follow the author of death ? this dishonest fact , vnbeseeming , and vtterly repugnant to the credite and reputation of a iudge , be farre from him . let none countenance that which the lawes doe condemne , for all are by the regall edicts to bee punished with death , who intermeddle with such forbidden and vnlawfull artes. finis . notes, typically marginal, from the original text notes for div a10802-e200 2. timoth. 3. 5. a titus 1. 16. notes for div a10802-e490 a augustinus de diuinatione d●…monum : & de 〈◊〉 〈◊〉 . lib. 7 cap 35. pl●…us 〈◊〉 natura●… lib. 30. cap. 1. b augustinus de ci●…tate dei lib. 21. cap. 14. c iust●… 〈◊〉 epito●…e trogi pomp●…y . lib 1. d la●…antius de origine error●… . lib. 2. cap. 17. and citeth the testimony of sibilla 〈◊〉 for proofe hereof . gratianus decretorum part . 2. causa 26 quest 2 can●… sine saluatore , & 〈◊〉 esse has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affirmat ced●…nus in historia compendio . e probationes ex quibus legitim●… est iudicia fieri , tres necessaria plant d●…ci & inda●… po●…nt 〈◊〉 veritas notory & per●…tis ●…ath . 2● confess●… voluntari●… ei●… qui reu●… 〈◊〉 , atque 〈◊〉 3● certorum te●…um 〈◊〉 testimonium : his & 4● addipotest violent●… presumptiones de 〈◊〉 de 〈◊〉 lib. 4. cap. 2. 3 4. f the oracles of the pagans , in all places of the world , whē christ was borne , were silenced , and the diuell became mute 〈◊〉 so that augustus cesar demanding of apollo by his messengers , sent to delphor , had this answer returned , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. in sence thus much , an hebrue childe commandeth me to leaue this place , and returne againe to hell . from hence therefore you must depart from our altars , without resolution of any questions propounded . eusebius de preparatione euangelica . lib. 5. cap 8. theodoretus de gracorum affectionum curatione qui est de oraculis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vide & suidam in augusto , & a●…um de incarnatione verbi . * de hac ligatione & solutione di●…li ple●… august . de ciuitate dei , lib. 20. cap. 〈◊〉 . g wierus de magor●… insomium poe●…s lib. 6. cap. 17. 18 19 20 21 22. 23. 24. &c. 27. & de lamijs lib. 3. cap. 7. & de la ni●…rum impotentia . but this position commeth from another as dangerons , euen infidelity denying that there be any diuels , but in opinion ; which was the doctrine of aristotle , and the peripatetique philosophers . pompenatius de inca●…nationibus binfeldius de confessionibus malesicorum h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i philo in libro de legibus specialibus . k vide paulum phagium in annotationibus , & chaldaicam paraphras●… in cap. 18. & 19. leuitici . l rodinus in consulatione opinionum wieri . m cap 61. congregata est haec synodus sub iustimano qui vocatus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , la qu●… crant epis api , 227. balsamon in suis ad eum commentarijs , & vocata est synodus in trullo erat autem ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secretarium palat●… quia in to fuit celebrata , eam auté 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocat balsamon quasi qui ni sextā dicas quia quod quinta & sexta synodis deerat ( septem enim recipiunt graeci ) haec expleuit , nomenclator graecorum dictionum quae apud harmenopulum●… occurrunt in s●…l 〈◊〉 promptuario . n this testimony of chrysostome●…cited ●…cited by balsamon , in his exposition vpon that chapter of the councell before alleaged , to which may be added others of the same holy bishop in his 9 homily vpon the epistle to the colossians , & his 6 sermon against the iewes . * 〈…〉 . n 〈…〉 o 〈◊〉 in 〈◊〉 apology against 〈◊〉 . and●…bius ●…bius aloweth but one only epistle of his histor. 〈◊〉 . 2 cap. 16. 〈◊〉 d●… stinct ●…5 〈◊〉 contra 〈◊〉 . p 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q 〈…〉 r scholiastes theocriti idil 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s remigius 〈◊〉 lib. 1. cap 2. t theocritus in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , idil . 2. u lucan . pharsalibus lib. 6. x horatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 5. y pictoribus atque po●…is quidlibet audie●… semper suit aequa pote●… . z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 polib . historiarum lib. 12. a ti●…aus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b t●…itus annal. lib. 2. c id●… a●…l . lib. 12. & 13. & suetonius in claudioc . 33. d plutarchus in mario . e apulcius . f munsterus cosmographiae lib. 2. g remigius , a iudge in these cases reporteth of 900 executed in lorayne for this offence of witch craft in the time of his gouernement . h lutherus in genesin . i binseldius de confessionibus maleficorum , calleth this reason a most strong & conuincing argument . k ex malis ●…ribus bonae nascu●…tur leg●…s . l diog●…●…ertius lib 1. de vit●…s philosophorum in solone . cicero in oratione pr●… ros●…o amerino . m of these 12. tables liuie in the 〈◊〉 booke of his first decad. dionysius halica●…us 10 booke of his history , & iohannes rosimus most fully in the 6 chapter of his 8 booke of roman antiquities . liuius . plinius lib. 34. cap. 5. cicero de legibus , lib. 2. & de de ●…rato primo . n cod. lib. 9. titul . 18. lege multi magicis actibus . o sententiarum receptarum lib. 5. cap. 25. ad lege●… corneliam de sicarijs & maleficis . paulus iurisconsultus . p in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 siue de priscis anglorum legibus guiliel●… lambertus . q danaeus de sortiar●… . cap. 20 r iaquerius in flagello hereticorum , cap. 18. s peccatum si citius poenitendo non ●…gitur , iusto iudicio 〈◊〉 de●…s ●…atam peccan●… meatem , etiam in culpum alteram permittit cadere , vt qui ●…do & cerrigendo noluit mundare quod fecit , peccatum incipiat peccato cumulare , greg. hom. 11. in ezech. augustinus lib. 83. questionum questione 97. & aquinas 1. 2. quaest 79. artic . 3 & quaest . 87. artic . 2 t zanchius de operibus creationis , part . 1 lib. 4. cap. 15. danaeus de sortiar●… cap. 4. & erastus de lamijs . u de hoc more alexander ab alexandro . dierum genialium lib. 5. cap. 18. suetonius in caligula , cap. 27. cicero de officijs lib. 2. coelius rhodinginus antiquarum lectionum lib. 7. cap. 31. & olim militiae tyrones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crant & in cute signati vegetius lib. 1. cap. 8. & 2. cap. 5. prudentius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hymn●… 10. & huius moris meminit , ambrofius in funebri oratione pro valentiniano . x et insigne exemplum apud gildemannum de lamijs lib. 3. cap. 10. sectione 38. y remigius in daemonolatria lib. 1. cap. 5. and citeth the confession of eight seuerall persons , acknowledging both to haue receiued the marke and in what part of the body . z peucerus de praecipuis diuinationum generi●…us titulo de magia . a philippus caemerartus in historicit medicationibus part . 1. cap. 70. & 7●… . 〈◊〉 〈…〉 〈…〉 . d . e vbera matris ●…tes s●…ssimos hum●… gene●… educatores ●…ocal pha●…rinas apud a gell●…m no●…t . 〈◊〉 lib. 12. cap. 1. arctius problema●… p●… 2. ●…oco 144. de ma●…a . f godleman●… de 〈◊〉 lib. 1 cap. 7. 9. 21 22. 23. 24 25. 26. &c. g exempla omnem sidem supe rantia florentinae mul●…eris & ●…ici c●…usdam 〈◊〉 〈◊〉 epist. med●…inalium lib. 2. epist. 38. 〈◊〉 ven●…culo lignum teres & quatuor 〈◊〉 〈◊〉 sunt : corum & fo●…m & 〈◊〉 〈◊〉 poni●… . ●…ycosthenes lib. de prodi●… & ostentis quo modo huius●…odi in corporibus humanis inueniantur & qua ratione 〈◊〉 , aut e●…antur & an tribuc●…da haec male 〈◊〉 & ●…abolica arti binseldius in comme●… to ad titulum codicis de malefi●…is & mat●…is pag. 510. h gratianus in decretis , caietanus in summula titulo de mal●…io . iaqueri●… 〈◊〉 slage●…o sascinariorum , cap. 11. 12. ioh. nider in praeceptorio , praecepto 1. ca. p 11. bod●… in daemania , lib. 2. cap. i cod. lib. 9. titulo 18. lege est ●…tia , 〈◊〉 legem 〈◊〉 . w●…rus de praestig●… daemo●…um lib. 3. cap. 38. k in 3. caput prophe●… na●… , vide & nazianzenum in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , siue de arcanis vel 〈◊〉 non procu●… fine , & eius parap●…slen n●…elam . l 〈◊〉 col●… . 7. cap. 32. m in vila 〈◊〉 . n oratione in laude cypria ni eandem historiā resert nicephorus calustus lib. 5 cap. 27. o prudentius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de passione cypriani , vnu●… erat iu●…enum doctisartibus s●…istris , sraude puditit●… perstringere . &c p ouid. lib. 2. de art . amand . philtra nocent animis , vimque fauoris habent . propertius lib 4 in lanam quandam consuluitque siriges nostro de sanguine & in me , hippomenes fata semin●… legit equ●… . vide de his aristotelem de natura animali●… lib. 6. cap. 22. pliniū l. 8. c. 42. q aug. de doctr . christ. l. 2. c. 22. & 23. r iaquerius in stagello heretic●…rū fascinariorū , cap. 6. martinus de arles , p. 43●… . s ioh. gerson in trialogio astrologia theologisatae propos 16. palanus in syntagmate , l. 5. c. 13 t 〈…〉 . 〈◊〉 13 14. 15. 16 17. 18. 1●… 〈◊〉 x de potestate d●…monum aqu●… 〈◊〉 sum. 〈…〉 . quest 110. 〈…〉 〈…〉 carmina vel coelo possunt deducere lunam : carminibus circe socios mutauit vlyssis , f●…gidus in pratis cantando rumpitur anguis , &c. 〈◊〉 de se iactans me●…ca apud ouidium lib. 7. metamorphos●… . cum volui ripis ipfis mirantibus ; amnes in fontes rediere suos , concussaque ●…o , stantia concutio eantu f●…era , nubila pello , nubilaque iudico . apud virgilium dido aunms●…rorem allequitur . — mihi massilae gentis monstrata sacerdos , haec se ca●…minibus pro●…ittit soluere mentes sistere aquam fluvijs , & flumina verter●… 〈◊〉 . e●… brachma●… no●…nus dionys●…con , lib. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . de marco heretico & mago stupendae referunt 〈◊〉 contra hereses . lib. cap. 9. & epipha●… 3. 〈◊〉 . 〈◊〉 . 1. a iannes , iambres , 2. ti●…ot . 3 b vide nicola●…m lyranum in & additionem burgensis , & replicam corrector●… contra burgensem . c diabolus deo perpetuo aduersatur voluntat●… & act●… non s●…mper effectu : id est , intentio semper est mala , ●…si non semper exanimi sui sententia m●…lum per●…ere possit deo illud ve●…tente in bonum . aug. de ci●…it . dei , lib. cap. 35 & de trinitate lib. 3. cap. 8. d 〈…〉 cap. 15. 〈◊〉 de 〈◊〉 da●… . 〈…〉 h 〈…〉 . i iu●…s scaliger de ●…tate , ad card●… , ex . crcitatione 349. an 〈◊〉 ●…redalitas vim a ddat male●…o . k bafilias homilia 21. in diuersos scrip●… locos sermone babito in non procula fine . l lib 2. qu●… e●… de origine err●…ris cap. 15. m nauarrus in manuals confessarior . cap. 11 in primum decal●…gi praeceptum . n ioh. w●…rus , totum hoc si●…litium pulal & 〈◊〉 imaginarium , & impossibile p●…at , idque passim in 〈◊〉 pracipu●… autem de lam●… , cap 7. 8. & 23 & de 〈◊〉 daemon●… , lib. 6. c. 27 , &c. hun●… resutant erudit●… . ●…nselde consessiouibus mal●…sicorum , & t●… erastus de lamys . o de 〈◊〉 ceremonus 〈◊〉 , ier. cap. 34. 18. & 〈◊〉 〈◊〉 contra iulia●…m & procopius gaz●…us 〈◊〉 〈◊〉 loc●…m & aug●… 〈◊〉 . p 〈…〉 , l. 2. cap. 8. q brissonius de formulis , lib. 6. solemnia pactorum sine obligatione verba sunt : spondes ? spondeo . promittis'●… promitto dabis ? dabo vt facias , faciam . iustinianus in institution bus , lib. 3. titulo 16. r his monach●… floriacensis c●…nobij diabolo suadente , & enormiter instigante sieius obquijs & arti magicae obligauit in tantum quod diabolosecit homagium cum pacto vt ei 〈◊〉 ad nutum succederent , &c holcot . in cap. 17. lib. sapientia lectione 190. platina in illius vita . vide & balerum de romanorum pontificum actis in lib. 9. in syluestro secundo , & robertum barnes . de vitis pontificum romanor●… . s godelmannus de magia tacita & ●…ca , lib. 1. cap. 2. 〈◊〉 . 8. 9. 10 &c. t siue illius sit , siue alterius ist●… liber . de duplici martyrio . aquinas 2●… . 2a . quest . 96 ioh. gerson in trilogio astrologiae theologisatae propositione 21. & de erroribus circa artem magicam , dillo 2. u camerarius meditationum historiarum , lib. 1. cap. 6. bodinus exemplae ponit daemonomanias . lib. 2. c. 4 binseldius de confessionibus maleficorum . x simile de catili●… resert salustius . cum adius iurandum populares sceleris sui adigeret , humani corporis sanguinem vino permixtum in pateris circumtulisse , inde cum post execration●… omnes degustauissent , sicut in s●…lemnibus sacris fieri consuc●… ap●…ruisse consilité suum , atque to dictitant sccisse , quo inter se magis ●…idi ●…orent . y as that to pope siluester the second , his demand ; who asked how long he should liue and enioy the popedome ? answered , vntil hee should say masse in ierusalem ; and not long after , celebrating the same in a chappell of the church dedicated to the holy crosse in rome , called ierusalem , knew how he was ouer-reached , for there hee dyed . and an other paralell to this , may be that of a certaine bishop , much addicted to these vanities , hauing many enemies , and fearing them , asked the diuell whether he should fly or not : who answered , non , sta secure , venient in●…●…ui suau●…ter , & subdentur tibi . but being surprized , and taken by his aduersaries , and his castle set on fire , expostulating with him , that hee had deceiued him in his distresse , returned answere , that he said true , if his speech had been rightly vnderstood : for he aduised , non sta secure [ id est sugias ] venient inimici tui suauiter , & subdentvr , [ id est ignem tibi ] . such were the oracles which he gaue , and whereof all histories do testifie . holcot vpon the booke of wisedome , and the rest before mentioned with him . z leo de collectis serm. 40. & natiuitate domini , 〈◊〉 . 〈◊〉 . a in proemio , lib de exbortatione ad martyrium . cyprianus . b augustinus in enchiridio , cap. 59. & 60. & lambertus daneusin suis commentarijs : ad eundem . c binseldius de confessionibus maleficorum . aquinas , summa part . 1. quaest . 51. art . 3. & 4 d in daemonibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , diouisius areopagita , de diuinis nominibus cap 4. & si vacat liccbit consulere in eundem pachemerae paraphrasin & maximischolia . isidorus hispalensis de summo bono . lib. 1. cap. 12. e sulpitius seuerus in vita beat●… martin●… . multa exemplae habet bodinus in praesatione ad daemonomaniam . f hieronimus in vita hilarionis . g p●…llus de d●…monum natura . h 〈◊〉 de conf●…bus 〈◊〉 . i petrus martyr in 28. caput . lib. 〈…〉 . lib. k 〈◊〉 〈◊〉 sunt corpora ●…ca . l 〈◊〉 scaliger de ●…tate ad card●…m exerci●…ione 359. 〈◊〉 13. m socrates histori●… 〈◊〉 . 〈◊〉 . 7. cap. 38. & historia triparlib . 〈◊〉 . cap. 9. n chro●… 〈◊〉 〈◊〉 . o vide nauigation●… monsieur de monts , ad 〈◊〉 franci●… , lib. 2. cap. 5. p binseldius de confessionibus maleficorum . alexander ab alexandro dierum genialium , lib. 1. cap. 19. remigius de d●…monolitria , lib. 1 cap 7 & apud rbodingium antiquarum lectionum lib. 29. cap. 5. est exemplum 〈◊〉 admiratione . q remigius demo●…trias lib. 1 cap. 8 & simile co●…orat de appione 〈◊〉 pl●…ius naturalis histor . lib. 30. cap 2. 〈◊〉 . lib. 5. sub si●…m . r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . s philostratus de vita apollo●… lib. 6. cap. 13. t sophocl in tr●… vocal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quia vt 〈◊〉 scholia●… interpretatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . et 〈◊〉 argo lycophron in alexandra sua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no●…inat qua ex dido●… quer●…u ●…lum ha●…sse traditur qu●… aliquoties locuta est vt apud apollonium argo●… quarto ideo & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 orpheus appellat , vide plura apud strabonem lib. 17. & 〈◊〉 de hoc sono iudicium perpe●…de . p●… in descrip●…one dec●…m regionum veteris graeciae , libro primo in att●… . iuue●…lis s●…yro 15. ps●…llus de d●…onum ●…ura . 〈◊〉 libro secu●… annalium . u iaquerius in flagello heretic●…rum fascinariorum , cap. 19. & 10. x binfeldius de confessionibus maleficorum . y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 7. sectione siue capite iuxt●… gracam editionem 10. y zanchius de op●…s ●…tio n●… part 1. lib. 4 cap. 13. 〈…〉 z b●…n collectan●… ex augu●…ino ad epistolas pauli . a iaquerius in 〈◊〉 here●…rum 〈◊〉 , cap. 20. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d strigelius in explicatione locoram theologicorum melant●… par●… 3. titulo de cruce & calamitatibus . e augustinus de gen●…siad literam , l. 11. c. 22. f 〈◊〉 in 〈◊〉 〈◊〉 . lib. 2 g 〈…〉 h 〈◊〉 iaquer●…m in stag●… here●…orum 〈◊〉 ●…orum , cap. 23. idem cap. 21. k trithemius in libel . 〈◊〉 qu●…ionum quas illi dissoluendas proposuit maximilianus imperator , quest 7. k 〈…〉 l in perk●…i ab●…both . 〈…〉 lib. 5. cap. 10. m tacit. annal. lib. 15. muliebre corp●… impar dolor●… n tertul in apolog●…t . c●…initus de doctrina christiana lib. 9. cap. 8. o binfeldius de con●…lionibus 〈◊〉 l●…ficorum . 〈◊〉 de p●…ipuis diuinationum generibus in titulo de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . martinus de a●…los . p exemplum apud binfeldium reperies de consessionibus maleficorum , pag. 32 proposition 4. proposition 5. a propositiō 3. * witches can by no meanes bee so easily brought to to recall the mischiefe they haue done , as by threats and stripes . remigius in damonolatria , lib. 3. c. 3. a bud●…us de ass●… lib. 5. b the ephesians were infamous for their magicall practises , appollonius professing the same in the ci●…ie , so that it grewe into a proueth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the ephesian letters , which were certaine characters and wordes , by vertue whereof they obtained good successe in all businesse , victory against others , cuasion and escape from danger●… ; and as we reade in suidas , a milesian armed with these letters , ouer-came thi●…ty champions in the games of olimpus , but being remoued by the magistrate , hauing intelligence thereof , himselfe was subdued . of these see athenaeus deipn●…sophiston lib. 12. hes●…cbius in his lexicon . plutarchus quastionum conuiualium , lib. 7. cap. 5. a cod lib. 9. titulo 18. 1. 〈◊〉 & l. 〈◊〉 b gratianus decretorum parte 2. caus . 26. qu. 7. c dan●… in dia●…o de 〈◊〉 cap. 6. d martinus de arles in trallatu de superstitionibus . iohannes gers●… de 〈◊〉 circa ar●…em m●…cam ●…ticulo 5. e in cu●…ing diseases the d●…uell ●…especteth t●… ends : the one , that he might seeme to keep the promise he hath made with those his slaues , and retaine them in their malicious practises and in●…delity : the other , that hee might draw their faith and trust from god , who are thus healed by witches and wisards his instruments , and cast them downe headlong into des●…uction of their soules : or if they misse of hoped reliese which often times so commeth to passe , god withstanding their attempts , then to wound their conscien●… , and d●…iue them to despaire . f nauarrus in enchiridiosi●…e manuals con●…ssariorum cap 11 g chrys●…st . cont . iud●…os ●…m . 6. h tatianus oratione tertia contra gr●…cos . i x philinu●… ex d●… adrian●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . k bodine proueth this by many examples in his daemonomania . lib. 3. cap. 2. l binfeldius de confessionibus ●…sicorum . cardinalis ca●…etanus in summul●… titulo de male ficio . tolet●…s in summa cas●… conscienti●… , siue instruction●… sacerdotum li. 4. c. 16. m grati●… in decret●… parte 2. caus●… 26 q●…st . 2. se●… . q●… sine saluatore , &c. n of these characters and images , iohn gerson de err ovibus circa art●… magicam dic●… 3. litera o. marti●…us de arles de superstitionibus . binfeldius in cōmentar . ad titulu●… codicis de 〈◊〉 et mathematicis ; and examples hector boetius l. 2. histori●… scoic●… , de rege duffo , and thuanus lately in the reign of charles the ninth king of france in the 57. booke of the historie of his times . o binfeldius in titulum codicis de mal●…cis & mathemati●…is . martin●…s de arles in 〈◊〉 de 〈◊〉 gionibus p spartianus in v●…ta anto●…ni caracall●… . q amm●…us 〈◊〉 lib. 19. non pro●… fine , & lib. 29. r ●…mpridius in 〈◊〉 di●…dumco . s balsamon in commen●… ad con●… . constantinopolitanum in t●…llo cap. 61. t stromatcon libr. 1. gest●…it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . u odiff●… 19. vu●…s v●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cato de re ru●…ica . pl●… . li. 28. c●… . 2. 〈◊〉 〈◊〉 l. 2. c. 2 x de sub●… libr. 18. y georgius pictorius in epitome de magia . cap. 21. z vide ritherbusium in no●…is ad malchum de vita pythagor●… . alexander trallian . libr. 10. de colico ●…ffectu , in fine . serenus sammo●…cus de pr●…ceptis medici●… cap. de hemitrit●… depellend●… . iob. 〈◊〉 medici●…lium lib. 1 epist. 33. & 34. a aquinas 〈◊〉 summa secund●… secund●… quest . 96. ●…ticulo 4. b de differentia inter 〈◊〉 & homine●… pecc●…res augustinus in encbiridio cap. 28. & in suis ad illum cōmentarijs lam ▪ bertus dan●…us . c peucerus de generibus diui●…ationum & titul●… de incantationibus . d frigidas in pratis cantand●… r●…pitur anguis virg. ecloga 8. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 etym●…logicis dicitur quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de hac materia ●…ru ●…itissine disput it franciscus valesius de sa●…ra philosophia , cap. 3. f presectus iude●… imp●…itus 〈…〉 sibi i●…pune ratus est , &c. tacitus ●…lium lib. 12 & per omnem 〈◊〉 〈◊〉 ac 〈◊〉 〈◊〉 regium s●…ruile ingen●… execuit g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c●…crone . h aug. confessinum lib 9. cap. 6 quantum si●… in by 〈◊〉 & ●…tibus 〈◊〉 s●…ue 〈◊〉 ecclesia tua vo●…bus comm●…us ●…ter ? voces ille instuebant auribus m●… , & lquebatur veritas tua in cor meam , & 〈◊〉 a●…bat affeectus pretatis , & currebant 〈◊〉 & 〈◊〉 mihi ●…rat cum 〈◊〉 . i vide aquinatem egreg●… de hac mat●…●…isputante 〈◊〉 contra gentes , lib. 43. cap. 105. & tuis commentatorem franciscum de sylucstris . k caietanus in summula in titulo : incantatio . toletus in ●…mms causuum cons●…ntia , siue instructione sacerdotum lib. 4. cap. 17. l godelmannus in tractatu de magis , veneficis &c. lib. 1. cap. 8 〈◊〉 26 & 27. vide s●…em matolum colloquiorum siue dicrum caniculorum parte 2 , colloquio 3. m cato de re rustica , cap 5. n columella lib. 1. cap 8. o libro de morbo sacro ( siue illius sit , siue alterius , nam de authore apud cruditos dubitatio est●…●…atem ab initio . & quaed●… huc pertinentia babet theophrastus de plantis lib. 9. cap. 21. p 〈…〉 . q phauorinus apud agellium . lib. 17. cap. 12. r luciani encomion 〈◊〉 . s erasmus . t synesius . u lib. 1. de republica . x ex●…at eius laudatio inter exempla exercitationum rhetorum ab henrico stephan●… editarum cum polemonis & himer●… declamationibus . y wi●…rus . z simlerus i●… 22 exodi . a of these all the following reasons . 〈◊〉 de confessio●… , maleficorum , & 〈◊〉 〈◊〉 ad titulum legis de mal●… & mathematicis copio●… . remigius de d●…onologia , lib. 3. cap. 〈◊〉 . pe●… de pr●…cipuis diuinationum generi●… erastus de l●…s . bodinus daeomanias lib. 4. cap. 5. b hironimus o●…ster in locum , & iunius & tremelius in e●…dem . c per●…s of witch-craft . d binfeldius in commentarium ad titulum codi●…s de mathematicis & ma●… . e god●… de , magis & ve●… , l b. 3. cap. 11. 〈◊〉 . 14 15. 16. & seq . anonymus de mosaicarum & romanarum legum collatione titulo . 15. constitutiones criminales caroli 5●… . à georgio ramo edita cap. 44. 109. & 177 such are exempted from all benefit of those pardons which princes vse to giue to other mal●…f 〈◊〉 ctor●… . for●…rius ad legem 236. in titulo de verborum signi●…atione , vide illu●… 〈◊〉 mu●…a erudite scribit , ad propositum nostrum 〈◊〉 . h a●…o domini 1312. whose order began 1123. thomas walsi●…gham in the life of k. edward the 2● , in his english 〈◊〉 , and in his 〈◊〉 n●… . i pythagor●… apud stobaum . k tacitus annal●…um 〈◊〉 2 〈◊〉 consul●… l●…um 〈◊〉 〈◊〉 ad●…um co●…ntarys . l valerius maximus li. 6 ca 3. remigius damonol●…g . l 3. c. 〈◊〉 m demosthenes oral . 1. contra aristogitone●… . n libr. 26. not farre from the beginning . o bonfinius rerum hungaricaram decad●… 2. libr. 2. p allaricus apud cassiodorum li. 9 epist 18. in qua edictum illius : and corne●…ius agripp●… , sometime more then well acquat●…ed with this art , doth retract his owne books written of secret philosophy , & in plaine tearms and expresly giues his iudgement , that all these lowd women ( for this title may include the whole rabble of this blacke guard ) with iannes and iambres , and simon magus , are to be tormented with endlesse paines in eter●…all fire . cornelius agrippa de vanitate scientiarum ca. 4●… . melampronoea, or, a discourse of the polity and kingdom of darkness together with a solution of the chiefest objections brought against the being of witches / by henry hallywell. hallywell, henry, d. 1703? 1681 approx. 131 kb of xml-encoded text transcribed from 68 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-03 (eebo-tcp phase 1). a45358 wing h464 estc r9358 11808549 ocm 11808549 49482 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a45358) transcribed from: (early english books online ; image set 49482) images scanned from microfilm: (early english books, 1641-1700 ; 495:16) melampronoea, or, a discourse of the polity and kingdom of darkness together with a solution of the chiefest objections brought against the being of witches / by henry hallywell. hallywell, henry, d. 1703? [16], 118 p. printed for walter kettilby ..., london : 1681. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of 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illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng witchcraft. 2003-09 tcp assigned for keying and markup 2003-10 spi global keyed and coded from proquest page images 2003-11 rina kor sampled and proofread 2003-11 rina kor text and markup reviewed and edited 2003-12 pfs batch review (qc) and xml conversion melampronoea : or a discourse of the polity and kingdom of darkness . together with a solution of the chiefest objections brought against the being of witches . by henry hallywell , master of arts , and sometime fellow of christs colledge in cambridge . ephes. vi. 12. for we wrestle not against flesh and bloud , but against principalities , against powers , against the rulers of the darkness of this world , against spiritual wickedness in high places . london , printed for walter kettilby . at the bishops head in s. paul's church-yard , 1681. to the right worshipful sir iames morton , of slavgham , in the county of sussex , knight . sir , to prefix your name to the present treatise i could give many reasons that induced me , did i not know that you are more delighted in doing worthy things than to have the praise of your actions re-echoed and repeated from others . and since my choice and affection hath thus far led me , i am the less solicitous of the various censures that a discourse of this nature may probably meet withal : for even the clearest reason does often lose its force when it meets with strong and inveterate prejudices . however i have done my endeavour to make things appear plain and easie , and the better to comply with an inquisitive and philosophical age , have made use of such principles as the best and choicest philosophy could afford me ; which as it is not in the least derogatory to my profession , so was highly necessary to make good one great end of the christian religion , in delivering us from the power of the dark kingdom , whose very existence some smatterers in philosophy have the confidence to deny . whether i please others or not i am not much concerned , having the satisfaction of pleasing my self , in taking the opportunity of a grateful acknowledgment of your many favours towards me , who am , sir , your most faithful and affectionate servant , henry hallywell . the epistle to the reader . reader , the ensuing treatise being a discourse of the dark side of providence , or of that rebellious polity that proudly opposes it self against the kingdom of light ; i am obliged to give some account as well of the work it self as design in writing it . as for the design of it , it is no other than what is good and laudable , namely to shew our sceptical and staggering religionists that there is a very potent and adverse party of incorporeal agents , that entring into a rebellious confederacy against god , and being cast out of the mansions of light , have formed themselves a kingdom in the aereal regions , and not content with this power and dominion among themselves , have studiously endeavoured ever since the creation to deprave and corrupt mankind , and to enlarge their own empire by the accession of frail man , whose weakness they abuse and triumph over , and strive by all means to keep him fast within their clutches , that if at least they must be miserable , they may make others so and have companions in their torments . now concerning the work it self , i must confess i have framed it in a lax and diffuse manner , not endeavouring to prove the existence of spirits either good or bad , but supposing them both in being already , and likewise taking many other things for granted which are already either made good by divers learned authors , or may evidently be deduced from the principles of true and sound philosophy : as likewise purposely omitting many otherwise material proofs of some heads in this discourse , being willing to bring the hypothesis into as small a compass as may be . nor have i been wanting to confirm my discourse in the most material parts of it by the testimony of the sacred scriptures , and sometimes added the suffrage of some of the ancient fathers , in such speculations as otherwise perhaps would have seemed over nice and curious . and lastly ( which in a discourse of this nature could not well be pretermitted ) i have briefly resolved the question of witchcraft , and shewed the possibility of such detestable confederacies with wicked spirits , and answered the strongest and most considerable objections i could meet withal against it . that which at the present seems to me to be most liable to exception is , the introduction of the spirit of nature , which by corporealists is looked upon at the same rate with an occult quality , and brought in rather as an asylum of ignorance than a philosophical truth . to which i have this to reply , that the ground and reason of using that hypothesis arose partly because i saw it maintainable by rational and solid arguments , and partly through a natural propensity of my own whereby i am prone to think , that whatever boasts may be made by the followers of democritus and epicurus , who have dismembred and disjoyned the ancient atomologie from the doctrine of spirits or the metaphysical part of it , there is not one considerable phaenomenon in the cartesian philosophy that can be solved by the mere and solitary principles of matter and motion . for a conclusion of the whole , i have drawn such inferences as may most effectually perswade men from sin and vice , by which they infallibly entertain communion and society with the dark kingdom , and to assert themselves under a higher and more propitious providence , by the sincere practice of true and unfeigned piety and religion . farewel . h. h. the contents . the introduction . page 1. chap. i. that the lapse and revolt of the angels from the blessed life of god , consists mainly in debasing their higher and nobler faculties , by enslaving and subjugating them to their inferior and more material powers . pag. 5. chap. ii. that these lapsed angels have formed themselves into a polity or kingdom of darkness . pag. 14. chap. iii. that these wicked spirits being supposed rational creatures , must needs be studious in diffusing their own sinful nature upon all capable subjects , and thereby of enlarging the bounds of their usurped dominions . pag. 26. chap. iv. that the great end of our saviours coming into the world was to rescue men from the tyranny , slavery and oppression of the dark kingdom . pag. 33. chap. v. that though men by the gospel are freed from that slavery under the prince of darkness , that yet he strives to countermine the kingdom of light ; and when men will so far reject and despise the admonitions and assistances that god affords them , he may justly suffer them to be acted and guided by evil spirits . pag. 40. chap. vi. that nothing hinders , but having full possession of the minds of men , these evil spirits may likewise enslave their bodies . pag. 46. chap. vii . of witchcraft . pag. 49. objection i. that these witches are supposed to be present at their nocturnal conventicles and diabolical meetings , when their bodies are at home , which is impossible . pag. 66. objection ii. that these airy spirits are too remote , and of a nature too sublime to have any communication with mortals . pag. 76. objection iii. that it supposes witches by the help of evil spirits may do real miracles . pag. 81. objection iv. that it gives evil spirits and witches too great and exorbitant a power over mankind , in that it supposes that these wicked daemons may afflict the bodies of others with divers diseases and torments , that they may raise thunders , storms and tempests , killing cattel and spoiling the fruits of the earth , and many such like pernicious and destructive things , and all this at the desire and request of a magician or witch . pag. 88. objection v. that it is very ridiculous to imagine , that devils ( though never so foul and unclean ) should delight in sucking the bloud of these accursed hags . pag. 99. chap. viii . inferences drawn from the foregoing discourse . pag. 103. the introduction . it was observed long ago by epictetus , that there were some persons that would deny the plainest and most evident truths , and this state and condition he terms an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a petrification or mortification of the mind , which when it happens to men of a blameless and sober conversation , is nothing but the confusion of their intellectuals , which are so miserably distracted , that they are not able to apprehend the force and strength of the plainest demonstration : but there are others that are bedeaded and stupified as to their morals , and then they lose that natural shame that belongs to a man , affirming or denying with the greatest confidence that which an innate shame and reverence of the inscriptions of our own minds will not suffer others to assert or contradict ; and this is really no better than an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as the philosopher calls it ) a mere brutishness or bestiality . under one of these heads i must needs comprehend all those who boggle and startle so much at the notion of an incorporeal being . for my own part i cannot but think that great wit des-cartes delivered a most certain truth , when he said , that the notion or conception of the soul is much more plain and evident than that of the body . but when men are either so monstrously confounded in their intellects , so as not to be wrought upon or convinced by the force and strength of argument and reason , or wholly given over to the gratification of their lusts and passions , i do not much wonder that they should have such dull hallucinations about the clearest things , or that they should entertain such cross and untoward opinions , and so disagreeing with all those that ever had a sober and right use of their reasons and understandings . this age hath produced too many over-confident exploders of immaterial substances ; and he that shall talk of the existence of devils and evil spirits , their possessions of the bodies of men , of ghosts and apparitions , and the feats and practices of witches , shall be confuted with a loud laughter or a supercilious look , as if these things were only the delusions of a distempered imagination , and owed all their being and reality to the dreams and fancies of melancholick persons . or if the matters of fact be too notorious to be gainsaid , then these corporealists will not stick to affirm with a late author , that they believe , there are many thousands of spirits , made of an incorporeal matter , too fine to be perceived by the senses of men ; and that these spirits may play mad pranks amongst us . a thing much more worthy of laughter and the character of folly , and all one as if a man should go about to perswade that the little motes or atoms that fridge and play in the beams of the sun shining through a crany , should by a common consent unite themselves into a living heap , and speak and act either ludicrously or mischievously with the standers by . this is really nothing else but a disease of the mind , and i have endeavoured in this small treatise so far to discourse of the existence of the dark kingdom , and the mysteries thereof , and have laid down such arguments , as being well weighed and considered , may be subservient to the releasing and setting free such heavy and dull constitutions from the distemper they labour under . a discourse of the polity and kingdom of darkness . chap. 1. that the lapse and revolt of the angels from the blessed life of god , consists mainly in debasing their higher and nobler faculties , by enslaving and subjugating them to their inferior and more material powers . he that will speak of the angels like a philosopher , looks upon their souls like those of men , to be of an heterogeneous nature , including within the latitude and comprehension of their essences an intellectual and plastical life . the perceptive part is indeed the flower of the soul , discriminating all impressions made in the common sensorium by the various objects of sense , and being life and activity in a very high degree contains in it the principles and seeds of all manner of wisdom and knowledge : but the plastick part or formative power is wholly employed in the modification of matter , conserving the vital motions , and faithfully transmitting the impressions of external objects upon the instruments of sense to the seat of perception . and that this holds good in angels , their vital union with matter sufficiently demonstrates . for although we should fancy the vehicles or bodies of angels to lie in a lax and diffuse manner without any particular organization or characteristical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet it is most probable that the seat of perception is restrained to some particular place in that heap of living air. wherefore god creating no power or faculty in vain , but that at some time or other it should be called forth into act , did graciously allow to these embodied spirits their perige's or conversion to the placid motions of their congenit bodies in due measures and proportions , as well as their apoge's or recessions from matter . which innocent delight was in a sort necessary to their condition and the circumstances of their natures . for the most intellectual and resined operations of their minds depending somewhat upon the motions of the matter of their vehicles , it is impossible they should always attend with an equal intensenefs and vigour upon those high and remote speculations , without any the least lassitude or dulness ; partly because profound contemplations do very much exhaust and debilitate the spirits or ethereal matter , which is the most immediate instrument of sense and cogitation , both in the souls of men and angels ; and partly from the necessary imperfection of their natures , which are made with respect and regard to the plastick as well as perceptive powers of life , which require an abatement and relaxation of the superior faculties , as well for the supply and recruit of their vehicles , as to be a pleasant repast , after which the intellectual life becomes more ardent , sublime and vigorous in the exercise of all its most perfect operations . wherefore this being the state of things , the defection and eclipse of those once bright and glorious morning stars , must be attributed to the luxuriant growth of the plastick life , which taking deeper root by a fond carelesness and indulgency , diffuses every way such poisonous and noxious ferments as choak the emanations of a divine life , till at last they become wholly dead to that better principle , whose actings and inspirations so long as they heeded , they remained perfectly happy . the experiment is every where obvious in the world , and we see men by letting themselves loose to all manner of wretchedness and debauchery , through the potent and enormous lasciviency of the bodily life , quite lose the relish and grateful sense of true goodness and nobility ; and the edge and acuteness of their criteria is so far taken off , that they have no right discrimination between virtue and vice , good and evil. and though it be true , that the angels by sinking into the brutish life , have not bereaved themselves of their reason and natural sagacity ( sith that that is a kind of middle principle , and always follows the prevailing part , indifferently either purveying for the satisfaction of a petulant lust or slavish passion , or else acting under the conduct and guidance of a more celestial nature ) yet have they totally extinguished that noble faculty , the flower and summity of the souls of men and angels ; which a learned person calls boniformem animae facultatem , i. e. that power in them which feels the pleasure of righteousness and virtue , and has a natural relish and gust of true and essential goodness ; and being once united and conjoyned with so beautiful an object , diffuses an ineffable joy and pleasure through all the capacities of the soul. nor do we by this make god the cause and author of sin : for though it be true that the animal faculties in angels and men , together with their respective objects , be a part of god's creation , yet their sin proceeded from themselves , through an undue and disharmonious connection of those principles , and consists in the abuse of his fatherly indulgence by a wilful immoderation and excess . nor will this seem strange to any that will but consider what s. peter and s. iude speak of the fallen angels ; to give some light to which places , i shall set them down in the original , 2 pet. 2.4 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for if god spared not the angels that sinned , but cast them down to hell , and delivered them into chains of darkness to be reserved into iudgment . and s. iude after the same manner : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and the angels which kept not their first estate , but left their own habitation ; he hath reserved in everlasting chains under darkness , unto the judgment of the great day . v. 6. in which we have a plain indication both of the sin and punishment of these lapsed angels : their sin in these words , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] which our translation renders [ kept not their first estate ] but the vulgar latin [ principatum suum non servaverunt ] that is , kept not their principality , rule or dominion , which interpretation ( says beza ) is not to be rejected . so that the most genuine and natural signification of the words refers to that government or dominion which the superior faculties ought to have over the inferior . for as in men , so likewise in the angels , there is a double nature , the one intellectual , and the other animal : the former of these simplicius calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the schoolmaster , or that part which is to govern and rule ; the other is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the boy that is to be kept under discipline and strict government within us . the irrational or animal power ( he says ) is intent only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , upon that which is sweet and pleasant ; but the rational and intellectual respects chiefly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which is best and most profitable . when therefore the angels suffered their despotick and lordly powers to be enslaved and subjected to their animal or brutish faculties ; when instead of keeping close to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which is simply and absolutely the best , they pursued without bounds or measures the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the luscious pleasures resulting from body or matter , then did they truly relinquish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that principality which god had given them , and insensibly deserted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their celestial bodies : for so s. paul uses the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2 cor. 5.2 . where those spiritual bodies which we hope for at the resurrection are called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our house that is from heaven , which is all one with s. iude's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the proper house , building or habitation of angels , viz. their heavenly bodies . and upon this foul revolt and apostasie of theirs from their primeval glory , followed their punishment , which was their dejection and detrusion into the caliginous regions of the air. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies nothing else but to cast down , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that which is lowest , whether in earth or air , as may be seen in homer's description of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , iliad . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chains of darkness , are nothing but the fetters of this thick and clammy air within the atmosphere of the earth , into which by the just judgment of god these rebellious spirits are precipitated . for the air is of it self a terrestrial , stubborn and dark element . to this purpose is that of plutarch , in his book de homericâ poesi , where he says , that hades is the air , adding , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and this their confinement is very consentaneously expressed by chains and bands , being fotter'd here by the irrevocable decrees of heaven , and are no more able to ascend out of the noxious fumes of this lower world , than we can flye in the spacious tracts of aether ; for those eternal laws which god hath placed in the universe are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as homer speaks of tartarus , those iron gates and brazen walls , that prohibit all ascent to higher and better regions . chap. ii. that these lapsed angels have formed themselves into a polity or kingdom of darkness . our saviour in the gospel makes mention of the kingdom of satan , which supposes a polity , society or corporation among those wicked spirits . and this kingdom or government of theirs took its beginning and rise from their lapse and revolt from god at the creation of the world ; when 't is most probable that some mighty leader or chieftain among the orders of angels inspired the breasts of myriads with pernicious and rebellious counsels against god , attempting to frame and erect a principality of his own in opposition to the soveraignty and dominion of the almighty ; and being cast out of the mansions of light and happiness , with all his wicked adherents , for this their bold and audacious attempt of invading heaven it self , he hath notwithstanding kept so much of his ancient grandeur , as to be the head and prince of all those whom he drew into that traiterous confederacy . nor is reason wanting in her suffrage here : for 1. they being all embodied spirits , that is , vitally united to matter , they must of necessity be capable both of pain and pleasure , the sense of which is more or less acute and vigorous according to either the tenuity or grossness of their bodies , and by consequence they are liable and obnoxious to harm and injury from those of their own society ; which , considering the mischievousness of their natures and dispositions ( each ones particular lusts being the grand rule and measure of his actions ) would certainly breed an infinite ataxy and confusion amongst them , and at last the ruine and destruction of their kingdom , if not prevented by some external restraint and discipline . wherefore they being all so deeply lapsed into the animal life , whose very foundation is self-love and preservation of the irregular exertions of their sensual appetites , their reason which , though perfectly subservient to their brutish faculties , yet , is no whit abated or diminished by their degeneracy , would not fail of moulding them into a body politick , and enacting by their general consent and approbation for the maintenance and security of their usurped dominions , all such laws and necessary provisions as might both secure themselves from outrages and villanies committed upon one another ; and the more advantageously and successfully drive on the general trade of wickedness throughout the whole kingdom of hell and darkness . 2. but besides this , there is another cogent reason and inducement to believe there is an order and government among the dark fiends , in that they are not all of the same rank and quality , but may probably have as many divisions among them as there are diversities of animals upon earth , though they all agree in the common angelick nature ; which if so , that thirst and desire of rule and authority which is so largly spread and diffused through their natures and capacities , and so great a branch of the sensual life to which they are wholly addicted , will undoubtedly stir up the more powerful and politick among them , to take the reins of government and authority into their hands , and prescribe laws to the rest , such as may both establish and preserve the empire and kingdom of darkness from domestick and intestine broils and dissentions , and uphold it when assaulted by forein invasions . and there seems to be an admirable consent between what reason suggests and the holy scriptures , in which mention is made of the prince of devils , who is likewise called the prince of the aiery powers or spirits : and to quicken us up to a studious watchfulness and diligence against the latent frauds and machinations of those infernal hunters ; we are assured that our contest is against principalities and powers , and against the aerial wicked spirits under their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or prince . and the learned dr. hammond in his notes upon that place of s. paul , supposes the apostle by those several expressions to denote several sorts of devils , either in respect of their mansions , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith ignatius ad ephes. aerial or earthly spirits ; or else of the inclinations which they suggest : the earthly devils suggesting grosser carnal appetites , filthiness of the flesh , &c. the aerial pride , vain-glory , malice , &c. the filthiness of the spirit . and drusius upon ephes. 2.2 . & 6.12 . cites two iewish authors , who speak after this manner , debet homo scire & intelligere , à terrâ usque ad firmamentum omnium plena esse turmis & praefectis , &c. i.e. a man is to know and understand , that all from the earth to the firmament is full ( and no place empty ) of troops of spirits , with their chieftains and such as are praepositi ; all which have their residence and flye up and down in the air ; some of them incite to peace , others to war , some to goodness and life , others to wickedness and death . and that there are great diversities among the evil daemons , some being more aiery and spiritual , transacting the affairs of the kingdom of hell by subordinate instruments , and others more gross and feculent , employed in the basest and most slavish actions ; some sportful and ludicrous , others savage and cruel ; the sacred writings give us likewise some further intimation of . in mar. ix . 25. we read that our saviour cast out a dumb and deaf spirit , which certainly denotes a distinct kind of devil , it being not so probable that he was called so from the effects wrought in the possessed ; for when the disciples asked our blessed lord the reason why they could not cast out that devil , whose dispossession they had attempted , he seems to tell them that it was a peculiar kind of devil , that could only be ejected by prayer and fasting . others sport themselves in ratling among their chains and fetters , and whirling round storms and tempests in their aiery regions and dominions , to the destruction of men and beasts and the fruits of the earth , as they did with iob. and the psalmist affirms the evil angels to be the executioners of the sadder sentences of god the judge of the world , psal. 78.49 . he cast upon them the fierceness of his anger , wrath and indignation and trouble , by sending evil angels among them ; where the septuagint read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and these are the grim serjeants and inexorable officers , who carry the souls of wicked men to their places of punishment ; which therefore origen calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the publick executioners ; and the author of the golden verses , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , subterranean daemons . now this diversity of devils must needs cast them into a political government . 3. nor is it to be thought but they would retain the same order and government in this their dark empire , in which they were instated while they continued faithful subjects of the kingdom of light. now it is most certain , that there are different degrees of dignity and order among the good angels ; and s. paul gives us an account of some of them , col. i. 16. for by him were all things created that are in heaven , and that are in earth , visible and invisible , whether they be thrones or dominions , or principalities or powers — and here it will not be amiss to give the reader a short discourse of s. ierome , as a commentary upon these words of s. paul , produced by zanchy ( if he have not miscited him ) in his treatise of angels . nunc quaerendum est , ubi apostolus haec quatuor nomina , &c. i. e. now let us search where the apostle found these four names written [ thrones , dominions , principalities and powers ] and whence he had them . for it is not just to think that he who was so well read in the scriptures , should speak any thing that was not contained in those sacred volumes . i suppose therefore that he either brought to light some secret tradition of the jews , or at least that he ( understanding the law to be spiritual ) put a more sublime sence upon those things which were written , as it were , according to the history and letter . and that which is related of kings and princes , of generals , tribunes and centurions in the book of numbers , and of the kings , he knew was an image or embleme of other kings and princes ; namely , that in the heavenly hosts there are principalities , powers , dominions and thrones , and other names of offices ; which we can neither name , nor i suppose paul himself while in this earthly body would enumerate . now if there be thrones and dominions , principalities and powers , they must of necessity have subjects , and those that fear and serve them , and such as may be protected by their strength . which distributions of offices , are not only at present , but shall be in the world to come , that through several advancements and honours , and ascensions and descensions , beings may proportionably arise or decline , and may be under sometimes one dominion , principality or power , and sometimes another . we mortals that are quickly to be dissolved into dust and ashes , if by the consent of men we should be made kings , we have presently as many diversities and multitudes of attendants , as may more easily be conceived than spoken ; and shall we think that god the lord of lords and king of kings is contented only with one single kind of ministry ? thus far the father in a platonical strain . mr. mede somewhere speaks of an ancient tradition among the iews , that there are seven principal angels which minister before the throne of god , and are therefore called archangels ; some of them we read of , michael , gabriel , raphael and ( 2 esdr. 4.36 . ) ieremiel which seven principal spirits are mentioned in zech. 4.10 . where they are described to be the eyes of the lord which run to and fro through the whole earth . and perhaps daniel instituted the seven chief princes of persia , that the persian court might resemble that of heaven ; for 't is very probable ( says that learned author ) that daniel had a great influence in moulding the persian government . a notable place to this purpose , and which may indeed serve as a commentary upon the forementioned text in the prophecy of zechary , is that which apuleius relates of the persian court : sed inter eos aures regiae , & imperatoris oculi quidam homines vocabantur . per quae officiorum genera rex ille ab hominibus deus esse credebatur ; cùm omnia quaecunque ibi gererentur , ille otacustarum relatione dicebat . i.e. but among them there were certain men which were called the eyes and ears of the prince : by which distribution of offices that king was thought by his subjects to be a god , for as much as all things that were done within his empire he had knowledge of from the relation of the otacustae . the same tradition of the government of the world by seven chief spirits under god the great monarch , is yet retained by the persians inhabiting the borders of india . the summ of all amounts to this , that since there is a subordinacy among the good angels , and that they are not all of the same power and authority , it follows that even among the bad there was the like difference in their order and quality before their lapse , and that there can be no reason given why this distinction should not hold good amongst them now as well as before . chap. iii. that these wicked spirits being supposed rational creatures , must needs be studious in diffusing their own sinful nature upon all capable subjects , and thereby of enlarging the bounds of their usurped dominions . the grand prince of the infernal kingdom having so far successfully advanced his rebellious design in the seduction of infinite numbers of spirits , of whom in the ethereal regions under god he might probably be the great hierarchal head , and finding himself cast down from those happy mansions , together with all his wicked associates , must needs cast an envious eye upon the kingdom of light , and those bright legions , who yet stood firm in their native innocence . and it cannot be thought but that those principles of pride and malice , and an immoderate thirst after rule and revenge being so fully awakened in him , would likewise edge him with a keen desire of making further attempts upon the kingdom of light , and waging 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an eternal war with all those powers he saw adverse and cross to his designs . no sooner was man created , and as the beloved off-spring of god placed in paradise , but that crooked serpent winds in himself , and by his subtle wiles and gilded flatteries , despoils him of his beautiful robe of innocence , and throws his honour to the ground . of which sacred story the pagans had gotten some knowledge , as appears from what pherecydes writes , that the great daemon who wasted the earth was a serpent , and hence calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of a serpentine kind and generation , setting mankind as it were in battel aray against god. and what mischief he all along designed , and still carries on against the race and posterity of adam , the histories of former ages , and the present state of the world will easily inform us . so mightily did this grand deceiver , who abode not himself in the truth , disseminate and diffuse his own wicked nature amongst men , that god the good and gracious maker of all things , designed to destroy the works of his own hands , and by an universal deluge wash away that poison wherewith this old serpent had infected the earth . but notwithstanding this the tyrant kept still his hold , and with the increase of the world , increased likewise his own strength and dominion , making whole nations to become his vassals , and do him service . for what else can we think , when we read of whole countries over-spread with wickedness and vice , barbarity and lust being adopted into their laws , and practised in their most solemn religions ? porphyry tells us , that these airy goblins delight in nothing more , nor contend more eagerly than to be accounted gods , and their prince , that he may usurp the place of the most high god. and this assertion of his is sufficiently made good , in that they constantly commanded sacrifices to be offered to them throughout the whole pagan world . nor did their boundless pride think this a sufficient insultation over the calamitous state of mankind , unless they offered up likewise to them their own bloud . thus we read in histories of children , young virgins and men offered up in sacrifice to these bloud-thirsty deities : nay , even the more civilized romans admitted the shedding of humane bloud to iupiter latialis , which barbarous custom continued to the time of iustin martyr and tatian . i need not insist longer upon this , since the sacred writings acquaint us , that god's own people were sometimes so miserably depraved and paganized , as to sacrifice their sons and daughters unto devils . nor is the uncleanness and filthiness practised among the pagans in their religious worship less notorious . insomuch that those very festival days which were consecrated to the honour of the gods , were celebrated with such spectacles , that grave cato was ashamed to be present at them . it would be too tedious to recite the many obscenities acted in the pagan worship , and recorded in their own authors ; i shall therefore-content my self with what s. austin observes , from the filthiness used in the sacrifices offered to cybele the mother of the gods , where he supposes that scipio , if his mother were a goddess , and he were asked whether he would have such silthy spectacles as were used in the worship of cybele , to be part likewise of his mothers honour , he would certainly avow that he had rather have his mother lye dead and senseless , than to live a goddess , to hear and allow such ribaldry : and that the worst man would be ashamed to have a mother like that mother of the gods. but you will say , to what purpose is all this ? surely only to shew the intolerable pride and insolence of the dark kingdom , and what delight they take , not only in the gratification of their own lusts and passions , but in rendring mankind the unhappy and miserable subjects of their contempt and scorn . and he that doubts whether their envy at the practice of true goodness , or their hatred of us be so great as is supposed ; let him but consider what grotius speaks concerning them ; that they procured all the mischief they could to the worshippers of the one most high god , by provoking both magistrates and people to inflict punishments upon them . for when it was lawful for poets to sing of the murders and adulteries committed by their gods , and for the epicures to take away all divine providence , and any other religion ( though never so different in rites ) was allowed , as the egyptian , the phrygian , the grecian , the thuscan , and the sacred rites of rome ; even then generally the jews alone were made ridiculous , as appears by satyrs and epigrams written upon them ; and sometimes also suffered banishment . and as for christians , they were afflicted with most cruel punishments : no other cause whereof can be given than that both these sects did worship one god , whose honour was impeached by the multitude of such gods as the heathen adored ; who did not so much vye one with another , as with him . which is evidently confirmed by that expression of our saviour christ in his epistle to the smyrnian church , behold , the devil shall cast some of you into prison — i.e. the pagans incensed and stirred up by the old serpent the devil . and s. peter describes him , not only by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one that brings as it were an indictment or accusation against men before god , but sets out the terribleness and destructiveness of his nature , by that of a roaring lion , walking about seeking whom he may devour . chap. iv. that the great end of our saviour's coming into the world was to rescue men from the tyranny , slavery and oppression of the dark kingdom . that the apostate prince of the aiery legions had miserably enslaved the world is already demonstrated ; nor is it at all inconsistent with the righteous oeconomy of providence , to suffer those to fall under his dominion , whose treacherous counsels and inspirations they so willingly hearkned to in their more happy state of life . for what more warrantable piece of justice can there be , than that men should taste the fruits of their own doings ? and since by choice and affection they listed themselves under the government of the devil , that now they should suffer his barbarous tyranny and domination , whether with or against their wills ? and i remember that origen somewhere tells celsus , that it is no more incongruous for god to let the devil rule over whole nations for some time , than to suffer a tyrant to preside over them : as some of the roman emperors were . but though this grand usurper thought himself secure in thus lording and domineering over the greatest part of the world at his pleasure , yet in the fulness of time a conspicuous and most remarkable providence appeared for the rescue of mankind , and the meek lamb of god came down to break in pieces the kingdom of darkness , to dismantle all the strong holds , to reduce revolted man to his former fealty and allegiance , and to take into his hands the government of the whole world . that ( as the apostle speaks ) to the scepter of iesus every knee should bow , of things in heaven , and things in earth , and things under the earth . and that this was the design of the incarnation of our lord and saviour , s. iohn assures us ; for this purpose the son of god was manifested , that he might destroy the works of the devil . for such an effectual engine is the gospel , where it is believed and entertained in the simplicity of it , to wind off men from their adherence to the prince of darkness , and to dethrone him from his unlimited power in the world , that upon the preaching of the seventy disciples , whom our lord sent forth , he tells them at their return , that the success they had , was a praeludium of the utter subversion of the kingdom of satan , which should at last as perfectly vanish and disappear , as lightning that leaves no print or footsteps of it self in the spacious tracts of heaven . and the event showed the truth of things : for after many cruel oppositions made by the dark principality , christianity so far prevailed as to become the religion of the roman empire , and the great dragon , that old serpent called the devil and satan , was cast out with his angels , neither was there place found any more in heaven . i.e. paganism , or that whole religious worship whereby the devil had for so many ages abused and enthralled mankind was abolished and destroyed , the emperors becoming christians . to this purpose grotius discourses admirably , where he proves that the miracles of our saviour proceeded not from any evil spirit , because that the doctrine of christ was quite opposite and contrary to bad spirits . for it prohibits the worshipping of evil angels , and disswades men from all uncleanness of affections and manners , wherein such spirits are much delighted . and this is also plain , for that wheresoever the doctrine of the gospel was received and established , there followed the downfal of the worship of daemons and of magical arts : and one god was worshipped with a detestation of daemons ; whose power and authority porphyry acknowledges was broken by the coming of christ. in a word , our most holy iesus in all things opposed and walked exactly contrary to the powers of darkness , chastising by his humility the pride of that great lucifer , confronting by his innocency and purity the iniquity and uncleanness of the black society , and withdrawing abused mortals from the madness of polytheism and idolatry , and converting their hearts to the worship of the one only true god , who made heaven and earth . so that by the coming of christ and the propagation of his most holy doctrine throughout the world , men are brought from bondage and slavery to true liberty and freedom , from tyrannical and cruel taskmasters , to the obedience of a mild and gentle prince , and from the lowest dregs of misery to the height of happiness and felicity . this only true religion ( saith s. austin ) is of power to discover that the gods of the gentiles are most unclean spirits , desiring upon the occasion of some departed souls , or under the shapes of some earthly creatures , to be accounted gods , and in their proud impurity taking pleasure in obscenities as in divine honours , maligning the conversion of mens souls unto the true god. from whose beastly and abominable tyranny a man then gets free , when he lays his belief upon him , who by his rare example of humility declared from what height , and for what pride those wicked fiends had their fall . perhaps it may not be unpleasant now to the reader to refresh his mind with part of a hymn written by synesius , in honour of iesus , and thus paraphrased upon by a learned person . o lovely child , with glory great array'd ! sweet off-spring of the solymeian maid ! thee would i sing , and thy renowned acts ; for thou didst rid the boundless flowry tracts of thy dear fathers garden from the spoils of the false serpent , and his treacherous toils . when thou hadst once descended to this earth a stranger wight 'mongst us of humane birth ; after some stay new voyage thou didst take , crossing cold lethe and the stygian lake , arriv'st at the low fields of tartara , there where innumerable flocks do stray of captive souls , whom pale-fac'd death doth feed , forc'd under his stiff rod and churlish reed . streight at thy sight how did that surly sire old orcus quake , and greedy dog retire from 's usual watch ! whilst thou from slavish chain whole swarms of souls to freedom dost regain . then ' ginst thou with thy immortal quire to praise thy father , and his strength to heaven to raise . ascending thus with joy as thou dost fare through the thin skie , the legions of the air accursed fiends , do tremble at thy sight , and starry troops wax pale at thy pure light. chap. v. that though men by the gospel are freed from that slavery under the prince of darkness , that yet he strives to countermine the kingdom of light ; and when men will so far reject and despise the admonitions and assistances that god affords them , he may justly suffer them to be acted and guided by evil spirits . though this mighty antagonist of heaven be in a great measure dispossest and cast out of his usurped dominions , by that illustrious heros sitting upon the white horse ( as the son of god is represented , revel . 19. ) and his victorious armies , yet is his proud and haughty stomach no whit quelled , but rather exasperated with a setled and confirmed revenge ; and therefore reassembling his dispersed troops , and reuniting his broken and shatter'd forces , he resolves to regain that by policy which he could no longer maintain and keep by open strength . wherefore casting and revolving in his mind many deep and direful machinations , he finds nothing offering greater plausibilities of success , than to turn those engines that so sorely batter'd his strongest holds , against the possessors of them , and to make the gospel which was intended for the utter ruine and extirpation of his kingdom , to be subservient to the erecting and raising him a new empire over mankind . and now the great prince of darkness walks in masquerade , and puts on the beautiful robes of an angel of light , and appears amongst the sons of god , and raises up the depths of the accursed policies of hell , to make fruitless and of none effect the grand intent and purpose of our lord and saviour in the propagation of the gospel . and this he endeavours by instigating and stirring up men of bad principles and worse lives , to disseminate heresies , and raise schisms and divisions among christians ; labouring to extinguish that mutual love and charity which our lord made the badge and character of his disciples , and by degrees to bring on a general depravation and corruption in manners . these are some of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the subtle machinations , the thoughts and counsels of the heart of satan . and with what successfulness he hath managed these artisices , let the histories of the christian church in all ages , even to this very day bear witness . for no sooner were the storms of persecution a little allay'd , and the sun of peace and tranquillity shone with gentle beams upon the professors of the gospel , but this arch-enemy and deceiver was busie in sowing tares , which too soon became fruitful , and grew up to a plentiful crop of iniquity and licentious disorder . it is a sad face of things that eusebius describes , speaking of the times immediately preceeding dioclesian the last persecutor ; when the lives of christians degenerated , through too much liberty , into softness and sloth , and christians hated and reproached one another , and with those weapons of the tongue invaded and fought with one another ; when bishops set upon bishops , and people raised seditions against people ; when hypocrisie and shews of piety filled all places , then by little and little the judgments of god , as they are wont , began to visit us ; and when we used no means to appease god , but multiplied sin upon sin , as if god did not respect or consider our sins , and so there was nothing left among christians but contentions , emulations , hatred , enmity , ambition , tyranny , — then , &c. and the succeeding times were no whit better , till at length the man of sin arose , by whom the infernal king wrought an effectual depravation of the christian church , and revived the lively image of pagan superstition and idolatry . and though reformed christendom have cast off that yoke of superstition and idolatry , yet they labour under intestine dissentions , and crumble into to schisms and factions , and ( which is to be lamented , even with tears of bloud ) provoke and exasperate , nay and frequently persecute one another through a bitter and intemperate zeal , for those things which all parties agree are no way essential to the salvation of a christian. here one crying out zealously for paul , there another for apollos , and yonder a third for cephas , and in the mean time condemning all others that will not follow their cry as reprobates , persons only sit , like unprofitable burdens , to be sent out of this world , to try their fortunes in the next ; as if there were no other way to heaven , but by joyning with this or that particular sect and society of men . now what are all these evils but various devices and stratagems of the dark kingdom to undermine the gospel , and to defeat our lord ( if it were possible ) of the success of all the pains he took in the redemption of the world ? how prosperously does the cause of darkness thrive , when men shall damn one another for opinions , and bite and devour one another for trifles ? when they shall profess christianity , and yet live like heathens ? now when god looks down from heaven and beholds all those sacred methods and ways of recovering men out of the hands of the devil undervalued and despised ; when he sees men wilfully shut their eyes against those bright rays of truth that encircle them , then in a just judgment he suffers them to fall under the power of satan , and to be led away ( as the apostle speaks ) with strong delusions , to the occecation and blinding their very reasons and judgments . and this insensate condition can never arrive to its full maturity and perfection , without the potent energy and activity of the devil . chap. vi. that nothing hinders , but having full possession of the minds of men , these evil spirits may likewise enslave their bodies . for the possession of the mind by such strong falshoods as shall lead to all impurity of life and actions , may be as real a work of the devil ( though not so visible ) as his inacting their bodies . and if it might as well conduce to the interest and advantage of his kingdom to make such visible discoveries of himself , by acting in the bodies of men ; there is no question but such possessions would be infinitely more frequent than they are . for the frame and temper of the mind being the peculiar object of divine providence , it is certain that a man may lapse so far into wickedness and vice , as to forfeit this care , and to turn himself out of her protection , and then he comes into the dominion of , and becomes a prey to the invisible harpyes . and though these bodily vexations and infestations by evil daemons may sometimes befal others , yet they are more infrequent , and permitted by providence for ends and purposes not readily discoverable by us . but when they are exercised upon deplorably wicked and profligate persons , those daemons seise upon and use but what is their own . now that there have been such real possessions of men by devils hath been so fully attested by unprejudic'd persons in all ages , that he cannot escape the suspicion of having imbibed some atheistical principles that shall have the confidence to deny them . but because there are many so staggering , fluctuating and uncertain in their religion , that they can hardly be perswaded to believe the existence of such spirits , or the association and confederation of men with these foul and unclean daemons , and that the scriptures speak of wizards , witches and magicians , by which we understand persons that combine with , and are confederate with impure spirits , i shall endeavour to take off this grand objection against those sacred writings , by shewing the possibility of the thing , that there have been in all ages of the world such as have practised and entred into familiarity with wicked daemons , and that the scriptures are not therefore to be derided and exposed by profane wits when they speak of these things , as matters of fact and reality , since true and genuine philosophy asserts the same , and the wisest and most learned persons among the heathens believed it , and that the arguments and objections against it are weak and frivolous , and betray the ignorance and unskilfulness of their authors . chap. vii . of witchcraft . the devil is not contented to abuse mankind at a distance , as it were , by all those ways and arts and illusions in offering temptations from without , and thereby seducing them from their obedience to god ; but in all ages those impure spirits have made use of capable subjects , with whom they have entred into a nearer union and stricter confederation ; being first initiated into those hellish mysteries by some external solemnities , by which they surrender themselves to the will and power of those aiery tyrants , and by seeming for a time to command , render themselves vassals to the mockery , cruelty , and unbridled lusts and passions of those malicious goblins for ever . and such persons are properly called magicians , wizards and witches . nevertheless it must here be acknowledged , that there have been ( and doubtless are ) a kind of necromancers or magicians , who are not like the common sort , not only grosly sunk and debauched in their lives , but also knowingly do homage to evil spirits as such , for the gratification of their lusts ; ) but more refined ones , who call themselves theurgists , such as being in some measure freed from the grosser vices , and thinking to have to do only with good spirits ; yet being proud and vain-glorious , and affecting wonders , and to transcend the generality of mankind , are by a divine nemesis , justly exposed to the illusions of the devil or evil spirits , cunningly insinuating here , and aptly accommodating themselves to them . now such as these may have the assistance of wicked spirits ( though they know them not to be so ) in the performance of many strange and wonderful things , without any such solemn compacts as those fouler and grosser sorcerers enter into . and though porphyry and some others did distinguish these two sorts , so as to condemn indeed the grosser , which they called magick or goety , but allowed the other which they termed theurgie , as laudable and honourable , and as an art by which they received angels , and had communication with the gods : yet s. austin assures us they are both damnable , and bound to the observation of false and silthy devils instead of angels : which he further proves by relating a memorable story out of porphyry , of a certain chaldean who ( good man ) complained that all his endeavour to purge his soul by these theurgick consecrations was frustrate , by reason a great artist envying him this happiness , adjured the powers he was to deal with by holy invocations , and bound them from granting him any of his requests . of this sort were probably zoroaster , apollonius tyanaeus , apuleius , and some others of later times . for a more distinct and orderly procedure in this chapter , i shall consider these three things . 1. first , the account which the scriptures give of magick or witchcraft . in the law of moses a severe punishment no less than death it self is ordained for necromancers , wizards and witches , and such as have commerce with familiar spirits , levit. 20.27 . and the people of israel are expresly forbid to consult with any such , levit. 19.31 . deut. 18.10 , 11. now it seems very dilute and insipid to direct the intention of these laws only against juglers , miracle-mongers or impostors , as if it were impossible in the nature of the thing that there should be any confederation of men with evil spirits , and that all those strange effects performed by necromantick arts , and truly supposed to be brought to pass by the assistance of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , malicious and deceitful daemons , with whom the magicians are confederate , are only prestigious delusions and tricks , as it were , of leger du maine . for first , the reason of the law it self shews it to be of a higher and greater importance , deut. 18.12 . for all that do these things are an abomination to the lord : and because of these abominations the lord thy god doth drive them out from before thee . and surely nothing can be a greater and more hainous wickedness , than for a man to forsake the guidance of an almighty providence , and have recourse upon all occasions to those wandring goblins , who intend nothing less than the destruction of all those that have to do with them . and that which adds a further confirmation of the greatness and majesty of this law is , what the iews themselves saw before their departure out of egypt , that is , the opposition made against moses by the magicians of pharaoh ; whose miracles were not juggles and impostures done by sleight of hand , but real things produced and effected by the assistance of evil spirits . for had they been otherwise , they might still have gone on , and not cried out , this is the finger of god , when a power transcending theirs restrained and overruled them . and indeed whoever considers aright the frame of the polity and kingdom of darkness , how far those evil daemons have degenerated from all goodness and righteousness , and how studious they are to promote and disseminate a spirit and nature of wretchedness and vice , and withal how deadly and implacable foes of mankind , and how ready at all turns to wait upon either the fond curiosity or more deliberate and designed purposes of those that will be tampering with them , will not easily allow the concernment of these laws to be so low and trifling as to look only at juglers , cheats and impostors . but there having been such among the pagans who surrounded the iews , as really practised sorcery , and entred into familiarity with wicked spirits , it is certain that such are here likewise meant by moses . and therefore in the second place , the words themselves do properly bear that sence : for mecaseph denotes alike magicians and inchanters , and both these are called in scripture melahesim , which word is from lahas susurravit , because those persons did by whispering or muttering converse with or desire the assistance of daemons . the other word ob will best be explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the spirit of python , or by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , belly-speakers , i. e. those out of whose bellies ( as the oracles out of caves ) the devil spake . ofthese photius gives an account in his epistles : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the wicked and unclean spirit , that inhabits a mans belly as a serpent his hole in the earth , and being unclean is fit to dwell in that place which is the receptacle of ordure , they appositely call engastrimuthus . and of this kind of devil ( saith he ) which loves to dwell in the ordure both of men and women , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. it is a great deceiver of people , and author of destruction to all that give ear to it . these the hebrew calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the belly ; and the reason is rendred by galen , because they speak without opening their mouth , and so seem to speak out of the belly . 2. the second particular to be insisted upon is this , that nothing hinders in the reason of the thing it self , but that there may be real confederations and contracts betwixt wicked and wretched persons and evil spirits . to this purpose we must know that the devil hath all along endeavoured to ape and imitate the actions of god almighty , and to deprave the institutions he appointed in his worship to perverse and wicked ends . thus because sacrifices were offered to the true god , the arch-fiend commands likewise the same to be done to him : and as god sometimes by fire from heaven declared his acceptation of the sacrifices performed to him ; so this likewise hath been counterfeited by the devil , as in the sacrifice offered up to iupiter by the rhodians ; and at hierocaesarea , and hypaepae ( saith pausanias ) wood laid upon the altar , is commonly set on fire , without putting fire to it , only at the mumbling of some few words by a priest. moreover solinus reports the same of the vulcanian hill in sicily , where when the sacrifice is prepared , ab ipso numine fit accendium , the green wood fires of it self , and the deity by consuming the sacrifice by fire gives a testimony of his acceptance of the oblation . and upon some mountain in africa ( if i misremember not ) the cacodaemon offers himself to those who for certain days have duly prepared themselves , splendidâ circumfusum nube , environ'd with a bright cloud , an imitation doubtless of the divine presence manifested by a cloud upon the tabernacle of the iews , or that which overshadowed the disciples at the transfiguration of our saviour . now as the sacrifices offered up to the true god of israel were federal rites , and those that did partake of them did thereby enter into a covenant with god to become his servants , and obey his laws ; so the aiery principality hath mimically observed the same thing , and those that offered sacrifices to daemons were supposed by partaking of those sacrifices to enter into a stricter league and familiarity with those evil spirits . and as all covenants between god and men have been performed by certain sensible rites and ceremonies ( the nature of man in these earthly bodies requiring that it should be so ) in like manner have all the mutual compacts and stipulations between wicked men and devils been transacted by some sensible ways and signs or other . if therefore in all confederations between men and superior and invisible powers there have been some external and visible ceremonies , whereby these consociations have been ratified and confirmed , why should we startle so much at the intimacy and familiarity of an impure and foul spirit with a wizard or witch ? nay though there should intervene to complete the hellish contract some such external rite as the drawing of bloud from those wretched persons by the wicked daemon ? for the drinking of bloud hath sometimes been made use of by conspirators and other wicked persons as the strongest sacrament and tye of a mutual confederacy that could be imagined : thus plutarch in the life of valerius publicola relates , that the conspirators against brutus and his fellow consul bound themselves one to another by a great and horrible oath , drinking the bloud of a man , and shaking hands in his bowels whom they would sacrifice . and that the gnosticks and nicolaitans made use of the like ceremonies is recorded by eusebius , epiphanius , and others ; whose impious transactions gave occasion to the heathens to object thyestean banquets against the christians . of the cataphryges s. austin in his catalogue of heresies tells , that they are said to have very abominable sacraments ; for they celebrated their eucharist with the bloud of an infant of a year old , which they forced out of his body by pricking and making small wounds , mixing it with flour , and so making bread of it . and what reason have we to think that there may not some such damnable solemnity be used in the compacts between magicians and these silthy daemons ? the result of all then is this ; if there have been confederations and compacts between men and devils transacted and performed by sensible signs , then there may still be an agreement or confederacy between an evil spirit and a witch . 3. thirdly , we are to take notice , that there are divers degrees of these lapsed spirits , and that they sute themselves according to the tempers and constitutions of the persons they deal withal . this i have in part already discovered , but shall now prosecute it a little further : wherefore though the whole army of these wicked spirits that rebelled against god ( how numerous soever ) be cast down from the ethereal regions , and confin'd within the atmosphere of the earth , partly by a divine decree , and partly urged by the fatal necessity of their degenerate natures , yet their propensions and inclinations are not all alike , but are as various and different as those of mankind . psellus from marcus the eremite ( a skilful daemonist ) relates six kinds of daemons ; the first fiery , called lelurion , i. e. nocturnal fire , and these wander in the top of the aiery region , yet far beneath the moon : the second are aiery , whose mansions are these lower regions nearer to us : the third are terrestrial , dwelling upon the earth , and perillous foes to mankind : the fourth are aquatick or watry , keeping their haunts about rivers , lakes and springs , drowning men often , raising storms at sea and sinking ships : the fifth sort are subterranean , living in caverns and hollows of the earth , often hurting and killing well-diggers and miners for metals , causing earthquakes and eruptions of flames and pestilent winds : the last and worst sort are those light-hating ghosts or night-walkers , the dark and most inscrutable kind , and striking all things they meet with cold passions . and all these daemons ( saith he ) hate both gods and men , but some worse than others . but whether there be just so many kinds is not at all material , certain it is , that among that degenerate crue their humours and passions are various and different , and so are fitted for the undertaking different employments , according as the great divan or superior council of darkness shall order and allot them . and these daemons take care to sute themselves to the tempers of those they have familiarity withal ; and the devils with whom apollonius conversed might be far different from those fouler and grosser fiends that attend a wicked sorceress , daily sucking her bloud , and nestling in her loathsome rags . to carry on this a little higher ; a deep contemplator that considers the frame of the world , and the several beings contained therein , together with their mutual relations , affections and dependences upon one another , shall find that there is a certain sympathy running through the universe , whereby superior things act upon inferior ; and this is continued through the whole material creation by that plastick nature that pervades the whole , and being life and activity , and consequently incorporeal , acts fatally and magically , that is , without any express consciousness of what it does . from hence arises a kind of union that combines and makes a continuation between all things in nature , which the platonists signified , when they said the whole world was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the great magician or inchanter , and this they called natural magick , that is , the concords and discords , or sympathies and antipathies of nature , as may be seen in several instances . now as in nature there is such a conspiration , so likewise in moral agents , whereby things are carried by a certain assimilation , according to the temper and disposition of the mind : thus wicked men do by a kind of harmony or agreeableness of nature invite and draw wicked spirits to their association ; and this magnetism is raised and invigorated by a deep grounded exorbitancy of the passions and affections ; so that a person deeply immersed in envy and malice , and edged with a sharp desire of revenge , does as naturally call and solicite an evil daemon , as the cries and shrieks of dying beasts will gather the rest of the same species to their assistance . nor is there any greater difficulty in conceiving that an impure spirit may thus be solicited into a confederacy with a witch ( being otherwise sufficiently prompted to such villany by their own wicked natures ) than that an evil daemon should be called down by certain charms and previous consecrations to inhabit an image . for this latter s. austin cites a passage out of hermes trismegist ; wherefore our fathers erring exceedingly in incredulity concerning the deities , and never penetrating into the depth of divine religion , they invented an art to make gods , whereunto they joyned a virtue out of some part of the worlds nature , like to the other : and conjoyning these two , because they could make no souls , they framed certain images , whereinto they called either angels or devils , and so by these mysteries gave these idols power to hurt or help them . having thus far shewed that there have been in all ages such persons as we call witches or magicians , not only from the account which the holy scriptures give of them , but from the nature and reason of the thing it self , and by rational evidence made good the possibility of a confederation between men and wicked daemons ; there remains no more now but to answer those objections , and refute the arguments , in which some so mightily triumph , that they think nothing is more plain than that witchcraft is a mere fiction and imposture , and a ridiculous piece of non-sence , which it is greatly to be feared is thus far improved to cast a contempt upon the sacred scriptures , and to explode the being of spirits as creatures rather existing in mens brains and imaginations , than any where else in the universe , and by degrees to make religion a meer cheat and delusion . objection i. that these witches are supposed to be present at their nocturnal conventicles and diabolical meetings , when their bodies are at home ; which is impossible . answ. this objection proceeds either from ignorance , or misunderstanding the nature and powers of the soul , whose union with the body is not by cogitation and will ( for then there might be an actual separation whenever men pleased ) but fixed in some lower power , which chains and links the soul to the body , even against her will in acute and sharp diseases : and this union is upon certain terms and conditions , which so long as they continue unbroken and inviolate , the soul is confined to her earthly mansion and habitation ; but when these laws and conditions shall be infringed either by external violence or the prevalency of a disease , or some other enormous and extreme disorder and perturbation in the body , then she dislodges , not by explicit will and counsel , but by necessity and constraint , because the body is no longer tenantable or capable of her reception ; and then ensues that which we properly call death , which ( as that acute philosopher des-cartes rightly concludes ) never happens through any defect or fault of the soul , but only because some of the principal parts of the body are depraved and corrupted : and the difference ( he says ) between the body of a living man , and that of a dead one , is much what the same as between a watch or any other automaton ( that is , any kind of machine that moves of it self ) wound up , having of it self the corporeal principle of those motions for which it was instituted , with all things requisite for its action ; and the same watch or other engine when it is broken , and the principle of its motion ceases to act . from hence it will appear , that there is no impossibility in the thing , nor any such inextricable difficulty in conceiving how the soul may actually separate from the body for some time without ensuing death . for the further clearing of which there are these two things required ; 1. to shew how the necessary functions of life may be conserved and kept up while the soul is separate from the body . 2. to consider what those things are which may cause a temporaneous disunion and disjunction of the soul from the body . first then it will not seem at all strange that the principal functions of life should be performed for some time without the presence of the soul to them who will admit of the principles of the cartesian philosophy , which supposes that the soul contributes nothing to any of those motions in the body , which depond not upon actual will and cogitation . and if withal we suppose brutes to be but machines or automata , it will be very clear that all those motions which we call vital in the body may be performed without the actual presence of the soul. but if this seem harsh and irrational to them , who imagine bare mechanism to be an incompetent cause for the production of such effects ; and that the systole and diastole of the heart which later anatomists have found to be a muscular constriction and relaxation , and the circulation of the bloud through all parts of the body , must proceed , not from a mechanical but vital principle : they may be pleased to consider that in nature there is a certain vis plastica ( or rather nature it self is it ) a plastick power , or inconscious , incorporeal life , which passing through the universe , governs all the motions of matter every where , according to such laws fatally imprest upon it , and reconciles the enmities and contrarieties of particular things , bringing them into one general harmony in the whole , and strikes the first and rudimental lineaments in the formation of the bodies of animals ; and lastly , may be particular souls or spirits be so far rapt and drawn into consent , as to work strange effects , not only upon their own , but upon separate and distant bodies : now by this hylarchical principle or plastick nature , so many of the vital motions of the body may be kept in play as shall render it as fit and convenient for the inhabitation of the soul at its return , as it was when she dislodged and separated from it . in answer to the second particular it may be said , that it is possible the soul may be rapt from this terrestrial body , and carried to remote and distant places , from whence she may make a postliminiar return , by either of these two ways : 1. from a vehement affection or deep imagination piercing into the very lowest of her powers . 2. by the assistance and activity of a more potent spirit . while a house is standing whole and entire , the occupier of it may go out and in and still keep the possession ; but when it is either thrown down and broken by an external violence , or falls to pieces through the rottenness and consumption of its parts , he must lye in the streets , if he cannot get another dwelling : such is the condition of the soul in respect of the body , whose principal parts in which consist the safety of the whole being corrupted , she hastes away , never to return till it be rebuilt ; but while they remain firm and safe , she may be carried out by strong and powerful affections , and re-enter and dwell there as before . nor is any desire or velleity whereby many will say they would fain go out of their bodies to some distant place , though without any more potent affection than to try the experiment , enough to cause a separation , but it must be so strong and vehement , and so far imprint it self upon the imagination , as to reach that plastick faculty by which the soul is connected to the body , and these cords being loosened and untied , she may without any difficulty pass into the open air. and he that considers the strange and wonderful effects of imagination even upon these our earthly tenements , will have no reason to doubt but the same power may extend to a temporary disjunction of the soul from the body . common experience shows how the pica or longing of a pregnant woman will by a keen fancy stamp and impress the character of the thing so passionately desired upon the child in her womb . i will not take upon me to maintain the truth of all those strange effects attributed to the strength of imagination by fienus , cornelius agrippa and others ; though i must confess so much is said by them as to matter of fact , as may satisfie a free and unprejudicated mind , that the power of imagination even upon these gross and unwieldy bodies is much greater and more notable than is by many supposed . but if any one shall so far distrust the truth of such stories as to rank them among legendary fables , let him consider what other could be iacobs intent in that device of his in placing pilled and straked rods before the flocks at the watring-places , but only to heighten and invigorate the imaginative faculty of the ews at the time of conception . now that this hath actually hapned , namely that the soul hath been carried from the body , and after some time returned again , the relations of disinterested persons would induce us to believe . and it is very probable that upon a due search into the causes and natures of things , it may not seem incredible what cardan relates of himself , that he could when he pleased fall into this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , disjunction or abreption of his soul from his body . a thing which is credibly reported of the lappians , who lying as it were in a trance for some hours , will give a perfect account of affairs at three hundred miles distance , and by some evident token give assurance of their being in such places . to which if we should add the story of phaereus pamphylius recorded by plato ; of hermotimus clazomenius by pliny , and of soleus by plutarch , it will at least assure us , that grave and wise persons , did not think such an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as is here contended for to be altogether a thing so monstrous and incredible . the other way whereby a soul may be withdrawn from the body and brought back again , is by the efficiency and activity of a more powerful spirit . and hitherto some learned men refer that of ezek. 37.1 . the hand of the lord was upon me , and carried me out in the spirit of the lord , and set me down in the midst of the valley — and though s. paul deliver it doubtfully , as not knowing whether he was in the body , or out of the body when he was rapt into the third heaven , yet so much at least may be gathered from the apostles words , that in his judgment such an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or disjunction of the soul from the body without ensuing death was possible . to this head may likewise be referred the detestable and nefarious conventions of witches with wicked spirits ; those officious daemons loosening the continuity or vinculum between soul and body , by which means they pass freely and securely to the general rendezvous . but here i would not so be understood as if i thought that witches did never bodily assist at the performance of their hellish rites , but only that sometimes they may be present at them , when their bodies are at home ; perhaps among other reasons , that they may act with more safety and security , and the better preserve their necks from the halter . and though these discoveries are in a great measure owing to the confessions of witches , yet when these confessions are voluntary and unconstrained by any racks or torments , and proceed from persons of perfect health of body , and no way disturbed in their rational faculties , it is too open and pitiful a sham to ascribe them to the effects of dotage and melancholy ; since upon the same grounds it may be affirmed , that the soberest actions of our lives are but dreams ; and all histories past , and present relations of matters of fact ( especially if they refer never so little to the being of spirits ) may be concluded by an atheistical foppe to be no other than melancholick delusions . objection ii. that these airy spirits are too remote , and of a nature too sublime to have any communication with mortals . to this it is replied , 1. that those who are at the furthest distance from us never exceed or go beyond the regions of the air , being fetter'd and chained within the atmosphere of the earth by that divine nemesis that casts them thither ; and here the grand prince of darkness hath seated his throne , and from hence casting his envious eyes upon earth , like a vultur , descends whereever he spies his prey . nor will the sublimity of their nature be a sufficient security to frail mortals from their revenge and malice , since lust and ambition balk no employments , but will undertake the most fordid offices to compass their desired ends. and that stately apostate who once disdained not to insinuate and couch himself in the winding spires of a hateful serpent , the better to allure and deceive the innocent credulity of eve , we have no reason to think that to gratifie his revenge and lust , he will abhor the society of a witch . 2. it is affirmed that there have been persons bodily acted and possessed by evil spirits : which is not only attested by the many relations of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , daemoniacks , that is , men possessed with devils , or infested by them , recorded in the holy scriptures in our saviours time , but confirmed by later writers of unexceptionable credit and veracity , that it were a perfect piece of impudence to go about to deny and out-face them . and i do not doubt but a curious observator may find some fresh instances even in our own times ; but this hankering after the bare mechanical causes of things , and not acknowledging any higher principle than matter and motion in the universe , the very dregs of atheism , hath cast so much dust into some mens eyes , that those effects which really proceed from the activity and energy of incorporeal beings , are by them ascribed to frenzy and madness , or some other bodily disease . though it be true which is asserted by a very learned author of our own , that the iews in our saviour's time , as they did not suppose all mad-men to be daemoniacks , so neither all daemoniacks mad-men ; we reading of devils cast out from others besides mad-men ; and of a woman which had a spirit of infirmity only , and was bowed together , and could not lift up her self , which is said by our saviour christ to have been bound by satan . to which purpose this learned person gives a notable instance of a demoniacal possession out of fernelius , a very experienced physician , who was an eye-witness thereof : a young man of a noble family , who was strangely convulsed in his body , having sometimes one member , and sometimes another , violently agitated , insomuch that four several persons were scarcely able to hold him ; and this at first without any distemper in his head , or crazedness in his brain . to whom fernelius , with other skilful physicians being called , applied all manner of remedies ; blisters , purgations , cupping-glasses , fomentations , unctions , plaisters and strengthning medicines ; but all in vain . the reason whereof is thus given by the same fernelius , quoniam omnes longe aberamus , &c. i.e. because we were all far from the knowledge of the truth . for in the third month it was first plainly discovered to us , that it was a certain daemon , who was the author of all this mischief . he manifesting himself by his speech , and by unusual words both in greek and latin ( though the patient were altogether ignorant of the greek tongue ) and by his revealing many of the secrets of those who stood by , especially of the physicians , whom also he derided for tormenting the patient in that manner with their frustraneous remedies . by which it is apparent , that neither the fancied remoteness and distance , nor yet the sublimity of their natures is any bar to these wicked spirits from having communication with us mortals , and that this objection is vainly urged against the being of witches . 3. but to give it all the strength that may be , it is further answered , that it is not necessary to suppose the grandees of the airy principality to trade with witches , but that the souls of extremely wicked persons after their release from the body may do those feats . for whether we suppose that such as in this life have incorporated themselves into the dark society by all manner of villanous and flagitious actions , are , when loosened by death from their terrestrial bodies , the vassals and slaves of those crafty daemons , whose cursed inspirations and counsels they so eagerly followed , and so by them are employed in these abominable offices ; or whether the proclivity of their own natures to all enormous wickedness , may not induce them to attempt familiarity and society with sorcerers and witches , especially since those radicated and confirmed habits of vice contracted in this life are rather heightned and increased than any way diminished or abated by the releasement from the flesh , and consequently it may be accounted by them a pleasant sport and pastime to tempt and inveigle such desolate and forlorn mortals : either of these ways are sufficient to beget a probability , that those familiars of witches to whom they have linked themselves , may be no other than humane souls deeply sunk and drowned in wickedness . objection iii. that it supposes witches by the help of evil spirits may do real miracles . answ. that the poets of old have ascribed strange and incredible things to the power of magick and sorcery is plain : virgil introduces dido speaking thus to her sister anna : hinc mihi massylae gentis monstrata sacerdos , haec se carminibus promittit solvere mentes , sistere aquam fluviis , & flumina vertere retrò , nocturnosque ciet manes , mugire videbis sub pedibus terram , & descendere montibus ornos . and the witch in ovid boasts that she can perform as much ; cùm volui , ripis ipsis mirantibus , amnes in fontes rediêre suos , concussaque sisto , stantia concutio cantu freta , nubila pello , nubiláque induco , ventos abigóque vocóque , vipereas rumpo verbis & carmine fauces , viváque saxa , suâ convulsáque robora terrâ , et silvas moveo , jubeoque tremiscere montes , et mugire solum , manesque exire sepulchris . but notwithstanding the extravagant fancies of poets , s. austin a grave and learned writer gives so much credit to that of virgil [ eclog. 8. ] atque satas aliò vidi traducere messes , of the transportation of whole fields of corn by the power of witchcraft , that from the authority of tully ( he says ) it was recorded in the twelve tables of rome's ancient laws , and a punishment proclaimed for all such as used it . and apuleius when accused of magick before claudius maximus prefect of africa , seriously urges the laws of the twelve tables against witchcraft in his defence , and says that magick was there forbid , propter incredundas frugum illecebras , by reason of the incredible bewitching of corn. and whereas a late author brings in seneca reproving the credulous simplicity of elder times in the framing those laws , in these words of his ; et apud nos in lege duodecim tabularum cavetur , ne quis alienas fruges excantasset ; rudis adhuc antiquitas credebat , & attrahi imbres cantibus & repelli , quorum nihil posse fieri tam palam est , ut ejus rei causâ nullius philosophi schola intranda sit . it is certain that the opinion of seneca signifies little in this case , he being no better than a cosmo-plastick atheist , i.e. he made a certain plastick or spermatick nature , devoid of all animality or conscious intellectuality , to be the highest principle in the universe . and though pliny were alike atheistical , yet he relates as matter of fact , that vectius marcellus , nero's harbinger , had an olive-yard in the marucine fields , that removed quite over the high-way , and that whole farms went out of their places , and seated themselves elsewhere . now though i am as far from giving credit to poetical fictions as any , and do as little believe that a magician can cause the moon to descend from heaven , as that mahomet once brought her into his sleeve , or that the charms of a sorceress can make the world torpid & benumm'd , stop the motion of the earth , bring a paleness over the stars , or turn day into night ; yet i see no reason that should move me to think that a magician or sorcerer by the assistance of wicked daemons cannot work a real miracle , but that all those supernatural effects which they are at any time the causes of should be mere juggles and impostures . for certainly the miracles wrought by the egyptian sorcerers were as really such as to the truth of them , as those wrought by moses ; here only lies the difference , that moses his rod devoured theirs : and the miracles produced by him were greater , and of a higher nature , as well as more numerous than theirs , which was a sufficient evidence , that they proceeded from god , and were not done by the powers of darkness : and the magicians themselves confessed as much ; for when they saw their power transcended , they freely acknowledged the presence of god in the miracles of moses . and if it be alledged here , that by this means there will be no way left to discriminate between divine and demoniacal miracles , and that we are as much obliged to believe the miracles of that archimago , apollonius tyanaeus , as those of our saviour and his apostles , it may be replied , that that pious and learned father origen in his book against celsus gives us a double test to try and examine miracles by : 1. from the life and manners of the person that performs them ; as if he be of an innocent and virtuous life and conversation , and that his behaviour and deportment do not contradict any of the plain principles of morality , which are legibly engraven in the breasts of all mankind . 2. from the effects of the miracles themselves ; whether they be for the good and advantage of men , and tend to the suppression of iniquity and vice , and begetting a true faith in god. therefore the father arguing against the fabulous miracles of aristeus , he tells celsus that he cannot produce any profit or good that ever came to mankind by those supposed miracles . whereas the miracles of christ and his apostles were not only for the good and advantage of particular persons , but of the whole world ; god thereby recommending an heavenly doctrine which should heal the disordered and distempered minds of men , and correct and amend their manners , restoring decayed righteousness , and bringing them from the tyrannous kingdom of satan to the meek and holy government of his son iesus . which gives us not only security enough from being imposed upon by the false miracles of magicians , that are wrought for corrupt ends and designs , but likewise sets us in a mean between atheistical incredulity that believes nothing , and the over-fond credulity of others , that give credit to every thing that is reported of necromantick sorcerers . following herein the singular modesty of plutarch , who speaking of miraculous things related by many , concludes , that for such matters it is dangerous to give too much credit to them ▪ as also to discredit them too much . objection iv. that it gives evil spirits and witches too great and exorbitant a power over mankind , in that it supposes that these wicked daemons may afflict the bodies of others with divers diseases and torments , that they may raise thunders , storms and tempests , killing cattel and spoiling the fruits of the earth , and many such like pernicious and destructive things , and all this at the desire and request of a magician or witch . answ. this objection to weak and impotent minds may seem to carry a great force with it , but to a judgment devoid of prepossession and prejudice , it will appear but like an ill planted ordnance that makes indeed a great noise , but never hits the fort its murtherous load aimed at ; as will be very manifest by these several and distinct replies . 1. that there is a superior providence that keeps evil spirits within certain bounds and limits , till men by such wicked practices tamper with them , and call them to a nearer familiarity and society . for notwithstanding this daemonarches , the head and prince of devils , seem to have the aerial regions assigned to him as his kingdom ( whence he is called the prince of the power of the air ) yet is not this power infinite and unlimited , but restrained and curbed by the kingdom of light , that is , by those holy angels who never revolted from the government of heaven , and whom god has made to preside over those apostate legions . now though the malice of these accursed spirits be infinite , and their thirst and desire to deface and spoil the fair and irreprehensible beauty of the works of gods hands unlimited ; yet are they perpetually under the inspection of higher and nobler beings , who carefully preserve those severe laws and restraints divine providence hath put upon them , at which though their untamed hearts swell with disdain and rage , yet can they not flye from . and so much was confessed by the oracle of apollo , that the daemons who with an unwearied diligence range over earth and sea , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are subdued and conquered by a divine scourge . but when men either through a fond curiosity , or to gratifie their wicked lusts and passions , shall hanker after a more intimate familiarity , and begin to tamper with these daemons , they willingly and readily offer themselves , for no other end but to beguile and ensnare , and at last ruine and destroy those who deserting divine providence had their recourse to them . 2. that this providence secures mankind from general outrages and devastations by evil spirits . so that it is not in the power of the kingdom of darkness to depopulate the earth , by offering violence to the inhabitants of it ; nor can they deluge the world , thereby to destroy man and beast ; they cannot alter the fixed and established laws of the universe , nor invert the seasons of the year . for there is a chain of government that runs down from god the supreme monarch , whose bright and piercing eyes look through all that he has made , to the lowest degree of the creation ; and there are presidential angels of empires and kingdoms , and such as under them have the tutelage of private families , and lastly every mans particular guardian genius : nor is the inanimate or material world left to blind chance or fortune , but there are likewise mighty and potent spirits to whom is committed the guidance and care of the fluctuating and uncertain motions of it , and by their ministry fire and vapour , storms and tempests , snow and hail , heat and cold are all kept within such bounds and limits , as are most serviceable to the ends of providence ; they take care of the variety of seasons , and superintend the tillage and fruits of the earth ; upon which account origen calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , invisible husbandmen . so that all affairs and things being under the inspection and government of these incorporeal beings , the power of the dark kingdom , and its agents is under a strict confinement and restraint , and they cannot bring a general mischief upon the world without a special permission of a superior providence . 3. that the exploits of wicked spirits upon particular persons may be permitted for diverse good causes and reasons . as 1. to humble them for some sin ; as in the case of those grievous and notorious sinners in the apostolical time , who were delivered up to satan , it is said , they were vexed and tormented by bodily pains and diseases inflicted by those evil spirits , and that to bring them to a sincere repentance and reformation of their errors . but without any such judicial proceeding , this envious explorator or searcher for faults , when in his walk or ranging to and fro upon the earth , he meets with a christian professor , or pious person fallen into sin , then he is said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as in the case of s. peter , luke 22. 31. ) to require him of god , demands to have him delivered up to him ( for every sin gives the devil a more or less right and claim ) as to a lictor or executioner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to sift and shake him terribly , sometimes by real possessions or otherwise bodily infestations , and the crafty spirit may at the same time gratifie the impotent revenge of an accursed hag. to this purpose it is observable what doctor hammond recites out of the hierusalem targum on gen. 2.14 . supposed to be said to the serpent by god , cùm silii mulieris praecepta legis deserverint , nec mandata observaverint , tu ( i.e. the serpent ) firmus cris , & percutiens eos in calcaneo eorum aegritudine afficies ; when the children of the woman shall for sake the commandments of the law , thou shalt be strong , and shalt strike them on the heel , and inflict sickness upon them . 2. to try their faith and patience , as in the case of iob , upon whom the envious tempter laid fore afflictions to battle ( if he could ) his faith in the divine goodness . and lactantius notes , that these impure daemons insinuant se corporibus hominum & occultè in visceribus operti , valetudinem vitiant , morbos citant , somniis animos terrent , mentes furoribus quatiunt , ut homines his malis cogant ad eorum auxilia decurrere , i. e. insinuate themselves into the bodies of men , and lying hid in their bowels , annoy their health , raise diseases , terrifie their minds with dreams , and shake them with madness , that they may compel them by these mischiefs to flye to them for help . but origen says expresly , that there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , certain daemons which may be called the publick lictors or officers , which have at certain times a power committed to them to inflict famines , droughts and pestilences , either for the conversion of men from sin and vice , or for the trial of their faith , patience and constancy . and how consistent it is with divine providence , and agreeable with the wisdom and goodness of god to suffer these fallacious spirits to vex and disquiet mankind , is elegantly pursued by the forecited lactantius , viz. that this diversity contains the grand secret of the world . for this is it that makes virtue , which without this would be so far from being , that it would not so much as appear ; forasmuch as virtue cannot be , unless there be some rival in the overcoming of whom it may exert and shew its strength . for as victory cannot be gained without a fight , neither can virtue consist without an enemy . since then god has given virtue to man , he hath likewise on the contrary appointed him an enemy , lest virtue languishing in idleness should lose its nature . whose very reason lies in this , that it may be confirmed and strengthened by being shaken and enfeebled ; nor can it any other way arrive to the highest pitch , unless being always tost by a detruding hand , it found its safety in a constant course of contending . for god would not have man attain immortal blessedness by easiness and softness . he therefore being about to give virtue , gave an enemy first , who should instil lusts and vices into the minds of men ; who should be the author of errors , and the contriver of all mischiefs ; that where as god calls man to life , he on the contrary should hale and lead them unto death . he it is that allures or deceives them that endeavour after the truth ; or if he cannot effect it by deceitful stratagems , he assumes greater courage , and attempts to weaken the vigour and activity of the highest proficients ; and thus by execrable and nefarious means he torments and kills ; and yet as he overthrows many , so is he by many overthrown , and when he is foiled departs and goes away . 4. that it is possible for the soul to arise to such a height , and become so divine , that no witchcraft or evil daemons can have any power upon the body . when the bodily life is too far invigorated and awakened , and draws the intellect the flower and summity of the soul into a conspiration with it , then are we subject and obnoxious to magical assaults . for magick or sorcery being founded only in this lower or mundane spirit , he that makes it his business to be freed and released from all its blandishments and flattering devocations , and endeavours wholly to withdraw himself from the love of corporeity and too near a sympathy with the frail flesh , he by it enkindles such a divine principle , as lifts him up above the fate of this inferior world , and adorns his mind with such an awful majesty , that beats back all inchantments , and makes the infernal fiends tremble at his presence , hating those vigorous beams of light which are so contrary and repugnant to their dark natures . and in this is clearly fulfilled what the aramitick sorcerer spake , that there is no inchantment or divination against israel , that is , such who are established in a principle above the world , and in whose souls the all-powerful life of god is firmly radicated and fixed , who are indeed the true and perfect israel : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. for neither astral spirit nor angelcan prevail against one ray of the deity , as aesculapius writes to king ammon . and how far successful in this very case this holy contention of conquering the bodily life , and setting free the mind from the bondage and toils of the flesh may be , is evident in plotinus , whose soul ( as porphyry relates ) was come to that high and noble temper , that he did not only keep off magical assaults from himself , but retorted them upon his enemy olympius , which olympius himself , who practised against him , did confess to be from the exalted power of his soul. so true is that which lactantius cites from hermes , that those who have the true knowledge of god , are not only safe from the assaults of the devil , but from fate it self , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. the only safe custody is godliness ; for neither evil daemon nor fate can take hold of a pious man ; for god extricates and delivers the holy person from all evil . objection v. that it is very ridiculous to imagine , that devils ( though never so foul and unclean ) should delight in sucking the bloud of these accursed hags . answ. how ridiculous soever this may seem to an objector , that perhaps would willingly turn all things related of spirits , whether good or bad , into ridicule ; yet as the frequent and constant confessions of these despicable creatures have made it unquestionable matter of fact , so those who have searched more narrowly into the nature and extraordinary degeneracy of these course and foul spirits , suppose they have reason to believe that a daemon's sucking the bloud of a witch is no such strange and unaccountable phaenomenon . and perhaps if the sacred scriptures had not so fully assured us , that the devils whom our saviour cast out , entred immediately into the herd of swine , it would have been deemed a thing alike monstrous and incredible ; which marcus the monk in answer to this very instance , tells his thrax , that these daemons enter into brute animals , not out of any spleen or hatred they bear to them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but because they are wonderfully desirous of animal warmth . for the confederate spirit , whether of a nature humane or diabolical , must necessarily have a body proportionable to the grossness and courseness of its powers and faculties , which being so mightily debauched through the excessive prevalency and exorbitancy of the sensual life , cannot act in any other vehicle but what is drawn from the clammy and caliginous parts of the air ; which bodies in this agree with ours , in that they have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , effluvia , and exhale and wear away by a continual deflux of particles , and therefore require some nutriment to supply the place of the fugacious atoms , which is done by sucking the bloud and spirits of these forlorn wretches . and that this was the opinion of the wisest and best philosophers among the greeks , that evil daemons were extremely delighted with the bloud and nidours of sacrifices , as being a refreshment and nourishment to their vaporous bodies , appears from what celsus writes ; xp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. we ought to give credit to wise men , who affirm , that most of these lower and circumterraneous daemons , are delighted with geniture , bloud and nidour , and such like things , and much gratified therewith . and origen agrees with him fully in this point , and tells us , that the devils were not only delighted with the idolatry of the pagans in their sacrifices , but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. that their very bodies were nourished by the vapours and fumes arising from them , and that these evil daemons therefore did , as it were , deliciate and epicurize in them . to this purpose the same father makes mention of a certain pythagorean , who wrote of the mysterious and recondite sense of homer , that chryses words to apollo , and his immission of a pestilence upon the grecians teach us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. that homer did believe there were certain evil daemons , who took pleasure in fumes and nidours of sacrifices , and that they were ready as a reward to gratifie the sacrificants with the destruction of any person , if they so desired it . which by the way may give some satisfaction to those importunate inquirers , why the possessions and vexations of men by evil daemons should be wrought upon the desire of a witch ? viz. to gratifie her revenge as a reward for the pleasure the wicked fiend reaped from such vile and damnable commerce with her body . nor was this a singular fancy of origen , for athenagoras , a christian philosopher writes the very same , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. i. e. the daemons assist at the sacrifices , being allured and brought down by the bloud which they greedily take in . and again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — the material daemons do strangely gluttonize upon the nidours and bloud of sacrifices . which they suck in not with their mouths , but as marcus in psellus , who had formerly been initiated in the diabolical mysteries , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as spunges and testaceous fishes . and no doubt but those impure devils may take as much pleasure in sucking the warm bloud of men or beasts , as a chearful and healthy constitution in drawing in the refreshing gales of pure and sincere air. chap. viii . inferences drawn from the foregoing treatise . having now dispatched the most material objections against the opinion of witchcraft , i now come to the last part of my design , which is to draw some practical conclusions from this whole discourse in reference to the conduct of mens lives and manners ; and first , since we have so clear a discovery of the powers of darkness , whose united and combined forces are so potent and terrible in opposing the growth of sincere piety and religion , we should be strong in god , and couragiously resist them , being stedfast in the faith. divine providence having placed us in this lower world , where we are surrounded with enemies , designs not by this , our ruine and undoing , but that our contest should end in victory , and our warfare crowned at last with immortal glory and felicity . wherefore though our enemies are tall and mighty gyants , and from the reason of their natures have many advantages over frail flesh and bloud ; yet such is the constitution of things , and such the arms we are furnished withal for the combate , that as david through a great faith and confidence in the divine assistance , prevailed over the mighty champion of the philistines with a sling and a stone ; so by a firm trust reposed in the same aid , we may overthrow and become victorious over all the infernal powers that desie the armies of the god of israel . here therefore lies the field of gallantry and honour , here are the olympia of the soul , wherein she strives and wrestles , not with flesh and bloud , but with the strong and subtle forces of hell and darkness , not for a garland of flowers , but for wreaths of immarcessible glory . take heart then o man , and like an invincible champion of the holy iesus , fight the good fight of faith ; be true and sincere to thy best hopes and interests , by a perfect eradication of all thy exorbitant lusts and corruptions , and by a strong faith and profound humility form the living image of god within thee . then shall thy soul with joy and triumph be lifted up above the perplexed fate of this inferior world , and be able to repress and extinguish the incantations and allurements of the mundane spirit through the might and power of a divine principle . nor shall the subtle plots and machinations of the powers of darkness , and the conspiracies of hell be able to defeat those watchful armies of light with which thou art guarded . act generously and becoming not only the nature of a man , but a faithful disciple of the son of god ; and behold those numerous troops of angels , which ( though invisible to our weak and bodily eyes ) perpetually surround and encompass the servants of the living god. the blessed iesus , who in the days of his flesh by his soveraign command ejected legions of infernal spirits out of their usurped holds in the bodies of men , and by his glorious resurrection cast down the prince of darkness from his unjust empire and dominion in the world , maintains the same righteous cause still , and carries on a successful war against those apostate spirits , in which whosoever will persevere with courage and resolution , shall at the last reap the joyous fruits of his victory and patience , and receive from the hands of the glorious king of righteousness a beautiful and immortal crown of life and blessedness . secondly , we learn not to speak evil of angels . for he who is now the head and prince of the dark kingdom , is supposed by most divines to have been once the highest in dignity and power of the whole angelick order ; and though reflecting upon his state and grandeur , and finding himself the chiefest of the works of gods hands , in the haughty pride of his heart he aspired to an equality with god , and was thereby cast down into these aereal regions , yet is he still a very formidable and tremendous power , not to be blasphemed or spoke evil of , but to be resisted by all those ways and means which god in his holy word hath propounded to us . it is s. austin his opinion , that what is spoken of the king of babylon , by the prophet esay , may prefigure or allude to this mighty prince of the dark legions : how art thou fallen from heaven o lucifer son of the morning ! for thou hast said in thineheart , i will ascend into heaven , i will exalt my throne above the stars of god : i will sit also upon the mount of the congregation , in the sides of the north ; i will ascend above the heights of the clouds ; i will be like the most high. and hitherto he refers the description of the prince of tyrus by ezekiel , thou hast been in eden the garden of god ; every precious stone was thy covering , the sardius , topaz , and the diamond , the beryl , the onyx and the iasper , the saphire , the emerald , and the carbuncle and gold : the workmanship of thy tabrets , and of thy pipes was prepared in thee , in the day that thou wast created . thou art the anointed cherub that covereth , and i have set thee so ; thou wast upon the holy mountain of god ; thou hast walked up and down in the midst of the stones of fire . thou wast perfect in thy ways from the day that thou wast created , till iniquity was found in thee . and if this so high and majestick a description in its first and primary sence belong to that mighty angel of darkness , he is not foolishly and idly to be scoffed at or blasphemed , but according to the sober advice of the author of the golden verses , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. to be feared as a very powerful and implacable enemy of mankind , by doing good and justifiable actions , and by persevering in a course of virtue , which only through the assistance of divine goodness , can deliver us from his rage and malice . there is a place of scripture , which though not much taken notice of by later divines , yet is very full to this purpose , 2 pet. 2.10 , 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tremble not when they rail at glories , or as our translation renders it , they are not afraid to speak evil of dignities ; whereas angels which are greater in power and might , bring not a railing accusation [ or a contumelious indictment , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] against them before the lord. parallel to which is that of s. iude ver . 8 , 9. — speak evil of dignities [ or rail at glories ] yet michael the archangel when contending with the devil , he disputed about the body of moses , durst not bring against him a railing accusation , but said , the lord rebuke thee . that by [ dignities ] here are understood angels is clear , 1. from the manner of expression , calling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , glories ; a word frequently used in the old testament , to express the appearance of angels : the only difficulty will be why evil angels should be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , glories : to which it may be said , that the devil may properly be looked upon as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ or dignity , though his glory be pale and wan , and those once bright and orient colours faded and darkned in his robes : and the scriptures represent him as a prince though it be of devils . 2. of other dominions their contempt was set down before both in s. peter and s. iude , by the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , setting at nought , making nothing of and despising , scornfully behaving themselves towards their superiors , and so need not be repeated again in these words . 3. that it is to be understood of a contumelious or contemptuous behaviour towards angels , is evident from the instance the apostle brings of the contention between michael and the devil , who though now his superior , yet durst not carry himself insolently , contemptuously or reproachfully against him . all this is sufficient to let us understand , that these mighty principalities are not to be reproached or railed at , but to be left to the just and righteous rebukes of heaven in our contests and conflicts with them . thirdly , we are fully assured , that he who hath god propitious to him , need not fear the malice of evil spirits . when the servant of the prophet elisha was in a great fear and consternation of mind by reason of the armies of the syrians that had surrounded his masters dwelling , he no sooner saw those invisible chariots and horses of fire , but his fear abated , and his spirits returned : and if we had but a firm faith in the divine goodness , and made it our business to propitiate god and assert our selves under a benigne and favourable providence by the holiness of our lives , we need not fear the numerous armies and troops of syrians , those evil daemons that assemble and unite themselves for our ruine and destruction . for he that loves god has presently the invisible guards of heaven to pitch their tents about him . for , ( as arnobius excellently discourses against the pagans ) the first and only god is a sufficient object of divine veneration ; that god ( i say ) who is the father and lord , the maker and governour of all things ; and in worshipping him , we worship all that is to be worshipped , and adore all that is fit to be adored , and pay our obsequious venerations to all that require them of us . for since we hold us fast to the head of divinity it self , from whom all the divinity of the most exalted beings is derived , it were a vain thing to disperse our worship upon many and single persons , especially when we are in great measure ignorant both of their natures and names , and can have no clear knowledge of their numbers . but as in earthly kingdoms , when we pay our worship and service to the king himself , there is no need of offering the same by name to all who are attendants in the royal family ; for asmuch as whatever honour belongs to them , is tacitly acknowledged to be comprehended in that done to the king : after the same manner the holy angels being a royal progeny , and deriving their beings from the first and principal head of all things , although they receive no worship from us by name , yet know well enough that they are honoured likewise in common with their king. so that when by a strong faith and the holiness of our lives we have made god our friend , the heavenly hosts are at the same time reconciled to us , and we are acknowledged by them as members of their society , and they lend us their kind and friendly assistance in countermining the designs of the dark kingdom against us . neither is there any christian that is ever left to his own naked and solitary effort in this war with the powers of hell , but is attended and succoured with a mighty strength , even the bright armies and legions of heavens almighty king. this , this is the power that will at last prevail and subdue all things to it self , and the whole kingdom of darkness with all its rebellious associates shall be plunged into an everlasting pit of horror and confusion . fourthly , it concerns us carefully to avoid and mortifie those more refined and intellectual vices , such as pride , malice , faction , &c. which link and conjoyn men fast to the dark kingdom . for though these sublimated iniquities , and spiritual wickednesses are not so much nor frequently taken notice of as the grosser pollutions of the body , yet are they no less dangerous than the other , as being near a kin to the diabolical nature . hell it self is as well a state of life and being as a place ; and when the soul is overrun with hatred and envy , with deep anxiety and cruel despight , she is then really drawn into a living hell , and the devils nature perfectly formed in her . there is a certain magical sympathy running through this inferior world , which powerfully attracts every thing like it self , and strives to assimilate and convert it into its own nature ; thus every pitiful vice seeks the enlargement of it self by a contagious affriction of all capable subjects ; and the dark or worldly spirit is diffused far and wide , and pulls and draws by hidden strings all those beings that are predisposed to a cognation and afsinity with it ; and thus are mens souls often suck'd in by this infernal and powerful nature before ever they think they are in any danger . awake then o man from this drowzy and deadly state , and prepare and purge thy heart from all such poisonous and hellish passions ; let that universal goodness which hath distilled its fruitful nature upon all the capacities of things , enlarge and widen thy soul for a due reception of a sacred influence from above ; that the holy life of god may revive within thee , which being of a heavenly birth and extraction , will infallibly carry up the mind and spirit to its own fountain and original . fifthly , a true survey of the dark kingdom and the powerfulness thereof , cannot but beget in the hearts of all sincere christians a great chearfulness and firm trust in god's providence . there are some that think god is best served with a demure look and melancholick countenance , as if the heart and life of devotion lay in being dull and mopish , and as it were ever despairing of good ; whereas this is only an artificial and mechanical thing , or at best a religion that men have framed and patched together out of their own distempered constitutions . the iews say that the spirit of prophecy will not rest upon a melancholick man ; and the sacred writings inform us , that david's harp did sometimes dispossess saul of his dull and melancholick devil , intimating surely to us , that god takes the greatest pleasure in a composed and serene mind , that goes on in a chearful dependence upon that almighty providence that encircles all things both in heaven and earth . there are some tempers and constitutions of bodies more adapted and disposed to the temptations and assaults of the devil than others , and consequently have more need of a due care and inspection over them . thus though the most lucid discoveries in arts and sciences owe a great deal to a moderate tincture of melancholy ( whence aristotle observes , that such persons have in some measure been divinely affected in the prediction of future events ) yet when this humour shall become ungovernable , and exceed the bounds of reason , clouding all the intellectual powers of the soul , in this dark and horrid confusion there is no doubt but evil and degenerate spirits may insinuate themselves , and taking the advantage of this distemper , may produce such effects as no natural account can be given for . but i would not be mistaken ; for it is not for a light and fantastick spirit that i plead , since the devoutest christian in the highest and most enravishing chearfulness and joy of his mind , is then most composed , grave and serious . i would only promote the exhortation of s. paul , that men should rejoyce in the lord always , notwithstanding all the discouragements thrown in their way by the powers of darkness : for this divine joy and serenity of mind is the state of angels , and an emblem of heaven , whose bright and clear mansions are never overspread by any black and dismal clouds , but a perpetual and youthful spring , an inexhausted source of pure joy and pleasure abides there for ever . finis . notes, typically marginal, from the original text notes for div a45358-e1170 arrian . l. 1. c. 5. notes for div a45358-e1320 enchir. ethic. c. 2. in epiclet . c . 10. lib. 8. contr . celsum . see revel . 1.4 . see ezra 7.14 . in lib. de mundo . varen . descript . regni iapon . lib. 2. de abst. psal. 106.37 . c.d.l. 2. c. 5. de verit. rel. l. 4. sect. 3. rev. 2.10 . 1 pet. 5.8 . phil. 2.10 . 1 iob. 3.8 . luk. 10.18 rev. 12.8 , 9. lib. 2. de verit. relig . c.d. l. 7. c. 33. eccles. hist. l. 8. c. 1. 2 thes. 2 , 11. c.dl. 10. c. 9. see doctor hammond upon acts 16.16 . cited by mountague . diatr . against selden . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c. d. l. 8. c. 24. de passion . par. 1. ar. 6. cornel. agrip . de occult . phil. l. 1. c. 64. del-rio disquisit . magick . gader . doctr. ari. & plat. aeneid . 4. metam . 1.7 . c.d. l. 8. c. 18. apolog. nat. quaest. l. 4. l. 18. l. 2. l. 3. in vit. camilli . contr. celsum . l. 8. p. 398. annot. in 1 cor. 5.5 . l. 2. c. 15. contr. cels. l. 8. p. 398. de opisic . dei , c , 20. de vit. plot. l. 2. c. 16. psell. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . orig. l 8. l. 7. p. 334 ibid. c.d. l. 11. c. 15. chap. 14. chap. 28 lib. 3. a further account of the tryals of the new-england witches with the observations of a person who was upon the place several days when the suspected witches were first taken into examination : to which is added, cases of conscience concerning witchcrafts and evil spirits personating men / written at the request of the ministers of new-england by increase mather ... mather, increase, 1639-1723. 1693 approx. 175 kb of xml-encoded text transcribed from 34 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a70086 wing f2546 estc r12688 12254651 ocm 12254651 57317 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial 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(eebo-tcp ; phase 1, no. a70086) transcribed from: (early english books online ; image set 57317) images scanned from microfilm: (early english books, 1641-1700 ; 154:17 or 361:19) a further account of the tryals of the new-england witches with the observations of a person who was upon the place several days when the suspected witches were first taken into examination : to which is added, cases of conscience concerning witchcrafts and evil spirits personating men / written at the request of the ministers of new-england by increase mather ... mather, increase, 1639-1723. [2], 10, [4], 39, [10] p. printed for j. dunton ..., london : 1693. "cases of conscience" has separate pagination and special t.p. with imprint: printed at boston, and reprinted at london : for john dunton, 1693. advertisements: p. [2] at beginning and p. [6]-[9] at end. marginal notes. "a true narrative of some remarkable passages relating to sundry persons afflicted by witchcraft at salem village in new-england, which happened from the 19th of march to the 5th of april, 1692, collected by deodat lawson" : p. 1-9. "a further account of the tryals of the new-england witches, sent in a letter from thence, to a gentleman in london": p. 9-10. entry for m1213 cancelled in wing (2nd ed.). reproduction of originals in british library and huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng witchcraft -new england. 2007-03 tcp assigned for keying and markup 2007-04 apex covantage keyed and coded from proquest page images 2007-05 robyn anspach sampled and proofread 2007-05 robyn anspach text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion a further account of the tryals of the new-england witches . with the observations of a person who was upon the place several days when the suspected witches were first taken into examination . to which is added , cases of conscience concerning witchcrafts and evil spirits personating men. written at the request of the ministers of new-england . by increase mather , president of harvard colledge . licensed and entred according to order . london : printed for i. dunton , at the raven in the poultrey 1693. of whom may be had the third edition of mr. cotton mather's first account of the tryals of the new-england witches , printed on the same size with this last account , that they may bind up together . advertisement . there is now preparing for the press , an appendix to this work , giving an account of the late dispossessing of a person in england by fasting and prayer . printed by the consent of the minister chiefly concern'd . with a preface to it by a reverend divine living in london . printed for john dunton , at the raven in the poultrey . a true narrative of some remarkable passages relating to sundry persons afflicted by witchcraft at salem village in new-england , which happened from the 19th . of march to the 5th . of april , 1692. collected by deodat lawson . on the nineteenth day of march last i went to salem village , and lodged at nathaniel ingersol's near to the minister mr. p's . house , and presently after i came into my lodging , capt. walcut's daughter mary came to lieut. ingersol's and spake to me ; but suddenly after , as she stood by the door , was bitten , so that she cryed out of her wrist , and looking on it with a candle , we saw apparently the marks of teeth , both upper and lower set , on each side of her wrist . in the beginning of the evening i went to give mr. p. a visit . when i was there , his kinswoman , abigail williams , ( about 12 years of age ) had a grievous fit ; she was at first hurried with violence to and fro in the room ( though mrs. ingersol endeavoured to hold her ) sometimes making as if she would fly , stretching up her arms as high as she could , and crying , whish , whish , whish , several times ; presently after she said , there wa● goodw. n. and said , do you not see her ? why there she stands ! and she said , goodw. n. offered her the book , but she was resolved she would not take it , saying often , i wont , i wont , i wont take it , i do not know what book it is : i am sure it is none of god ▪ s book , it is the devil's book for ought i know . after that , she run to the fire , and begun to throw firebrands about the house , and run against the back , as if she would run up chimney , and , as they said , she had attempted to go into the fire in other fits. on lords day , the twentieth of march , there were sundry of the afflicted persons at meeting , as , mrs. pope , and goodwife bibber , abigail williams , mary walcut , mary lewes , and doctor grigg's maid . there was also at meeting , goodwife c. ( who was afterward examined on suspicion of being a witch : ) they had several sore fits in the time of publick worship , which did something interrupt me in my first prayer , being so unusual . after psalm was sung , abigail williams said to me , now stand up , and name your text ! and after it was read , she said , it is a long text. in the beginning of sermon , mrs. pope , a woman afflicted , said to me , now there is enough of that . and in the afternoon , abigail williams , upon my referring to my doctrine , said to me , i know no doctrine you had , if you did name one , i have forgot it . in sermon time , when goodwife c. was present in the meeting-house , ab. w. called out , look where goodwife c. sits on the beam suckling her yellow bird betwixt her fingers ! ann putman , another girle afflicted , said , there was a yellow bird sat on my hat as it hung on the pin in the pulpit ; but those that were by , restrained her from speaking loud about it . on monday the 21st . of march , the magistrates of salem appointed to come to examination of goodwife c. and about twelve of the clock they went into the meeting-house , which was thronged with spectators . mr. noyes began with a very pertinent and pathetical prayer ; and goodwife c. being called to answer to what was alledged against her , she desired to go to prayer , which was much wondred at , in the presence of so many hundred people : the magistrates told her , they would not admit it ; they came not there to hear her pray , but to examine her , in what was alledged against her . the worshipful mr. hathorne asked her , why she afflicted those children ? she said , she did not afflict them . he asked her , who did then ? she said , i do not know ; how should i know ? the number of the afflicted persons were about that time ten , viz. four married women , mrs. pope , mrs. putman , goodwife bibber , and an ancient woman , named goodall ; three maids , mary walcut , mercy lewes , at thomas putman's , and a maid at dr. griggs's ; there were three girls from 9 to 12 years of age , each of them , or thereabouts , viz. elizabeth parris , abigail williams , and ann putman ; these were most of them at goodwife c's . examination , and did vehemently accuse her in the assembly of afflicting them , by biting , pinching , strangling , &c. and that they did in their fits see her likeness coming to them , and bringing a book to them ; she said , she had no book ; they affirmed , she had a yellow bird , that used to suck betwixt her fingers , and being asked about it , if she had any familiar spirit , that attended her ? she said , she had no familiarity with any such thing . she was a gospel woman : which title she called her self by ; and the afflicted persons told her , ah! she was a gospel witch . ann putman did there affirm , that one day when lieutenant fuller was at prayer at her father's house , she saw the shape of goodwife c. and she thought goodwife n. praying at the same time to the devil ; she was not sure it was goodwife n. she thought it was ; but very sure she saw the shape of goodwife c. the said c. said , they were poor distracted children , and no heed to be given to what they said . mr. hathorne and mr. noyes replyed , it was the judgment of all that were present , they were bewitched , and only she the accused person said , they were distracted . it was observed several times , that if she did but bite her under lip in time of examination , the persons afflicted were bitten on their arms and wrists , and produced the marks before the magistrates , ministers , and others . and being watched for that , if she did but pinch her fingers , or grasp one hand hard in another , they were pinched , and produced the marks before the magistrates , and spectators . after that , it was observed , that if she did but lean her breast against the seat in the meeting-house , ( being the bar at which she stood ) they were afflicted . particularly mrs. pope complained of grievous torment in her bowels , as if they were torn out . she vehemently accused the said c. as the instrument , and first threw her muff at her ; but that flying not home , she got off her shoe , and hit goodwife c. on the head with it . after these postures were watched , if the said c. did but stir her feet , they were afflicted in their feet , and stamped fearfully . the afflicted persons asked her , why she did not go to the company of witches which were before the meeting-house mustering ? did she not hear the drum beat ? they accused her of having familiarity with the devil , in the time of examination , in the shape of a black man whispering in her ear ; they affirmed , that her yellow bird sucked betwixt her fingers in the assembly ; and order being given to see if there were any sign , the girl that saw it , said , it was too late now ; she had removed a pin , and put it on her head ; which was found there sticking upright . they told her , she had covenanted with the devil for ten years , six of them were gone , and four more to come . she was required by the magistrates to answer that question in the catechism , how many persons be there in the god-head ? she answered it but oddly , yet was there no great thing to be gathered from it ; she denied all that was charged upon her , and said , they could not prove a witch ; she was that afternoon committed to salem-prison ; and after she was in custody , she did not so appear to them , and afflict them as before . on wednesday the 23d . of march , i went to thomas putman's , on purpose to see his wife : i found her lying on the bed , having had a sore fit a little before ; she spake to me , and said , she was glad to see me ; her husband and she both desired me to pray with her while she was sensible ; which i did , though the apparition said , i should not go to prayer . at the first beginning she attended ; but after a little time , was taken with a fit ; yet continued silent , and seemed to be asleep : when prayer was done , her husband going to her , found her in a fit ; he took her off the bed , to set her on his knees , but at first she was so stiff , she could not be bended ; but she afterwards sat down , but quickly began to strive violently with her arms and leggs ; she then began to complain of , and as it were to converse personally with , goodwife n. saying , goodwife n. be gone ! be gone ! be gone ! are you not ashamed , a woman of your profession , to afflict a poor creature so ? what hurt did i ever do you in my life ? you have but two years to live , and then the devil will torment your soul ; for this your name is blotted out of god's book , and it shall never be put in god's book again ; be gone for shame , are you not afraid of that which is coming upon you ? i know , i know what will make you afraid ; the wrath of an angry god , i am sure that will make you afraid ; be gone , do not torment me , i know what you would have ( we judged she meant , her soul ) but it is out of your reach ; it is cloathed with the white robes of christ's righteousness . after this , she seemed to dispute with the apparition about a particular text of scripture . the apparition seemed to deny it ; ( the womans eyes being fast closed all this time ) she said , she was sure there was such a text , and she would tell it ; and then the shape would be gone , for , said she , i am sure you cannot stand before that text ! then she was sorely afflicted , her mouth drawn on one side , and her body strained for about a minute , and then said , i will tell , i will tell ; it is , it is , it is , three or four times , and then was afflicted to hinder her from telling , at last she broke forth , and said , it is the third chapter of the revelations . i did something scruple the reading it , and did let my scruple appear , lest satan should make any superstitiously to improve the word of the eternal god. however , tho' not versed in these things , i judged i might do it this once for an experiment . i began to read , and before i had near read through the first verse , she opened her eyes , and was well ; this fit continued near half an hour . her husband and the spectators told me , she had often been so relieved by reading texts that she named , something pertinent to her case ; as isa . 40. 1. isa . 49. 1. isa . 50. 1. and several others . on thursday the twenty fourth of march , ( being in course the lecture-day at the village ) goodwife n. was brought before the magistrates mr. hathorne and mr. corwin , about ten of the clock in the forenoon , to be examined in the meeting-house , the reverend mr. hale begun with prayer , and the warrant being read , she was required to give answer , why she afflicted those persons ? she pleaded her own innocency with earnestness . thomas putman's wife , abigail williams , and thomas putman's daughter accused her that she appeared to them , and afflicted them in their fits : but some of the others said , that they had seen her , but knew not that ever she had hurt them ; amongst which was mary walcut , who was presently after she had so declared bitten , and cryed out of her in the meeting-house , producing the marks of teeth on her wrist . it was so disposed , that i had not leisure to attend the whole time of examination , but both magistrates and ministers told me , that the things alledged by the afflicted , and defences made by her , were much after the same manner as the former was . and her motions did produce like effects , as to biting , pinching , brusing , tormenting , at their breasts , by her leaning , and when bended back , were as if their backs were broken . the afflicted persons said , the black man whispered to her in the assembly , and therefore she could not hear what the magistrates said unto her . they said also , that she did then ride by the meeting-house , behind the black man. thomas putman's wife had a grievous fit in the time of examination , to the very great impairing of her strength , and wasting of her spirits , insomuch as she could hardly move hand or foot when she was carried out . others also were there grievously afflicted , so that there was once such an hideous scriecth and noise ( which i heard as i walked at a little distance from the meeting-house ) as did amaze me , and some that were within , told me the whole assembly was struck with consternation , and they were afraid , that those that sate next to them were under the influence of witchcraft . this woman also was that day committed to salem prison . the magistrates and ministers also did inform me , that they apprehended a child of sarah g. and examined it , being between 4 and 5 years of age. and as to matter of fact , they did unanimously affirm , that when this child did but cast its eye upon the afflicted persons , they were tormented ; and they held her head , and yet so many as her eye cold six upon were afflicted . which they did several times make careful observation of : the afflicted complained , they had often been bitten by this child , and produced the marks of a small set of teeth accordingly ; this was also committed to salem prison , the child looked hail , and well as other children . i saw it at lieut. ingersol's . after the commitment of goodw. n. tho. putman's wife was much better , and had no violent fits at all from that 24th . of march , to the 5th . of april . some others also said they had not seen her so frequently appear to them , to hurt them . on the 25th . of march ( as capt. stephen sewal of salem did afterwards inform me ) eliz. paris had sore fits at his house , which much troubled himself , and his wife , so as he told me they were almost discouraged . she related , that the great black man came to her , and told her , if she would be ruled by him , she should have whatsoever she desired , and go to a golden city . she relating this to mrs. sewal , she told the child , it was the devil , and he was a lyar from the beginning , and bid her tell him so , if he came again : which she did accordingly , at the next coming to her , in her fits. on the 26th . of march , mr. hathorne , mr. corwin , and mr. higison , were at the prison-keeper's house to examine the child , and it told them there , it had a little snake that used to suck on the lowest joynt of its fore-finger ; and when they enquired where , pointing to other places , it told them , not there , but there , pointing on the lowest joint of the fore-finger , where they observed a deep red spot , about the bigness of a flea-bite ; they asked who gave it that snake ? whether the great black man ? it said no , its mother gave it . the 31 of march there was a publick fast kept at salem on account of these afflicted persons . and abigal williams said , that the witches had a sacrament that day at an house in the village , and that they had red bread and red drink . the first of april , mercy lewis , thomas putman's maid , in her fit , said , they did eat red bread , like man's flesh , and would have had her eat some & but she would not ; but turned away her head , and spit at them , and said , i will not eat , i will not drink , it is blood , &c. she said , that is not the bread of life ; that is not the water of life ; christ gives the bread of life ; i will have none of it ! the first of april also marcy lewis aforesaid saw in her fit a vvhite man , and was with him in a glorious place , which had no candles nor sun , yet was full of light and brightness ; where was a great multitude in white glittering robes , and they sung the song in the fifth of revelation , the 9th verse , and the 110 psalm and the 149 psalm ; and said with her self , how long shall i stay here ! let me be along with you : she was loth to leave this place , and grieved that she could tarry no longer . this white man hath appeared several times to some of them , and given them notice how long it should be before they had another fit , which was sometimes a day , or day and half , or more or less , it hath fallen out accordingly . the 3d of april , the lord's-day , being sacrament-day , at the village , goodw. c. upon mr. parris's naming his text , john 6 , 70. one of them is a devil , the said goodw. c. went immediately out of the meeting-house , and flung the door after her violently , to the amazement of the congregation . she was afterward seen by some in their fits , who said , o goodw. c. i did not think to see you here ! ( and being at their red bread and drink ) said to her , is this a time to receive the sacrament , you ran-away on the lord's day , and scorned to receive it in the meeting-house , and , is this a time to receive it ? i wonder at you ! this is the sum of what i either saw my self , or did receive information from persons of undoubted reputation and credit . remarks of things more than ordinary about the afflicted persons . 1. they are in their fits tempted to be vvitches , are shewed the list of the names of others , and are tortured , because they will not yeild to subscribe , or meddle with , or touch the book , and are promised to have present relief if they would do it . 2. they did in the assembly mutually cure each other , even with a touch of their hand , when strangled , and otherwise tortured ; and would endeavour to get to their afflicted , to relieve them . 3. they did also foretel when anothers fit was a-coming , and would say , look to her ! she will have a fit presently , which fell out accordingly , as many can bear witness , that heard and saw it . 4. that at the same time , when the accused person was present , the afflicted persons saw her likeness in other places of the meeting-house , suckling her familiar , sometimes in one place and posture , and sometimes in another . 5. that their motions in their fits are preternatural , both as to the manner , which is so strange as a well person could not screw their body into ; & as to the violence also it is preternatural being much beyond the ordinary force of the same person when they are in their right mind . 6. the eyes of some of them in their fits are exceeding fast closed , and if you ask a question they can give no answer , and i do believe they cannot hear at that time , yet do they plainely converse with the appearances , as if they did discourse with real persons . 7 they are utterly pressed against any persons praying with them , and told by the appearances , they shall not go to prayer , so tho. putmans wife was told , i should not pray ; but she said , i should : and after i had done , reasoned with the appearance , did not i say he should go to prayer . 8 the forementioned mary vv. being a little better at ease , the afflicted persons said , she had signed the book ; and that was the reason she was better . told me by edward putman . remarks concerning the accused . 1 for introduction to the discovery of those that afflicted them it is reported mr. parris's indian man , and woman , made a cake of rye meal , and the childrens water , baked it in the ashes , and gave it to a dog , since which they have discovered , and seen particular persons hurting of them . 2 in time of examination , they seemed little affected , though all the spectators were much grieved to see it . 3 natural actions in them produced preternatural actions in the afflicted , so that they are their own image without any poppits of wax or otherwise . 4. that they are accused to have a company about 23 or 24 and they did muster in armes , as it seemed to the afflicted persons . 5. since they were confined , the persons have not been so much afflicted with their appearing to them , biteing or pinching of them &c. 6. they are reported by the afflicted persons to keep dayes of fast and dayes of thanksgiving , and sacraments ; satan endeavours to transforme himself to an angel of light , and to make his kingdom and administrations to resemble those of our lord jesus christ . 7. satan rages principally amongst the visible subjects of christ's kingdom and makes use ( at least in appearance ) of some of them to afflict others ; that christ's kingdom may be divided against it self , and so be weakened . 8. several things used in england at tryal of witches , to the number of 14 or 15 which are wont to pass instead of , or in concurrence with vvitnesses , at least 6 or 7 of them are found in these accused see keebles statutes . 9. some of the most solid afflicted persons do affirme the same things concerning seeing the accused out of their fitts as well as in them . 10. the witches had a fast , and told one of the afflicted girles , she must not eat , because it was fast day , she said , she would : they told her they would choake her then ; which when she did eat , was endeavoured . a further account of the tryals of the new-england witches , sent in a letter from thence , to a gentleman in london . here were in salem , june 10. 1692. about 40 persons that were afflicted with horrible torments by evil spirits , and the afflicted have accused 60 or 70 as witches , for that they have spectral appearances of them , tho the persons are absent when they are tormented . when these witches were tryed , several of them confessed a contract with the devil , by signing his book , and did express much sorrow for the same , delareing also thir confederate witches , and said the tempters of them desired 'em to sign the devils book , who tormented them till they did it . there were at the time of examination , before many hundreds of witnesses ▪ strange pranks play'd ; such as the taking pins out of the clothes of the afflicted , and thrusting them into their flesh , many of which were taken out again by the judges own hands . thorns also in like kind were thrust into their flesh ; the accusers were sometimes struck dumb , deaf , blind , and sometimes lay as if they were dead for a while , and all foreseen and declared by the afflicted just before 't was done . of the afflicted there were two girls , about 12 or 13 years of age , who saw all that was done , and were therefore called the visionary girls ; they would say , now he , or she , or they , are going to bite , or pinch the indian ; and all there present in court saw the visible marks on the indians arms ; they would also cry out , now look , look , they are going to bind such an ones legs , and all present saw the same person spoken of , fall with her legs twisted in an extraordinary manner ; now say they , we shall all fall , and immediately 7 or 8 of the afflicted fell down , with terrible shrieks and out-crys : at the time when one of the witches was sentenc'd , and pinnim'd with a cord , at the same time was the afflicted indian servant going home , ( being about 2 or 3 miles out of town , ) and had both his wrists at the same instant bound about with a like cord , in the same manner as she was when she was sentenc'd , but with that violence , that the cord entred into his flesh , not to be untied , nor hardly cut — many murders are suppos'd to be in this way committed ; for these girls , and others of the afflicted , say , they see coffins , and bodies in shrowds , rising up , and looking on the accused , crying , vengeance . vengeance on the murderers — many other strange things were transacted before the court in the time of their examination ; and especially one thing which i had like to have forgot , which is this , one of the accus'd , whilst the rest were under examination , was drawn up by a rope to the roof of the house where he was , and would have been choak'd in all probability , had not the rope been presently cut ; the rope hung at the roof by some invisibletye . for there was no hole where it went up ; but after it was cut the remainder of it was found in the chamber just above , lying by the very place where it hung down . in december 1692 , the court sate again at salem in new-england , and cleared about 40 persons suspected for witches , and condemned three . the evidence against these three was the same as formerly , so the warrant for their execution was sent , and the graves digged for the said three , and for about five more that had been condemned at salem formerly , but were repreived by the governour . in the beginning of february 1693. the court sate at charles-town , where the judge exprest himself to this effect . that who it was that obstructed the execution of justice , or hindred those good proceedings they had made , he knew not , but thereby the kingdom of satan was advanc'd , &c and the lord have mercy on this country ; and so declined coming any more into court. in his absence mr. d — sate as chief judge 3 several days , in which time 5 or 6 were clear'd by proclamation , and almost as many by trial ; so that all are acquitted . the most remarkable was an old woman named dayton , of whom it was said , if any in the world were a witch , she was one , and had been so accounted 30 years . i had the curiosity to see her tried ; she was a decrepid woman of about 80 years of age , and did not use many words in her own defence . she was accused by about 30 witnesses ; but the matter alledged against her was such as needed little apology , on her part not one passionate word , or immoral action , or evil , was then objected against her for 20 years past , only strange accidents falling out , after some christian admonition given by her , as saying , god would not prosper them , if they wrong'd the widow . upon the whole , there was not prov'd against her any thing worthy of reproof , or just admonition , much less so heinous a charge . so that by the goodness of god we are once more out of present danger of this hobgoblin monster ; the standing evidence used at salem were called . but did not appear . there were others also at charles-town brought upon their tryals , who had formerly confess'd themselves to be witches ; but upon their tryals deny'd it , and were all clear'd ; so that at present there is no further prosecution of any . cases of conscience concerning evil spirits personating men ; witchcrafts , infallible proofs of guilt in such as are accused with that crime . all considered according to the scriptures , history , experience , and the judgment of many learned men. by increase mather , president of harvard colledge at cambridge , and teacher of a church at boston in new england prov . xxii . xxi . — that thou mightest answer the words of truth , to them that send unto thee . efficiunt daemones , ut quae non sunt , sic tamen , qua●● sint , conspicienda hominibus exhibeant . lactantlus lib. 2. instit . cap. 15. diabolus consulitur , cum iis mediis utimur aliquid cognoscendi , quae a diabolo sunt introducta . ames cas . cons . l. 4. cap. 23. printed at boston , and re-printed at london , for iohn dunton , at the raven in the poultrey . 1693. christian reader . so odious and abominable is the name of a witch , to the civilized , much more the religious part of mankind , that it is apt to grow up into a scandal for any , so much as to enter some sober cautions against the over hasty suspecting , or too precipitant judging of persons on this account . but certainly , the more execrable the crime is , the more critical care is to be used in the exposing of the names , liberties , and lives of men ( especially of a godly conversation ) to the imputation of it . the awful hand of god now upon us , in letting loose of evil angels among us to perpretate such horrid mischiefs , and suffering of hell's instruments to do such fearful things as have been scarce heard of ; hath put serious persons into deep musings , and upon curious enquiries what is to be done for the detecting and defeating of this tremendous design of the grand adversary : and , tho' all that fear god are agreed , that no evil is to be done , that good may come of it ; yet hath the devil obtained not a little of his design , in the divisions of reuben , about the application of this rule . that there are devils and witches , the scripture asserts , and experience confirms , that they are common enemies of mankind , and set upon mischief , is not to be doubted : that the devil can ( by divine permission ) and often doth vex men in body and estate , without the instrumentality of witches , is undeniable : that he often hath , and delights to have the concurrence of witches , and their consent in harming men , is consonant to his native malice to man , and too lamentably exemplified : that witches , when detected and convinced , ought to be exterminated and cut off , we have god's warrant for , exod. 22. 18. only the same god who hath said , thou shalt not suffer a witch to live ; hath also said , at the mouth of two witnesses , or three witnesses shall he that is worthy of death , be put to death : but at the mouth of one witness , he shall not be put to death , deut. 17. 6. much debate is made about what is sufficient conviction , and some have ( in their zeal ) supposed that a less clear evidence ought to pass in this than in other cases , supposing that else it will be hard ( if possible ) to bring such to condign punishment , by reason of the close conveyances that there are between the devil and witches ; but this is a very dangerous and unjustifiable tenet . men serve god in doing their duty , he never intended that all persons guilty of capital crimes should be discovered and punished by men in this life , though they be never so curious in searching after iniquity . it is therefore exceeding necessary that in such a day as this , men be informed what is evidence and what is not . it concerns men in point of charity ; for tho' the most shining professor may be secretly a most abominable sinner , yet till he be detected , our charity is bound to judge according to what appears : and notwithstanding that a clear evidence must determine a case ; yet presumptions must be weighed against presumptions , and charity is not to be forgone as long as it has the most preponderating on its side . and it is of no less necessity in point of justice ; there are not only testimonies required by god , which are to be credited according to the rules given in his word referring to witnesses : but there is also an evidence supposed to be in the testimony , which is throughly to be weighed , and if it do not infallibly prove the crime against the person accused , it ought not to determine him guilty of it ; for so a righteous man may be condemned unjustly . in the case of witchcrafts we know that the devil is the immediate agent in the mischief done , the consent or compact of the witch is the thing to be demonstrated . among many arguments to evince this , that which is most under present debate , is that which refers to something vulgarly called spectre evidence , and a certain sort of ordeal or trial by the sight and touch . the principal plea to justifie the convictive evidence in these , is fetcht from the consideration of the wisdom and righteousness of god in governing the world , which they suppose would fail , if such things were permitted to befal an innocent person : but it is certain , that too resolute conclusions drawn from hence , are bold usurpations upon spotless sovereignty : and tho' some thing if suffered to be common , would subvert this government , and disband , yea ruine humane society ; yet god doth sometimes suffer such things to evene , that we may thereby know how much we are beholden to him , for that restraint which he lays upon the infernal spirits , who would else reduce a world into a chaos . that the resolutions of such cases as these is proper for the servants of christ in the ministry cannot be denied ; the seasonableness of doing it now , will be justified by the consideration of the necessity there is at this time of a right information of mens judgments about these things , and the danger of their being misinformed . the reverend , learned , and judicious author of the ensuing cases , is too well known to need our commendation : all that we are concerned in , is to assert our hearty consent to , and concurrence with the substance of what is contained in the following discourse : and , with our hearty request to god , that he would discover the depths of this hellish design ; direct in the whole management of this affair ; prevent the taking any wrong steps in this dark way ; and that he would in particular bless these faithful endeavours of his servant to that end , we commend it and you to his divine benediction . william hubbard . samuel phillips . charles morton . james allen. michael wigglesworth . samuel whiting sen. samuel willard . john baily . jabez fox . joseph gerrish . samuel angier . john wise . joseph capen . nehemiah walter . cases of conscience concerning witchcrafts . the first case that i am desired to express my judgment in , is this , whether it is not possible for the devil to impose on the imaginations of persons bewitched , and to cause them to believe that an innocent , yea that a pious person does torment them , when the devil himself doth it ; or whether satan may not appear in the shape of an innocent and pious , as well as of a nocent and wicked person , to afflict such as suffer by diabolical molestations ? the answer to the question must be affirmative ; let the following arguments be duely weighed in the ballance of the sanctuary . argu. 1. there are several scriptures from which we may infer the possibility of what is affirmed . 1. we find that the devil by the instigation of the witch at endor appeared in the likeness of the prophet samuel . i am not ignorant that some have asserted that , which , if it were proved , would evert this argument , viz. that it was the true and not a delusive samuel which the witch brought to converse with saul . of this opinion are some of the jewish rabbies a and some christian doctors b and many late popish authors c amongst whom cornel . a lapide is most elaborate . but that it was a daemon representing samuel has been evinced by learned and orthodox writers : especially e peter martyr , f balduinus † lavater , and our incomparable john rainolde . i shall not here insist on the clearing of that , especially considering , that elsewhere i have done it : only let me add , that the witch said to saul , i see elohim , i. e. a god ; ( for the whole context shows , that a single person is intended ) ascending out of the earth . 1 sam. 28. 13. the devil would be worshipped as a god , and saul now , that he was become a necr●mancer , must bow himself to him . moreover , had it been the true samuel from heaven reprehending saul , there is great reason to believe , that he would not only have reproved him for his sin , in not executing judgment on the amalekites ; as in ver. 18. but for his wickedness in consulting with familiar spirits : for which sin it was in special that he died , 2 chron. 10. 13. but in as much as there is not one word to testify against that abominaon , we may conclude that it was not real samuel that appeared to saul : and if it were the devil in his likeness , the argument seems very strong , that if the devil may appear in the form of a saint in glory , much more is it possible for him to put on the likeness of the most pious and innocent saint on earth . there are , who acknowledge that a daemon may appear in the shape of a godly person , but not as doing evil. whereas the devil in samuel's likeness told a pernicious lye , when he said , thou hast disquieted me . it was not in the power of saul , nor of all the devils in hell , to disquiet a soul in heaven , where samuel had been for two years before this apparition . nor did the spectre speak true , when he said , thou and thy sons shall be with me : tho' saul himself at his death went to be with the devil , his son jonathan did not so . besides , ( which suits with the matter in hand ) the devil in samuels shape confirmed necromancy and cursed witchery . he that can in the likeness of saints encourage witches to familiarity with hell , may possibly in the likeness of a saint afflict a bewitched person . but this we see from scripture , satan may be permitted to do . and whereas it is objected , that the devil may appear indeed in the form of dead persons , but that he cannot represent such as are living ; the contrary is manifest . no question had saul said to the witch , bring me david who was then living , she could as easily have shown living david as dead samuel , as easily as that great conjurer , of whom * wierus speaks , brought the appearance of hector and achilles , and after that of david before the emperour maximilian . and that evil angels have sometimes appeared in the likeness of living absent persons , is a thing abundantly confirmed by history . † austin tells us of one that went for resolution in some intricate questions to a philosopher , of whom he could get no answer ; but in the night the philosopher comes to him , and resolves all his doubts . not long after , he demanded the reason why he could not answer him in the day as well as in the night ; the philosopher professed he was not with him in the night , only acknowledged that he dreamed of his having such conversation of his friend , but he was all the time at home , and asleep . paulus and palladius did both of them profess to austin , that one in his shape , had divers times , and in divers places appeared to them † : thyreus mentions several apparitions of absent living persons , which happened in his time , and which he had the certain knowledge of . a man that is in one place cannot ( autoprosopos ) at the same time be in another . it remains then that such spectres are prodigious and supernatural , and not without diabolical operation . it has been controverted among learned men , whether innocent persons may not by the malice and deluding power of the devil be represented as present amongst witches at their dark assemblies . the mentioned thyreus says , that the devil may , and often does represent the forms of innocent persons out of those conventions , and that there is no question to be made of it , but as to his natural power and art he is able to make their shapes appear amongst his own servants , but he supposeth the providence of god will not suffer such an injury to be done to an innocent person . with him b delrio , and spineus concur . but cumanus in his lucerna inquisitorum ( a book which i have not yet seen ) defends the affirmative in this question . bins fieldius in his treatise , concerning the confession of witches , inclines to the negative , only c he acknowledges dei extraordinaria permissione posse innocentes sic representari . and he that shall assert , that great and holy god never did nor ever will permit the devil thus far to abuse an innocent person , affirms more than he is able to prove . the story of germanus his discovering a diabolical illusion of this nature , concerning a great number of persons that seemed to be at a feast when they were really at home and asleep , is mentioned by many authors . but the particulars insisted on , do sufficiently evince the truth of what we assert , viz. that the devil may by divine permission appear in the shape of innocent and pious persons . nevertheless , it is evident from another scripture , viz. that in 2 cor. 11. 14. for satan himself is transformed into an angel of light. he seems to be what he is not , and makes others seem to be what they they are not . he represents evil men as good , and good men as evil . the angels of heaven ( who are the angels of light ) love truth and righteousness , the devil will seem to do so to ; and does therefore sometimes lay before men excellent good principles and exhort them ( as he did theodore maillit ) to practise many things , which by the law of righteousness they are obliged unto , and hereby he does more effectually deceive . is it not strange , that he has sometimes intimated to his most devoted servants , that if they would have familiar conversation with him , they must be careful to keep themselves from enormous sins , and pray constantly for divine protection ? but so has he transformed himself into an angel of light , as a boissardus sheweth . he has frequently appeared to men pretending to be a good angel , so to anatolius of old ; and the late instances of b d● . d ee and kellet are famously known . how many deluded enthusiasts both in former and latter times have been imposed on by satans appearing visibly to them , pretending to be a good angel. and moreover , he may be said to transform himself into an angel of light , because of his appearing in the form of holy men , who are the children of light , yea in the shape and habit of eminent ministers of god. so did he appear to mr. earl of colchester in the likeness of mr. liddal an holy man of god , and to the turkish chaous baptized at london , anno 1658. pretending to be mr. dury an excellent minister of christ . and how often has he pretended to be the apostle paul or peter or some other celebrated saint ? ecclesiastical histories abound with instances of this nature . yea , sometimes he has transfigured himself into the form of christ . it is reported that he appeared to c st. martin gloriously arrayed , as if he had been christ . so likewise to d secundellus , and to another saint , who suspecting it was satan , transforming himself into an angel of light had this expression , if i may see christ in heaven it is enough , i desire not to see him in this world ; whereupon the spectre vanished . it has been related of luther , that after he had been fasting and praying in his study , the devil come pretending to be christ , but luther saying , away thou confounded devil , i acknowledge no christ but what is in my bible , nothing more was seen . thus then the devil is able ( by divine permission ) to change himself into what form or figure he pleaseth , omnia transformat sese in miracula rerum . a third scripture to our purpose is that , in rev. 12. 10. where the devil is called the accuser of the brethren . such is the malice and impudence of the devil , as that he does accuse good men , and that before god , and that not only of such faults as they really are guilty of , he accused joshua with his filthy garments , when through his indulgence some of his family had transgressed by unlawful marriages , zach. 3. 23. with ezra 10. 18. but also with such crimes , as they are altogether free from . he represented the primitive christians as the vilest of men , and as if at their meetings they did commit the most nefandous villanies that ever were known ; and that not only innocent , but eminently pious persons should thro' the malice of the devil be accused with the crime of witchcraft , is no new thing . such an affliction did the lord see meet to exercise the great athanasius with t only the divine providence did wonderfully vindicate him from that as well as from some other soul aspersions . the waldenses ( altho' the scriptures call them saints , rev. 13. 7. ) have been traduccd by satan and by the world as horrible witches ; so have others in other places , only because they have done extraordinary things by their prayers : it is by many authors related , that a city in france was molested with a diabolical spectre , which the people were wont to call hugon ; near that place a number of protestants were wont to meet to serve god , whence the professors of the true reformed religion were nic ▪ named hugonots , by the papists , who designed to render them before the world , as the servants and worshippers of that daemon , that went under the name of hugon . and how often have i read in books written by jesuits , that luther was a wizard , and that he did himself confess that he had familiarity with satan ! most impudent untruths ! nor are these things to be wondered at , since the holy son of god himself was reputed a magician , and one that had familiarity with the greatest of devils . the blaspheming pharisees said , he casts out the devils thro' the prince of devils , matth. 9. 34. there is then not the best saint on earth ( man or woman ) that can assure themselves that the devil shall not cast such an imputation upon them . it is enough for the disciple that he be as his master , and the servant as his lord : if they have called the master of the house reelzebub , how much more them of his houshold , matth. 10. 25. it is not for men to determine how far the holy god may permit the wicked one to proceed in his accusations . the sacred story of job giveth us to understand , that the lord whose ways art past finding out , does for wise and holy ends suffer satan by immediate operation , ( and consequently by witchcraft ) greatly to afflict innocent persons , as in their bodies and estates , so in their reputations . i shall mention but one scripture more to confirm the truth in hand : it is that in eccles . 9. 2 , 3. where it is said , all things come alike to all , there is one event to the righteous and to the wicked , as is the good , so is the sinner , this is an evil amongst all things under the sun , that there is one event happeneth to all . and in eccles . 7. 15. 't is said , there is a just man that perisheth in his righteousness . from hence we infer , that there is no outward affliction whatsoever but may befal a good man ; now to be represented by satan as a tormentor of bewitched or possessed persons , is a sore affliction to a good man. to be tormented by satan is a sore affliction , yet nothing but what befel job , and a daughter of abraham , whom we read of in the gospel : to be represented by satan as tormenting others , is an affliction like the former ; the lord may bring such extraordinary temptations on his own children , to afflict and humble them , for some sin they have been guilty of before him . a most wicked person in st. ives , got a knife , and went with it to a ministers house , designing to stab him , but was disappointed ; afterwards conscience being awakened , the devil appears to this person in the shape of that minister , with a knife in his hand exhorting to self-murder : was not here a punishment suitable to the sin which that person had been guilty of ? perhaps some of those whom satan has represented as committing witchcrafts , have been tampering with some foolish and wicked sorceries , tho' not to that degree , which is criminal and capital by the laws both of god and men ; for this satan may be permitted so to scourge them ; or it may be , they have misrepresented and abused others , for which cause the holy god may justly give satan leave falsely to represent them . have we not known some that have bitterly censured all that have been complained of by bewitched persons , saying it was impossible they should not be guilty ; soon upon which themselves or some near relations of theirs , have been to the lasting infamy of their families , been accused after the same manner , and personated by the devil ! such tremendous rebukes on a few , should make all men to be careful how they joyn with satan in condemning the innocent . arg. 2. because it is possible for the devil in the shape of an innocent person to do other mischiefs . as for those who acknowledge that satan may personate a pious person , but not to do mischief , their opinion has been confuted by more than a few unhappy instances . mr. clark u speaks of a man that had been an atheist , or a sadduce , not believing that there are any devils or any ( to us ) invisible world ; this man was converted , but as a punishment of his infidelity , evil angels did often appear to him in the shape of his most intimate friends , and would sometimes seduce him into great inconveniences . it has been elsewhere , and but now noted , that a daemon in the shape of excellent mr. dury appeared to the turkish chaos , anno. 1658. to disswade him from prosecuting his desires of baptism into the name of christ : also to mr. earle in the likeness of his friends , to discourage him from doing things lawful and good . a multitude of jews were once deluded by a person pretending to be moses from heaven , and that if they would follow him they should pass safe through the sea ( as did their fathers of old through the red ▪ sea ) whereby great numbers of them were deceived and perished in the waters . w learned and judicious men have concluded that this moses creensis was a daemon , transforming himself into moses : and that the devil has frequently appeared x in the shape of famous persons to the end that he might seduce men into idolatry , a sin equal to that of witchcraft ) no man that has made it his concern to enquire into things of this nature can be ignorant . many examples of this kind are collected by mr. bromball in his treatise of spectres , and the cunning devil , to strengthen men in their worshipping of saints departed : and by mr. bovet in his pandemonium . it is credibly reported that the devil in the likeness of a faithful minister ( as st. ives before mentioned , near boston in lincolnshire ) came to one that was in trouble of mind , telling her the longer she lived , the worse it would be for her ; and therefore advising her to self-murder : an eminent person still living had the account of this matter from mr. cotton ( the famous teacher of both bostons . ) he was well acquainted with that minister , who related to him the whole story , with all the circumstances of it : for mr. cotton was so affected with the report , as to take a journey on purpose to the town where this happened , that so he might obtain a satisfactory account about it , which he did . some authors say , that a daemón appeared in the form of sylvanus ( hierom's friend ) attempting a dishonest thing , the devil thereby designing to blast the reputation of a famous bishop . i have in another book mentioned that celebrated instance concerning an honest citizen in zurick ( the metropolis of helvetia ) in whose shape the devil appeared , committing an abominable fact ( not fit to be named ) very early in the morning , seen by the prefect of the city , and his servant ; they were amazed to behold a man of good esteem for his conversation , perpetrating a thing so vile and abominable ; but going from the spectre in the field , to the citizen's house in the town , they found him at home , and in his bed , nor had he been abroad that morning , which convinced them , that what they saw was an illusion of the devil : this passage is mentioned as a thing known and certain by lavater in his treatise of spectres , z who was a most learned and judicious preacher in that city . our juel saith of him , that he must ingeniously confess , that he never understood solomon's proverbs , until lavater expounded them to him : that book of his de spectris hath been published in latin , high and low dutch , french , italian . the learned zanchy † speaks highly of it , professing that he had read it both with pleasure and profit . voetius a takes notice of that passage which we have quoted out of levater as a thing memorable . some popish authors argue , that that devil cannot personate an innocent man as doing an act of witchcraft , because then he might as well represent them as committing theft , murder , &c. and if so , there would be no living in the world : but i turn the argument against them , he may ( as the mentioned instances prove ) personate honest men as doing other evils ; and no solid reason can be given why he may not as well personate them under the notion of witches , as under the notion of thieves , murders , and idolaters : as for the objection , that then there would be no living in the world , we shall consider it under the next argument . arg. 3. if satan may not represent one that is not a covenant servant of his , as afflicting those that are bewitched or possessed , then it is either because he wants will , or power to do this , or because god will never permit him thus to do . no man but a sadduce doubts of the ill will of devils ; nothing is more pleasing to the malice of those wicked spirits than to see innocency wronged : and the power of the enemy is such , as that having once obtained a divine concession to use his art , he can do this and much more than this amounts unto : we know by scripture-revelation , that the sorcerers of egypt caused many untrue and delusive † representations before pharaoh and his servants . exod. 7. 11 , 22. & 8. 7. and we read of the working of satan in all power and signs , and lying wonders . 2 thess . 2. 9. his heart is beyond what the wisest of men may pretend unto : he has perfect skill in opticks , and can therefore cause that to be visible to one , which is not so to another , and things also to appear far otherwise then they are : he has likewise the art of limning in the perfection of it , and knows what may be done by colours . it is an odd passage b which i find in the acta eruditorum , printed at lipsick , that about thirty two years ago an indigent merchant in france was instructed by a daemon , that with water of borax he might colour taffities , so as to cause them to glister and look very gay : he searcheth into the nature , causes , and reasons of things , whereby he is able to produce wonderful effects : so that if he does not form the shape of an innocent person as afflicting others , it is not from want of either will or power . they that affirm , that god never did , nor ever will permit him thus to do , alledge that it is inconsistant with the righteousness and providence of god , in governing humane affairs thus to suffer men to be imposed on : it must be acknowledged c that the divine providence has taken care , that the greatest part of mankind shall not be left to unavoidable deception , so as to be always abused by the mischievous agents of hell , in the objects of plain sence : but yet it is not for sinful and silly mortals to prescribe rules to the most high in his government of the world , or to direct him how far he may permit satan to use his power : i am apt to think that there are some amongst us , who if they had lived in job's days , and seen the devil tormenting of him , and heard him complaining of being scared with dreams , and terrified with night-visions , they would have joined with his uncharitable friends in censuring him as a most guilty person : but we should consider , that the most high god doth sometimes deal with men in a way of absolute sovereignty , performing the thing which is appointed for them , and many such things are with him : if he does destroy the perfect with the wicked , and laugh at the tryal of the innocent , ( job . 9. 22 , 23. ) who shall enter into his councils ! who has given him a charge over the earth ! or who has disposed the whole world ! men are not able to give an account of his ordinary works , much less of his secret counsels , and the dark dispensations of his providence : they do but darken counsel by words without knowledge when they undertake it : if we are not able to see how this or that can stand with the righteousness of him that governs the world , shall we say that the almighty will pervert judgment ? or that he that governs the earth hateth right ? shall we condemn him that is most just ? but whereas 't is objected , where is providence ? and how shall men live on the earth , if the devil may be permitted to use such power ? i demand , where was providence , when satan had power to cause sons of belial to lye and swear away the life of innocent naboth , laying such crimes to his charge as he was never guilty of ? and what an hour of darkness was it ? how far was the power of hell permitted to prevail , when christ the son of god was accused , condemned , and hanged for a crime that he never was guilty of ? that was the strangest providence that has happened since the world began , and yet in the issue the most glorious : we must therefore distinguish between what does ordinarily come to pass by the providence of god , and things which are extraordinary : it is not an usual thing for a naboth to have his life taken from him by false accusations , or for an athanasius or a susanna to be charged , and perhaps brought before courts of judicature for crimes of which they were altogether innocent . but if we therefore conclude , that such a thing as this can never happen in the world , we shall offend against the generation of the just : it is not ordinary for devils to be permitted to reveal the secret sins of men ; yet this has been done more than once or twice : nor is it ordinary for daemons to steal money out of mens pockets , and purses , or wine and cyder out of their cellars . yet some such instances have there been amongst our selves . it is not usual for providence to permit the devil to come from hell and to throw fire on the tops of houses , and to cause a whole town to be burnt to ashes thereby ; there would ( it must be confessed ) be no living in the world , if evil angels should be permitted to do thus when they had a mind to it ; nevertheless , authors worthy of credit , tell us , that this has sometimes happened . d both erasmus and cardanus ▪ write that the town of schiltach in germany , was in the month of april , 1533. set on fire by a devil , and burnt to the ground in an hour's space : 't is also reported by sigibert , aventinus and others , that some cottages and barns in a town called bingus were fired by a wicked genius ; that spiteful daemon said it was for the impieties of such a man whom he named , that he was sent to molest them : the poor man to satisfie his neighbours , who were ready to stone him , carried an hot iron in his hand , but receiving no hurt thereby , he was judged to be innocent . it is not ordinary for a devil upon the dying curse of a servant , to have a commission from heaven to tear and torment a bloody cruel master ; yet such a thing may possibly come to pass . there is a fearful story to this purpose , in the account of the bucuneers of america , e wherein my author relates that a servant , who was spirited or kidnapt ( as they call it ) into america , falling into the hands of a tyrannical master , he ran away from him , but being taken and brought back , the hard-hearted tyrant lashed him on his naked back , until his body ran in an entire stream of blood ; to make the torment of this miserable creature intolerable , he anointed his wounds with juice of lemon mingled with salt and pepper , being ground small together , with which torture the miserable wretch gave up the ghost , with these dying words , i beseech the almighty god , creator of heaven and earth , that he permit a wicked spirit , to make thee feel as many torments before thy death , as thou hast caused me to feel before mine : scarce four days were past after this horrible fact , when the almighty judge gave permission to the father of wickedness to possess the body of that cruel master , and to make him lacerate his own flesh until he died , belike surrendring his ghost into the hands of the infernal spirit , who had tormented his body : but of this tragical story enough . to proceed , is it not usual for persons after their death to appear unto the living : but it does not therefore follow , that the great god will not suffer this to be : for both in former and latter ages , examples thereof have not been wanting : no longer since than the last winter , there was much discourse in london concerning a gentlewoman , unto whom her dead son ( and another whom she knew not ) had appeared : being then in london , i was willing to satisfie my self , by enquiring into the truth of what was reported ; and on febr. 23. 1691. my brother ( who is now a pastor to a congregation in that city ) and i discoursed the gentlewoman spoken of ; she told us , that a son of hers , who had been a very civil young man , but more airy in his temper than was pleasing to his serious mother , being dead , she was much concerned in her thoughts about his condition in the other world ; but a fortnight after his death he appeared to her , saying , mother you are solicitous about my spiritual welfare ; trouble your self no more , for i am happy , and so vanished ; should there be a continual intercourse between the visible and invisible world , it would breed confusion . but from thence to infer , that the great ruler of the universe will never permit any thing of this nature to be , is an inconsequent conclusion ; it is not usual for devils to be permitted to come and violently carry away persons through the air , several miles from their habitations : nevertheless , this was done in sweedland about twenty years ago , by means of a cursed knot of witches there . and a learned physician now living , giveth an account of several children , who by diabolical frauds were stollen from their parents , and others left in their room : and of two , that in the night-time a line was by invisible hands put about their necks , with which they had been strangled , but that some near them happily prevented it . v. germ. ephem . anno 1689. pag. 51. 516. let me further add here ; it has very seldom been known , that satan has personated innocent men doing an ill thing , but providence has found out some way for their vindication ; either they have been able to prove that they were in another place when that fact was done , or the like . so that perhaps there never was an instance of any innocent person condemned in any court of judicature on earth , only through satans deluding and imposing on the imaginations of men , when nevertheless , the witnesses , juries , and judges , were all to be excused from blame . arg. 4. it is certain both from scripture and history , that magicians by their inchantments and hellish conjurations , may cause a false representation of persons and things . an inchanted eye shall see such things as others cannot discern ; it is a thing too well known to be denied , that some by rubbing their eyes with a bewitched water , have immediately thereupon seen that which others could not discern ; and there are persons in the world , who have a strange spectral sight . mr. glanvil f speaks of a dutch-man that could see ghosts which others could perceive nothing of . there are in spain a sort of men whom they call zahurs , these can see into the bowels of the earth ; they are able to discover minerals and hidden treasures ; nevertheless , they have their extraordinary sight only on tuesdays and fridays , and not on the other days of the week . delrio saith , that when he was at madrid , anno dom. 1575. he saw some of these strange sighted creatures . mr. george sinclare , in his book entituled , satans invisible world discovered , h has these words , i am undoubtedly informed , that men and women in the high-lands can discern fatality approaching others , by seeing them in the waters or with winding sheets about them . and that others can lecture in a sheeps shoulder-bone a death within the parish seven or eight days before it come . it is not improbable but that such preternatural knowledge comes first by a compact with the devil , and is derived downward by succession to their posterity : many such i suppose are innocent , and have this sight against their will and inclination . thus mr. sinclare , i concur with his supposal , that such knowledge is originally from satan , and perhaps the effect of some old inchantment . there are some at this day in the world , that if they come into a house where one of the family will die within a fortnight , the smell of a dead corpse offends them to such a degree , as that they cannot stay in that house . it is reported that near unto the abby of st. maurice in burgundy i there is a fish-pond in which are fishes put according to the number of the monks of that place ; if any one of them happen to be sick , there is a fish seen to float and swim above water half dead , and if the monk shall die , the fish a few days before dieth . in some parts in wales death-lights or corps candles ( as they call them ) are seen in the night time going from the house where somebody will shortly die , and passing in to the church-yard . of this , my honoured and never to be forgotten friend mr. richard baxter , k has given an account in his book about witchcrafts lately published : what to make of such things , except they be the effects of some old inchantment , i know not ; nor what natural reason to assign for that which i find amongst the observations of the imperial academy for the year 1687 , viz. that in an orchard where are choice damascen plumbs , the master of the family being sick of a quartan ague , whilst he continued very ill , four of his plumb-trees instead of damascens brought forth a vile sort of yellow plumbs : but recovering health , the next year the tree did ( as formerly ) bear damascens again ; but when after that he fell into a fatal dropsie , on those trees were seen not damascens , but another sort of fruit. the same author l gives instances of which he had the certain knowledge , concerning apple-trees and pear-trees , that the fruit of them would on a sudden wither as if they had been baked in an oven , when the owners of them were mortally sick . it is no less strange that in the illustrious electoral m house of brandenburg before the death of some one of the family feminine spectres appeared : n and often in the houses of great men , voices and visions from the invisible world have been the harbingers of death . when any heir in the worshipful family of the breertons in cheshire is near his death , there are seen in a pool adjoyning , bodies of trees swimming for certain days together , on which learned cambden o has this note , these and such like things are done either by the holy tutelar angels of men , or else by the devils , who by gods permission mightily shew their power in this inferiour world. as for mr. sinclare's notion that some persons may have a second sight , ( as 't is termed ) and yet be themselves innocent , i am satisfied that he judgeth right ; for this is common amongst the laplanders , who are horribly addicted to magical incantations : they bequeath their daemons to their children as a legacy , by whom they are often assisted ( like bewitched persons as they are ) to see and do things beyond the power of nature . an historian who deserves credit , relates , p that a certain laplander gave him a true and particular account of what had happened to him in his journey to lapland ; and further complained to him with tears , that things at great distance were represented to him , and how much he desired to be delivered from that diabolical sight , but could not ; this doubtless was caused by some inchantment . but to proceed to what i intend ; the eyes of persons by reason of inchanting charms , may not only see what others do not , but be under such power of fascination , as that things which are not , shall appear to them as real : the apostle speaks of bewitched eyes , gal. 3. 1. and we know from scripture , that the imaginations of men have by inchantments been imposed upon ; and histories abound with very strange instances of this nature : the old witch circe by an inchanted cup caused ulysses his companions to imagine themselves to be turned into swine ; and how many witches have been themselves so bewitched by the devil , as really to believe that they were transformed into wolves , or dogs , or cats . it is reported of simon magus , q that by his sorceries he would so impose on the imaginations of people , as that they thought he had really changed himself into another sort of creature . opollonius of tyana could out do simon with his magick : the great bohemian conjurer zyto r by his inchantments , caused certain persons whom he had a mind to try his art upon , to imagine that their hands were turned into the feet of an ox , or into the hoofs of a horse , so that they could not reach to the dishes before them to take any thing thence ; he sold wisps of straw to a butcher who bought them for swine , that many such prestigious pranks were played ; by the unhappy faustus , is attested by camerarius , wyerus , voetius , lavater , and lonicer . there is newly published a book ( mentioned in the acta eruditorum ) wherein the author s ( wiechard valvassor ) relates , that a venetian jew instructed him ( only he would not attend his instructions ) how to make a magical glass which should represent any person or thing according as he should desire . if a magician by an inchanted glass can do this , he may as well by the help of a daemon cause false idaeas of persons and things to be impressed on the imaginations of bewitched persons ; the blood and spirits of a man , that is bitten with a mad-dog , are so envenomed , as that strange impressions are thereby made on his imagination : let him be brought into a room where there is a looking-glass , and he will ( if put upon it ) not only say but swear that he sees a dog , tho' in truth there is no dog it may be within 20 miles of him ; and is it not then possible for the dogs of hell to poyson the imaginations of miserable creatures , so as that they shall believe and swear that such persons hurt them as never did so ? i have heard of an inchanted pin , that has caused the condemnation and death of many scores of innocent persons . there was a notorious witchfinder in scotland , that undertook by a pin , to make an infallible discovery of suspected persons , whether they were witches or not , if when the pin was run an inch or two into the body of the accused party no blood appeared , nor any sense of pain , then he declared them to be witches ; by means hereof my author tells me no less then 300 persons were condemned for witches in that kingdom . this bloody jugler after he had done enough in scotland , came to the town of berwick upon tweed ; an honest man now living in new-england assureth me , that he saw the man thrust a great brass pin two inches into the body of one , that some would in that way try whether there was witchcraft in the case or no : the accused party was not in the least sensible of what was done , and therefore in danger of receiving the punishment justly due for witchcraft ; only it so happened , that collonel f●nwick ( that worthy gentleman , who many years since lived in new-england ) was then the military governour in that town ; he sent for the mayor and magistrates advising them to be careful and cautious in their proceedings ; for he told them , it might be an inchanted pin , which the witch-finder made use of : whereupon the magistrates of the place ordered that he should make his experiment with some other pin as they should appoint : but that he would by no means be induced unto , which was a sufficient discovery of the knavery and witchery of the witch-finder . there is a strange diabolical energy goeth along with incantations . if balak had not known , that he would not have sent for balaam , to see whether he could inchant the children of israel . the scripture intimates that inchantments will keep a serpent from biting , eccles . 10. 11. a witch in sweedland confessed , that the devil gave her a wooden knife ; and that if she did but touch any living thing with that knife , it would die immediately : and that there is a wonderful power of the devil attending things inchanted , we have confirmed by a prodigious instance in major wein , a scotch man : that wretched man was a perfect prodigy ; a man of great parts ; esteemed a saint , yet lived in secret uncleanness with his own sister for thirty four years together : after his wickedness was discovered , he did not seem to be troubled at any of his crimes , excepting that he had caused a poor woman to be publickly whipped , because she reported that she had seen him committing bestiality ; which thing was true , only the woman could not prove it . this horrid creature , if he had his inchanted staff in his hand could pray to admiration , and do extraordinary things , as is more amply related in the postscript to mr. sinclares his book before mentioned : but if he had not his inchanted rod to lean upon , he could not transform himself into an angel of light : but by all these things we may conclude , that it is not impossible , but that a guilty conjurer , that so he may render himself the less suspected , may by his magical art and inchantment , cause innocent persons to be represented as afflicting those whom the devil and himself are the tormentors of . arg. 5. the truth we affirm is so evident , as that many learned and judicious men have freely subscribed unto it . the memorable relation of the devils assuming the shape of an innocent citizen in zurick , is in the judgment of that great divine lud levater , of weighty consideration : and he declares , that he does therefore mention it , that so judges might be cautelous in their proceedings in cases of this nature , inasmuch as the devil does often in that way intangle innocent persons , and bring them into great troubles . his words are , s hanc historiam ideo recito , ut judices , in hujusmodi , casibus cauti sint : diabolus enim hac via sape innocentibus insidiatur . he confirms what he saith by reciting a passage out of alertus granzius , who writes that the devil was seen in the shape of a nobleman to come out of the empress's chamber : but to clear her innocency , she ( according to the superstitious ordeals then in fashion ) walked blinfold over a great many of glowing hot irons without touching any of them . voetius in his u disputation of spectres proposeth that question , whether the devil may not untruly personate a godly man , and answers in the affirmative : and withal adds , that it is a sufficient argument ( ad hominem ) to answer the papists with their own histories , which give instances of satan's appearing in the figure of saints , nay of christ himself . and in his discourse concerning the operations of daemons w he has the like problem , whether the devil may not possibly put on the shape of a true believer , a real saint , not only of such as are dead , but still living , and answers , quidni ? why not ? it is true popish casuists x do generally incline to the negative in this question : nevertheless , the instance of germanus , who saw a company of honest people represented by the devil , as if they had been feasting together , when they were really asleep in their beds , does a little puzzle them , so as that they are necessitated to take up with this conclusion , y that by an extraordinary permission of god , innocent persons may be represented by satan in the noctural conventicles of witches : and if so , much more as afflicting bewitched persons . delrio giveth an account of an innocent monk , whose reputation was indangered by a daemon's appearing in his shape . he writes more like a divine than jesuits use to do , when he saith that , z it is not absolutely to be denied , but that the devils may exhibite the forms of innocent persons , if god permit it , who when he does permit it , usually by some providence discovers the fraud of the devils , that so the innocent may be vindicated , or if not , it is to bring them to repentance for some sin , or to try their patience . it is rare to see such words dropping from the pen of a jesuit : as for protestant writers , i cannot call to mind one of any note , that does deny the possibility of the affirmative , in the question before us . dr. henkelius has lately a published a learned and elaborate discourse concerning the right method of curing such as are obsessed with cacodaemons , in which he asserts , that satan may possibly assume the form of innocent and pious persons , that so he might thereby destroy their reputations , and expose them to undue punishments . as for our english divines , there are not many greater casuists than mr. perkins ; nor do i know any one that has written on the case of witchcraft with more judgment and clearness of understanding : he has these words , b if a man being dangerously sick and like to die upon suspicion , will take it on his death , that such an one has betwitched him , it is an allegation which may move the judge to examine the party , but it is of no moment for conviction . the like is asserted by c mr. cooper , mr. bernard , ( once a famous minister at batcomb in somerset ) his book called , a guide to grand jury-men in cases of witchcraft , is a solid and wise treatise . what his judgment was in the case now under debate , we may see , pag. 209 , 210. where his words are these ; an apparition of the party suspected , whom the afflicted in their fits seem to see , is a great suspicion ; yet this is but a presumption , tho' a strong one , because these apparitions are wrought by the devil , who can represent to the phansie such as the parties use to fear , in which his representation he may well lye as in his other witness : for if the devil can represent to as the witch seeming samuel , saying , i see god's ascending out of the earth , to beguile saul , may we not think he can represent a common ordinary person , man or woman unregenerate , tho' no witch to the phansie of vain persons , to deceive them and others that will give credit to the devil . thus mr. bernard . as for the judgment of the elders in new-england , so far as i can learn , they do generally concur with mr. perkins , and mr. bernard . this i know , that at a meeting of ministers at cambridge , august 1. 1692. where were present seven elders besides the president of the colledge , the question then discoursed on , was , whether the devil may not sometimes have a permission to represent an innocent person as tormenting such as are under diabolical molestations ? the answer which they all concurred in , was in these words , viz. that the devil may sometimes have a permission to represent an innocent person as tormenting such as are under diabolical molestations ; but that such things are rare and extraordinary , especially when such matters come before civil judicatures : and that some of the most eminent ministers in the land , who were not at that meeting are of the same judgment , i am assured : and i am also sure , that in cases of this nature the priest's lips should keep knowledge , and they should seek the law at his mouth , mal. 2. 7. arg. 6. our own experience has confirmed the truth of what we affirm . i have in another book given an account concerning elizabeth knap of groton , who complained that a woman as eminent for piety as any in that town , did appear to her , and afflict her : but afterwards she was satisfied that that person never did her any harm , but that the devil abused them both . about two years ago , a bewitched person in chelmsford in her fits , complained that a worthy good man , a near relation of hers did afflict her : so did she likewise complain of another person in that town of known integrity and piety . i have my self known several of whom i ought to think that they are now in heaven , considering that they were of good conversation , and reputed pious by those that had the greatest intimacy with them , of whom nevertheless , some complained that their shapes appeared to them , and threatned them : nor is this answered by saying , we do not know but those persons might be witches : we are bound by the rule of charity to think otherwise : and they that censure any , meerly because such a sad affliction as their being falsly represented by satan has befallen them , do not do as they would be done by . i bless the lord , it was never the portion allotted to me , nor to any relation of mine to be thus abused : but no man knoweth what may happen to him , since there be just men unto whom it happeneth according to the work of the wicked , eccles . 8. 14. but what needs more to be said , since there is one amongst our selves whom no man that knows him , can think him to be a wizzard , whom yet some bewitched persons complained of , that they are in his shape tormented : and the devils have of late accused some eminent persons . it is an awful thing which the lord has done to convince some amongst us of their error : this then i declare and testifie , that to take away the life of any one , meerly because a spectre or devil , in a bewitched or possessed person does accuse them , will bring the guilt of innocent blood on the land , where such a thing shall be done : mercy forbid that it should , ( and i trust that as it has not it never will be so ) in new-england . what does such an evidence amount unto more than this : either such an one did afflict such an one , or the devil in his likeness , or his eyes were bewitched . the things which have been mentioned make way for , and bring us unto the second case , which is to come under our consideration , viz. if one bewitched is struck down at the look or cast of the eye of another , and after that recovered again by a touch from the same person , is not this an infallible proof , that the person suspected and complained of is in league with the devil ? answer ; it must be owned that by such things as these witchcrafts and witches have been discovered more than once or twice : and that an ill fame , or other circumstances attending the suspected party , this may be a ground for examination ; but this alone does not afford sufficient matter for conviction : as spectres or devils appearing in the shapes of men that have been murdered , declaring that they were murdered by such persons and in such a place , may give just occasion to the magistrate for enquiry into the matter : one great witch-advocate d confesseth , that by this means murders have been brought to light ; yet that alone , if other circumstances did not concur , would not by the law of god take away the life of any man. if my reader pleaseth , he shall hear what old mr. bernard of batcomb saith to a case not unlike to this , and the former : his words are these , e the naming of the suspected in their fits , and also where they have been , and what they have done here or there , as mr. throgmorton's children could do , and that often and ever found true ; this is a great presumption : yet is this but a presumption , because this is only the devils testimony , who can lie , and that more often than speak truth christ would not allow his witness of him in a point most true ; nor st. paul in the due praises of him and sylas ; his witness then may not be received as sufficient in case of ones life : he may accuse an innocent , as i shewed before in mr. edmund's giving over his practice to find stollen goods ; and satan we read would accuse job to god himself to be an hypocrite , and to be ready to be a blasphemer , and he is called the accuser of the brethren . albeit , i cannot deny but this has very often proved true , yet seeing the devil is such an one as you heard , christian men should not take his witness , to give in verdict upon oath , and so swear that the devil has therein spoken the truth ; be it far from good men to confirm any word of the devil by oath , if it be not an evident truth without the devil's testimony , who in speaking the truth , has a lying intent , and speaks some truths of things done , which may be found to be so , that he may wrap with them some pernicious lye , which cannot be tried to be true , but must rest upon his own testimony to ensnare the blood of the innocent . thus mr. bernard resolved the case above sixty years ago ▪ and truly in my opinion like a wise and orthodox divine , what he says , reacheth both this and the former case . dr. cotta ( a learned physician ) in his book , about the tryal of witchcraft , showing the true and right method of the discovery , with a confutation erroneous ways ( which book he dedicates to the right honourable sir edward cook , lord chief justice of england f he discourses concerning exploration of witches by the touch of the witch curing the touched bewitched , and sheweth the fallibility and vanity of that way of tryal , tho' he had often seen persons bewitched in that way immediately delivered from the present fit or agony which was upon them : but he taketh it to be a diabolical miracle . he argueth thus , g no man can doubt but that the vertue wherewith this touch was indued , is supernatural : if it be so , how can man to whom nothing is simply possible that is not natural be justly reputed an agent therein ? if he cannot be esteemed in himself any possible or true agent , then it remaineth that he can only be interessed therein as an accessary in consent , or as a servant unto a superior power : if that superior power be the devil , the least reasonable doubt , whether the devil alone , or with the consent or contract of the suspected person has produced that wonderful effect ; with what religion or reason can any man incline rather to credit the devil's mouth in the bewitched , than to pity the accused , and believe them against the subtilty of a deceitful devil : if the devil by divine permission may cause supernatural concomitances and consequences to attend the natural actions of men without their allowance , as is manifest in possessed persons , how is it reasonable and just that the impositions of the devil should be imputed unto any man : and ( saith he ) god forbid that the devil's signs and wonders , nay his truths should become any legal allegations or evidences in law. we may therefore conclude it unjust , that the forenamed miraculous effect by the devil wrought and imputed by the bewitched , should be esteemed an infallible mark against any man , as therefore convinced for that the devil and the bewitched have so decyphered him ? thus that learned man. but to the case in hand , i have several things to offer . 1. it is possible that the persons in question may be possessed with cacodaemons : that bewitched persons are many times really possessed with evil spirits , is most certain . and as mr. perkins observes , no man can prove but that witchcraft might be the cause of many of those possessions , which we read of in the gospel : and that devils have been immitted into the bodies of miserable creatures by magicians and witches , histories and experience do abundantly testifie . hierom h relates concerning a certain virgin , that a young man , whose amours she despised , prevailed with a magician to send an evil spirit into her , by means whereof she was strangely besotted . 't is reported i of simon magus , that after he had used an hellish sacrifice , to be revenged of some that had called him a great witch , he caused infernal spirits to enter into them . many confessing witches have acknowledged , that they were the cause of such and such persons being possessed by evil angels , as k thyaeus and others have observed : now no credit ought to be given to what daemons in such as are by them obsessed shall say . our saviour by his own unerring example has taught us not to receive the devil's testimony in any thing . the papists are justly condemned for bringing diabolical testimony to confirm the principles of their religion . peter cotton the jesuite l enquired of the devil in a possessed person , what was the clearest scripture to prove purgatory . at the time when luther died , all the possessed people in the netherlands were quiet : the devils in them , said the reason was , because luther m had been a great friend of theirs , and they owed him that respect as to go as far as germany to attend his funeral . another time when there was a talk of some ( ministers of the reformed religion , the devils in the ) obsessed laughed and said , they were not at all afraid of them , for the calvinists and they were very good friends . the jesuits insult with these testimonies as if they were divine oracles : but the father of lyes is never to be believed : he will utter twenty great truths to make way for one lye : he will accuse twenty witches , if he can but thereby bring one innocent person into trouble : he mixeth truths with lyes , that so those truths giving credit unto lyes , men may believe both , and so be deceived : and whereas some say , that the persons in question are only bewitched and not possessed , let it be considered that possessed persons are called energumens from eplomai agitor : they whose bodies are prenaturally agitated , so as to be in danger of being thrown into the fire , or into the water , though they may be bewitched , are undoubtedly possessed with daemons , mark 9. 22 , 25. learned men a give it as a most certain sign of possession , when the afflicted party can see and hear that which no one else can discern any thing of , and when they can discover † secret things , acts 6. 16. past , or future , b as a possessed person in germany foretold the war which broke out in the year , 1546. and when the limbs of miserable creatures are bent and disjointed so as could not possible be without a luxation of joints , were it not done by a preternatural hand , and yet no hurt raised thereby that argueth possession . also , when persons are by the devil cast into fits , in the which they speak of things , that afterwards they have no remembrance of c or , if they are by cruel devils tortured , so as to cause horrendous clamours in the distressed sufferers , that 's another sign of obsession by evil spirits : if all these things concur in the persons concerning where the question is , we may conclude them to be daemoniacks : and if so , no juror can with a safe conscience look on the testimony of such , as sufficient to take away the life of any man. 2. falling down by the cast of an eye proceeds not from a natural , but an arbitrary cause ; not from any poyson in the eye of the witch , but from the agency of some daemon : the opinion of fascination by the eye is an old fable , and ( saith mr. perkins ) as fond as old . pliny e speaks of a people that killed folks by looking on them ; and he adds , that they had two apples in each eye : and tully writes of women who had two apples in one eye that always did mischief with their meer looks ; so ovid , popula duplex fulminat . and plutarch f writes , that some persons have such a poyson in their eyes , as that their friends and familiars are fascinated thereby ; nay he speaks of one that bewitched himself sick by looking on his own face in a glass : others write of fascination by a meer prolation of words ; and for ought i know , there may be as much witchery in the tongue as there is in the eye . sennertus g has discovered the superstition of these fancies ; sight does not proceed from an emission of rays from the eye , but by a reception of the visible species ; and if it be ( as philosophers conclude ) an innocent action and not an emission optick spirits , so that sight as such , does receive something from the object , and not act upon it , the notion of fascination by the eye is unphilosophical : it is true , that sore eyes will affect those that look upon them , dum spectant o●uli laesos ▪ leduntur & ipsi , for which a natural reason is easily to be assigned ; but if the witches eyes are thus infected with a natural contagion , whence is it , that only bewitched persons are hurt thereby ? if the vulgar error concerning the bas●●sks killing with the look of his poysonful eye were a truth , whatever person that serpent cast his eye upon would be poysoned . so if witches had a physical venom in their eyes , others as well as fascinated persons would be sensible thereof ; there is as much truth in this fancy of physical venom in the eye of a witch , as there is in what pliny † and others relate concerning the thibians , viz. that they have two apples in one eye , and the effigies of an horse in the other eye ; and that they are a people that cannot be drowned . 3. as for that which concerns the bewitched persons being recovered out of their agonies by the touch of the suspected party , it is various and fallible . for sometimes the afflicted person is made sick , ( instead of being made whole ) by the touch of the accused ; sometimes the power of imagination is such , as that the touch of a person innocent and not accused shall have the same effect . it is related in the account of the tryals of witches at bury in suffolk 1664 , during the time r of the tryal , there were some experiments made with the persons afflicted , by bringing the accused to touch them , and it was observed that by the least touch of one of the supposed witches , they that were in their fits , to all mens apprehension wholly deprived of all sense and understandings , would suddenly shriek out and open their hands . mr. serjeant keeling did not think that sufficient to convict the prisoners , for admitting that the children were in truth bewitched , yet ( saith he ) it cannot be applyed to the prisoners upon the imagination only of the parties afflicted ; for if that might be allowed , no person whatsoever can be in safety , for perhaps they might fancy another person who might altogether be innocent in such matters : to avoid this scruple it was privately desired by the judge , that some gentlemen there in court would attend one of the distempered persons in the farther part of the hall , whilst she was in her fits , and then to send for one of the witches to try what would happen , which they did accordingly . one of them was conveyed from the bar , and brought to the afflicted maid . they put an apron before her eyes , and then another person ( not the witch ) touched her , which produced the same effect , as the touch of the witch did in the court. whereupon the gentlemen returned much unsatisfied . bodin s relates , that a witch who was tryed at nants , was commanded by the judges to touch a bewitched person , a thing often practised by the judges of germany in the imperial chamber . the witch was extreamly unwilling , but being compelled by the judges , she cryed out , i am undone ; and as soon as ever she touched the afflicted person , the witch fell down dead , and the other recovered . that horrid witch of salisbury , an● bodenham t who had been servant to the notorious conjurer dr. lamb , could not bear the sight of one that was bewitched by her . as soon as ever she saw the afflicted person , she ran about shrieking , and crying , and roaring after an hideous manner , that the devil would tear her in pieces , if that person came near her . and whilst the witch was in such torment , the bewitched was at ease . by these things we see , that the laws and customs of the kingdom of darkness , are not always and in all places the same . and it is good for men to concern themselves with them as little as may be . i think there is weight in dr. cotta's u argument , viz. that the gift of healing the sick and possessed , was a special grace and favour of god , for the confirmation of the truth of the gospel , but that such a gift should be annexed to the touch of wicked witches , as an infallible sign of their guilt , is not easie to be believed . it is a thing well known , that if a person possessed by an evil spirit , is ( as oft it so happens ) never so outragious whilst a good man is praying with and for the afflicted , let him lay his hand on them , and the evil spirit is quiet . i hope this is no evidence of any covenant , or voluntary communion between the good man that is praying and the evil spirit ; no more does the case before us evince any such thing . 4. there are that question the lawfulness of the experiment . for if this healing power in the witch is not a divine but a diabolical gift , it may be dangerous to meddle too much with it . if the witch may be ordered to touch afflicted persons in order to their healing or recovery out of a sick fit , why may not the diseased person be as well ordered to touch the witch for the same cause ? and if to touch him , why not to scratch him and fetch blood out of him , which is but an harder kind of touch ? but as for this mr. perkins doubts not to call it a practice of witchcraft . it is not safe to meddle with any of the devils sacraments or institutions ; for my own part , i should be loath to say to a man , that i knew or thought it was a witch , do you look on such a person , and see if you can witch them into a fit , and there is such an afflicted person do you take them by the hand , and see if you can witch them well again . if it is by vertue of some contract with the devil that witches have power to do such things , it is hard to conceive how they can be bid to do them , without being too much concerned in that hellish covenant . i take it to be ( as elsewhere w i have expressed ) a solid principle , which the learned s●nnertus insists on , viz. that they who force another to do that which he cannot possibly do , but by vertue of a compact with the devil , have themselves implicitely communion with the diabolical covenant . the devil is pleased and honoured when any of his institutions are made use of ; this way of discovering witches , is no better than that of putting the urine of the afflicted person into a bottle , that so the witch may be tormented and discovered : the vanity and superstition of which practice i have formerly shewed , and testified against . there was a conjurer his name was edward drake x who taught a man to use that experiment for the relief of his afflicted daughter , who found benefit thereby ; but we ought not to practice witchcrafts to discover witches , nor may we make use of a white healing witch ( as they call them ) to find out a black and bloody one . and how did men first come to know that witches would be discovered in such ways as these , which have been mentioned ? if satan himself were the first discoverer ( as there is reason to believe ) the experiment must needs have deceit in it . see dr. willet on exod. 7. quest . 9. and such experiments better become pagans or papists than professors in new england ; whereas 't is pleaded , that such things are practised by the judges of the imperial chamber , i reply , that those judges ( as bodia relates , lib. 3. daemon . cap. 6. ) have required suspected witches to pronounce over the afflicted persons , these words , i bless thee in the name of the father , &c. upon which they have immediately recovered ; but is the dark day come upon us , that such superstitions as these shall be practised in new-england : the lord jesus forbid it . see baldwin's testimony against the practice of the camera imperialis , cas . consc . l. 3. c. 3. p. 634. 5. if the testimony of a bewitched or possessed person , is of validity as to what they see done to themselves , then it is so as to others , whom they see afflicted no less than themselves : but what they affirm concerning others , is not to be taken for evidence . whence had they this supernatural sight ? it must needs be either from heaven or from hell : if from heaven , ( as elisha's servant , and balaam's ass could discern angels ) let their testimony be received : but if they had this knowledge from hell , tho' there may possibly be truth in what they affirm , they are not legal witnesses : for the law of god allows of no revelation from any other spirit but himself , isa . 8. 19. it is a sin against god to make use of the devil's help to know that which cannot be otherwise known : and i testifie against it , as a great transgression , which may justly provoke the holy one of israel , to let loose devils on the whole land , luke 4. 35. see mr. bernard's guide to juries in cases of witchcraft , p. 136 , 137 , 138. and brochmand theol. de angelis , p. 227. altho' the devil's accusations may be so far regarded as to cause an enquiry into the truth of things , job 1. 11 , 12. & 2. 5 , 6. yet not so as to be an evidence or ground of conviction : the persons , concerning whom the question is , see things through diabolical mediums ; on which account their evidence is not meer humane testimony ; and if it be in any part diabolical , it is not to be owned as authentick ; for the devil's testimony ought not to be received neither in whole nor in part . i am told by credible persons , who say it is certainly true , that a bewitched person has complained that she was cast into fits by the look of a dog ; and that she was no more able to bear the sight of that dog , than of the person whom she accused as bewitching her : and that thereupon the dog was shot to death : this dog was no devil ; for then they could not have killed him . i suppose no one will say that dogs are witches : it remains then that the casting down with the look is no infallible sign of a witch . 8 it has always been said , that it is a difficult thing to find out witches : but if the representation of such a person as afflicting , or the look or touch be an infallible proof of the guilt of witchcraft in the persons complained of , 't is the easiest thing in the world to discover them ; for it is done to our hand , and there needs no enquiry into the matter . 9. let them say this is an infallible proof , produce any word out of the law of god which does in the least countenance that assertion : the word of god instructs jurors and judges to proceed upon clear humane testimony , deut. 35. 30. but the word no where giveth us the least intimation , that every one is a witch , at whose look the bewitched person shall fall into fits ; nor yet that any other means should be used for the discovery of witches , than what may be used for the finding out of murderers , adulterers , and other criminals . 10. sometimes antipathies in nature have strange and unaccountable effects . i have read of a man that at the sight of his own son , who was no wizzard would fall into fits. there are that find in their natures an averseness to some persons whom they never saw before , of which they can give no better an account than he in martial , concerning sabidius . non amo te sabidi , nec possum dicere quare . that some persons at the sight of bruit-creatures , cats , spiders , &c. nay , at the sight of cheeses , milk , apples , will fall into fits , is too well known to be denied . pensingius in his learned discourse de pulvere sympathatico , p. 128. saith , there was one in the city of groning that could not bear the sight of a swine's head : and that he knew another who was not able to look on the picture thereof . amatus lusitanus speaks of one that at the sight of a rose would swoon away : this proveth that the falling into a fit at the sight of another is not always a sign of witchcraft . it may proceed from nature , and the power of imagination . to conclude ; judicious casuists † have determined , that to make use of those media to come to the knowledge of any matter , which have no such power in them by nature , nor by divine institution is an implicit going to the devil to make a discovery : now there is no natural power in the look or touch of a person to bewitch another ; nor is this by divine institution the means whereby witchcraft is discovered : therefore it is an unwarrantable practice . we proceed now to the third case proposed to consideration ; if the things which have been mentioned are not infallible proofs of guilt in the accused party , it is then queried , whether there are any discoveries of this crime , which jurors and judges may with a safe conscience proceed upon to the conviction and condemnation of the persons under suspicion ? let me here premise two things , 1. the evidence in this crime ought to be as clear as in any other crimes of a capital nature . the word of god does no where intimate , that a less clear evidence , or that fewer or other witnesses may be taken as sufficient to convict a man of sorcery , which would not be enough to convict him were he charged with another evil worthy of death , numb . 35. 30. if we may not take the oath of a distracted person , or of a possessed person in a case of murder , theft , felony of any sort , then neither may we do it in the case of witchcraft . 2. let me premise this also , that there have been ways of trying witches long used in many nations , especially in the dark times of paganism and popery , which the righteous god never approved of . but which as ( judicious mr. perkins expresseth it in plain english ) were invented by the devil , that so innocent persons might be condemned , and some notorious witches escape : yea , many superstitious and magical experiments have been used to try witches by : of this sort is that of scratching the witch , or seething the urine of the bewitched person , or making a witch-cake with that urine : and that tryal of putting their hands into scalding water , to see if it will not hurt them : and that of sticking an awl under the seat of the suspected party , yea , and that way of discovering witches by tying their hands and feet , and casting them on the water , to try whether they will sink or swim : i did publickly bear my testimony against this superstition in a book printed at boston eight years past . i hear that of late some in a neighbour colony have been playing with this diabolical invention : it is to be lamented , that in such a land of uprightness as new-england once was , a practice which protestant writers generally condemn as sinful , and which the more sober and learned men amongst papists themselves have not only judged unlawful , but ( to express it in their own terms ) to be no less than a mortal sin , should ever be heard of . were it not that the coming of christ to judge the earth draweth near , i should think that such practices are an unhappy omen that the devil and pagans will get these dark territories into their possession again : but that i may not be thought to have no reason for my calling the impleaded experiment into question , i have these things further to alledge against it . 1. it has been rejected long agone , by christian nations as a thing superstitious and diabolical : in italy and spain it is wholly disused ; and a in the low-countries , and in france , where the judges are men of learning . in some parts of germany old paganism customs are observed more than in other countries , nevertheless all the b academies throughout germany have disapproved of this way of purgation . 2. the devil is in it , all superstition is from him ; and when secret things , or latent crimes , are discovered by superstitious practices , some compact and communion with the devil is the cause of it , as austin c has truly intimated ; and so it is here ; for if a witch cannot be drowned , this must proceed either from some natural cause , which it doth not , for it is against nature for humane bodies , when hands and feet are tied , not to sink under the water : besides , they that plead for this superstition , say that if witches happen to be condemned for some other crime and not for witchcraft , they will not swim like a cork above , water , which cause sheweth that the cause of this natation is not physical : and if not , then either it must proceed from a divine miracle to save a witch from drowning ; or lastly , it must be a diabolical wonder : this superstitious experiment is commonly known by the name of , the vulgar probation , because it was never appointed by any lawful authority , but from the suggestion of the devil taken up by the rude rabble : and some d learned men are of opinion , that the first explorator ( being a white witch ) did explicitely covenant with the devil , that he should discover latent crimes in this way : and that it is by virtue of that first contract that the devil goeth to work to keep his servants from sinking , when this ceremony of his ordaining is used . moreover , we know that diabolus est dei simia , the devil seeks to imitate divine miracles . we read in ecclesiastical story , that some of the martyrs when they were by persecutors ordered to be drowned , prov'd to be immersible : this miracle would the devil imitate in causing witches , who are his martyrs not to sink when they are cast into the waters . 3. this way of purgation is of the same nature with the old ordeals of the pagans . if men were accused with any crime , to clear their innocency , they were to take an hot iron into their hands , or to suffer scalding water to be poured down their throats , and if they received no hurt thereby they were acquitted . this was the devil's invention , and many times ( as the devil would have it ) they that submitted to these tryals suffered no inconvenience . nevertheless , it is astonishing to think what innocent blood has been shed in the world by means of this satanical device . witches have often ( as e sprenger observes ) desired that they might stand or fall by this tryal by hot iron , and sometimes come off well : indeed , this ordeal was used in other cases , and not in cases of witchcraft only it and so was the the vulgar probation by casting into the water practiced upon persons accused f with other crimes as well as that of witchcraft : how it came to be restrained to that of witchcraft i cannot tell ; it is as supernatural for a body whose hands and fèet are tied to swim above the water , as it is for their hands not to feel a red hot iron . if the one of these ordeals is lawful to be used , than so is the other too : but as for the fiery ordeal it is rejected and exploded out of the world ; for the same reason then the tryal by water should be so . 4. it is a tempting of god when men put the innocency of their fellow-creatures upon such tryals ; to desire the almighty to shew a miracle to clear the innocent , or to convict the guilty is a most presumptuous tempting of him . was it not a miracle when peter was kept from sinking under the water by the omnipotency of christ ? as for satan , we know that his ambition is to make his servants believe that his power is equal to god's , and that therefore he can preserve whom he pleaseth . i have read g of certain magicians , who were seen walking on the water : if then guilty persons shall float on the waters , either it is the devil that causeth them to do so , ( as no doubt it is ) and what have men to do to set the devil on work ; or else it is a divine miracle , like that of peter's not sinking , or that of the iron that swam at the word of elisha . and shall men try whether god will work a miracle to make a discovery ? if a crime cannot be found out but by miracle , it is not for any judge on earth to usurp that judgment which is reserved for the divine throne . 5. this pretended gift of immersibility attending witches , is a a most fallible deceitful thing ; for many a witch has sunk under the water . godelmannus h giveth an account of six notorious and clearly convicted witches , that when they were brought to their vulgar probation , sunk down under the water like other persons ; althusius affirms the like concerning others in the i bohemian history it is related , that uratslaus the king of bohemia , extirpated witches out of his kingdom , some of which he delivered to the ax , others of them to the fire , and others of them he caused to be drowned : if witches are immensible , how came they to die by drowning in bohemia ? besides , it has sometimes been known that persons who have floated on the water when the hangman has made the experiment on them , have sunk down like a stone , when others have made the tryal . 6. the reasons commonly alledged for this superstition are of no moment : it is said they hate the water ; whereas they have many times desired that they might be cast on the water in order to their purgation : it is alledged , that water is used in baptism , therefore witches swim : a weak phansie ; all the water in the world is not consecrated water . cannot witches eat bread or drink wine , notwithstanding those elements are made use of in the blessed sacrament : but ( say some ) the devils by sucking of them make them so light that the water bears them ; whereas some witches are twice as heavy as many an innocent person : well , but then they are possessed with the devil : suppose so ; is the devil afraid if they should sink , that he should be drowned with them ? but why then were the gadarens hogs drowned when the devil was in them ? these things being premised , i answer the question affirmatively ; there are proofs for the conviction of witches which jurors may with a safe conscience proceed upon , so as to bring them in guilty . the scripture which saith , thou shalt not suffer a witch to live , clearly implies , that some in the world may be known and proved to be witches : for until they be so , they may and must be suffered to live . moreover we find in scripture , that some have been convicted and executed for witches : for saul cut off those that had familiar spirits , and the wizzards out of the land , 1 sam. 28. 9. it may be wondred that saul who did like him that said , flectere si nequeo superos acherenta movebo , should cause the wizzards in the land to be put to death . the jewish rabbies say , the reason was , because those wizzards foretold that david should be king. it is ( as mr. gaul k observes ) the opinion of some learned protestants , that saul in his zeal did over do : and that under the pretext l of witches he slew the gibeonites , for which that judgment followed , 2 sam. 21. 1. neither ( saith mr. gaule ) want we the storied examples of god's judgments upon those that defamed , prosecuted and executed them for witches , that indeed were none . but we have in the scripture the example of a better man than saul to encourage us to make enquiry after wizzards and witches in order to their conviction and execution . this did the rarest king that ever lived cause to be done , viz. josiah , 2 kings 23. 24. the workers with familiar spirits and the wizzards , that were spied in the land of judah , did josiah put away , that he might perform the words of the law. it seems there were some that sought to hide those workers of iniquity , but that incomparable king spied them out , and rid the land and the world of them . q. but then the enquiry is , what is sufficient proof ? a. this case has been with great judgment answered by several divines of our own , particularly by mr. perkins , and mr. bernard ; also mr. john gaul a worthy minister at staughton , in the county of huntington , has published a very judicious discourse , called , select cases of conscience touching witches and witchcrafts , printed at london a. d. 1646. wherein he does with great prudence and evidence of scripture light handle this and other cases : such jurors as can obtain those books , i would advise them to read , and seriously as in the fear of god to consider them , and so far as they keep to the law and to the testimony , and speak according to that word , receive the light which is in them . but the books being now rare to be had , let me express my concurrence with them in these two particulars . 1. that a free and voluntary confession of the crime made by the person suspected and accused after examination , is a sufficient ground of conviction . indeed , if persons are distracted , or under the power of p●renetick melancholy , that alters the case ; but the jurors that examine them , and their neighbours that know them , may easily determine that case ; or if confession be m extorted , the evidence is not so clear and convictive ; but if any persons out of remorse of conscience , or from a touch of god on their spirits , confess and shew their deeds , as the converted magicians in ephesus did , acts 19. 18 , 19. nothing can be more clear . suppose a man to be suspected for murder , or for committing a rape , or the like nefandous wickedness , if he does freely confess the accusation , that 's ground enough to condemn him . the scripture approveth of judging the wicked servant out of his own mouth , luke 19. 22. it is by some objected , that persons in discontent may falsly accuse themselves . i say , if they do so , and it cannot be proved that they are false accusers of themselves , they ought to dye for their wickedness , and their blood will be upon their own heads ; the jury , the judges , and the land is clear : i have read a very sad and amazing , and yet a true story to this purpose . there was in the year 1649 , in a town called lauder in scotland , a certain woman accused and imprisoned on suspicion of witchcraft , when others in the same prison with her were convicted , and their execution ordered to be on the monday following , she desired to speak with a minister , to whom she declared freely that she was guilty of witchcraft , acknowledging also many other crimes committed by her , desiring that she might die with the rest : she said particularly that she had covenanted with the devil , and was become his servant about twenty years before , and that he kissed her and gave her a name , but that since he had never owned her . several ministers who were jealous that she accused herself untruly , charged it on her conscience , telling her that they doubted she was under a temptation of the devil to destroy her own body and soul , and adjuring her in the name of god to declare the truth : notwithstanding all this , she stifly adhered to what she had said , and was on monday morning condemned , and ordered to be executed that day . when she came to the place of execution , she was silent until the prayers were ended , then going to the stake where she was to be burnt , she thus expressed herself , all you that see me this day ! know ye that i am to die as a witch , by my own confession ! and i free all men , especially the ministers and magistrates , from the guilt of my blood , i take it wholly on my self , and as i must make answer to the god of heaven , i declare i am as free from witchcraft as any child , but being accused by a malicious woman , and imprisoned under the name of a witch , my husband and friends disowned me , and seeing no hope of ever being in credit again , through the temptation of the devil , i made that confession to destroy my own life , being weary of it , and chusing rather to die than to live. this her lamentable speech did astonish all the spectators , few of whom could refrain from tears . the truth of this relation ( saith my n author ) is certainly attested by a worthy divine now living , who was an eye and an ear-witness of the whole matter ; but thus did that miserable creature suffer death , and this was a just execution . when the amalakite confessed that he killed saul , whom he had no legal authority to meddle with , although 't is probable that he belyed himself , david gave order for hiis execution , and said to him , thy blood be upon thy head , for thy mouth hath testified against thee , 2 sam. 1. 16. but as for the testimony of confessing witches against others , the case is not so clear as against themselves , they are not such credible witnesses , as in a case of life and death is to be desired : it is beyond dispute , that the devil makes his witches to dream strange things of themselves and others which are not so . there was ( as authors beyond exception relate ) in appearance a sumptuous feast prepared , the wine and meat set forth in vessels of gold ; a certain person whom an amorous young man had fallen in love with , was represented and supposed to be really there ; but apollonius tyanaeus o discovered the witchery of the business , and in an instance all vanished , and nothing but dirty coals were to be seen : the like to this is mentioned in the arausican council . there were certain women that imagined they road upon beasts in the night , and that they had diana and herodius in company with them , besides a troop of other persons ; the council giveth this sentence on it ; satanas qui se transfigurat in angelum lucis , transformat se in diversarum personarum species , & mentem quam captivam tenet , in somnis deludit . satan transforms himself into the likeness of divers persons , and deludes the souls that are his captives with dreams and fancies ; see dr. willet on 1 sam. 28. p. 165. what credit can be given to those that say they can turn men into horses ? if so , they can as well turn horses into men ; but all the witches on earth in conjunction with all the devils in hell , can never make or unmake a rational soul , and then they cannot transform a bruit into a man , nor a man into a bruit ; so that this transmutation is fantastical . the devil may and often does impose on the imaginations of his witches and vassals , that they believe themselves to be be converted into beasts , and reverted into men again ; as nebuchadnezzar whilst under the power of a daemon really imagined himself to be an ox , and would lye out of doors and eat grass : the devil has inflicted on many a man the disease called lycanthropia , from whence they have made lamentable complaints of their being wolves : in a word , there is no more reality in what many witches confess of strange things seen or done by them , whilst satan had them in his full power , than there is in lucian's ridiculous fable of his being bewitched into an asse , and what strange feats he then played ; so that what such persons relate concerning persons and things at witch-meetings , ought not to be received with too much credulity . i could mention dismal instances of innocent blood which has been shed by means of the lies of some confessing witches ; there is a very sad story mentioned in the preface to the relation of the witchcrafts in sweedland , how that in the year 1676 , at stockholm , a young woman accused her own mother ( who had indeed been a very bad woman , but not guilty of witchcraft , ) and swore that she had carried her to the nocturnal meetings of witches , upon which the mother was burnt to death . soon after the daughter came crying and howling before the judges in open court , declaring , that to be revenged on her mother for an offence received , she had falsely accused her with a crime which she was not guilty of ; for which she also was justly executed . a most wicked man in france freely confessed himself to be a magician , and accused many others , whose lives were thereupon taken from them ; and a whole province had like to have been ruined thereby , but the impostor was discovered : the confessing pretended wizzard was burnt at paris in the year 1668. i shall only take notice further of an awful example mentioned by a. b. spotswood in his history of scotland , p. 449. his words are these , this summer ( viz. anno 1597. ) there was a great business for the tryal of witches , amongst others , one margaret atkin being apprehended on suspicion , and threatned with torture , did confess herself guilty ; being examined touching her associates in that trade , she named a few , and perceiving her delations find credit , made offer to detect all of that sort , and to purge the country of them ; so she might have her life granted : for the reason of her knowledge , she said , that they had a secret mark all of that sort in their eyes , whereby she could surely tell , how soon she looked upon any , whether they were witches or not ; and in this she was so readily believed , that for the space of 3 or 4 months she was carried from town to town to make discoveries in that kind ; many were brought in question by her delations , especially at glasgow , where divers innocent women , through the credulity of the minister mr. john cowper , were condemned and put to death ; in the end she was found to be a meer deceiver , and sent back to fife , where she was first apprehended : at her tryal she affirmed all to be false that she had confessed of herself or others , and persisted in this to her death , which made many fore-think their too great forwardness that way , and moved the king to recal his commission given out against such persons , discharging all proceedings against them , except in case of a voluntary confession , till a solid order should be taken by the estates touching the form that should be kept in their tryal . thus that famous historian . 2. if two credible persons shall affirm upon oath that they have seen the party accused speaking such words , or doing things which none but such as have familiarity with the devil ever did or can do , that 's a sufficient ground for conviction . some are ready to say , that wizzards are not so unwise as to do such things in the sight or hearing of others , but it is certain that they have very often been known to do so : how often have they been seen by others using inchantments ? conjuring to raise storms ? and have been heard calling upon their familiar spirits ? and have been known to use spells and charms ? and to shew in a glass or in a shew-stone persons absent ? and to reveal secrets which could not be discovered but by the devil ? and have not men been seen to do things which are above humane strength , that no man living could do without diabolical assistances ? claudia was seen by witnesses enough , to draw a ship which no humane strength could move . tuccia a vestal virgin was seen to carry water in a sieve : the devil never assists men to do supernatural things undesired . when therefore such like things shall be testified against the accused party not by spectres which are devils in the shape of persons either living or dead , but by real men or women who may be credited ; it is proof enough that such an one has that conversation and correspondence with the devil , as that he or she , whoever they be , ought to be exterminated from amongst men . this notwithstanding i will add ; it were better that ten suspected witches should escape , than that one innocent person should be condemned ; that is an old saying , and true , prestat reum nocentem absolvi , quam ex prohibitis indiciis & illegitima probatione condemnari . it is better that a guilty person should be absolved , than that he should without sufficient ground of conviction be condemned . i had rather judge a witch to be an honest woman , than judge an honest woman as a witch . the word of god directs men not to proceed to the execution of the most capital offenders , until such time as upon searching diligently , the matter is found to be a truth , and the thing certain , deut. 13. 14 , 15. an acquaintance p of mine at london , in his description of new-england declares , that as to their religion , the people there are like mr. perkins ; it is no dishonour to us , if that be found true : i am sorry that any amongst us begin to slight so great a man , whom the most q learned in forreign lands , speak of with admiration , on the account of his polite and acute judgment : it is a grave and good advice which he giveth in his discourse of witchcrafts ( chap. 7. sect. 2. ) wherewith i conclude ; i would therefore wish and advise all jurors who give their verdict upon life and death in the court of assizes , to take good heed , that as they be diligent in zeal of god's glory , and the good of his church , in detecting of witches , by all sufficient and lawful means , so likewise they would be careful what they do , and not to condemn any party suspected upon bare presumptions , without sound and sufficient proofs that they be not guilty through their own rashness of shedding innocent blood. boston , new-england , octob. 3. 1692. the contents . the first case proposed , whether not may satan appear in the shape of an innocent and pious , as well as of a nocent and wicked person , to afflict such as suffer by diabolical molestation ? the affirmitive proved from six arguments . 1. from several scriptures . pag. 1. 2. because it is possible for the devil in the shape of innocent persons to do other mischiefs , proved by many instances . p. 6. 3. because if satan may not represent an innocent person as afflicting others , it must be either because he wants will or power to do this , or because god will never permit him so to do it ; either of which may be affirmed . p. 8. 4. it is certain both from scripture and history , that magicians by their inchantments and hellish conjurations may cause a false representation of persons and things . p. 12. 5. from the concurring judgment of many learned and judicous men. p. 16. 6. our own experience has confirmed the truth of what we affirm . p. 18. the second case considered , viz. if one bewitched be cast down with the look or cast of the eye of another person , and after that recovered again by a touch from the same person , is not this an infallible proof that the party accused and complained of is in covenant with the devil ? p. 23. answ . this may be ground of suspicion and examination , but not of conviction . p. 24. the judgment of mr. bernard and of dr. cotta produced . p. 25 , 27. several things offered against the infallibility of this proof . 1. 't is possible that the persons in question may be possessed with evil spirits . signs of such . pag. 22. 2. falling down with the cast of the eye proceeds not from a natural but an arbitrary cause . p. 23. 3. that of the bewitched persons being recovered with a touch is various and fallible . p. 24. 4. there are that question the lawfulness of the experiment . p. 25. 5. the testimony of bewitched or possessed persons is no evidence as to what they see concerning others , and therefore not as to themselves . p. 27. 6. bewitched persons have sometimes been struck down with the look of dogs , ibid. 7. if this were an infallible proof , there would be difficulty in discovering witches . 8. nothing can be produced out of the word of god to shew , that this is any proof of witchraft , p. 28. 9. antipathies in nature have strange and unaccountable effects . the third case considered , whether here are any discoveries of witchcraft , which jurors and judges may with a safe conscience proceed upon to the conviction and condemnation of the persons under suspicion , p. 51. two things premised , 1. that the evidence in the crime of witchraft ought to be as clear as in any other crimes of a capital nature , p. 29. 2. that there have been ways of trying witches long used , which god never approved of . more particularly that of casting the suspected party into the water , to try whether they will sink or swim . the vanity and great sin which is in that way of purgation evinced by six reasons , p. 29 , to 30 ? that there are proofs for the conviction of witches , which jurors may with a safe conscience proceed upon , proved from scripture , p. 33. that a free and voluntary confession is a sufficient ground of conviction , p. 34. that the testimony of confessing witches against others , is not so clear an evidence as against themselves , p. 35. that if two credible persons shall affirm upon oath that they have seen the person accused doing things , which none but such as have familiarity with the devil , ever did or can do , that 's a sufficient ground of conviction : and that this has often happened , p. 38. mr. perkins his solemn caution to jurors , p. 39. postscript . the design of the preceding dissertation , is not to plead for witchcrafts , or to appear as an advocate for witches : i have therefore written another discourse , proving that there are such horrid creatures as witches in the world ; and that they are to be extirpated and cut off from amongst the people of god , which i have thoughts and inclinations in due time to publish ; and i am abundantly satisfied that there have been , and are still most cursed witches in the land. more then one or two of those now in prison , have freely and credibly acknowledged their communion and familiarity with the spirits of darkness ; and have also declared unto me the time and occasion , with the particular circumstances of their hellish obligations and abominations . nor is there designed any reflection on those worthy persons who have been concerned in the late proceedings at salam : they are wise and good men , and have acted with all fidelity according to their light , and have out of tenderness declined the doing of some things , which in our own judgments they were satisfied about : having therefore so arduous a case before them , pitty and prayers rather than censures are their due ; on which account i am glad that there is published to the world ( by my son ) a breviate of the tryals of some who were lately executed , whereby i hope the thinking part of mankind will be satisfied , that there was more than that which is called spectre evidence for the conviction of the persons condemned . i was not my self present at any of the tryals , excepting one , viz. that of george burroughs ; had i been one of his judges , i could not have acquitted him : for several persons did upon oath testifie , that they saw him do such things as no man that has not a devil to be his familiar could perform : and the judges affirm , that they have not convicted any one meerly on the account of what spectres have said , or of what has been represented to the eyes or imaginations of the sick bewitched persons . if what is here exposed to publick view , may be a means to prevent it for the future , i shall not repent of my labour in this undertaking . i have been prevailed with so far as i am able to discern the truth in these dark cases , to declare my sentiments , with the arguments which are of weight with me , hoping that what is written may be of some use to discover the depths of satan ; and to prevent innocent ones having their lives endangered , or their reputations ruined , by being through the subtilty and power of the devils , in consideration with the ignorance and weakness of men , involved amongst the guilty . it becomes those of my profession to be very tender in cases of blood , and to imitate our lord and master , who came not to destroy the lives of men , but to save them . i likewise design in what i have written , to give my testimony against these unjustifiable ways of discovering witchcrafts , which some among us have practiced . i hear that of late there was a witch-cake made with the urine of bewitched creatures , as one ingredient by several persons in a place , which has suffered much by the attack of hell upon it : this i take to be not only wicked superstition , but great folly : for tho' the devil does sometimes operate with the experiments , yet not always , especially if a magical faith be wanting . i shall here take occasion to recite some passages in a letter , which i received from that eminent pious and learned man , mr. samuel cradock ; during my abode in london ; the letter bears date febr. 26. 1690. then take it in his own words , which are these ; we have at this present one in our next town , who has a son who has strange fits , and such as they impute to witchcraft : he come to consult with me about it , but before he came , he had used a means which i should never have directed him unto , viz. he took the nails of his son's hands and feet , and some of his hair , and mixed them in rye-paste with his water , and so set it all by the fire till it was consumed , and his son ( as he says ) was well after , and free from his fits for a whole month , but then they came again , and he tried that means a second time , and then it would not do ; he removed his son into cambridgeshire the next county , and then he was well , but as soon as he brought him home he was afflicted as before . the poy says , he saw a thing like a mole following of him , which once spoke to him , and told him he came to do the office he was to do : i advised his father to make use of the medicine prescribed by our saviour , viz. fasting and prayer . here have been others in this town , that though they were under ill-handling as they call it : one family had their milk so affected , that they could not possibly make any cheese , but it hov'd and swelled , and was good for nothing : they are now rid of that trouble , but how they got rid of it i do not know : thus my letter . by which it is evident that towns in england as well as new-england are molested with daemons , only i wish that the superstitions practiced in other places to get rid of such troublesome guests had never been known , much less used amongst us or them . some i hear have taken up a notion , that the book newly published by my son , is contradictory to this of mine : 't is strange that such imaginations should enter into the minds of men : i perused and approved of that book before it was printed ; and nothing but my relation to him hindred me from recommending it to the world : but my self and son agreed unto the humble advice which twelve ministers concurringly presented before his excellency and council , respecting the present difficulties , which let the world judge , whether there be any thing in its dissentany from what is attested by either of us . it was in the words following : the return of several ministers consulted by his excellency , and the honourable council , upon the present witchcrafts in salem village . boston , june 15. 1692. i. the afflicted state of our poor neighbours , that are now suffering by molestations from the invisible world , we apprehend so deplorable , that we think their condition calls for ▪ the utmost help of all persons in their several capacities . ii. we cannot but with all thankfulness acknowledge , the success which the merciful god has given unto the sedulous and assiduous endeavors of our honourable rulers , to detect the abominable witchcrafts which have been committed in the country ; humbly praying that the discovery of these mysterious and mischievous wickednesses , may be perfected . iii. we judge that in the prosecution of these , and all such witchcrafts , there is need of a very critical and exquisite caution , lest by too much credulity for things received only upon the devil's authority , there be a door opened for a long train of miserable consequences , and satan get an advantage over us , for we should not be ignorant of his devices . iv. as in complaints upon witchcrafts , there may be matters of enquiry , which do not amount unto matters of presumption , and there may be matters of presumption which yet may not be reckoned matters of conviction ; so 't is necessary that all proceedings thereabout be managed with an exceeding tenderness towards those that may be complained of ; especially if they have been persons formerly of an unblemished reputation . v. when the first enquiry is made into the circumstances of such as may lie under any just suspicion of witchcrafts , we could wish that there may be admitted as little as is possible , of such noise , company , and openness , as may too bastily expose them that are examined : and that there may nothing be used as a test , for the trial of the suspected , the lawfulness whereof may be doubted among the people of god ; but that the directions given by such judicious writers as perkins and bernard , be consulted in such a case . vi. presumptions whereupon persons may be committed , and much more convictions , whereupon persons may be condemned as guilty of witchcrafts , ought certainly to be more considerable , than barely the accused persons being represented by a spectre unto the afflicted ; inasmuch as 't is an undoubted and a notorious thing , that a daemon may , by god's permission , appear even to ill purposes , in the shape of an innocent , yea , and a vertuous man : nor can we esteem alterations made in the sufferers , by a look or touch of the accused to be an infallible evidence of guilt ; but frequently liable to be abused by the devil 's legerdemains . vii . we know not , whether some remarkable affronts given to the devils , by our disbelieving of those testimonies , whose whole force and strength is from them alone , may not put a period , unto the progress of the dreadful calamity begun upon us , in the accusation of so many persons , whereof we hope , some are yet clear from the great transgression laid unto their charge . viii . nevertheless , we cannot but humbly-recommend unto the government , the speedy and vigorous prosecution of such as have rendred themselves obnoxious , according to the direction given in the laws of god , and the wholesome statutes of the english nation , for the detection of witchcrafts ▪ finis . books now in the press , and going to it , printed for john dunton , at the raven in the poultry . memoirs of the right honourable arthur earl of anglesey , late lord privy-seal intermixt with moral , ●olitical and historical observations , and many secret passages not before made publick . to which is added , a letter written by his lordship , containing the reasons of his retiring from court , in the late king's reign . published by sir peter pet , knight , according to his lordship's request upon his death bed . the genuine remains of that learned prelate , dr. thomas barl●w , late lord bishop of lincoln ; containing various points , theological , philosophical , historical , &c in letters to several persons of honour and quality ; with some remarkable passages in his lordship's life ; written with his own hand . to which is added the resolution of many abstruse points in divinity , with great variety of other subjects ; written by his lordship ; and published by sir peter pet , knight . a directory for young communicants . wherein the nature of the haly sacrament is explain'd , the most weighty cases of conscience about it are resolv'd , and all those scruples alledg'd for the omission of it , are consider'd . by a divine of the church of england . to which is added mensalia sacra , or meditations suited to all the parts of that solemn ordinance . the history of the famous edicts of nants : containing the most remarkable things that have happened in france both before and since its publication , upon occasion of the diversity of religions , and especially a full account of all the contraventio●s , non-executions , elusions , artifices , violences , and other injustices , which the protestants reasonably pretend , and complain they have suffered , contrary to the tenour of the said edict , called and held sacred and irrevocable , to the time of its most perfidious revocation in october , 1685. with all the remarkable occurrences that have followed since the said new edict . in four volumes . this french book of martyrs , which the world has been so long expecting ( is licensed and entered in the hall-book , and ) will be translated with all the accuracy so great a work requires . a peaceable enquiry into the nature of the present controversie among the vnited brethren , about justification . by a reverend divine . a new and comprehensive book of trade , by william leybourn , author if the late book entituled , eursus mathematicus . the third edition of the first account of the tryals of the new-england witches . the compleat library for june ( will be publisht in a few days ) containing an historical account of the choicest books newly printed in england , and in the forreign journals ; as also the state of learning in the world. a directory for youth , through all the difficulties attending that state of life . by the reverend mr. pomphret . may the 16th , 1693. new proposals for the printing of a book of william leybourn's , author of the late cursus mathematicus , and of divers other mathematical tractates : who hath now by him , a miscellanious manuscript ready for the press , which he intends to entitle , pleasure with profit : it consisting of recreations of divers kinds : viz. numerical , geometrical , mechanical , optical , astronomical , horometrical , cryptographical , statical , magnetical , automatical , chymical , historical . published for ingenious spirits to make farther scrutiny into these ( and the like ) sublime sciences ; and to divert them from following such vices , as youth ( in this age ) are too much inclin'd to . this book , when printed of a good letter , will contain above one hundred sheets , with near two hundred cutts . and as he hath already published his two last treatises , viz. dialling , plain , concave , convex , projective , reflective , refractive , &c. and cursus mathematicus , by way of subscription ; he now again offers this to all lovers of laudable , pleasant , and profitable recreations . and to the end that this may come to publick view in his life time , he presents the following overture ( for the promotion of it ) to all masters , heads , provosts , fellows , scholars , &c. of both universities . — to all publick and private schoolmasters , ushers and scholars under them — to all gentlemen of inns of courts or chancery — and to all other private gentlemen of what degree soever . the new proposals are as follow , viz. i. the subscribers to give thirteen shillings and six pence for each book in quires ; whereof six shillings is ▪ to be paid at the time of subscription , and seven shillings six pence at the delivery of the book . ii. to encourage all persons , they that shall contribute to the procuring subscriptions for six books , shall have a seventh gratls . iii. all who intend to assist in the advancement of this vseful work are desisired to send in their subscriptions with all speed unto the persons here under-named , where printed receipts shall be given them . iv. in this work will be inserted ( above what was at first proposed ) a new system of algebra , according to the last improvements and discoveries that have been made in that art , particularly as to the nature and application of couverging series , whereby all possible equations however adfected , devolv'd , or interrupted , are readily resolv'd , and the business of equations now brought to perfection . as also a demonstration of the process of all the rules commonly given for addition , substraction , multiplication and division , especially in fractions , not sufficiently clear'd by any algebraic author whatever : the whole is now made familiar and easie to an ordinary capacity , by richard sault , professor of the mathematicks , in adam's court in broadstreet , near the royal exchange . there will also be added several great curiosities in cryptography , horometria , &c. by another hand . vi. this addition will occasion it s not being published so soon as at first proposed , and will inhance each book to sixteen shillings in quires to those that do not subscribe ; those who expect the henefit of the proposals , are desired to send in their first payment , viz. six shillings , before the 26th of july next , after which time no subscriptions will be taken in under eight shillings in hand , and the like at delivery . the vndertakers are the author , dorman newman , r. baldwin and john dunton . books lately printed for john dunton , at the raven in the poultry . the 9th vol. of the athenian gazzette , resolving all nice and curious questions , with a general title , preface , and index to it , sticht up in marble paper , price 2 s. 6 d. the tigurine liturgy , publisht with the approbation of several bishops . sadeurs new discovery of terra incognita australis ; translated from the french copy . printed at paris by publick authority . the agreement in doctrine , among the dissenting ministers in london , subscribed decemb. 16. 1692. the sixth edition of the second spira . a conference between a modern atheist and his friend : by the methodizer of the second spira ; printed in the same size , that they might bind up together . an earnest call to family-catechism and reformation : by a reverend divine . several ministers and private christians perusing this piece , earnestly mov'd for its pvblication , whsch the reverend author at length consenting to ; the following proposals are now made , for the general dispersing of it ; viz that whatever gentlemen will be so publick-spirited , as to give 50 of them away , they shall have that number for 20 ● . stitch'd up in blew paper , and ready cut ; but as for others who buy lesser numbers , they must not expect them under 6 d. per book . theodore john , a late teacher among the jews , his late confession of the christian faith , before he was baptized . the day of jubilee ; or , a plain and a practical discourse of the saints gathering together , and of their meeting the lord in glory at his second coming , on 1 thes . 4. 17. by j. brandon , rector of winchamstead in berks. the late trials of several wi●ches : published by cotton mather ▪ a farther account of the trials of the new-england wi●ches ▪ the 4th edition of the new mar●y●ology ▪ or ▪ bloody assizes . with additions so large , as render it ▪ a new secret history of the lat● times . all the 9 volumes of the athenian gazette , with a general title , preface and index to them , or single mercuries to this time . the 1st vol. of the compleat library , being an historical account of books and novelties , published monthly , with a alphabetical tables . the ad vol. of the compleat library for december , january , february , march , april , may , that for june is ●ow in the press . a mourning ring in memory of your departed friend , containing the house of weeping , death-bed thoughts , &c. the second edition . the young students library , published by the athenian society . — a scheme of enquiries , published by the athenian society . — an ode to the athenian society . — the visions of the soul ▪ by a member of the athenian society . the history of the athenian society . the entire set of athenian gazetts , with the supplements to them ▪ bound up altogether for the year 1691. with an alphabetical table for the whole year . an account of the divisions amongst the quakers in pensylvania . the principles , doctrines , laws and orders of the quakers . the character of a williamite , by a divine of the church of england . price 6d . the character of a jacobite , by a person of quality , price 6d . the sense of the united nonconforming ministers , against some of mr. davis's erroneous opinions . casuistical morning exercises , the fourth volume . heads of agreement assented to by the united ministers . the countries concurrence with the london united ministers . by s. chandler . the 2d edition of gospel-truth stated . a defence of gospel-truth ; being a reply to mr. chancy's first part . a discourse shewing what repentance of national sins god requires . the vanity of childhood and youth . all 4 by daniel william● . the life of mr. thomas brand , by dr. annsley . the mourners companion . by ● . shower . a practical-discourse on sickness and recovery . early religion , or a discourse of the duty of youth . fall not out by the way ; or , a perswasion to a friendly correspondence between brethren of the same faith ▪ all 3 by ● . rogers , m. a. the life and death of the reverend mr. eliot ; by cotton mather . mr. barker's flores intellectuales both parts . mr. quick's young mans claim to the sacrament . a practical discourse on the late earthquakes . mr. crow's vanity of judicial astrology . mr. oaks's funeral sermon . by mr. sam. slater . the celestial race . by mr. bush . mr. ●ushes sermon on a person that died suddenly . the divine captain by mr. hickeringal . infant baptism stated . by j. r. presbiter of the church of engl●ad . the first and second volume of the pacquet broke open . religio bibliopol● in imitation of dr. browns religio medici . the double descent , a poem . notes, typically marginal, from the original text notes for div a70086-e4430 a r. saactias . r eleazer athias . lyranus , sic & josephus . b ambrose , hierom basil , nazianzen c thomas , tostatus , s●arez . c●●j ta● . ( ● ) in ecclesi●st . chap. 46. 22 , 23. e in locum . f in 2 cor. 11. 14. pag 555. † de spectr● . cap 7. * de praestig●● daemonum . lib. 1. cap. 16. † d● c. d. l 18. † de appar . spirituum lib. 2. cap. 7. b misq . magicar . lib. 2. c. 12. c de confes . sag . pag. 191. a desecre●● mag . p. 31. see also lavat●r de spect. lib. 2. cap. 18. b dr. casa●bon : of spirits . c sulpitius severus in vita martini . d g●accius co●●send . malefi● . p. 342. t binsfeild de confess . sag. p. 187. u examples vol. 1. p. 510. w socrat●'s hist . p. 7. c. 38. ● x lege villalpond de magia , &c. l. ● . cap. 27. z part 1. chap. 19. pag. 86. † epistol . 2. a in disput . de magia . p. 575. † in mr. coupe●'s mystery of witchcraft , pag. 174 , 175. b 6. acta eruditorum anno. 1690. pag. 113 ▪ c in mr. glanvil's philosophical considerations . d de sub●ilita●e . lib. 19. e p. 75 , 76. f in his sadducism triumph . collection , p. ●01 . h p. 215. ( disa . magic . ) l. 1. c. ● . p. 22. i v 〈…〉 de fascino lib. 2 ▪ k p. 131. l v. germ. ephemer . anno 16. ● . 379. m henkelius de obsessis pag. 86. n came●a● . cent . 1. c. 73. cardan de re●um varie●a●e lib. 16. cap. 93. o in his bri●●nni● p. 609. p see the hist . of lapland , and mr. burton's hist . of daemons . q schotten physic . cur●os . lib. 1. c. 16. r see wan●● of the wonders of the world. p. 215. s ubi supra . s de spectri● , p. 86 , 87. u dsput selce● . vol. 1. pag. 1008. w p. 944. x thyraeu● de appari●●onibus , lib. 2. cap. 14. y bin● field de confessionibu● sagarum , p. 183. 191. z disquis . magic . lib. 2. q. 12. p. 143. a printed at frankford , anno. 1689. b discourse of witchcraft , ch. 7. sect. 2. p. 644. c in his witchcraft discovered , p. 277. d webster's displaying of supposed witchcraft , p. 298 , 308. e vbi supra . p. 207 , 208. f ch. 15. p. 1 4 , &c. g pag. 1●● ▪ 122. h in vita h●●ar●o● . i anastas●●● q● . 23. k in disp●● . de daemoniaci● , part 1. chap. 16. p. 30 l thuan●● lib. 130. p. 1136. m thyaerus ●●● supra , p. 16. a henke●●●●supra , p. 47. 50. † brock●●●● theol. p 265. b mel●●●thon epist . c t●stat●● in m●● 8. q. 114. ( ● ) baldwin case of cons . l. 3. c. 3. p. 621. e lib. 7. cap. 2. f 5 sym●●● . cap. 7. g m●d. precl . lib. 6. pars 9 cap. 1. † lib. 2. cap. 2. wierus l. 6. c. 9. p. 683. r see the tryal ▪ p. 40. 43 , 45. s in daemono●ania . see mr. brom●al's history of appa●itions , p. 136. t see the printed relation , p. 30 , 31. u ubi supra , p. 121. w remarkable providences , p. 267. x see mr. burton's history of d●mons , p. 136. and mr. robert'● na● . of the witches in suffolk . † ames . cas . consc . l. 4. c. 23. a d●●●io . disquiss . magi● . pag. 642. b m●lderus de m●gia . cap 10. dub . 11. c de doctr . christiana . lib. 2. cap. 20. 22. d d●●ri . & mald ●u● . e in mali●o malle●●c●●um . p. 421. f menna de purgatione vulgari , cap. ult . g caesari●● , lib. 9. h de lamiis , l. 3. c. 4. i dubravius , hist . cohim . lib. 8. k in his cases about witchcraft , p. 181. l so d● . willet conjectures on 1 sam. 21. 1. m v. b●din daemonomania , l. 4. n mr. sinclare invisible world. p. 45. and burton hist of daemon ▪ p. 122. o boisard invita apollonii . p mr. m●rden in his geogra . phy. p. 577. q voetius bib●ioth . l. 2. lecus in compend . histo● . the sixth book of practical physick of occult or hidden diseases; in nine parts part i. of diseases from occult qualities in general. part. ii. of occult, malignant, and venemous diseases arising from the internal fault of the humors. part iii. of occult diseases from water, air, and infections, and of infectious diseases. part iv. of the venereal pox. part v. of outward poysons in general part vi. of poysons from minerals and metals. part. vii. of poysons from plants. part viii. of poysons that come from living creatures. part ix. of diseases by witchcraft, incantation, and charmes. by daniel sennertus, n culpeper, and abdiah cole, doctors of physick sennert, daniel, 1572-1637. 1662 approx. 179 kb of xml-encoded text transcribed from 63 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-03 (eebo-tcp phase 1). a59200 wing s2541a estc r221050 99832430 99832430 36903 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a59200) transcribed from: (early english books online ; image set 36903) images scanned from microfilm: (early english books, 1641-1700 ; 2058:17) the sixth book of practical physick of occult or hidden diseases; in nine parts part i. of diseases from occult qualities in general. part. ii. of occult, malignant, and venemous diseases arising from the internal fault of the humors. part iii. of occult diseases from water, air, and infections, and of infectious diseases. part iv. of the venereal pox. part v. of outward poysons in general part vi. of poysons from minerals and metals. part. vii. of poysons from plants. part viii. of poysons that come from living creatures. part ix. of diseases by witchcraft, incantation, and charmes. by daniel sennertus, n culpeper, and abdiah cole, doctors of physick sennert, daniel, 1572-1637. culpeper, nicholas, 1616-1654. cole, abdiah, ca. 1610-ca. 1670. [14], 108 p. printed by peter cole, printer and bookseller, at the sign of the printing-press in cornhill, near the royal exchange, london : 1662. with an initial section of advertisements, and a table of contents. the author's names are bracketed together on the title page. imperfect; pages faded and stained with slight loss of text. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database 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the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng medicine -early works to 1800. witchcraft -england -early works to 1800. medicine, popular -england -early works to 1800. poisonous snakes -early works to 1800. 2003-09 tcp assigned for keying and markup 2003-10 spi global keyed and coded from proquest page images 2003-11 emma (leeson) huber sampled and proofread 2003-11 emma (leeson) huber text and markup reviewed and edited 2003-12 pfs batch review (qc) and xml conversion the sixth book of practical physick . of occult or hidden diseases ; in nine parts part i. of diseases from occult qualities in general . part ii. of occult , malignant , and venemous diseases arising from the internal fault of the humors . part iii. of occult diseases from water , air , and infections , and of infectious diseases . part iv. of the venereal pox. part v. of outward poysons in general part vi. of poysons from minerals and metals . part vii . of poysons from plants . part viii . of poysons that come from living creatures . part ix . of diseases by witchcraft , incantation , and charmes . by daniel sennertus , n culpeper , and abdiah cole , doctors of physick london , printed by peter cole , printer and bookseller , at the sign of the printing-press in cornhill , near the royal exchange . 1662. books printed by peter cole and edward cole , printers and booksellers of london at the exchange . several physick books of nich. culpeper , physitian and astrologer , and abdiah cole doctor of physick commonly called , the physitian 's library , containing all the wor●s in english of riverius , sennertus , platerus , rio a●us , bartholinus . viz. 1. a golden practice of physick : after a new , easie and plain method of knowing , foretelling preventing , and curing all diseases incident to the body of man. ful of proper observations and remedies , both of ancient and modern physitians . being the fruit of one and thirty years travel , and fifty years practice of physick . by dr. plater , dr. cole , and nich. culpeper . 2. bartholinus anatomy , with very many larger brass figures , than any other anatomy in english. 3. sennertus thirteen books of natural philosophy : oi the nature of all things in the world . 4. sennertus practical physick ; the first book in three parts . 1. of the head. 2. of the hurt of the internal senses . 3. of the external senses , in five sections . 5. sennertus practical physick ; the second book , in four parts . 1. of the iaws and mouth . 2. of the breast . 3. of the lungs . 4. of the heart . 6. sennertus third book of practical physick in fourteen parts , treating , 1. of the stomach and gullet . 2. of the guts . 3. of the mesentery , sweetbread and om●ntum . 4. of the spleen . 5. of the sides . 6. of the scurvey . 7 a●d 8. of the liver . 9 of the ureters . 10. of the kidnies . 11. and 12. of the bladder . 13. and 14. of the privities and generation in men . 7. sennertus fourth book of practical physick in three parts . part● . of the diseases in the privities of women . the first section . of diseases of the privie par● , and the neck of the womb. the second section . of the diseases of the womb. part 2. of the symptoms in the womb , and from the womb. the second section . of the symptoms in the terms and other fluxes of the womb. the third section . of the symptoms that befal al virgins and women in their wombs , after they are ripe of age. the fourth section . of the symptoms which are in conception . the fifth section . of the government of women with child , and preternatural distempers in women with child . the sixth section . of symptoms that happen in childbearing the seventh section . of the government of women in child-bed , and of the diseases that come after travel the first section . of diseases of the breasts . the second section . of the symptoms of the b●e●sts . to which is added a tractate of the cure of infants . part 1. of the diet and government of infants . the second section . of diseases and symptoms in children . 8. sennertus fifth book of practical physick , or the art of chyrurgery in six parts . 1. of tumors . 2. of ulcers . 3. of the skin , hair and nails . 4. of wounds , with an excellent treatise of the weapon salve . 5. of fractures . 6. of luxations . 9. sennertus two treatises . 1. of the pox. 2. of the gout . 10. sennertus sixth and last book of practical physick in nine parts . 1. of diseases from occult qualities in general . 2. o● occult , malignant , and venemous diseases arising from the internal sault of the humors . 3. of occult diseases from water , air , and infections , and of infectious diseases . 4. of the venereal pox. 5. of outward poysons in general . 6. of poysons from minerals and metals . 7. of poysons from plants . 8. of poysons that come from living creatures . 9. of diseases by witchcraft , incantation , and charmes . 11. idea o● practical p●●sick in twelve books . 12. twenty four books of the practice of pay●●●k , being the works of that learned and renowned doctor lazarus riverius physitian and counsellor to the late king ▪ &c. 13. veslingus anatomy of the body of man 14. a translation of the new dispensatory , made by th● colledg of physitians of london , in folio and in octavo . whereunto is added , the key of galen's method of physick . 15. a directory for midwives , or a guide for women 16. galens art of physick . 17. a new method both of studying and practising physick . 1● . a t●eatise of the ri●kets . 19. medicaments for the poor : or , physick fo● 〈◊〉 common people . 20. health for the rich and poor , by diet without physick 21. one thousand new , famous and rare cures , in folio and octavo . 22. a treatise o● pulses and urins . 23. a treatise of blood-letting , and cures performed thereby . 24. a treatise of s●arification , and cu●es performed thereby . 25. riolanus anatomy . 26. the english physitian enlarged . the london dispensatory in folio , of a great caracter in latin. divinity books printed by peter cole , &c. mr. burroughs works , viz. on matth. 11. 1 christs call to all those that are weary and heavy laden , to come to him for re●t . 2 christ the great teacher of souls that come to hi● 3 christ the humble teacher of those that come to him . 4 the only easie way to heaven . 5 the excellency of holy courage in evil times . 6 gospel reconciliation . 7 the rare jewel o● christian contentment . 8 gospel-worship . 9 gospel-conversation . 10 a treatise of earthly mindedness , and of heavenly mindedness , and walking with god. 11 an exposition of the prophesie of hoseah . 12 the evil of evils , or the exceeding sinfulness of sin. 13 of precious faith 14 of hope . 15 of walking by faith , and not by sight . 16 the christians living to christ upon 2 cor. 5.15 . 17 a catechism . 18 〈…〉 twenty one several books of mr. willi●● 〈◊〉 , collected into two volumes , viz. 1 scripture light , the most sure light. 2. christ in travel 3 a lifting up to the cast down 4 sin against the holy ghost . 5 sins of infirmity . 6 the false apostle tried and discovered . 7 the good and means of establishment . 8 the great things faith can do . 9 the great things faith can suffer . 10 the great gospel mystery of the saints comfort and holiness , opened and applied from christs priestly office. 11 satans power to tempt and christs love to , and ca●e of his people under temptation . 12 thankfulness required in every condition 13 grace for grace . 14 the spiritual actings of faith through naturall impossibilities . 15 evangelical repentance 16 the spiritual life , and in●●●ing of christ in all beleevers . 17 the woman of can●●h . 18 the saints hiding place , &c. 19 christ coming , &c. 20 a vindication of gospel ordina●ces . 21 grace and love beyond gifts . the contents of the sixth book . of occult or hidden diseases the first part . of the diseases from occult qualities in general . page chap. 1. whether there are actions from the whole substance , or from occult qualities 1 chap. 2. of the names and nature of occult diseases 2 and venemous diseases that arise from humors 17 chap. 5 of the differences of diseases that come from the internal fault of the humors 19 chap. 6 of the signs of diseases that come from malignant venemous humors that are bred in our bodies 20 chap. 7 of the preservation from , and cure of these diseases ibid the contents of the third part . of occult diseases from water , air , and infections , and of-infectious diseases . chap. 1 of occult and malignant diseases , and venom that arise from waters 22 chap. 2 of malignant diseases from the air 23 chap. 3 of 〈◊〉 24 chap. 4 of the differences of infectious diseases 26 the contents of the fifth part . of outward poysons in general . chap. 1 of the naure of poyson 27 chap. 2 of the differences of poysons 2● chap. 3 of the signs 32 chap. 4 of the prognosticks 33 chap. 5 of preservation from poyson 34 the contents of the seventh part . of poysons from plants . page chap. 1 of opium 54 chap. 2 of mushrooms . 56 chap. 3. of napellas . 57 chap. 4 of aconitum 58 chap. 5. of toxicum and pharicum ibid. chap. 6 of hemlock 59 chap. 7 of the colchian ephemerum . ib. chap. 8 of fleabane 60 chap. 9 of mad nightshade and dorycnium ibid. chap. 10 of the mandrake . 61 chap. 11. of smallage of laughter , or the sardonick herb. 62 chap. 12 of coriander ibid. chap. 13 of ixia and camaleon . 63 chap. 14 of taxus the ewtree . ibid. chap. 15 of euphorbium . 64 chap. 16 of the nut called m●tella ibid. chap. 17 of spurge 45 chap. 18 of hellebore 66 the contents of the eighth part . of poysons that come from anim●ls , or living ●rea●ures . chap. 1 of poysons from animals in general 67 chap. 2 of serpents in general 69 chap. 3 of the aspi● or adder . 71 chap. 4 of cerastes 72 chap. 5 of haemorrhous ibid. chap. 6 of dipsas 73 chap. 7 of amphisbena and scitale ibid. chap. 8 of a basilisk 74 chap. 9 of the viper ibid. chap. 10 of the scorpion 76 chap. 11 of a crocodile 77 chap. 12. of stellio or a lizard so called ibid. chap. 13 of the salamander . 78 chap. 14 of the spider . ibid. chap. 15 of cantharides , or span●sh-flies 79 chap. 16 of flies , bees and waspes 80 chap. 17 of the poyson of a mad dog 81 chap. 18 of the brain and blood of a cat ibid. chap. 19 of diseases and symptoms which poysons leave behind them . 82 the contents of the ninth part . of diseases by witchcraft , incantation , and charmes . page chap. 1 of fascination or witchcraft , and whether any diseases come thereby . 84 chap. 2 what inchantments , poysonous witchcraft , and magick are 86 chap. 3. many affirm that diseases may be from witchcraft and charmes 88 chap. 4. uv●erus denies that diseases may come by witchcraft . 90 chap. 5 the controversie is decided , and it 〈◊〉 shewed whence diseases are made that are from witches ibid. chap. 6 of the signs of diseases from witchcraft 96 chap. 7 of preservation against witchcraft 96 chap. 8 of the care of diseases made by witchcraft , and first of the magical cure 97 chap. 9 of the natural cure of witchcraft 98 chap. 10 of the divine cure of witchcraft 100 also two eistles of that excellent and famous man balthas●● han doctor of physick , and chief physitian to the elect●r of saxo●y . the sixth book . of occult or hidden diseases . the first part . of the diseases from occult qualities in general . chap. 1. whether there are actions from the whol substance , or from occult qualities . some confess that there are in nature hidden faculties : but how many sorts , and from whence they come is not sufficiently explained . galen calls them the qualities of the whole substance , and reproves the teacher p●lops , that bragged more ambitiously then learnedly , that he knew the causes of all things . for they who endeavor to know that , bring foolish rediculous reasons , or deny things confirmed by experience . fernelius in the last age learnedly defended occult qualities . and iulius caesar scalig●r saith it is great impudency to bring all things to manifest qualities , and i suppose that there is no more foolish and detestable opinion in physick , then to determine that the causes of all things which happen naturally , are to be fetcht from manifest causes and elements . for who is so foolish or impudent , that will impute the action of the loadstone drawing iron to qualities fetcht from the elements ? some hate cats , that if they be present ( though they see them not ) they fall into cold sweats , and faint , and cannot endure any cupboard that contains them ▪ also purging medicines that purge much in a small quantity , and the action of poysons testifie the same . and the meanest physitians know of what narcotick quality a few grains of opium are . from which , and six hundered more arguments , i conclude that these actions are far different from the actions of manifest qualities . chap. 2. of the names and nature of occult diseases . they are called occult qualities , because their force is known only by their operation and effect ; but we know them not by sense , because they affect the body privately . by galen they are said to act from the whole substance which valeriola saies , is when there can be no reason given of the acting , but the substantial form , as the elementary qualities flow from their forms . nor a●e occult qualities to be contemned , therefore as the refuge of ignorance , but rather our weakness of understanding . and as he that knows that fire warms from its heat , knows truly , and is not ignorant . so he that knows that a loadstone draws iron , because it hath a vertue so to do , is truly knowing , and not ignorant . and in this our darkness , the form of fire and of the loadstone , is alike unknown unto us , for the form is a divine thing , and works , whole exquisite knowledg is hid from us ; therefore it is the part of a fool to search after it . for it is a part of humane wisedom to be content to be ignorant of some things . and the true knowledg of all things is only in eternal wisdom . chap. 3. of the original of occult qualities . it is hard and tried by few , to know the original of occult qualities : for they come not from the first qualities , which way soever mixed or tempered , for they cannot produce such actions as are in purges , poysons and antidotes , either being simple or mixed , so that occult qualities should produce effects above the power and condition of the elements . nor are they from the peculiar mixture or unknown measure of the temper of the elements , for these mi●●ures do not change nature , nor exalt the essence : for it is an undoubted truth , that nothing acteth beyond the strength of its kind . therefore occult qualities flow from their forms , which must be sought for . let us search into the differences of the substances in which these qualities are , and then it will appear that all have not the same original : for some are alive , others not , of those that live not , some have had life , as rhubarb , wormwood . some have not , as stones , metals . 1. therfore occult qualities that come frō living creatures , are in all the particular individuums of every kind , only as long as they live ; as force to stop a ship , is the remora , while alive , not dead . this quality is from the form of the fish living , and so it is in the torpedo . 2. there are other occult qualities proper to some living , but not to all of that kind , as some hate cheese or wine , or cats present , though not seen . these qualities depend not upon the form , but upon the peculiar disposition of the body . 3. occult qualities are in things without life , & depend upon their specifical form , as the force of the loadstone to draw i●●n , or 〈◊〉 it in the air , or to move towards the pole , or the vertues of jewels , metals and minerals . 4. there are occult qualities in natural things that have lived , and do not , as in plants and animals which are used in physick , as in rhubarb to purge choler , in the elkes hoo● against the epilepsie &c. 5. there are occult qualities bred according to nature in living things , both plants and beasts , as the venom of a scorpion , adder , tarantula . 6. they are in living creatures against nature , as the venome of a mad dog , and of the plague . these are the divers subjects of occult qualities . chap. 4. whether do occult qualities belong to health ? not only the elementary qualities concern mans health , but the occult ; for whatsoever conduceth to the natural disposition of the parts of mans body , belongs to the health of it . for health is as a natural power to exercise natural actions , depending upon the constitution of the parts according to nature ; or a natural disposition of the parts of the body , that hath power to exercise natural actions . but to the constitution of the parts of mans body , occult properties do belong , and many actions are done by them . therefore occult qualities belong to the health of man. chap. 5. whether are there other diseases then distemper in the similar parts . fernelius only ( as i know ) said that similar parts had other diseases besides distemper , for three reasons . 1. in a similar part , besides the distemper , are found things that make up its constitution , for there is matter and form which may be the subjects of a disease , as temper ; for the whole substance is the perfection and integrity , by which every thing subsists . therefore whatsoever destroys the matter and form , are diseases of the whole substance ; some are manifest , some are hid . the manifest demolish the substance of the parts by manifest qualities . the occult oppose the whole substance from occult causes . but fernels reasons onely prove that there are diseases from occult qualities , and to be cured by the same . as for the first kind , the change and corruption of substance causeth not a disease , but the destruction of the part , but a corrupt thing neither suffers a disease nor health . if the corruption is not perfect , but beginning , it is a disease of distemper or alteration . if this destruction of substance come from an occult cause , it belongs to diseases of occult qualities therefore it is not the corruption of the form . the second reason of fernel , is from curing : medicines are given , that work by occult qualities , that is from the whole substance ; therefore there are diseases answerable to them : for if there were no occult diseases , remedies had been invented in vain , which oppose the actions of them with their whole substance , as vonemous diseases , and the plague . to this i answer , a preternatural disposition from an occult quality , is more properly to be called diseases of occult qualities , then diseases of the whole substance or form : for it is not affected immediately , onely the noble qualities are affected , which the form useth for to act by . fernels third argument is from actions hurt : for saith he , all actions hurt , are either from the disease of the part acting , or from an external error , but there are actions which are neither referred to diseases of distemper , nor to external error . it follows that there are others from whence these actions arise , as in malignant and pestilent feavers , in which there is often no distemper to be observed , and yet strength is so dejected , that they often kill . therefore every poyson of it self , as it is poyson , works by an occult force , and puts an evil disposition into the body , that cannot be cured but by antidotes but it must not be called a disease of the whole substance , but a disease of occult qualities . chap. 6. what diseases are in similar parts , besides distemper ? some learned men having examined fernels reasons mentioned for diseases of matter ●nd form , have seen some falsities in him , and therefore have rejected his truths also . i shall give my opinion . if any with fernel wil cal them diseases of the whole substance or form , that have a hidden cause , because they destroy the substance and form of the part , it cannot be allowed , because they affect not the form immediately , as i shewed . but they shall say truly , if they shall say that they change those noble qualities , which the form useth besides the first qualities , and bring in the contrary . that there are such occult qualities and evil dispositions appears by what is said , and they bring the same into our body , and so alter it , that after many years that malignant quality hath been observed to revive . they say so of the english sweating disease , that many which scaped it , had a great palpitation of the heart two or three years after , others all their lives . the same you may see in other venemous diseases , and the french pox . for many have been seemingly cured , and after twenty or thirty years have relapsed , which shews a malignant disposition that remained . gal●n knew this saying . the least part of deadly poyson getting into the body , changeth it all in a moment , and alters it with a disease like it self . chap. 7. of the causes and differences of occult diseases in general . occult diseases are preternatural dispositions , stampt upon the body of man from occult qualities , acting otherwaies then by the first qualities , and are cured by remedies that act occultly . these occult causes are divers , and produce divers diseases , as feavers with a cough , not deadly , but contagious ; so there is an occult venom in the french pox , that kils not presently ▪ but tormenteth men long . so the lepers die not presently : and there are malignant feavers , with , or without the p●●gue . the causes of occult diseases , are sometimes without the body , from the air corrupted by vapors , and corrupts the humors , which causeth occult diseases ; or when they stay with them that have an infection , as the scurvey , elephantiasis , and venom of a mad dog , the pox , and the like , by which , contagion is carried to others . also poyson from plants , minerals , animals taken in do the same . or conveighed by a bite or sting of a beast , as of a scorpion , tarantula , basilisk . to these you may refer diseases by witchcraft . there is another difference taken from the parts in which the occult qualities lie , by which a man is not presently killed , because poyson doth not suddenly go to the heart , but to some other part , as spanish flies go to the bladder , opium and evil malignant air to the brain , making an epilepsie ; the sea-hare to the lungs , and the french pox to the liver . some differences are from the manner and force of the action : for-deletery poysons have forms , which are the principles of acting , but the instruments are the hidden vertues that flow from these forms , which are unknown to us , except only by the effect . also they act without the help of the first qualities , and cure distinguished from them . chap. 8. of the signs of occult and venemous diseases in general . if he have been with them that have a contagious disease , or hath taken poyson , or been bitten or stung by a venemous beast . 2. if no sympto● can be referred to the quality . if they be gre●● , and not usual in other diseases . 3. if they ●e onely cured with antidotes that work by an occult quality . you may know if the cause of an occult disease be bred in , or brought to the body by the die● before , and by his conversing with such as had the like disease . the symptomes shew what part is chiefly affected . if the heart he suddenly smitten , the vital faculty is dejected ; the pulse is weak , the heart beats , the mind is troubled , there is fainting . if the brain be affected , there is hurt of sense and motion presently , watching and raving . if the liver , the colour all over is changed there are spots and pustles all over , the urin is changed in colour and substance . the stronger the malignant cause acteth , the shorter is the disease . whatsoever gets quickly to the heart , is dangerous . every occult disease is to be suspected , and also malignant and venemous are worse then such as act by manifest qualities . the greater the symptoms , the more the danger . chap. 9. of the cure of malignant , venemous , and occult diseases in general . you must preserve or cure . preservatives are excellent in contagions , of which hereafter . in diseases that come from humors gathered inwardly , you must evacuate presently . poysons that come by chance , can scarce be prevented , except you do as mithridates king of ponius that used mithridate often , of which cardanus . if the malignant venom hath pressed the body , take it presently away , or abate its force : if it be by a humor bred in the body , use purges or sweats ▪ if poyson be drunk , and still in the stomach , vomit it up with oyl or fat. if it be gotten from the stomach to the guts , purge , or give clysters : if it be in the liver , sweat : if it come by a little sting or touch , draw it out presently , that it pierce not in , of which before . give antidotes in all cases , or proper or common , if it be not known . in sharp poysons taken it , use fat oyls , but in such diseases , look more to the occult then the manifest qualities . if there be other diseases also , as plethory , cacochymy or obstruction , give not antidotes before those causes be removed , and it must be done very quickly in great poysons . for those causes nourish the hidden venom , and oppose the strength of antidotes . this was the opinion of eustach rudius , which i suspect , for you must oppose what is worst and urgeth most ; therfore give things at first against poyson . against venemous diseases , we give antidotes simple or compound , called alexiteria . simple are angelica roots , valerian , swallow-wort , contrayerva , tormentil , zedoary , burnet , scorz●●era , white dittany , masterwort , snakeweed , citron peels , ashen bark , carduus , rue , scordium , sorrel , galangal , pauls bettony . compounds are mithridate , treacle , pouder of saxon , diascordium . mathiolus his antidote . amulets by fernel and palmar , and the like . the second part . of occult , malignant , and venemous diseases , arising from the internal fault of the humors . chap. 1. of malignity and venom in general . that is malignant that hath worse symptoms , and is harder to be cured then ordinary . malignity is an adventitious quality to a disease that makes beyond its nature more difficult or dangerous . it is from manifest or occult qualities , as when an ulcer is in a part only distempered by a manifest quality , it may be cacoethick , or of an ill condition , but that is only from manifest qualities . on the contrary , if a part be stung by a venemous beast , or bitten , there wil be an ulcer also , but such as is from an occult quality : here we shal speak only of malignity that flows from occult qualities . hence it is cleer that malignity differs from poyson , for malignity comes after another disease , but poyson by i●s pernicious force brings a hidden disease without another disease , so the plague poyson can kill without a feaver of it self , and so wil hemlock , napellus . poyson therefore is that which of its own force by an occult way doth vehemently and immediately afflict the body and endanger life , but the doubt is whether it be a quality or a substance , therefore distinguish it , somtimes it is taken for the thing poysoned , somtimes for the form of action and hurting our bodies privately . if it be taken for the thing poysoned , it is of a double nature : some are bodies and act by a bodily contract , and though they touch not all with their own body , yet they send forth atoms and small bodies that infect , and move to & fro in the air in the time of contagion . others act by intentional species , that is , spiritual qualities that kill , as the poyson of the torpedo that ben●●●s the hand of the fisher through the spear . if poyson be taken for the venemosity it self , it is an occult and dangerous quality . the differences of malignant and venemous diseases are from the effects and causes , for we are ignorant of their forms , therefore we shall describe every poyson in its proper place by it● proper signs : but here we shall propound the differences of occult diseases fetcht from their causes ▪ they are bred in or without the body ; from evil humors bred in the body are divers sorts of malignant feavers , and pestilent feavers , and the plague . the causes without the body are divers both malignant and venemous . 1. the air drawn in , inspiration sent out by transpiration . 2. bad water drunk . 3. contagion or infection any way communicated to the body hurts secretly . 4. poysons taken have power to corrupt the body . 5. the stingings and bitings of venemous creatures , either piercing the body , or any other waies hurting , as by sight , hissing , venemous breath , or spiritual species . also venemous oyntments with which darts or swords are infected : all these poysons are taken from plants , animals , or minerals ; of which in order . chap. 2. whether malignant venemous humours are bred in our bodies . mercurialis denies it , fernelius affirms it ; and they both bring unsatisfying arguments . but rudius decides the controversie in saying , they are properly poysons which are such of their own nature , and not such as by conception become enemies to our bodies . and true poyson is only that which is bred without the body . galen seems to favour fernel ▪ against mercurialis , when he saies that poyson is bred in dogs when they are mad , which is very infectious , and a pestilent venom breeds of dead carkasses , and if poyson breed in a dog , why not in a man ▪ nor is the external agent only requisite for generation , but the disposition of the matter is more then the outward acting instrument . chap. 3. how are malignant and venemous humors bred in mens bodies ? therefore since poyson is bred in our bodies the difficulty is , how it is bred . note first that all the corruptions of our bodies are not to be imputed to the matter alone , or to the efficient . somtimes the efficient produceth it , when the venemous quality or disposition is so fixed that it infects the humors that flow to it : but usually venemous humors are bred in respect of the matter , and they afterwards turn malignant . note secondly that there are divers concoctions in our body , in which new mixtures are made , nor is there a resolution as far as the first matter in every mutation or corruption , but when any thing corrupteth , only the form , and the determinate temper of that form , or the subjects with its accidents perish , and others that are subordinate remain , some with their accidents : hence it is that often some form is manifest which lay hid before . and what hippocrates spake of the powers of humors i find true in the nature of poyson . in man ( saith he ) there is bitter , sweet , salt and sour , and six hundred more qualities , which according to their plenty and strength have other faculties , by mixture of the mutual contemperation , nor are these seen , nor do they molest , but any of thes● are separated , and is alone , then it is evident , and molesteth a man , &c. thus must we dispute concerning poysons . a man feeds upon divers creatures and plants ; the plants are fed by dung of animals and showers , or by floods , and we may find every-where things contrary to our bodies in the dung and excrements of animals , in the earth , rain and rivers , which are carried with the nourishment into the body , and there exercise their force . hippocrates gives an example of this , as when a woman or a goat eats wild cowcumbers , the child or the kid will be purged , because the milk is made purging . and though it be first made chyle , then blood , and thirdly milk , yet the purging quality is kept after so many changes , when the infant hath suckt . from whence it is easie to conclude , that many things get into our bodies with the nourishment , that have venemous and malignant qualities . for how many men do feed upon mushrooms , melons , and the like , which breed bad juyce ? how many malignant showers fall upon the plants that feed the cattel ? how many beasts that are mans food , eat venemous plants and creatures ? the stork eats hemlock , the quail hellebore , the ducks toads which nourish them . hens eat scorpions and serpents , and when man eats these meats , it is no wonder if that poyson which feed them ( though after divers concoctions it took divers forms ) become hurtful unto man , and be a kind of poyson in him . chap. 4. of the causes of occult and venemous diseases that arise from humors . these causes are efficient or material . as to the efficients , in regard divers concoctions are made , there must be divers excrements , according to the variety of the parts , one in the liver , another in the heart , another in the stones , womb , and the veins and arteries that contain blood and spirits , when they are distempered , suffer the blood and spirits to corrupt , and they are distempered by excess or occult malignity , by which the solid parts are often corrupted , as appears in soul ulcers , gangrens and sphacels . this evil disposition is somtimes from the parents to the children , and they produce evil humors , which cause the malignant scab or elephantiasis . somtimes it is from meat and drink , and venemous medicines that exceed in the first qualities , and secretly hurt the body . the stars may do the same . for though they usually nourish the earth with benigne influences , yet by accident they may hurt this or that person by occult influences , except they keep a proportion , of which hereafter . hippocrates shews how much the air conduceth to the breeding of diseases , saying : that change of seas●ns doth chiefly breed diseases , and they are either breathed in , or sent into the body by the pores , and the plague comes from the air . also imagination and passions may be counted efficient causes : for frights and anger have caused great diseases . and i observed about six times , that when the plague was here where i live as professor , that many fell into the plague by anger , which ( though it be hard to be explained ) is probable to me . for many bodies are of constitutions subject to the plague , either by the air or other cause , rather then to another disease ; and if imagination , fear or anger come upon them , this disposition is easily brought into act , and the good humors may be corrupted by those passions , as mercurialis shews . cardan mentions hatred among these causes , it is a passion made of anger and sadness , and corrupteth the humors . the other cause that corrupteth the humors is material , and makes them malignant or venemous , and the plague is often bred from bad diet in time of famine , which galen saw under commodus the emperor . also cowcumbers and pompions produce humors as bad as poyson , if they lie long in the body . also good meat not well digested in the stomach , may cause bad chyle , and good blood is never made of bad chyle , but a humor or green choler , which is burnt and corrupted in the liver , and mixed with the blood , and when it rests in the veins , it is scarce perceived , but when it is stirred by the motion of the body or mind , it is worse , and corrupts more , and is separated from the good humors , and brings great diseases , and sudden death . but meats that have in themselves a malignant venemous quality , as mushrooms ▪ froggs do this much more . chap. 5. of the differences of diseases that come from the internal fault of the humors . there are two chief differences of diseases from internal humors . the first are malignant , but kill not , onely cause greater symptoms then the first qualities can produce , with these a man may live long . the second are such as presently kill , and are well called venemous . of the first sort are the humors that cause an epilepsie , fear of water , dancing , madness , scurvey , colick , and malignant dysenteries , elephantiasis , gangrene , and simply malignant feve●s . of the second sort , are the humors that beget pestilent feavers , and the plague . as for the first sort , the epilepsie and the other diseases are not the evident causes , or from obstruction of the ventricles of the brain , nor is fe●● of water , from the biting of a mad dog. but this epilepsie is from a humour or vapor that hurts the membranes of the brain , and the nerves especially . and fear of water may come from internal humors without the biting of any mad creature . mercellus donatus hath five examples of this , and the diseases mentioned are not from manifest qualities , but from malignant , occult and venemous causes . as for the second kind , the humors are so corrupted , that they do not only turn malignant , but breed deadly diseases , that kil like poyson , as pestilent feavers and the plague , buboes and carbun●les , of which before . chap. 6. of the signs of diseases that come from malignant venemous humors that are bred in our bodies . the signs of these diseases are from the causes mentioned in the fourth chapter , especially from the air , which if it keep not its natural constitution , the humors must needs be corrupted , as experience confirms . another sign is when famine hath been either by scarcity or siege , and men have had an ill diet , the inward humors are corrupt . the third is , when no manifest cause went before , and the man had not to do with any man of the like disease , and there are the signs of malignity and venom , it shews that it is from the internal fault of the humors . and by comparing the strength with the disease , you may know the event of the disease . chap. 7. of the preservation from , and cure of these diseases . wee have shewed the cure largely before , only if there be a malignant or epidemical disease stirring , either from air or bad diet , or the like , let it be removed by convenient evacuations , lest the humors corrupt . and observe from what cause the fault is , that you ma● apply sit remedies : as pills de tribus , rhubarb , and syrup of roses , and the like . these must be repeated at a distance , and good antidotes used . after purging , it is good to sweat , and take heed of anger , fear or passions , which stir up the hum●●s that he stil and close , and make a plague without any society with them of the plague . see for the cure lib. 4. de feb . cap. 6. the third part . of occult diseases from water , air , and infections , and of infectious diseases . chap. 1. of occult and malignant diseases , and venom that arise from waters . many diseases come from bad waters , as dysentery and dropsie and malignant diseases also , as the scurvey . marsh standing pools easily corrupt , and the drinking thereof in armies , causeth malignant pestilent feavers , because they are infected by froggs , toads and serpents , and other venemous creatures . also waters are unwholsom , in which flax or hemp are steeped . and some fountains have killed them that have drunk thereof , and therefore the waters of the river styx are so odious , among poe●s . pausanias and other historians mention of many poysons that wil infect waters you may cure these waters by boyling thē or quenching steel , or stone , or iron in them when you are in armies , or on a journey , and cannot boyl them , at least you may strain them . and if any have drunk such waters , let him presently take an antidote . chap. 2. of malignant diseases from the air. air as it is a pure element , neither corrupts , nor is infectious ; but it may be corrupted by other things . paris is seldom free from the plague , by reason of inundations , for besides the stink of the mud , all the jakes of the city are full of stinking water , that go not into the common-shore , but to the gates of the city , and cause a stink , especially in hot weather . also malignant vapors arise from dens and caves , saith mercurialis , he had seen many caves near rome , into which , if either man or beast go , they presently die . the air becomes pestilent , when the smal bodies that use to be in the air ( that of themselves are not venemous ) do corrupt . these are all dangerous diseases , and none can be secure from them , for none can live without air . therefore let such as by reason of their imployments , or the like , cannot flie , never go abroad , but with good antidotes in their mouths and anointed about their noses . chap. 3. of contagion . in contagious diseases . 1. there is the disease which is called contagious , because it infects another with the same disease . 2. there is the medium by which the like disease is produced in another . 3. there is the action by which the like disease is produced in another . and lastly the disease which is produced in another ▪ a contagion is an infection , or a body sent from a sick body , that can produce the like disease in another . to clear this . 1. consider the contagious body . 2. the infection by which it doth infect another . 3. the body that is infected . 1. the contagious body is not onely a man , but an ox or sow , or the like . and that is only contagious that can breed any thing in it self , which being sent to another of the same kind , produceth the like disease . 2. when that contagion passeth to another body , with which it hath some likeness , the passage is by infection or seed , in which there is force to act by the quality that flows from the force . but we are ignorant of that quality and the form from whence it flows : therefore it is truly called an occult quality . for this quality and form are in as smal a body as an atome , and is so called ; and as one saith , the infection of diseases is multiplied by little bodies , that like seeds , comprehend the whole essence of the disease . now the quality by which the infection acts so powerfully , is not manifest ; for no manifest quality hath such force ; but it is occult , and not sensible , but known only by the effect . nor can you say that this infection is the effect of rottenness , for that putrefaction be made many alteration are required , and long time . but contagion taken in suddenly infecteth , and often kills , and begets the like contagious humor in the party ; and works like contagious poyson before there is any putrefaction wrought , as appears in the plague . this miasma or contagion is spred and sowed about , by the pores of the skin . somtimes it comes forth with the sweat , or sticks to the skin with a thicker excrement or filth . somtimes it goes out of the body by the breath : somtimes by matter or quittor that comes out of the ulcers . somtimes those atomes flie about in the air , and therefore the seeds of the plague are sowed far about . a contagion or miasma is sowed and spred abroad two waies , either by fewel alone , or by the air , and by its fewel . this fewel is not the subject of that form , but gives a place to the contagi●● . such are all things that are porous and thin , as wool , flax , cotten , feathers , hairy beasts skins , and walles may receive contagion , as experience shews : and some solider things , as stones and metals , but then they are soul , for when they a●e clean from silth , they cannot receive it so easily . 3. the body that is infected , and receiveth the same disease thereby , is somwhat like it . for it is received into garments , wool , but the like disease is not produ●ed in them , because they have no analogy with the body infecting . nor doth the same contagion infect all alike , for the plague which in sows infects not men nor ox●n , and that which infects men , in●ects not ●ogs nor oxen. and all men , and are disposed to receive all contagions , but the kindred are most sit to receive , by reason of the agreement of humors . chap. 4. of the differences of infectious diseases . in cōtagious diseases there is an excremēt bred which like a vapor or little body , or by silth , infects another body with the same disease . catarrhs are often contagious , and malignant pestilent feavers , sore eyes , consumption , dysenteri●s , scurvey , scabs , itch , scald heads , arabian leprosie , dogs madness , the french pox , of which we spake before in a treatise in folio in english. the fifth part . of outward poysons in general . chap. 1. of the nature of poyson . i had thought to have concluded this epitome with the french pox ; but when i found many things remarkable concerning poyson , i thought good to set them forth . there are many authors of the same , but they follow not the method of sennertus . first , what things are accounted poysons ? some think bezoardick medicines and purges are to be reckoned among poysons . for the understanding of this : observe first , that galen used the word deadly for that which may kil , or that which may do good somtimes , though it may kil by accident . note secondly , that some medicines alwaies hurt , and never do good ; these are poyson , and so must be called . but they which somtimes do hurt , are not to be accounted poysons , and they which somtimes do good , are not to be excluded from the number of poysons . for there is a difference of things hu●tful in general , as saffron chears the heart . but if you take too much of it in meat , it hurts . as a merchant who bought a great deal of saffron , & cast a great deal into the porridg-pot against supper , and after he had supped , sel into such a laughter , that he almost died thereby . the same is to be thought of some purges and bezoardicks , that have no occult quality against the body , which by the excess of good qualities , do hurt : these are not to be counted poysons . therefore poyson is whatsoever is apt to hurt us much by an occult quality . or thus , it is that which corrupts the complexion , not only by a quality , but by a propriety ; for it is necessary to the nature of poyson alwaies to kill men , but to hurt much only . they define not poyson rightly , that say it is that which can kill a man presently by an occult quality , or that can by a property corrupt the heart suddenly . some are enemies to the brain , and cause madness : others are enemies to other parts . but how comes poyson to the heart ? it is either drawn by the heart , or goes to it being carried by its hurtful quality , or by both . it is probable that all poyson being active from the destructive form it hath against the heart , turns every thing it toucheth in mans body into poyson , and multiplies it self , for spiritual things have great force to multiply by species or atomes , as appears in musk ; but it chiefly hurts that part with which it hath the g●eatest antipathy . have poysons power to nourish ? some deny it , and bring reasons against experience . for the aegyptians eat vipers ; and there are a people that are serpent-eaters near the red sea called candaeans . and the maid that fed upon napellus , that she might kill kings that lay with her , and the like shew the truth of this . and he that takes these for fables , makes himself a fable . there are divers poysons , some have no nourishment at all , but are wholly contrary to nature , as arsenick . some have nourishing parts that are taken with the poyson , these may nourish , especially if they be accustomed by degrees to them . and galen gives no other reasons , but that nature may be made acquainted with poyson by degrees , and be nourished by them . chap. 2. of the differences of poysons . some are poysons in their own nature . others are so by corruption , as rotten fish and stinking flesh . 3. there are poysons made by art , by boyling and sublimation , we shall speak only of those that are of their own nature poysons . some are minerals or metals , as arsenick . others are plants , as napellus . others are from animals , as scorpions , vipers . secondly , they either act by the ●irst qualities , or by hidden qualities , or by both together , but this division i●●●lse . for poysons are not to be judged by their first qualities , but by their contrariety in the whole substance . moreover they are all enemies to the heart or some determinate part , but as they are hot , cold , moist or dry , they hurt all , but not as poysons . for though manifest and occult qualities may be in the same subject , yet their effects must not be confounded . for with their manifest qualities they heat , cool , dry , or moisten , but kill with the occult qualities , or hurt very much . the third difference , is from the effects , for their forms are hidden from us , and shew them● selves by their operations hence some are enemies to the heart , and kill men presently . others are enemies to the brain , as furious nightshade , dogs poyson . others hurt the liver , as the plant that purgeth blood . and some poyson hath antipathy against all parts . the fourth difference ; some poysons are deadly , others not . nor is it true , that all poysons either kill or make fit for death , for as it is in chap. 1. many do but hurt greatly , and cause onely folly and doting , so that with them they may live long . some kil sooner or later , by hurting greatly a member that is simply necessary to life , as the heart , liver , lungs or stomach , &c. fiftly , some kill presently , others at distance , as a grain of nubia , which being divided among ten men , kills them all in a quarter of an hour , such is arsenick and the poyson of an adder . among them that kill at a distance , is the poyson of a mad dog that often lies hidden many yea●● . question . whether are there such poysons by art or nature , that can kill a man at a certain time ? i think it cannot be , for though all natural things have their circuits , and that there are the beginnings and ends of actions , they are for the most part unknown , and cannot be determined in this darkness of mans mind . moreover the agent and patient concur in every action , and because the actions of active things are not out in a disposed patient , and the mans body , in respect of the circumstances , hath more or less power to resist , it cannot be that the same poyson should kill somtimes sooner , somtimes later . the sixth difference , is from the manner of poysons getting in : some are taken at the mouth with meat : some come from without , many waies . some venemous beasts leave their poysons upon plants ; as it was reported of a young man that was talking with his sweet-heart , and rub'd his gums with sage , and fell down dead . the gardner found a great toad under the sage that infected it . some poysons hurt by touch , rubbing , or anointing . the turks have a poyson so strong , that by touching onely , it kills a man the same day . it is reported of the son of the king of cambaia , that was nourished with such poyson , that he was all over poyson , so that the flies that touched his skin ▪ swelled and died . it is a que●●i●n how poysons should kill only by the vapo● : it is either from the material qua●●ty , or the s●●rital species that poyson , kils . for 〈◊〉 poysons , like atomes and little bodies , exercise their force , whether it be in fume , vapor● or dust , or in a juyce or oyntment , and the venemous quality is in that little body , as in a subject . for when such a quality depends upon its form , it cannot be moved but with the same . chap. 3. of the signs . poyson is either taken unawares , or given by subtility and stealth by wicked men . and this is a common sign , it presently makes a great change in the body , by which it differs from those that are bred from humors in the body by putrefaction . for in poyson bred in the body , the symptoms arise by degrees , not altogether , but by succession ; but in poyson taken from without , many symptomes appear together from nature stirred up by the poyson with horrid and turbulent vomiting , overturns all that she may send out her enemy . and we may suspect poyson , when a sound man bred up well without foul humors , shal suddenly have his actions and things voided , and retained , altered , and the qualities , presently the motion of the heart and pulse is disorderly , without any other apparent cause . the strength fails , the pulse is either depraved or abolished , with beating of the heart , fainting and death . some have megrims , convulsions , trembling , hickets , biting , stomach-pain , and guts griping-stoppage stoppage of urin , vomiting of choler , or the like , somtimes loosness of belly . cold sweats , and chilness , swollen tongue , black and inf●amed lips , swollen belly , and body often , with spots . all these symptomes are worse then such as come from poyson bred with in . poyson from biting or stinging of venemous beasts have other signs , there is presently pain in the part . it is inflamed , and rots , and mortifies , except you have present remedies . poysons at a distance called temporary , have their conjectures , though no certain signs , by the effects . there are often long diseases without reason : or folly , madness , or epilepsie , running pains , and consumption . but the poysons that affect the lungs , cause a dry cough and tongue , thirst , spitting of blood , and consumption , and other poysons that hurt other parts , are known by the actions of those parts hurt . whether may one killed by poyson be discovered certainly ? galen thought they might be known to be poysoned , when he writes thus : a man of his own nature abounding with good humors , and well educated , and fed , when he dies suddenly ( as they use to do that take deadly poyson ) if his body be blew or blackish , or of divers colours , 〈◊〉 stink , they say he is poysoned . from which words we may gather , that galen thought that men poysoned , might be discovered . but the best way to make it manifest , is to open the body , and have an expert and wise physitian . chap. 4. of the prognosticks . to prognosticate artificially , consider the nature of poysons , and differences . some hurt more , others less ; some sooner , some later . 1. they that set upon the heart kill presently , or are overcome . they that assault the liver or lungs , last longer . they which hinder breathin● , quite kill presently . the second difference is from the great , mean or small quantity of the poyson . 3. the more and the greater the symptoms , the sooner and certainer is death , as sounding , chilness , cold sweat , turning of the eyes . if these come together , there is no hope , and the more they increase , the worse it is . if they decrease , there is some hope . 4. it is a sign of death , if after the poyson is taken , there is no vomiting , or purging , or voiding any thing , though means have been used . there are other prognosticks which are manifest from what hath been said . chap. 5. of preservation from poyson . they that will be preserved from poyson , let them keep close to cardans rules . the safest way is to use antidotes , as mithridates did mithridate , so that he could not be poysoned . there are divers antidotes internal and external . albertus magnus speaks of the external , as the diamond , topas , smaragd worn constantly upon the bare skin , no poyson can hurt that man. some precious stones keep men from infectious air . these are worn for amulets : and if poyson be near , they sweat . treacle and mithridate are the best inward , and galen saith that none can be poysoned that take as much as a bean every day of treacle and bids them use it in time of health . and experience shews that you may safely give preservatives against poyson to sound bodies , and by them they get an incredible propriety to resist poyson some of these antidotes are without any excess of quality , as bezoar stone , sealed earth , bole , harts-●orn , smaragds , and the like . these are given safely to all bodies . mithridate and treacle , though they be less hot , by reason of the fermentation , yet take heed that by the too much use , you do hurt thereby . chap. 6. of the cure of poyson in general . some make differences between bezoardicks and antidotes , and say that bezoardicks act not against poyson , but only strengthen the body to expel it : and they help only by accident . some say that bezoardicks fight against poyson , and are wholly against them . antidotes are hurtful in too great a quantity , and are in some sort against the heart , but both by use are good in venemous diseases ; us all cordials , bezoar stone , harts and unicorns-horn , &c. some antidotes are proper against some peculiar poysons , and all strengthen the heart to resist poyson : as tormen●il roots , white dittany , borage , bugloss , sorrel , scabious , borage and bugloss ●●owers , violets , roses , waterlillies , gilli●●owers , citron and basil seeds , wood-alo●s , juyce of citrons , pom●granates , oranges , quinces , saffron , cinnamon , cloves , harts-horn , bone of a stags heart , ivory , pearl , musk , amber , coral , hyacint●s , smaragds , saphirs , sealed earth , bole. many of them resist poyson , and compounds made of them . and though h●t must be given against cold and cold against hot poysons , yet you must not so much look at the manifest qualities as to that force which is in medicines , to oppose poyson in the whole substance . therefore in hot poysons you may give treacle and mithridate : and if the poyson will give leave , first abate the cacochymy . lastly , let him that hath taken poyson , either at the mouth , or other waies , sleep but little ; for he must constantly take medicines , and observe whether the symptoms increase , or abate by the bezoardicks , more of which hereafter . chap. 7. of the cure of poyson taken in at the mouth . when any one thinks he hath taken poyson , let him presently have a vomit , before the poyson exercise its cruelty , and let it be repeated often , and made of things that may dull the sharpness of the poyson ; as of fat broaths , oyl , butter-milk boyled , broom , dill , iesamine flowers , radishes , and the like , to which you may add bezoardicks , so that they stop not vomiting . therfore make choice of things that bind not , as harts-horn , bezoar stone . if the poyson get to the stomach and guts , give clysters . as , take mallows , pellitory , althaea , each two handfuls ; boyl them in water , strain them , to a pint and half , add oyl six ounces , electuary of fleabane two drams , make a clyster . and purge thus : take scorzon●ra roots two drams , sorrel half a handful , agarick two drams , zedoary , citron seeds , each a scruple ; cordial flowers a pugil : hoyl them , strain , and ad to four ounces , manna two ounces , strain it again , and add syrup of citron-peels . while these are doing , anoint every third hour the heart , feet , hands and temples , and places where you feel the arteries beat , with oyl of scorpions , of which mathiolus , it is excellent . let the reliques of the poyson be driven from the heart and bowels by sweats , and leave not sweating til the evil disposition be quite conquered . for diet , give milk for meat and drink , and fat meats , butter and oyl , borage , bugloss , figs with cordials , harts-horn , coral , pearl , hyacinths , smaragds , zedoary , saffron , citron peels . chap. 8. of the cure of poyson from without . that poyson may not creep in , draw it out presently by medicines and chirurgery . as , take galbanum , sagapenum , mirrh , pellitory , each half an ounce ; pigeons dung three ounces , calamints a dram , dissolve the gums in vinegar , and with honey and oyl make a cataplasm . or apply chickens or kids cut in two hot to the part where the poyson is . these laid on , work by a hidden quality , oyl of scorpions , spiders , and the creatures that poysoned applied to the part . galen saith that he knew the biting of a crocodile cured by the grease of a crocodile , and the sting of a scorpion , by the scorpion applied to the part . these act by the likeness of substance . you must continue the use of things that draw out poyson , till pain , evil colour , and other symptoms cease , and there is laudable quittor in the part . and to keep the poyson from runing inward or about , tie the vessels above : then cut off the part that is poysoned , if it may be done with safety . give antidotes at first to drive poyson from the heart , and kil it , and to take away the venemous quality that is in the body . and 〈…〉 ulcer follow a bite or venemous sting , keep it long open , scarifie it , and burn it as shall be shewed . poyson taken by scent , must be opposed by contrary scent , as mirrh , amber , musk , ambergreece , civet , rue , asphaltum , wood-aloes , sanders , cloves , saffron , storax , and the mouth being shut , you must take the scent of these at the nose . of these we shall speak in the special or particular cure of poysons . sennertus concludes this general doctrine of poysons , with relation of diseases that come from fear and frights , because they are like poysons , and he reports out of cardan , that when a man is frighted by ghosts , or the like , the heat is drawn in , and the mind is troubled , and he becomes dumb ; and if the fright be great , the outward parts are cold , and contracted , and the hair falls off , and if the body be cacochymick , he is very sick , and if strength fails , he dies . this he confirms by many histories which i have left out , only i shal relate one of which i was an eye witness . when i studied in physick in oxitan , anno 1617. a woman that grew melancholick from anger , hung her self , the crowner sitting upon her , sentenced her to be hung in gibets , about a mile from the city . another woman that was her familiar acquaintance , seeing her ●ut of a window , neat the place , cryed out , and fell into a great diarrhaea suddenly , with a constant dotage that could not be cured . from whence i conclude , that in these diseases from terror , the heart is not only affected , as cardanus thought , but the brain also . hence they usually give epileptick waters : this is good for children . take tile-flower water , piony , black cherry water , each an ounce and half ; ●earl prepared , coral and har●s-horn , each a scruple ; fecula of piony half a scruple . the sixth part . of poysons from minerals and metals . chap. 1. of unsleaked lime . vnsleaked lime hath some venom in it , though it is a stone , and may be reckoned among poysons for its malignant quality ; also it hath fire in it , that wil burn . symptoms and signs . this taken into the body , afflicteth grievously , for it corrodes and vexeth the stomach and guts , and causeth unquenchable thirst , bitterness of mouth and tongue , ●oughness , cough , want of breath , dysentery , stoppage of urin , swounding and choaking . a child of eight years old supposed it to be chalk , and eat much , and died the sixth day with these symptoms . provoke vomit with things that abate the sharpness of the lime : give the warm decoction of violets , mallows , althaea , lineseed , rice , oyl , fresh butter , and mucilages of lineseed , mallows , althaea , fleabane , and keep the belly open with cassia , or a clyster with barley water , and mallows roots and all ▪ mucilage of fleabane , cassia lignea , waterlillies , and the like . the antidotes are , the gal of a kid , from a scruple to a dram , and the gall of an hart or deer a scruple drunk with warm water , earth of lemnos two drams with milk. give fresh butter and sat broaths in which mallows is boyled . chap. 2. of gipsum . they who have drunk of this or eaten it with wheat flour , have all died . the signs and symptoms . a great cough , driness of tongue and jawes , great pain about the stomach , hickets , stretching of the hypochondria , binding of the belly , dulness and dotage , fainting , and they die choaked . give warm water with much butter , or oyl of sweet almonds , or oyl of lillies which will make them vomit it up . but because it sticks fast , give stronger vomits , as hellebore . if it be gotten to the guts , give emollient clysters . some give a dram of scammony , with two drams of fleabane in a iulep . then give fat 's to make the passage slippery ; as the decoction of mallo●s , althaea , faenugreek seed , fat broaths , goats milk , juyce of mallows , decoction of dates and figs. these are specifick , organ given in vinegar and honied wine , li●ivium of vine ashes or fig-tree ashes , with sweet wine and treacle , or mithridate , from half a dram , to two drams in sa●k . chap. 2. of vitriol . among salts we reckon vitriol , chalcitis , misy , sory , melanteria , it participates of the nature of brass or iron , and mineral clay : this is not properly poyson , for good medicines are made of it , in which there are no signs of venom , and if it be given a dram with honey it kils the flat worms , and with water it is the antidote against mushrooms . the symptoms and signs . it causeth loathing and vomiting , and corrodes the stomach , except it be perfectly cast up it torments the guts , and causeth a dysentery and great thirst . let it be presently vomited up with the decoction or oyl of dill , or wormwood water , after vomiting , take much butter or warm milk with sugar ; if there be a gnawing in the guts , give clysters of barley water , mallows and oyl of roses . if you suspect malignity , give earth of lemnos or sealed earth , with mucilage of quince seeds a dram , with barley water , or red coral with wine . chap. 4. of aqua fortis . this kils by corroding rather then by poyson , it is used by gold-smiths to seperate and corrode metals . symptoms and signs . it pierceth so that it burns the tongue like fire , and corrodes the tunicles of the stomach and guts , a maid died by it in great torment . the mucilage of quince seeds is good , for it lenifies and keeps the parts from corrosion by its sliminess . or the eclegma of the mucilage of althaea and quince seeds , gum traganth made with rose water , honey of roses and violets : or a gargarism of quince seed , althaea , cowcumber seed , roses , violets and moulin , and of self-heal , lungwort , sanicle boyled in water with honey of roses . by this a mariner was cured when he had dangerous symptoms from aqua fortis . chap. 5. of antimony . antimony is reckoned by many among poysons from its moving of such horrible vomiting of water , and because it leaves such great weakness after it , but good medicines are made of it though it be not free from malignity , as appears by the vapors that fly from it when it is melted . the signs and symptoms . for when the chymists melt it , if the vapor be taken in at the nose , it causeth suffocation , palsie , and epilepsie , and other symptoms : if it be taken crude , it causeth vomiting , convulsion , colicks , and fainting ▪ to keep evil vapors from hurting such as use antimony , let them eat bread and rue . or , take bezoat water with bole. or this , take walnuts a handful , beat them with honey , add treacle an ounce , zedoary half an ounce , clov●● , nutmeg , each two drams ; with honey make an electuary , this is a preservative , and it may be used to anoint the nostrils . if it be given crude or ill prepared , it causeth evil symptomes , then give bailey water with syrup of roses , to clense , and clensing clysters : then strengthen the guts and stomach , with wine wherein cloves and mastich is boyled : the antidotes are treacle and bole armeniack two scruples . chap. 6. of the load-stone . some reckon the loadstone among poysons , others say it makes people youthful , but that i believe not ▪ because it is a mineral and hath the nature of a metal : and if it lie long in the body , you must do as hath been shewed in other cases ; as if it stop in the stomach , vomit ; if in the guts , use lenitive clysters , and then give antidote , as the smaragd to be drank in wine thrice in nine daies , with harts-horn and coral . also treacle is good . chap. 7. of the diamond . there is the same reason for the diamond , as for the loadstone of which we spake but there are more that think it not to be poyson , of this we spake lib. 3. part 2. sect. 2. ch. 7 ▪ quest. 2. now i shal speak of the symptoms and cure of such as have taken diamonds into their bodies . signs and symptomes . after taking diamonds there is a vehement pain in the stomach and guts , and then follows fainting and death . it is by vomiting , as the other , then give goats blood , with fat broath , and then from a scruple to two drams of natural balsom , and if these prevail not , use the general antidotes . chap. 8. of lapis lazuli . many say that lapis lazuli burneth and ulcerates , and putresies , it is therefore not to be reckoned among things that are simply poyson , but among those purgers that are not without malignity , because they are vehement . the arabians say it purgeth melancholy , strengtheneth , and cleereth , and therefore it is put into confection alkermes , but then it must be wel prepared . symptoms and signs . this stone not wel prepared , or taken in too great a quantity , causeth turning of the stomach vomiting , want of appetite , and pain of the belly , sadness and sorrow . it is cured as other corroding poyson , by vomits and clensing emollient clysters . the corroding quality is taken away by asses milk warm drunk for seven daies together . two drams of amber is the bezoar or antidote against this stone . chap. 9. of arsenick , orpiment , sandarach , and realgar or ratsbane . arsenick both natural and artificial , yellow and red is of the same faculty . yellow arseni●k and sandarach by sublimation make white arsenick or ratsbane . realgal and risagallum are made of orpiment and sulphur with quick lime and salt. signs and symptoms . all the kinds of arsenick bring grievous symptomes , which kill presently except they be opposed , as griping of belly and guts , vomiting , unquenchable thirst , driness of tongue , jaws and throat , and roughness , and then dysentery and stoppage of urin , cramp and palsie , and death , the white arsenick is most dangerous . histories confirm that arsnick doth not only destroy by being taken in but hurts by being carried about . therefore they that have taken it are in great danger , or they that handle it carelesly or apply it to cure the itch , or for other causes , for they either die , or run mad , or have a cachexy . provoke vomit presently and often , with fat things , and such as obtund or allay the sharpness of the poyson as butter , with warm water , or decoction of turnep seeds , arrage , with fresh butter , oyl of linseed or roses , or other fat broath in great quantity . if the belly be griped , give clysters of mallows , althaea , violets , vervain , line seed , with cassea and oyl of violets , or of fat broath , cream of p●isan , asses milk , and mucilage of fleabane seed . and after give milk in great quantity and butter and oyl of sweet almonds , fat broath , rice boyled in milk. the specifick antidotes against arsenick are a dram of pouder of crystal with oyl of sweet almonds , or three drams of oyl of pine kernels or ▪ take pine nuts beaten four ounces , infuse them in a pint of water ; strain and give it to be drank , or give ten grains of oriental bez●a● . chap. 10. of brass , and its verdigreece , and burnt brass . if meat be kept in a brass-vessel ( with vinegar or wine ) and eaten , it disturbeth the stomach , causeth vomiting , and driness of tongue , and corrosion , and fluxes . and brass it self taken , causeth moreover difficult breathing , ul●ers of the guts , and suffocation . burnt brass , flour of brass , scales of brass , and verdigreece , are all poysonous ; for burnt brass taken , turns the stomach , makes fluxes , and pain . and so doth flour of brass , and also it straitneth the lungs , and suffocates . verdigreece taken , is a deadly poyson , as arsenick , it causeth pricking , grievous pain and corrosion in the throat , and stomach , and guts , and constant vomiting , and dysentery , and stoppage of urin , and straitneth the throat , and stops the wind , and suffocateth . it kills in one day , in the quantity of a dram . it must be cured by vomit , with warm water , and oyl of dill , or butter ; and by clysters ; of mallows , violets , barley , althaea , faenugreek seeds , fleabane , with honey , oyl of roses and sweet almonds . then give milk , fat broath , fresh butter , faenugreek , lineseed , fleabane , althaea and mallow seeds . some commend sheeps suet , and advise that the bottom of the belly be anointed with hot oyl of roses , and of mastich . for antidotes , use a dram of bole , or sealed earth , with wine , juyce of mints , or small age two drams . or juyce of acorus roots two or three drams with 〈◊〉 ▪ or two drams with treacle . chap. 11. of aurichalcum , and bell-metal . it is most of brass , and therefore is poyson , and communicates to meat and drink boyled in it , which eaten , brings the same symptomes , and must have the same cure. bells are made of brass and other metals , and the rust of them doth the same . horstius writes that a noble woman that had taken the filings of bells in red wine , by the advise of an old woman that promised her health by it , vomited violently , and her belly rose up , and swelled her body as if poysoned , and then she had headach , megrim , and pricking , and fell into a frenzie , and when she came to her self , her stomach was corroded , as if there were needles in it . the rust was purged out of her , which many saw . and if this happen , you must cure it as you cure brass . chap. 12. of iron , and its rust and scales . iron is not poyson , except you take it in too great a quantity , or stay too long in the body , and then it hurts not as poyson , but causeth belly-ach , and driness of mouth , and inflammation of the body , and vomiting . it is as that of brass by vomits and clysters , that are lenitive and clensing , and by manna , and stomach-pills , and then milk , butter , and fat broath . the loadstone is instead of bezoar against it . chap. 13. of lead . if lead be swallowed whole , and voided , it doth no hurt ; but if it be small , and stay in the body long , and melt , it causeth great symptoms . fernelius shews how it hurts . in lead not burnt , when it gets to the guts , and shews its malignity , it is sufficient to abate sharpness , and clense by asses milk , and other milk. or the decoction of mallows , althaea , linseed , hydromel , oyl of sweet almonds . the antidote against burnt lead , is quince seeds bruised after they are husked with wine two drams , and two drams of treacle every day with honied water and wine . chap. 14. of ceruss . it is made of lead by corrosion , with the vapor of vinegar , and causeth the same symptoms , which are these . if it be taken into the body ; the tongue , gums and teeth are white , there is hickets , and desire to vomit , driness of tongue and roughness of the mouth , a cough , pricking in the stomach and belly , stretching at the heart , difficult breathing , bleeding by stool , needing , the head is troubled , and strange things flie before the eyes . they are drowsie and dull , cannot move hand or foot , the urin is black or bloody , the limbs are cold , and they die . vomit presently with the decoction of arageseed and rape seed , mallows , figs , water and honey , o●l of lillies , orris , iesamine , &c. and give clysters of coleworts , pellitory , cardu●● , centaury , diaphaenicon , oyl of lillies . then allay the sharpness of the poyson , with hot milk , decoction of figs , mallow seeds , althaea , mucilages of line and faenugreek seed , fleabane , mallows , oyl of sweet almonds , lillies , iesamine . then use clensers and diureticks with antidotes . a lye of vine ashes , and ash leaves , walnuts , oyl of angelica , treacle , mithridate . chap. 15. of red lead . it is made of common lead , and is of the same force with it , and ceruss and litharge , and causeth the same symptoms . symptoms and signs . it hurts the stomach and guts , causeth belching , loathing , vomiting , fluxes , and other symptoms mentioned . give a vomit presently , of rape seed , arage with butter and oyl . then give the clysters mentioned ; or two drams of the antidote of burnt ivory in wine , or treacle , or mithridate . chap. 16. of litharge . a gricola mentions five sorts of litharge , but we have only white and red , and from their colour are called litharge of gold and of silver . symptoms and signs . dioscorides shews the signs from litharge taken ; as heaviness of the stomach and guts , with great pains . the guts are wounded , the urine stopt , the body puffed up , and like lead . the joynts burn , the guts are ulcerated , and there is a flux of blood , sometimes the gut comes out . the tongue is heavy , there is iliack passion , and the tongue is faltering . they foam at the mouth , the breath is stopt , the tongue inflamed , the body is blew , and the patient is choaked . vomit presently to prevent corrosion , and oppose malignity , with the decoction of dill f●gs , dates , with butter or oyl : do it often . then give clysters of hydromel , centaury , dill , st. iohns-wort , hiera picra , oyl of rue , hens grease , &c. resist malignity , and provoke urine with mirrh , wormwood , hysop , smallage seed . or , take smallage seed , mirrh , each equal parts , wormwood half as much with wine . chap. 17. of quick-silver , crude or sublimated , or precipitated . vvee have spoken of the occult and manifest qualities of quicksilver , we shall here shew how it is poyson . it may be taken in crude , sublimated , or precipitated : to the crude belongs a vapor that riseth from it . symptoms and signs . if quicksilver taken in , stick in any cavity , or be mixed with any medicine that may keep it in the body , it causeth great evils , and death . so doth the fume of it taken in at the mouth : or if it be anointed outwardly , and pierce into the body , it doth hurt . precipitate is worse , but sublimate worst of all . for quicksilver not killed , by its corroding malignity causeth wind , and pain of the stomach and guts , heaviness of body and stomach . if it be kept long , there is stoppage of urin , and the whole body swells , and the colour is of a lead blew . it causeth palsie in the member where it is , epilepsie , apoplexy , syncope and death . by its fume comes trembling , contraction of nerves , weakness of joynts , palsie , hurt of senses , especially of the sight and hearing , stinking breath and ulcers of the mouth , and the like , as the quicksilver doth produce . precipitate causeth the same , but worse , and sublimate the worst of all , and by its touch like fire , it destroys whatsoever is near : with inflamation , burning of tongue , and swelling of the mouth , fainting , stoppage of urin , difficult breath , bloody-flux , and death . some vomit first . i think it best to purge first , for if it rise upwards , it is easily divided into smal parts , and so cannot be expelled by vomit : therfore purge strongly . first , give a clyster of hiera picra , oyl of hydromel , and hens grease . then purge , and give filings of gold , or leaf-gold ; or costus with wine , juyce of burnet , or three drams of mirrh , with honey ; wine after it . when the fume of quicksilver is taken in at the nose or mouth , give sage or zedoary water . sweat in a hot house , and rub the parts that are weak , with a bag of sage , groundpine , bettony , lavender , and iuniper-berries boyled in wine . if sublimate or precipitate be taken , they are cured as corroding poysons by vomit , clysters , and new milk , with fleabane seeds . the pouder of cristal is the antidote against quicksilver , a dram with oyl of sweet almonds , or oyl of tartar , or two drams of salt of wormwood . strengthen the heart with diamargariton frigid , and de gemmis . if urin be stopt ( as it is often ) use a bath of hot water for the pecten , with a spunge wet in the decoction of iuniper berries , and smallage seed . and anoint after with oyl of rue or iuniper . chap. 18. of cinnabar . i speak of that cinnabar which is made of quicksilver and sulphur sublimed , and is common . the symptoms caused by it ▪ are the same with those of quicksilver . fernel in his book of the pox , chap. 7. and schenk●us in his 7. book of observations , speak of it from the relation of dr. iohn physitian ●amic . cure it as quicksilver , for the same symptoms require the same helps . spodium is held the best antidote against cinnabar , made of burnt ivory , and given , two drams . others say spodium of cane roots two drams , is better . also the other antidotes mentioned in the former chapter , are good . the seventh part . of poysons from plants . chap. 1. of opium . i shall speak of four things cōcerning opium . 1. whether opium may truly be reckoned among poysons ? 2. whether it be hot or cold , whether it cause sleep , or do hurt by manifest or occult qualities ? 3. what are the signs and symptoms of opium taken in ? 4. how they are to be cured that have taken too much opium ? and how opium may be corrected , that it may be a profitable medicine . the learnedest writers say it is poyson . the new juyce of the black poppy being crude , and not corrected , must be counted a poyson . for experience shews it , though many , as turks and aegyptians eat opium without hurt ; for men by custom may be so familiar with poyson , that it may not hurt them . but hence it follows , not that opium is not poyson , and works as poysons by hidden qualities , though i shall shew , it may work also by manifest qualities . for the second : there are many arguments that opium is hot , which scaliger exercit. 175 ▪ affirms , calling it by the name of amphiam or aphioure , and also vesalius mercurialis , and capivaccius , and erastus , and they confirm it by reasons . 1. it s inflaming and burning quality . 2. it s strong scent . 3. the bitter tast . 4. it s burning the mouth and lips . 5. it s causing thirst . 6. its heating the mind . 7. it provokes venery . 8. it causeth itching . 9 it causeth sweat . all these are signs of great heat , as the learned shew in their tractates of opium . therefore in regard opium is not cold , and doth not cause sleep or death from thence , nor from heat , because other hot things have not the same effect , we conclude that opium doth it by an occult quality and propriety . first , they that work by manifest qualities , are not more contrary to one part of the body then another . but opium is chiefly hurtful to the brain , nerves , and animal spirits ; therefore it doth not work by a manifest , but hidden quality . secondly , the effects of opium are so wonderful ( as shall be shewed ) that they can●ot be referred to manifest qualities . it kills a man in so small a quantity , as no pure element can do the like , much less a mixed body ▪ lastly , if opium hurt onely by its coldness , or by its quality ▪ as pepper and saffron . the physitians and chymists need not study so much to correct , but only give it in a less quantity , as they do ginger and pepper . thirdly , let the symptoms be reckoned that follow ; after opium is taken , none can give opium unknown to the receiver , by reason of its unpleasant scent , though it hath been taken instead of another medicine . after it is taken , there follows great sleep , and a megrim , and itching over the whole body , which is so great , that it raiseth a man from sleep : there is a strong scent over all the body like opium ; the lips swel , there is hickets , little breathing , the eyes are dim , the nose is awry , & there are convulsions somtimes . if it be not prevented speedily , it ki●s suddenly , as histories mention . after general evacuation , as in other poysons by vomits and sharp clysters , give the proper antidotes against opium , as assa ferida , castor or organ , and castor boyled in wine : of these dioscorides . chap. 2. of mushrooms . some mushrooms are venemous by experience , for some have died by them , and even whole families . seneca called them a voluptuous poyson . they kill not onely when they are eaten , but when they are smelt . the symptomes are when they are taken in too great a plenty , they cause strangling , or when they are not not well boyled or prepared ; they also puff up the belly , cause hickets , ulcerate the guts , suppress the urin , and cause horror , cold sweat , syncope , and somtimes epilepsies , pain , and madness , and death . those mush●ooms that of their own nature are poyson , are more dangerous then such as by plenty eaten , or by ill preparation do hurt . vomit presently : take broom flowers , elder-flowers , each two pugils ; bark of dan●wort two drams , radish , dill , arage seed , each a dram ; agarick half a dram : boyl them in hydromel , add to the straining , oyl of rue an ounce , make a potion . make clysters of organ , hysop , rue , calamints , scordium , hiera , with agarick , honey of roses , oyl of rue . these resist malignity , calamus , organ , hysop , rue , watercresses , wormwood , birthwort , garlick . treacle , mithridate , oxymel simple , and of squils . but honey is the proper antidote against mushrooms . chap. 3. of napellus ▪ it is sudden poyson ; for after it is taken , the lips and mouth swell , and are inflamed , with the tongue also , so that it can scarce be thrust out . there are convulsions , faintings and megrim ; the eyes are twitched , the legs are weak , the pulse is faint , and death follows . few escape after it , and if they do , they fall into a consumption . after vomiting and clysters , give b●oarstone , sealed earth , with butter and aqua me●s , or two drams of smaragds , or bo●● arme●nc● : this is excellent . take the flies of napellus twenty , 〈◊〉 , bole , each a dram ; make a pouder , give it with rue-water ; oyl of scorpions of mathiolus must anoint the head . chap. 4. of aconitum . a conitum , cycoctonon and lycoctonon so called , because it kills dogs and wolves , is like pardalianches , which kills the panther . to these the other kinds may be referred : the juyce of the root is worst ; and they are like napellus . symptoms and signs . it is sweet upon the tongue , then it grows brackish , and stricks into the head , and causeth heaviness , megrim , convulsion of the temporal muscles , dotage , trembling , involuntary tears , red eyes , side-pain , heaviness of breast , difficult breathing , biting at the pilorus , swelling as in a dropsie and death . pliny saith it is the worst of poysons . others think napellus worse . they are worst in the indies . first vomit , if it be gone lower , purge or give clysters , then give antidotes , as rue , southornwood , centaury , organ , horehound , groundpine , long birthwort , hares and kids runnet , with wine and vinegar , eryngus , castor , treacle , mithridate , opobalsom a dram , and use oyl of scorpions outwardly . chap. 5. of toxicum and pharicum . vvriters do not explain these ; they are plants , with the juyce of which they poyson their arrows . some have used napellus and aconitum for the same . chap. 6. of hemlock . they record that socrates was killed with hemlock : for it acts not only by cold , but by its whole substance and occult quality ; therefore it causeth dim sight and madness , somtimes difficult breath , hickets , astonishment and death . it is more deadly in some countries then in others . after vomiting or purging give proper antidotes , as , rue , dictany , young laurel leaves , carrot , gentian , pepper , amomum , cardamons , ne●●e seed , wormwood , castor , with wine , treacle or mithridate two drams . give wine , warm the body , especially the heart , make him move and run . chap. 7. of the colchian ephemerum . it is called so from the ephemerum that is not poyson : it is a plant in every part of it hurtfull to man , and grows much in colchos . the symptoms . if taken , it presently corrodes and ulcers the lips and stomach , and choaks as the mushroom , if it go to the guts , it ulcerates and inflames them so that shavings of the guts are voided , like washings of flesh , and makes the whole body itch . after vomiting and purging , give milk to drink . dioscorides saies that alone wil cure . chap. 8. of fle●bane . there are divers sorts , and all enemies to the animal spirits , they cause madness like d●●cards , and they rail and think they are whipped , and they cry , and bray like asses , or neigh like horses , and have a giddiness and trembling of the whole body : they toss to and fro or fall in an epilepsie , or faint , they breath not , and are seldom suffocated . it yeilds easily to medicines while the party is strong , and the medicines proper . vomit with hydromel and oyl of r●e : or give a clyster , and then the antidotes , as pistacha●s , castor , rue , wormwood , bay leaves and berries , ne●tle seed , garlick , treacle , mith●id●●e : give with meat radishes , mustard seed , garlick , oni●ns , watercresses , fresh butter , pepper , pistachaes , drink wormwood-win● and provoke 〈◊〉 chap. 9. of mad nightshade and dorycnium . two boyes were killed with b●rries of nightshade . and though there are many sorts of it , they are all poyson , especially that called bella donna , but mad nightshade is worst . symptoms and signs . a dram of the root of mad nightshade , caus●th strange imaginations not unpleasant , if you take as much more , it alienates the mind , and four times as mu●h kils . honey'd water drunk plentifully , or milk , and then bole , sealed e●rth , rue , treacle and mithridate : and things good against opium , and use castor and rue to the nose . dorycnium is not the same , for that is like milk , sweet upon the tongue , and when it is in the stomach , it causeth constant hickets and fainting , the guts are ulcerated , and they vomit blood . you must vomit here as in other poysons , but honey water is best here , and milk , sweet wine warm , with aniseed ; and all shell-fish are good raw or boyled . chap. 10. of the mandrake . the mandrake and its apples are also dangerous , and though they hurt only by cold as some think , yet their bitter tast , and strong scent , itching and burning in the skin , and driness of the mouth , perswade the contrary : for all these are from venom : besides they cause sleep , lethargies , and when they are awaked , they roar and and sleep again presently , they ar● sad and dull , and somtimes mad , their eyes swel , they are red with swollen faces : there is ●urning the whole body , the mouth and tongue a●e dry . as for the prognostick , it kils slowly , but if 〈◊〉 be not opposed , they die by convulsions . ● et the mandrakes be presently vomited or void●d by stool , then give p●nnyroyal , wormwood , o●g●n , r●e , s●●rdium , castor , ●it● vinega● 〈◊〉 a d●●●ction , or in pouder ▪ o● give treacle , 〈◊〉 , with salt three daies . 〈◊〉 ●ouse hi● , ●ive 〈…〉 e●thi●s of castor , rue , as in a lethargie . let the drink be sweet , or wormwood wine . chap. 11. of smallage of laughter , or the sardonick herb. these being taken , because they hurt the nerves , they make the mouth awry , for the muscles that move the lips , are contracted , so that they seem to laugh . there is a heat in the guts , and stomach , and throat , and the whole body ; they are mad , and some laugh constantly . after vomiting and purging , give hydromel , milk , butter , and fat broaths plentifully . emulsions of sweet almonds , the great cold seeds , poppy seeds , with barley and lettice water , and plantane water . the antidote is juyce of balm , with vinegar , bole and whey . anoint the neck with oyl of costus , castor , foxes , st. iohns-wort , aragon oyntment , &c. some make them drunk , that they may sleep it out . chap. 12. of coriander . the venom of coriander is not to be sought in the first qualities , for it is hot , but you must consider its malignity : when green , and the ripe seed is not without fault , and must be prepared for physick , for it causeth a mad dotage , so that they talk like drunkards obscoenly , with a shrill voice , they are sleepy , and giddy , and their body smells like green coriander . vomit with warm water , or decoction of dill , oyl of orris , or lillies , wormwood wine , : give fat broaths , with salt and pepper . the antidote is root of smallow-wort , with win● or treacle . give rear eggs , with p●pper and salt. chap. 13. of ixia and camaeleon . the symptoms and signs . ixia smells and tasts like basil , it inflames and exasperates , causeth madness and want of breath , binds the belly , causeth pain , itching , and fainting . give the decoction of wormwood , goats-organ , in wine or vinegar or hydromel , ●ft●r a vomit or a clyster . or give the roo● of silphium , or indian spikenard , castor , treacle and mithridate . then strength●n the vital spirits , as in chap. of swounding , l. 2. p. 4. c. 6. chap. 14. of taxus the ew-tree . the symptoms and signs . they that sleep under this tree , or eat of its fruit die ( though in england it is innocent ) yet they that are infected in other countries , are all over , and fear choaking , have a dysentery , and often die suddenly . after vomiting and fitting purging , give ●ormwood wine plentifully , or ge●●ian , and orris roots , with oxymel or treacle . against the dysentery give sealed earth , bole , bezoar , coral , tormensil roots , iuyce and syrup of pomegranates , and of currans . chap. 15. of euphorbium . though euphorbium be used physically , yet if it be given in a great quantity , or not corrected , it is poyson : and doth not only hurt by its burning , but by an occult quality . for it causeth sudden fainting that kills suddenly . the symptoms and signs . it being taken , burns the stomach , and corrodes the guts , causeth hickets and vomiting , inflames the body , and causeth thirst , and over-purging and dysentery , cold sweats , fainting , and oftentimes sudden death . give a vomit of warm water , or the decoction of violets or mallows , with oyl of violets , or roses , or sweet almonds , and a clyster of althaea-roots , violets , mallows , endive , lettice , plantane , flowers of chamomil , moulin , cold seeds , mucilage of fleabane . and then give now milk and fat broaths . the proper antidote is seeds of citro●s in win● , & roots of elicampane boyled , or sealed earth , smaragds , crystal calcin●d , species liberantis , treac●e . chap. 16. of the nut called metella . cardan writes that it is of a mean , between opium and hemlock , and kills in a day , being taken in the quantity of a d●am . it causeth deep sleep , from which the party that took it can scarce be roused ; cold breath , swollen lips , pale body , blew nails , cold sweat , and death . vomit with walnut shells green boyled in wine . give a clyster of centaury , rue ▪ sc●rdium , castor and hydromel : and then a d●coction of wormwood , organ , wild rue , gentian , elicampane in wine ; or castor , pellitory ba●berries , cinnamon , treacle , diagalangal , diagingiber . raise him from sleep by strong ligatures , errhins ; and if he can walk , let him stir till he sweat . let him drink new milk , or new wine . chap. 17. of spurge . the symptoms and signs . it is not simply poyson , for being rightly prepared and given in a small dose , it is a purge , otherwise it causeth loathing and vomiting , and troubleth the heart , and destroys the temper of the liver , makes the belly-ake , and flux , which produceth convulsions and death . provoke vomit : after they begin to vomit , that the whole venom may be evacuated , with warm barley water , oyl of dill or violets then give a cooling clyster of emollient herbs , cold seeds , mucilage of fleabane , oyl of roses and violets , and the yolk of an eg. give antidotes as against euphorbium , and gum arabick , traganth , fresh butter , cream of ptisan , sweet almonds , and the like . chap. 18. of hellebore . the question is chiefly of white hellebore . some would have it not to be mustered among medicines . others highly commend it , but this controversie may be ended thus . poysons are either simply so , and hurt all men alwaies : or they are given by art and made physick . hellebore is of the last sort , and though many have perished by the use of hellebore , yet it was by reason of the great quantity , or want of preparation . symptoms and signs . if it be taken in ●r●at quantity without preparation ; it purgeth violently upwards and downwards , and causeth great pains in the stomach and guts , hickets , suffocation , difficult breathing , trouble of mind , sudden weakness , heart-beating , and they die by convulsions or suffocation . though hellebore cause vomiting , it must not be suddenly stop● , but furthered with a decoction of radishes , dill and arage seed in hydromel often given . give a clyster of the decoc●ion of small c●ntaury , rue , plantane , althaea , with oyl of dil , and yolks of egs. for antidotes , give pouder of ●aterlilly roots or flowers , or parsnep seed two drams , with wine , or treacle and mithridate . to prevent strangling , give half a dram of galbanum . against the bellyach , make a bag of bran , salt , cummi● , pennyroyal , mints , rue , bayberries boyled in wi●● or milk. we have shewed elswhere how over-purging hi●kets and convulsions are cured . the eight part . of poysons that come from animals , or living creatures . chap. 1. of poysons from animals in general . animals do conveigh poyson to men divers waies . first , by biting , as the viper , and all kinds of serpents ; the mouse , the spider , scolopendra , and dogs and all mad cr●atures . by stinging , as the scorpion , spider , wasp , and the fish called pastinaca marina . oth●rs by spittle , as ptyas . others by urin , as dormice that make malignant ulcers by pissing . others communicate poyson by a me●ium , as the torpedo by the spear of the fisherman , benumes or stupisies his b●●d ▪ so mathiolus reports a vine-dresser was killed by a serpent , others by touching the body with poyson : but poyson is most dangerous when malicious people give it in meat or drink . also the gall of venemous beasts is deadly ; for all venemous beasts , or beasts that live upon poyson have the poyson chiefly in the gall. animals are either of their own nature venemous , as the scorpion , toad , or become such by their venemous food , of which sort was the king of cambaia of whō we spake . therefore you may well suspect creatures that feed upon poyson , as the ducks that eat water-toads , and the quails that feed upon hellebore : for in athens they who sed high upon quails , died of convulsions , and others also . hence we may conclude that venemous creatures , if they live upon poyson are worse ; so the stinging of wasps is worse if they have lived upon serpents : hence we may w●l question whether it be lawfull to eat creatures that have been killed by poyson . galen saies that the daci and dalmatians rub'd the points of their weapons with elicampane , with which they killed deer , and then they never hurt them that eat them ; therefore disting●ish thus : if the poyson that the weapon is touched with , is only a poyson that kils a beast and not a man , the beast may be eaten . the symptoms and signs . you may know it from the patients relation , or by a part stung or bitten , that swels presently , is inflamed , and hath great pain , with other symptoms that poyson . i● a bite or sting hurt the artery , the wound is worse , because the poyson gets sooner to the he●rt , and there is a deadly syncope : a●so if a nerve be hurt the brain consents and there is the like danger ; if a vein be only hurt there is less danger , for it threatneth only the corruption of humors . we spake of the cure : but now i shal shew the proper antidote against every venemous creature . chap. 2. of serpents in general . the serpents are such as have egs , or bring forth quick serpents , as the vipers . we shal not dispute the temperamēt of a serpent because his poyson is not in the first qualities : but the serpents communicate poyson to men divers waies , 1. by a horrid look that frights them , and by a deadly bite . 2. by spittle . 3. by breath though they touch not , but by a medium as a spear . 4. by touch only without biting , as gesner writes hist 1. 4. of the poyson of german darts . 5. their blood poysons when they are cut or wounded . moreover they creep in at the mouth when people lie sleeping . the symptoms and signs there is from the biting of a serpent a tumor , pain and heat in the part , first good blood flows out , then matter or serum that stinks , the face is yellow and blew , after two or three daies the whole body is whiter , and the hair fals off , and commonly they die on the fou●th day . also many die that are poysoned by breath , when a part is infected by spittle or blood , there are red spots and the flesh is corroded . first let the part be bound hard above the bite , and the part bitten be s●a●i●ied deep , and c●pped to draw out the blood and poyson , then wash the wound with spirit of wine , with treacle and mithridate dissolved in it , or apply yong pigeons split to the part , or fi●s , or garlick bruised ▪ : or serpents grease , ● or the head of the serpent bruised ; or the gall of the serpent , which is best . also in the mean time give antidotes , and provoke sweat with treacle and mithridate . some give strawberry roots and leaves , and pauls bettony boyled in wine , or a dram of castor with cardus-water or , take gentian , long birthwor● , bayberries , myrrh , each two drams ; bitter costus , rue , each a dram ; spike two scruples , saffron a scruple , make a pouder , and with honey an electuary give a dram or two , keep the patient from deep sleep , least the spirits being drawn in , the poysō go with them . if poyson be from breath do accordingly . if any part be infected by spittle or blood , sprinkle this pouder often upon it . take herb cancer gathered in june an ounce and half , ashes of a mole an ounce , two snakes skins make a pouder , sprinkle it often upon the part . if a serpent get in at the mouth , or be in the guts or stomach , you must tempt him out with the vapor of sweet milk , and he wil come up by the gullet , if the patient bend forward with his head down ; when he is in the guts , give a decoction of ash roots , small centaury , carduus , wormwood and scordi●m , and other bitter herbs , and clyster of warm milk . chap. 3. of the aspi● or adder . vvhether he be hot or cold . i shall not argue , for he hurts by an occult quality ; the wound is no bigger then that made with a needle , yet it kills a man presently with little pain , and he kills not only by biting , but by spittle . gal●n writes ●hus . the adder called ptyas lifts up his neck , and with a pause as if he were rational , without any fear spits venom upon you . symptoms and signs . they who are bitten by an adder , have heaviness of head , dim sight , dull senses , astonishment , slowness , sleepiness , pale faces , chilness of body , cramp , convulsion , and die in three hours time except they have remedies . the symptoms that follow the spitting of a viper are the same but more gentle . the swallow-adder kills presently , the earthy adder kills in three hours , and the ptyas or spitting adder kills slower or at longer distance . draw the poyson out at the wound by ligatures and scarifications , and apply green centaury bruised with mirth : or treacle beaten with rue ; or a clout dipt in spurge milky juyce . give treacle also . or , take round birthwort , gentian , each a dram ; rue two pugils , castor , cassia lignea , each two drams ; anise , citron seeds peeled ▪ ea●h a dr●m and half , make a pouder , give a s●ruple or a dram with wine or vinegar . if the par● be spit upon , wash it with spirit of wine and treacle . let them that are bitten by adders , sleep little . chap. 4. of cerastes . th●s serpent hath two horns like a snail , the ●ound he makes is not painful but deadly , by the violent poyson though it continue nine daies . symptoms and signs there is a tumor like a nail and matter comes out at the wound , pale or black , there are blew pustles and somtimes the whole body is blew , the lips swel , the mind is troubled , the strength fails , the yard stands , and death follows . if it may be , the best way is to cut off the member hurt , otherwise cut off the flesh about the p●rt , scarifie and cup , and wash it with spirit of wine and treacle . or use a cataplasm of orobus meal , squils , figs , garlick , salt and pitch , give things internal as before . chap. 5. of haemorrhous . the name signifies a flux of blood , and he gives a deadly wound , which is known by a violent flux to be from him , for the wound doth not only bleed , or the haemorrhoids , nose , womb , but the ears and corners of the eyes , the gums , the roots o● the nails , the mouth , by vomit and coughing and all the p●res of the body , as lucan shews , the veins in all the members are full found , and all the body is but one great wound . also the part bitten is black , and there is great pain at the stomach , difficulty of breathing , the voice is stopt , the teeth fall out , and at length they faint and die . there is little hope , therefore take off the member if it may be , or cup and scarifie : or burn the part : or use a pultis of vine leaves boyled in honey and purslane with bran. apply medicines to stanch blood , as , tormentil , shepheards-purse , purslane , plantane , bole , sealed earth , bloodstone , with a little treacle . or use garlick ▪ treacle , raisons and raspberries , or bramble berries . chap. 6. of dipsas . they that are bitten by this have a great thirst , and all parts are inflamed , and though they drink much , they find it not quenched . because the uretery passages are dried up , and the drink cannot pass , but lies in the cavity of the belly , so that it breaks to the groyns , and the patient dies thirsting . it is as that of other serpents ; only give diureticks also , of the cold seeds , and opening roots , restharrow , chervil , shepheards-purse , peach kernels , barley , and the like ; and clysters to purge water , see aetius chap. 7. of amphisbena and scytale . these serpents are so like that they are scarce to be distinguished ▪ only amp●ishena moves forward and backward , but ●●●tale only forward , both hurt the same way , with a very little wound , which makes inflammation , pain and redness , and somtimes an imposthume and other symptoms like those of a viper . see the cure of the biting of a viper . chap. 8. of a basilisk . galen in his book of treacle to piso c. 8. describes him thus . he is a s●rpent a little yellow , with tumors in his head , and kils those that see or hear him when he hisseth , and if any creature touch him when he is dead it dieth presently . cardan saith th●se are fables , because galen 1. simpt . med . f. c. 1. saith he never saw it , and knew none that did . but dioscorides lib. 6. cap. ult . describes the biting of it , and saith the wound is a gold-colour , and was cured by three drams of castor drunk . therefore let none deny that there is such a serpent , though not so bad as reported , yet very venemous , that if any touch him with a spear he kils him . the symptoms and signs . after the biting of a basilisk , there follows great inflammation of the whole body , and the part affected is yellow , the flesh melts away and falls off by piecemeals , & he dies in a short space . aetius thinks it in vain to prescribe medicines against such a sudden killing poyson . chap. 9. of the viper . though a viper be a kind of serpent , yet he differs from them all , because they lay egs , but the viper brings forth young , the male viper differs from the female , for she hath four teeth with whi●h she squirts out poyson when she bites , but the male hath only two ; & they are hollow , and lie at length in the gums , and are only lifted up when they void the poyson by biting . symptoms and signs . after the wound is made , the first blood is pure , the next is mattery froathy like verdugrease : the part bitten and the whole body swel suddenly , red , or green , or black , or purple , as the humors are : there is pain that runs about , great heat , with black pustles about the part : there is vomiting of choler , hickets , megrim , astonishment , feavers , stoppage of urin , bleeding , cold sweats , trembling , fainting , difficult breathing , and death . in some countries it is not very deadly , but in ●ot countries and in summer , and when the viper is provoked and angry , it kils in seven hours . if any swound or bleed at the ears , or be struck as with hail , death is at hand presently draw out the poyson at the part bitten , as before with the same remedies : the flesh of the viper is the best remedy inwardly or outwardly taken , treacle or troches of vipers , or oyl of vipers , rue , garlick , give antidotes presently . costus is the bezoar against this poyson , a dram with wormwood-wine . to all antidotes , add rue to make them stronger . treacle and mithridate are good , two drams with four ounces of strong wine mathiolus lib. 6. see dioscorides for his famous water against all poyson . chap. 10. of the scorpion . there are many sorts , and all kill by a sting which squirts out poyson , they are more dangerous in some countries then in other . symptoms and signs . the sting is small , but very deadly , for pain , inflammation and tumors follow in the part affected and the whole body , pustles arise about the wound like warts , and all the body is as struck with hail , there is cold sweat , with paleness and sweat , the hair stands an end , the face is drawn aside , they weep , filth comes from the eyes in the corners like glew , they foam at the mouth , and the body somtimes hath black spots all over . women and virgins chiefly are killed by scorpions , and men when they are stung in the morning . i have found by experience that if the same scorpion be bruised and laid to the part , or if it be anointed with oyl of scorpions , it is speedily cured ; which is done by similitude , for like wil to like , a garden-snail bruised with the sh●l and applied allaies pain presently . or earthworms , calamints , garlick , wild rue , scorpion-grass , bruised often , renewed after the part is washed with the decoction of wild rue , sulphur , bay-leaves , and the like , of compounds the best ar● venice treacle diatessaron . aetius commends this . take castor , succi ciren●ici , pepper , each half an ounce ; costus , spikenard , saffron , juyce of centaury , each two drams ; with clarified honey make an electuary , take the quantity of a walnut . let him eat butter often , and drink old wine as much as he can , and eat no smallage . chap. 11. of a crocodile . he hath a large mouth , and causeth great pain by tearing . first the blood that comes out is pure , then it is mattery and stinking , and there is tumor and inflammation , with black pustles , vomiting , ●eaver , cold sweat , fainting , and great symptoms , and death . first , draw out the poyson , then wash the wound with pickle , or spirit of wine with treacle or mithridate , or vinegar and salt-peeter . anoint with crocodiles grease , or apply niter , deers suet , or goose grease , putte● and honey , and use the antidotes mentioned . chap. 12. of stellio or a lizard so called . it is a lizard with star-like spots on his back , and the poyson of it is conveighed by biting or taken in , to the hurt of man or beast . signs and symptoms . if his flesh be eaten or the liquor drunk in which he hath been , the stomach and guts are afflicted , as the bladder is by spanish flies taken , with pain and burning , with vomiting , the tongue is inflamed , the sight is dim , the head akes , and there are spots in the face , and the flesh is blew about the hurt if there be a bite , with other symptoms . giv● vomits and clysters presently , if there be a bite , apply onions and garlick , and let them be eaten and wine drunk after , and use antidotes as before . chap. 13. of the salamander . it is a deadly destroying poyson , for if he get into a tree , ●e in●ects the fruit , and kills them that eat it ; for the poyson infects herbs and waters , if he fall in , as well as when he bites . symptoms and signs . the part bitten loseth natural heat , and is black , stinks , and voids filth , and the hair falls off , the internal parts a●e inflamed , the speech falters , and the senses fail , the body swels , and trembles , fainting and death follows . scarifie presently , and draw out the poyson with garlick , onions , rue , salt and honey , or ●ith a hogs dung or goa●● , with vinegar hot . ●f you eat any thing the salamander hath spit upon , vomit . omit not antidotes , as mithridate , treacle , pine rosin is good , or galbanum with honey . or , take iuniper berries , assa f●●da , black pepper , each two drams ; with honey make an electuary , give a dram or two with old wine , which may be his drink , or new milk chap. 14. of the spider . there are divers sorts , some are worse poyson then others , one sort hurts if he be burnt , by the scent of him , and in vasc●nia , the spider sends venom through the soles of their shoes . symptoms and signs . if the poyson be taken in , or you be stung , there is a numness in the part bitten , with chilness , the belly swells , the face is pale , there is wind in the guts , cold sweats , a desire to piss , but in vain ; they vomit or piss things like spiders . if a spider be taken in , first vomit thus . take spurge roots , asarum , each two drams ; dill and broom flowers , each a pugil : boyl them , to four ounces straine● , add a dram of honey , make a vomit . then give antidotes , provoke sweat , by a hot house , with two drams of treacle , and carduus , or scordium water and wine . or give bole and vinegar : this cured a man that was stung in the neck , and was swollen , and could not speak . or , take assa faetida two drams , mirrh , ga●lick , pepper , castor , each half a dram ; make a pouder for four doses with wine before bathing , every day . if th●re be ● bite , wash it with salt-water often , or with a spunge dipt in warm vinegar , or the milkie juyce of fig leaves , and give antidotes . chap. 15. of cantharides , or spanish-flies . this poyson is chiefly against the bladder ; it corrodes all parts from the mouth to the bladder , and inflames , and causeth a feave● , loathing , dysentery , ●ainting , megrim and madness . but the chief burning and excoriation is in the bladder , the yard stands , and there is a strangury : and then a gangrene and death . vomit , and give clysters , vomit with hogshead broath , or of a lambs or goats head , with oyl of violets often . give clysters of barley , mallows , mercury , pellitory , faenugreek , linseed , rice , oyl of lillies , and diaphoenicon . for the passage of urin , a decoction of althaea , linseed and mallows , with oyl of violets . then give goats mil● ▪ fat broaths rice with milk , fresh butter , fat meat , lettice , purslane boyled with barley . emulsions of the four great cold seeds , and lettice water . pennyroyal is the proper antidote . or , take troches of sealed earth , alkekengi , each half a dram ; give them with breast-milk . use baths of mallows , althaea , violets , lettice , purslane , seeds of faenugr●ek , line , and epithems of lettice , purslane , cowcumber , melón , juyce● and oyl of violets laid to the parts pained . chap. 16. of flies , bees and waspes . great flies are poyson , if ●hey set upon the carkasses of venemous beasts . waspes that have fed upon serpents , are most dangerous . bees sting worse when they swarm , and fall upon any creature , they have killed a horse . symptoms and signs . great pain till the sting be drawn out with swelling , redness and pustles . draw out the sting , with a plaister of ashes , oyl and leaven ; if they do not , then suck long , & wash with salt-water . then use a pultis of barley meal , mallows , and plantane , and vinegar , or bole , and vinegar , and oyl : the bees stampt and applied , draw out all venom . if there be heat , cure it as in malignant feavers . chap. 17. of the poyson of a mad dog. see lib. 1. pract. p. 2. c. 16. chap. 18. of the brain and blood of a cat. some are frighted at a cat in the room , though they see her not , and have cold sweats and faint , if the cat be not removed . some say the brain and blood of a cat are poyson , and a history confirms that a girl that had an epilepsie , was perswaded to take the blood of a cat , which made her of the nature of a cat in voice , mewing , and leaping , and creeping , as a cat when she mouseth . avenzoar saith that the breath of a cat infects the spirits , and causeth marasmus . symptoms and signs . after the taking of the brain of a cat , there is a megrim , astonishment and madness . if it be in the stomach , vomit it up ; if it be distributed , purge with a scruple of the extract of hellebore , then give half a scruple of musk every week , or give diamoschu dulce . or , take conserve of rosemary flowers two ounces , piony-seeds , caraway , cubebs , each half a dram ; diamoschu dulce , a dram , with syrup of bettony , make 〈◊〉 chap. 19. of diseases and symptoms which poysons leave behind them . some poysons have greater antipathy to some parts : and therefore the evil disposition remains somtimes in one part , somtimes in another , as cardan mentioneth . somtimes there is after poyson an evil habit of the whole body , leucophlegmacy , jaundies , consumption , strangling and quinzie ; the teeth drop out , there is melancholy , sadness , watching , madness , bad concoction , the belly bound , pain in the guts and stomach , dysentery , spleen swollen , difficult breath , resolution of members , or palsie , hardness of joynts , feavers , fainting , weakness of eyes , or stareing , convulsion , pain of the whole body , burning of urin , and stoppage , megrim , loathing , forgetfulness , and the like . the cure consists in two things . 1. by giving proper medicines to the evil disposition , if it be known . 2. by taking away the venemous quality , which cherisheth that evil disposition , or correcting it at the least . for the reliques of the poyson are to be taken away , before you use the ordinary cure. so after the french pox there are symptoms , as dropping of urin , and the like , which cannot be cured , except you regard the malignant disposition . if the kind of poyson be ●ot known , give ordinary antidotes , with things that oppose the manifest disease . the ninth part . of diseases by witchcraft , incantation , and charmes . the preface . amatus lusitanus shews that physitians ought to know these diseases , because such come to them for cure. i shall from philosophers , physitians , lawyers , and divines , take such things as concern us ; and divide thi● tractate into four chapters . 1. whether there are diseases from witchcraft ? 2. how they come ? 3. how they are known ? 4. how they are cured . chap. 1. of fascination or witchcraft , and whether any diseases come thereby . first the word fascination is to be explained , it comes from the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies to envy , because the vulgar people suppose that envious people hurt others by their looks chiefly . it is a sort of inchantment by which through looks or by commendations , not only infants and men , but also lambs , hens , horses , and other beasts , and also flourishing corn and plants are praised , till they are killed , or grow weak and feeble . this witchcraft is extended also to other things , some fear when they eat g●eedily , and others look stedfastly upon them , and give part of their meat to them that so look upon them , saying , do not bewitch me . some extend this to things without life . secondly , fascination is not onely by sight , but by tongue and voice , of which the latin poet virgil , eclog. 7. when thou art prais'd , let baccar crown thy head for evil tongues have prophets murthered . this pliny observed , writing that in africa there are families of witches , by whose praise and commendations hopeful things perish , trees grow dry , and infants die . hence i gather a threefold fascination ; the first is poetical or vulgar ; the second is philosophical ; and the third magical . the two first i deny , for the poetical witchcraft is fabulous , and delivered from hand to hand , rather superstitiously then truly , according to which infants are said to be bewitched , and other things , only by the active look of the witch , as when any one praised another , or looks malitiously upon him whom he hates : mothers and nurses hang amulets about their childrens necks to prevent this . and the poet theotritus teacheth against this fascination , that they should spit thrice into their own bosomes that fear it . spit thrice in thy breast , and witches detest . i suppose this fascination is not only fabulous but superstitious , and divines have cursed the users and the allowers of it . and reason shews , that there is no force in this fascination , for nothing is sent out of the eye that may carry it , because sight from the best philosophers , is not by sending forth any thing from the eye , but by receiving of species into the eye ; though another poet hath writen thus . i know not what eye made my lambs for to die . certainly the horrid aspect of an ugly old woman may terrifie an infant , so that the humors being raised , they may complain as if displeased . so tiberius the emperor by a terrible look , as●●nisht a soldier , and killed him with trembling , but this from the event , and therefore i conclude that this witchcraft is plainly fabulous . 2. the philosophical witchcraft is not properly fascination , but to speak properly a● infection or contagion , for one is hurt often times by anothers looks : so that saying is true . if ●hou on sore look with sound eyes , infection from the same shall rise . for the opinions of avicen and algaselis agree , that is , that no alteration can be made in another by sight , as it is meerly sight ; but the alteration is made by a venemous quality that remains in t●e putrid humors , or in the distemper of him that beholds . this evil quality infects the air about it with its poyson , and one part of the air in●ects another , and so it comes to the eye to be infected ; and this according to sound philosophy . but these being left , we shall come to the third kind of fascination , which is our business . chap. 2. what inchantments , poysonous witchcraft , and magick are . incantation and veneficium signifie in general an action by which a man that hath made a league with the devil , doth somthing above the course of nature , by the help of the same devil . these actions , and they that practise them , have divers names by the latins , incantationes , veneficia , artes magicae ; inchantments , poysoning , and magick arts , and they are called incantatrices enchanters , veneficae poysoners , maleficae evil actors , magi magicians , sagae , lamiae , striges , witches of divers sorts . the first are called inchanters and enchantments . these are either verses , good or bad : the good verses or spells , or charmes are such as are used for curing diseases , as when they speak certainwords in the time they gather herbs to make them more powerful . the evil charmes and charmers are such as hurts men and beasts . 2. they are called veneficae , because they gather poysons or hurtful herbs to do mischief . 3. they are called maleficae , because they have a desire to hurt , by the instrument of the devil , either man or beast . 4. they are called magi or magicians which belongs not to them , for in the scripture the magi were three wise kings that worshipt christ at his birth ▪ and somtimes it is used to signifie such as are led by evil angels ; for it cannot be denied , in regard the mind of man is not to be satisfied with knowledg , that the chaldaeans and aegyptians when they could not understand all things they desired , sought to the devil for aid , hence the name of a magician is infamous , although those men do labor to destroy diabolike operations by the strength of nature . 5. they are called sagae from knowing much , these profess to know and do much , and from a league with the devil , can raise storms , and hurt man and beasts and corn . and for this purpose they use charmes , images and characters . 6. they are called lamiae from the heathen-gods which could hurt or do good by the divers shapes they took : therefore because witches in our daies feast and sport with ghosts , and have also copulation with them , they are called lamiae . 7. they are called striges from a bird so called , which poets say would by night take children out of their cradles : and because the witches were thought to do the same they have that name . and these are the chief names that are given to such as from a contract with the devil and by his help can do things above the strength of nature , whether this contract be express or plain , or implicite . they are such as are so mad , that forswearing the omnipotent lord of all things , make a covenant with the devil , and deliver themselves wholly to his power : and though some enter not into an express covenant with the devil ; yet they use those things that implicitly shew the same , namely characters , words , or the like , which are received from others who have been in covenant with the devil . chap. 3. many affirm that diseases may be from witchcraft and charmes . the question then is , whether it be so or no ? if any doubt it we have eye-witnesses to prove it : and besides the reports of iohn langius of things done 1539. in the bishop of eistetens street , and the relations of anthony benivensis in his book of hidden causes of blood and diseases chap. 8. who reports that a woman o● sixteen years old fell suddenly into a horrid skreeking , & her belly so swelled , that she seem to have been eight months gone with child , and she was so taken with convulsions , that her soals of her feet would touch her neck , and at length she vomited wood , crooked nails , and brass needles with wax and hair mixed in balls , and a piece of bread so big that none could swallow it whole this she did often . cornelius gemma mentioned another , of which he was an eye-witness , beyond all admiration , so that there is no doubting of this question . forestue reports that he saw a cloth , nails , bits of iron , hair , and bones vomited . and francis heidelshem page 186. reports that a melancholick man vomited iron , bullets , gun-powder , and other strange things . and what is more wonderful , some have lo●● their privities by witchcraft , of which baptista codronchius , who saies a young man envied a young woman , and desiring to leave her , lost his privities . and when another woman had taught him to use fair words and promisses , and if need required , threatnings and force to compel her to restore them . he took her counsel , and at evening in a convenient place found out his mistriss , & when neither by prayers , nor any fair promises he could not perswade her , he put a towel about her neck , and almost choaked her ; nor did he lose till she promised him help . then she put her hand between his thighs , and took away the enchantment . there are so many histories to confirm this from credible authors , that it would be tedious to relate all . and it is manifest every where that witches have confessed before the judges , that they have made some blind , others lame , others to have the palsie , and others great pain , and to have caused many diseases . hence it is manifest that diseases may come by witchcraft . chap. 4. vuierus denies that diseases may come by witchcraft . from what hath been said , you may easily see the vain defense by vuierus of witches ; he takes all these for fables , and cannot be brought to believe that there are witches . and he supposes that all things which witches think they do , are meer dreams and phantasmes : and he affirms that the fancy of witches is onely deluded by the devil , so that they confess they have done , which they neither could , nor nature could suffer to be done : and he saies many other things which will fall of themselves by what shall be written hereafter . chap. 5. the controversie is decided , and it is shewed whence diseases are made that are from witches . to decide this controversie in short , we must do it by some conclusions . the first is , it is the witches purpose to hurt men by diseases , and many men have been so hurt . the histories in chap. 3. prove this conclusion : and sprengerus hath many more in his hammer against witches . and though vuierus takes these for fables , yet history is not so rashly to be deluded : that the witches do act therein is manifest , because the instrumēts of witchcraft being takē away , or the witches burnt or dead , the patients grow sound , and the charmes cease . the second conclusion , although witches determine to hurt men , yet neither do it , nor can they do it . the witches are not the first causes of such operations , but the devil : the witches are his work-fellows , at whose request by gods permission , he afflicts men with such diseases . therefore the devil and the witch must agree to cause witchcraft formally . we deny not but the devil may in dreams suggest what the witches may think true when awake , as appears by many histories in baptista porta and vuierus , as that of a woman which anointed her self and slept , and awaking , affirmed that she had been at sea , and flew over mountains . there are many the like of women , which stirr'd not out of their bed that night , yet affirmed that they did wonders in strange places . moreover , it is pleasing to the devil to have witches obedient to him , and he perswades them that they may do good or hurt to whom they please : to this end he gives them instruments , as pouders which may cause diseases or death , by putting them into meat or drink , or rubbing their bodies therewith ; which if they cannot do , it will be sufficient to sprinkle them only upon their cloaths . to kill , it is a black pouder ; to cause a disease , it is ash-coloured , sometimes red , to cure it is white , either to be sprinkled upon them , or to be given in meat or drink . nicolaus remigius proves this by divers histories . the third conclusion , the devil by gods permission bringeth diseases by natural cause● . for he well understands all the force of sy●pathy , and what is good or bad for a mans ●ea●●h . but how are these diseases brought upon men ? if the disease be in the humors , the devil by the command of the witch moveth the internal causes , especially melancholy , and so causeth melancholy diseases ; therefore ●he rejoyceth at the disposition of epilepticks , and gets into them : for first he gathers all the black choller together , and then moves it , and sends the smoak of it into the cells of the internal senses , and if they be sharp as usually they are , it causeth the falling-sickness , when he gathers a thick slimy matter into the inward substance of the nerves he causeth a palsie , deafness and blindness , by putting evil excrements into the organs . : oftentimes hatred and love and other passions . hence the poet. thou makest the dearest brothers for to jarr . that he may hurt speedily , he taketh the spiritual substance of the blood , and purgeth it , and separateth it from the gross . or he makes a quintessence of poysons , as chymists do of gold , and with that infects the vital spirits , which works so strongly that it cannot be overcome by natural means and causeth death certainly . it is wonderful what he doth by witches to disturb wedlock , to hinder propagation of mankind , to which he is a deadly enemy , this is called , the tying of the point , this he doth by prohibiting the breeding of seed , or hindering of erection of the yard , while it drieth and wil not be spent . he doth the same to women by making a preternatural disease in their privities , so that they cannot receive a man. to this are referred the philtres or love potions which may cause lechery , but cannot cause the love of any particular man , but instead of love causeth madness , of which see martin delrio , and of which the poet. in threefold colours knit three knots , and cry ( o amarillis ) venus knots i tie . the fourth conclusion . somtimes the devil without causes and natural means in mans body , hurts men only by his own power and sudden violence at the request of the witch . for the witch wil not do it her self for fear of discovery or the like , but commits the whole matter to the devil , and what she commands he presently doth . this is plain from a story in nicolas remigius , that one cursed another that wronged him , and he was taken up with a wind , and thrown down again , and made lame of one leg , so that he could not go ; this he told the shepheards that brought him home . he mentions two other stories which clear the truth of this . the ●ifth conclusion . somtimes the devil deludes men and perswades them to diseases they have not . this is proved chap. 3. out of baptista codronchius concerning the taking off of the privities ; for it is not in the devils power to restore members when taken off . the sixth conclusion . although diseases and other evils which witches think they lay upon men come from the devil as the imediate cause , and the witch doth nothing ; yet are they in fault , by reason of their covenant with the devil , that hurts men at their request , and by reason of their will to hurt , they are gulty of it . this is contrary to uverius who defending witches , as in chap. 4. we shewed , saith that what the witches do is but a phansie and meer delusion , and whatsoever is spoken of contracts with the devil from the best authors . it is a wonder i cannot conceive how a christian should so cast off all piety , that he should forget his creator and redeemer , and his covenant with them in baptism and go into the devils waies , and profess himself an open enemy to his creator and lord who can presently destroy him in hell fire , and joyn himself to the enemy of mankind the devil : this hath been and is yet done , as appears by many histories and confessions of witches without torments . and how can these be meer phantasms when the witches have marks of their slavery which they willingly sufferred to be made by the devil upon their bodies , visible to all mens eyes . and it is plain that the devil made them , for if you prick them with needles they feel no pain , nor do they bleed the least drop , as nicolas remigius affirms by histories . the sixth conclusion . though the power of the devil be great , yet he can hurt none by the witches power with him but by gods permission . this is manifest from the history of iob , whom the devil never afflicted without gods consent and permission . 2. the gospel shews that he could not enter into the swine or hurt them without gods permission , nor doth a hair fall frō the head without gods will and permission . therefore the devil promiseth to do what th● witch commands him , they cannot have their desire except god permit . and bodinus writes there are not two in a hundred that witchcraft can hurt . and it is known to be true from the voluntary confe●sion of witches . chap. 6. of the signs of diseases from witchcraft . it is very hard to know these diseases , and we must be very industrious to discover them . this is because the devil doth so warily get into natural causes that it is not easily discerned , what comes from natural causes and what from the devil . fernelius gives an example of this in a young knight which had a shaking and convulsion by fits ; which by divers remedies given for some months could not be removed , but in the third month the author of the disease was known , by voices and unusual words and sentences , greek and latin , which was the devil , and more plainly when he discovered the secrets of those that stood by , and of the physitians , scoffing at them for their vain medicines , by which they had almost killed the party . the first sign then is of diseases from the devil , when practised physitians doubt of the signs , and cannot satisfie themselves , and all things are given in vain and to no purpose . another sign is , because ordinary diseases come by degrees and have their times and seasons , and come to their state , but these are in their vigor without any apparent causes . thirdly they have extraordinary symptoms and convulsions , no cause aforegoing that appears : some say that if the witch comes to see the patient he is worse , and trembles or is otherwise altered : but the certain sign is when a knife or a needle , or the like is ●o ●i●ed or purged forth , or come from ulcers t●at breed not naturally in the body . some have another sign which to me is superstitious , they wash the patient with the decoction of vervain , and if nothing be sound in the decoction , or its colour not changed , they say there is no witchcraft : but if many of his hairs be found in it , it is a sign of witchcraft , this i say is superstitious though vervain is commonly thought to discover witchcraft . one think i suppose proves witchcraft when married people formerly loving very well , hate one another without any evident cause . there are many histories to confirm this . from whence we may gather this prognostick . that all diseases from witchcraft are long and uncurable but by the great mercy of god. chap. 7. of preservation against witchcraft . i can say nothing to this certainly , nor can heathenish medicines please me that are used against it , as that of rhamnus whose branches in the windows or doors they say defend from witchcraft : nor doth lions foot take away the force o● love-potions : nor a horse-shoe nailed to a threshold , nor a thousand other things which are used against witchcraft , for how can these being natural drive away diseases which are caused by the devil , who is without a body and hath no organs of sense , and therefore can neither be touched with natural bodies nor can be either pleased or disturbed thereby . although we wll not deny that god who is above all nature , can give power to natural things to work upon incorporeal . nor is it lawful for a christian by any means to go to any witch , and pray her or perswade her that she hurt not , or that she should take away any mischief done ; for so he should pray to the devil who did the mischief , and not the witch , as i shewed at large . it remains therefore that we only turn to almighty god heartily , and implore the good angels his ministers , to defend us from those evils which the devil besets us with both sleepin● and waking . chap. 8. of the cure of diseases made by witchcraft , and first of the magical cure. albeit witches promise to cure such diseases by words , characters , inchantments and adjurations : yet these and the like have no force , as we shewed , against paracelsus and others which we shall not farther declare . and since it is certain , that the devil chiefly causeth these evils , it is wicked and unbeseeming a christian , to desire any thing from him who is the implacable enemy of mankind . concerning this , there are two questions : first , whether it is lawful upon suspicion of ●itchcraft , to ask or compel witches to remove ●itchcraft and diseases which they , or others have caused ? o● this there are divers opinions , and they desire to resolve it by divers distinctions , which well examined , i think thus : he that desireth by force to compel a witch to cure a disease , believes in , and hopes for help from the devil , which he should seek from the lord , who severely prohibited asking counsel of magicians . the soul ( saith he ) in leviticus that goes after witches or soothsayers , i will set my face against , and cut him off from the midst of my people . hence st. chrysostome writes , that a christian had better die then redeem his life by bondage to the devil . for there are other remedies , and the devil is not stronger then god : and though there be no hope of life , it is better to die , then to be cured by sin ; for the salva●i●n of the soul is better then the health of the body . and the glory of god which by so doing is neglected , is to be preferred before all things . another question is , whether it be lawful to sear●h into any means or instruments used by witches to cause diseases , and to remove them when found , burn them or any waies destroy them ? this question little concerns physick , of which see martin delrio , that decides the reasons on both sides very well , and confirms his own judgment by histories : but we shall speak of things more profitable . chap. 9. of the natural cure of witchcraft . therefore it is not lawful to seek help from the devil or witches , because we have lawful mea●s sufficient , na●ely natural and divine : of divine we shall speak in the chapter following ; in this only of the natural . and since in part ix . chap. 1. we shewed three sorts of witchcraft , namely poetical or vulgar , philosophical , and magick . the poetical is no waies witchcraft . the second which is philosophical , comes by natural causes , somtimes with the devil concurring , who corrupts and alters the constitution o● the body ( god so permitting ) that he may please the witches that desire it of him ▪ diseases so caused , may be wel cured by natural remedies , but not simply ; for in such diseases there are two causes namely natural and diabolical , and if the devil cease no● to act or hurt , there can be no perfect cure . the natural medicines are twofold , either such as evacuate foul humors , which the devil useth to cause diseases , or alterers and antidotes which are against the dispositions brought in by the devil . for evacuation vomits are good●punc ; for experience shews that stubborn diseases , whose cause is in the stomach mesentery , and about the liver and spleen ▪ which could not be evacuated by ordinary purging , have been cured by vomits . and so ruland cured diabolical diseases , and it is observed that some have been so cured that have vomited knives , hair , glass , and the like with putrid humors ▪ but let the vomit be proper , and purges must not be neglected ▪ also use alterers and antidotes , external and internal ; the internal are mentioned , as herb true-love , round birthwort and long , st. iohnsor ● , and many others . the outward are oyntments , and fumes , and baths , as oyntment of viscus colurus or misleto , experienced in a maid bewitched ▪ thus made take dogs grease four ounces , bears grease eight ounces , capons grease twenty four ounces , viscus colurus mislero green three branches , cut and bruise them till they are moist , wood-leaves and berries , 〈◊〉 is them all into a glass ; set it in the sun nine weeks , and you shall have a green balsom ; with theis b●dies bewit●hed , especially in the pained parts & the joynts are to be anointed , and the patient shall be cured , it is a certain experiment . the ancient and modern physitians used fumes of bayes , rue , st. iohn wort , sage , rosemary , roses , wood aloes , asphalium . sanders , citron peels , frankincense , mastich , storax calamite , labdanum , musk , sulphur which strengthen the heart and brain , and discuss malign●nt and cold humors . baths do both , by insensible evacuation and altering , in which boyl rue , st. iohns-wort , mugwort , vervain , palma christi , and the like mentioned . but these are mixed without superstition or ceremony , pronouncing of words , and the like , and we must trust only to natural means , and leave the rest to god. chap. 10. of the divine cure of witchcraft . because the devil can hinder the force of natural things , if god permit , we must have recourse to a divine cure , not only in diseases from witchcraft , but also in all the calamities of this miserable life . and for this cause , for the prevention and cure of these diseases the church which is the spouse of christ , hath constituted exor●ist● , which every one knows have power in this thing : ther●fore we must put our whole confidence in god , & call upon him by a firm & sincere faith ; yet we must take heed least under the shew of a divine cure , any thing be done supe●stitiously , or against the honor of god. it is good against the same to appoint a perigrination to a holy place , that we may obtain that by the merits of the saints , which we cannot immediately by our selves obtain from god. this is approved by daily experiēce amōg christians and true catholicks : therefore to him be praise , honor , and glory , and thanksgiving for ever . two epistles of that excellent and famous man balthasar han doctor of physick , and chief elector of saxony . the first epistle . most renowned , excellent and most experienced sir , my godfather and much honoured friend . i prefent thee with a miserable but admirable physical history ( which i lastly told you in short ) as i had it chiefly from mine own observation written with mine own hand . a certain honest godly woman twenty two years old , of a laudable temper , somwhat inclining to melancholy , in the year 1634. the 8 th of november being saturday , was troubled at evening with an unusual stopping and heaviness at the breast , she went to bed at her accustomed hour with desire to sleep , and though she obtained her desire presently , yet was grievously troubled , by which means after twelve of the clock , she was heard often to groan sadly , but they supposed she dreamed , and called her ; but she awaked not til she had often groned : being awaked she often lifted up her eyes , but kept them not long open , but presently composed her self for sleep again , and spake not above three words . in the morning being sunday , and the the 9 th of november , she arose at six of the clock thinking upon the church , and how she might according to her promise bring a yong maid to be married to a minister of the church . but on a sudden she beheld two blew spots in both hands , which crept up from the wrists to the bending of the arm , not in one continued line , and above both the bendings of the arms , there were divers letters , among which were these two n b. joyned together , and many crosses of this form ✝ she being undaunted continued her holy resolution , and by gods assistance she went to church at 8. in the morning , and was very merry at the wedding-dinner , til four in the afternoon , and perceived no disturbance that day nor that night , but munday morning following being novem. 10. she observed the number of crosses increased about her neck , breast and belly to the bottom of it . and all that day she felt great straitness and troubles , one fit followed another , and she had so great a desire to sleep , which was the forerunner of a fit , and more works and crosses that she could not be kept awake , at which time ( to the terror and admiration of the beholders ) the characters mentioned most like crosses were in most parts of her body , so that in seven daies time she was all over before and behind , from head to foot , marked as if sh● had been whipt with rods or thorns ; at first her face was not marked , but afterwards it was with the same , but smaller , and more superficially in the scarf-skin , at night she went to bed and slept an hour after which she was troubled , & groaned , and folded her hands close . the standers by observing that awaked her , and parted her hands , and they sound a needle stuck in the palm of her hand , and they drew it out ; they bent it & put it in the fire unknown to her ▪ and keep it stil. the 11th of november being tuesday she was better but not without some fits , but gentle : this night she dreamt that she should find a needle under her bed , which she should put into the fire presently and so be cured . the 12th of november being wednesday at noon she remembred her dream , and commanded her maid to search diligently for a needle under the bed , the maid returning brought a long taylors needle , she cast it into the fire , often , this done she went to bed at her usual hour , and espied a ghost like a woman going into a study , and hiding her self in a corner , at which she was much frighted , and trembled , and began to be sleepy as formerly , which by reason of her pain she resisted , and lo an illfavoured old woman very terrible with her wrinkled face stood by her bed side , having a thick cudgel with which she smote her violently upon the legs , and being very angry she repeated these words , give me my needle , give me my needle . at which she cried out aloud , and the old woman vanished , and from that night , till saturday after , which was the 15th of november●he ●he did not suffer any thing , but then about night walking about she pulled out another needle from the soal of her foot with great pain , lamentation , and loss of blood , and shewed it to the standers by , she slept wel that night , and the following day being sunday the 16th of november , she put on her b●st cloaths and went to church chearfully , from which day she was not troubled , only she was somtimes found under the table at night taken out of her bed , to which she went every night at her usual hour , after prayer and signing her self with the sign of the cross , without any hurt , and at certain times the third , fourth , sixth and tēth day , she had new marks of crosses with other marks as of hearts and astronomical characters of the planets and cōfigurations , as ♂ . ⚹ ☍ and of planets ♄ . ♃ . ♂ ☉ ♀ . ☿ . ☽ . and some of chymical medicines , as 🜕 . 🜔 . ☉ . ( for she was not ignorant of astronomy and chimistry with which she refreshed her self by reading and calculating beyond ordinary women ) were as it were cut in the skin , she continued ind●fferent well in this state to the twenty seventh of ianuary 1635. and her fi●s were very little , and in a manner quite gone , at which time she went to see her neighbour to pa●s her time with her in reading or sewing , or discourse : in the midst of their discourse she had on her right hand the shape of a rose , and on her left , of three-leaved grass , with the year of our lord 16●● , gently painted and so artificially that ap●lles the best of painters could not mend it . under these figures without pain were painted to the admiration of the beholders a wounded heart , the picture of a fool , and the german word narr . and nescio with divers crosses . the 27th of february just at noon her trouble returned with more greater fits : and from that day to this , by gods grace she never had any , whom i desire by prayer to defend her from these delusions of sathan , and to give her health , and be with us all to whom be praise , honor , and glory for evermore . this is that miserable history which i promised you , read it with your divine ingenuity , and consider it ; and leave your opi●ion of such passions to posterity . for you● books of practical physick , written from long and infallible experience , with great pains and ingenuity , which all learned men admire , may well contain it . in the mean while farewel , and be certain that i am most ready to serve you . dated from the electors camp , the 5. of november . 1635. the second epistle . in my last letter , renowned sir , my most experienced godfather , and very good friend , i sent you a lamentable history of a physical case : now i send you the opinion of the famous and excellent physitian dr. ioachimus colbius concerning it . but by your leave i shall a little digress , and a little mention what was done , and what medicines were given without many flourishing words . that this trick or delusion was from satan , there is no doubt in me . some suppose that she gave him this opportunity by givin● a smock to an old woman which was manifest to be the witch . for this is a maxime , not only among the devils slaves the witches ▪ but also among common people ; that if a witch get any silk or linnen that hath been worn next the skin of any ▪ then she can hurt any part of them that wore it , by pricking , striking , tying , twisting more or less when , and where she pleaseth . the crosses of which i spake , were not alwaies of the same form , but some longer , some shorter , somtimes very long ; some were deeper , and caused pain and itching ; some came to matter ▪ and left marks behind them above a month , in some did not . but why crosses , roses and three leaved grass so artificially painted , and characters which she knew , and things she delighted in ? the cause of these , was the devils hatred to mankind for she signed herself with the sign of the cross , morning and evening against satans force , and loved needle-work , and astronomy , and chymistry , which by her friend leave she learned of a famous doctor that live● in the house ; the devil therefore labored to tak● off her faith , and the force of her prayers , an● mock them with the sign of the cross , and mak● her melancholy by scoffing at her recreations and so to destroy body and soul together . thi● may be probably and religiously supposed t● be true , in regard we cannot pierce more into the inward causes . the medicines applied we●● few and gentle , which purged the belly of melancholy , and did alter the humor , with some temperate cordials , and things experimentally good for the womb , she had sent her from hala an amulet of herbs , and seeds rightly gathered at certain times , which had much . camphire in it ; but she refused it , least she should purchase the displeasure of almighty god , by vainly labouring against the hatred of the devil , wh● is a spirit , and cannot be touched by corporeal medicines . she used nothing to drive the devil , but prayer and divine worship , and sacraments very cheerfully and couragiously . let this be sufficient to be spokē of this matter in the time of war , & while the guns roar and thunder , where the muses in vain seek for their friend silence . accept of it kindly , and suspend not your judgment , but give your opinion concerning these things ▪ and declare them speedily to the learned . farewel worthy sir , and continue to be my friend , who am much your servant . given from the electoral army , november the 30th 1635. finis . notes, typically marginal, from the original text notes for div a59200-e4540 ● . de nat . fac . c. 14. lib. ●1 . d● sumpt . facult . libris de abed . rerum cau . exer . cit . 218. 5. simpl. c. 1. com. in lib. gal. de const . art . avi●en . de virib . cord . scali . exer . cit . 307. sec. 29. 3. path. ●● 2. de abd . rerum c●● . c. 10. 1.2 . de abd . rer . ●●u . 〈◊〉 the signs . the prognostick . eust. rud. l. de morb . occult . &c. 12. notes for div a59200-e5720 6. de lo. aff . c. 5. lib. de vet . medici . 6. epid. com . 5. tex . 25. lib. 4. de febr . c. 4. 3. apho. 1. in lectionibus de pestil . c. 22. 1. de ven . c. 6. gal. lib. de cib . lo. & . mal . suc . lib. de hist. med . mirabil . gal. lib. 1. c● diss . seb . ● . 4. notes for div a59200-e6710 paraeus lib 10. c. 13. de ven . c. 13. notes for div a59200-e7130 eusiach . rud. lib. 1. de morb . occul . c. 40. card. 1. de ven . c. 1. & 4. avicen . doctr . 2. c. 15. lib. de ven . c. 3. aerr . lib. de ther. c. 2. avic . l. 4. fen. 6. ●r . gal. de temp . c. 4. & alibi . gal. de purg . med . fac . c. 4. mercuria . lib. 1. de vene . c. 5. s●alig . & 〈◊〉 . mizal. memo . cen● . 1. é ioa. bocatio . card. l. de ven . c. 15. scal. e●er . 157. gal. 5. de lo. affec . ● . 1. ioan. baptist . sylvat . lib. 3. de ven . c. 1. anthelmus boet. lib. 2. de gem . c. 175. lib. dethe . ad . pis . c. 16. & ad pamph . eustach . rad . de morb . oc . lib. 2. c. 7. gal. de ●● pis c. ●0 . lib. 3. de ven . c. 14. notes for div a59200-e8770 ama. lusit . c. 5. cur . 91. the cure. the cure. rhas . ad almans . c. pr. diof . li. 5. c. 74. dioscor . the cure. epist. 9. the cure gar. ab hor. aro . lib. 1. cap. 56. t●e cure. mosu . lib. de simpl . the cure. conciliat . foras . lib. 3. obs . 8. amatus lusit . cent . 2. cur . 34. the prognostick . the cure. pet. appon . g avne . ma diosco . lib. 5. c. 47. bases in conti . c. 2. the cure. in commēt . ad sem . de occul . nat . miracul . the cure. de lue . ven . c. 7. the cure. the cure. the cure. lib. 7. c. 27. aetius & avic . the cure. to conquer all infirmities study my sennertus , platerus , riverius , bartholinus and riolanus , of the last editions . ferd. ponzetus 2. de ven . c. 21. fern. de lue ven . c. 7. fondr . bac in proleg . vin . valer . lib. 1. ob . the cure. concil . & guayne . the cure. pet. appon . to . de ven . notes for div a59200-e11910 dios. lib. 6. gal. 3. de tem . c. 4. avic . l. 4. fen . 6. tr . 1 & omnes fere in eum comm . & alij plur . dr. michael dor. & daniel vuinckeerus . the prognostick . the cure. dios. lib. 6. c. proprio . the prognostick . the cure. mathi. in . dios. lib. 4 the prognostick . the cure. the prognostick . the cure. the prognostick . the cure. the prognostick . the cure. hiero-tra-gus hist. stir . l. 3. c. 24. dios. lib. 4. c. 69. the cure. the signs . the cure. signa & sympto . the cur● . aeti . & dios. lib. 6. c. 27. the cure. petr. p●na in a●ver . p. 490. the c●re . the cure. lib. 3. de ven . c 5. symp●o●●at●● . the 〈◊〉 esulae symptomata & signa . the cure. the cure. lib. 3. pract . p. 2. & p. 1. & lib. 1. p. 2. ● . 28 , notes for div a59200-e14800 gal. 5. de symp . med . facul . gal. lib. de therc . ad pis . the prognostick . par. 5. c. 7. avic . l. 4. f●u . 6. math . in praef . ad l. 6. dios . the cu●● lib. de theriac . ad pis . c. 6. the prognostick . the cure the cure. the cure. aetius . the cure. the cure. the cure. the pr●gnostick . the cur● . gal. de lo. aff . c. 5. the prognostick . the cure. the cure. the cure. the cure. the cure. fracast . lib. 2. d● morb . c●nt . c. 2. the cure. the cure. ponzet . lib. 2. de ven . tr . 6. c. 3. mathio . in 6. dios. in proemio lib. 1. thenz . the cure. cardan . lib. 3. de . ven . cap. ult . notes for div a59200-e17710 cent. 6. cura . 87 arist. sect . 20. c. 34. probl . lib. 7. c. 2. virg. in egl●gis . lib. 1. epist 38. lib. 2. de divi . nat . car . lib. 18. obser . 16. in scho . lib. 3. de mor. vexe . c. 5. lib. de lamiis c. 5. daemonosag . lib. 1. lib. 1. c. 2. lib. disguis magi● . 3. lib. dem●nola . saga . c. 12. demonosag . lib. l. cap. 5. mag. demon . lib. 2. c. 28. 2. de aba . re . caus . c. 16. dios. lib. 1. c. 104. libro de cons. & dissen . levit. 20. vers . 6. homi. 8. in epist. ad coloss. henr. ab hoer . in obs . med . raris obs . 8. ●o con●er all ●firmities ●udy my ●nnertus , ●laterus , ●overius , ●artholi●us and ●iolanus , of the last ●ditions . the anatomie of sorcerie vvherein the wicked impietie of charmers, inchanters, and such like, is discouered and confuted. by iames mason, master of artes. mason, james, m.a. 1612 approx. 186 kb of xml-encoded text transcribed from 54 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-03 (eebo-tcp phase 1). a07215 stc 17615 estc s112409 99847663 99847663 12715 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a07215) transcribed from: (early english books online ; image set 12715) images scanned from microfilm: (early english books, 1475-1640 ; 853:9) the anatomie of sorcerie vvherein the wicked impietie of charmers, inchanters, and such like, is discouered and confuted. by iames mason, master of artes. mason, james, m.a. [4], 103, [1] p. by iohn legatte, printer to the vniuersitie of cambridge. 1612. and are to be sold in pauls church-yard at the signe of the crowne by simon waterson, printed at london : [1612] variant: title page has "anotomie". reproduction of the original in the henry e. huntington library and art gallery. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng witchcraft -early works to 1800. 2003-09 tcp assigned for keying and markup 2003-09 aptara keyed and coded from proquest page images 2003-10 olivia bottum sampled and proofread 2003-10 olivia bottum text and markup reviewed and edited 2003-12 pfs batch review (qc) and xml conversion the anatomie of sorcerie . vvherein the wicked impietie of charmers , inchanters , and such like , is discouered and confuted . by iames mason , master of artes. printed at london by iohn legatte , printer to the vniuersitie of cambridge . 1612. and are to be sold in pauls church-yard at the signe of the crowne by simon waterson . to the reader . thou maiest maruaile ( gentle reader ) what hath moooued mee ( after so many zealous and learned diuines ) to take in hand this treatise against sorcery . wherfore i haue thought it good to certifie thee ( in some measure ) of my meaning herein . it was my chance to fall into communication with a notable supporter of those wicked vanities , which are spoken against in this booke : who not contented to practise the same himselfe , went about to perswade others thereunto : and to that end had framed reasons and arguments to vphold his assertion . which when i heard , and vnderstood , considering that he was a man of place , and some learning , and therefore might preuaile the more in this mischieuous deuise : i determined to search out what authors had written concerning that matter . but finding them all that i could hit vpon to be more occupied in making inuectiues against sorcerie in generall ; then in particular setting downe what it was , or wherein it consisted : thereby leauing a dare open to these vaine and wicked men to creepe out at : by reason the chiefe grounds were not taken away , whereon they stand . therefore i resolued to make some treatise of mine own . and because i thought i should haue thereby fit occasion , both to answer his arguments , and also to speake of other matters very meete and necessarie in this case : i made choice of this text in the actes of the apostles : and so much the rather , for that it was a place alleadged by the aforesaid partie himselfe : that so i might ( as it were , ) vna fidelia duos parietes dealbare . that is ( as we say ) stoppe two gappes with one bush ; both answering to the aduersaries reasons , and likewise opening the meaning of the said place , to all such simple and true meaning christians , as should heare or reade the same . howbeit at the first i had no such purpose , as to make it common to all ; but onely to such of my friends and acquaintance , to whom i meant to commit it , and my selfe should thinke good . notwithstanding , afterward at my aforesaid friends request , who did beare me in hand , that it would be profitable to the church of god ( if it should come abroad into the open view of the world , ) at the last ▪ i yielded , as thou seest . god graunt that it may worke that effect which i wish for : the which if i shall perceiue , it shall encourage me to imploy my studies hereafter , for thy further benefit . in the meane while i commit thee to the tuition of him , who is able to doe more then we can wish , or desire . and so i bid thee heartily farewell . iames mason . act. cap. 19. the 11 , 12 , 13 , 14 , 15 , and 16. verses . 11. and god wrought no small miracles by the hand of paul. 12. so that from his bodie were brought vnto the sicke , napkins or hand-kerchefes , and the diseases departed from them , and the euill spirits went out of them . 13. then certaine of the vagabond iewes , exorcists , tooke in hand to name ouer them which had euill spirits , the name of the lord iesus , saying , we adiure you by iesus whome paul preacheth . 14. ( and there were certaine sonnes of sceua ; a chiefe priest of the iewes , about seauen , which did this . ) 15. and the euill spirit answered , and said , iesus i acknowledge , and paul i know : but who are ye ? 16. and the man in whome the euill spirit was ranne on them , and ouer came them , and preuailed against them , so that they fled out of that house , naked , and wounded . when our sauiour christ iesus was to depart out of this world ( as pertaining to his bodily presence ) and to ascend vp into heauen , he commaunded his apostles to preach the gospel , promising that he would ratifie the same with signes and wonders , as appeareth cap. 16. of marke . the fulfilling of which promise , as in many other places , so in this chapter it is most notably set downe . for wheras before , the spirit of god had shewed the preaching of saint paul , as also his confutation of the aduersaries of the gospel in disputation ; in these words hee declareth how god confirmed the same by miracles , especially in the 11. and 12. verses . then followeth the peruerse emulation thereof by the wicked coniurers , in the 13. and 14. verses . and lastly , the effect or punishment of this their practise in the 15. and 16. verses . for the first . the miracles which saint paul is here said to worke , are set downe first generally , in the 11. verse , and afterward in the 12. verse , the same is amplified by particulars . in the generall we must obserue two things , viz. the chiefe efficient cause of miracles , which is god. and the instrumentall cause , which in this place is the apostle saint paul. but before we enter into the particular discourse of these points , we must consider the coherence of these words , with those which went before : and that is insinuated by this word ( and ) in greeke ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) which is a copulatiue coniunction , & ioyneth these words with the former : as if he should haue said , that not only the gospel was preached by the apostle saint paul , but also the same was ratified , and confirmed of god by miracles . and truly if we looke throughout the whole booke of god , we shall finde the working of miracles alwaies annexed vnto the word , to giue credit and authoritie thereunto ; and to confirme the vocation of those that are setters forth of the same . so the lord furnished moses with a most excellent gift of working miracles ; but hee first appointed him to deliuer his will vnto pharaoh , for the bringing of the children of israel out of egypt . the like may be said of iehosuah , and samuel , and also of all the rest of the prophets in the olde testament , which for breuity sake i omit to name , leauing them to your owne consideration , to examine the truth in this case . as for the apostles , and disciples of our lord and sauiour iesus christ , i thinke no man wil denie , but that they were indued with the gift of working miracles , to this end , that thereby their calling might the better be confirmed , and the gospel of christ magnified . neither can the contrarie bee prooued in any of the holy men of god , which haue wrought miracles . and saint paul in the first epistle to the corinthians , cap. 12. vers 7. saith , that this gift of working miracles is giuen to profit and edifie the church , and not for any mans priuate vse , as it may be necessarily gathered out of the circumstance of that place . the which if it be so , thē most abominable are the dealings of those most cursed blessers , commonly called wise & cunning men , and women , who hauing no publike calling , either ordinarie , or extraordinarie , whereby to set forth ( in any speciall manner ) the gospel of christ iesus , doe take vpon them the working of miracles : nay rather they dishonour god , and discredit his word , arrogating vnto themselues , that which is proper vnto god , asking oftentimes when any commeth vnto them , whether they do beleeue , that these wizzards can do that for them , which they come for : when as we cannot read in the whole scripture , of any of the prophets , or apostles , or any other holy men , which euer required the like at any mans hand . indeede our sauiour iesus christ did so , but he was the eternall god , in whome we ought to beleeue , and to put our whole trust and confidence onely ; and not in any childe of man , whose breath is in his nosthrels , as saith the prophet esay , cap. 2. vers . 22. for vaine is the helpe of man , when as he cannot thinke a good thought of himselfe . 2. cor. cap. 3. vers . 5. much lesse performe any good action . wherefore saint iames in the 4. chapter of his epistle , inueigheth mightily against those , which doe presume to affirme peremptorily , that they will doe any thing , when as they know not whether they shall liue till the morrow . wherefore we ought to say , if the lord will , and if we liue , we will doe this or that . but now ( saith he ) ye reioyce in your boastings : all such reioycing is euill ; and therefore the lord , by the prophet ieremie saith , cursed be the man that trusteth in man , ierem. cap. 17. vers . 5. then cursed are these wizzards , which would haue others to beleeue , and trust in them : for in god we liue , mooue , and haue our beeing , act. cap. 17. v. 28. and he is the onely worker of miracles , as it followeth in the next words . god wrought ] it is not said that ( paul wrought ) but that ( god wrought . ) this thing nichodemus seemeth very well to haue vnderstood , when he saith . ioh. c. 3. v. 2. that hee knew that christ iesus was a teacher come from god , because that no man could doe such miracles , except god were with him ; as though no man of himselfe , or by any other meanes , but only by the power of god alone working in him , could effect such miraculous workes . and our sauiour christ doth insinuate as much in the 10. chapter of saint iohns gospel , vers 38. saying : if ye beleeue not me , yet beleeue the workes , that ye may knowe and beleeue that the father is in me , and i in him . as if he should haue said : if i doe not such workes , as are farre aboue the reach of any mortal man to do , then beleeue me not : but if i doe , then thinke that god , which is the onely worker of all such miracles , is the author of those which ye see done by me . wherefore the apostle saint peter ( after that hee with s. iohn , had healed the creeple which was borne lame ) lest the people should attribute the said worke of healing to their power , or godlinesse , telleth them , that it was done onely in the name , and by the power of iesus christ , act. cap. 3. so he telleth aneas , who had kept his bedde ( by reason of a palsie ) the space of eight yeares , that iesus christ had made him whole ; and not he : and therefore biddeth him to arise and make his bedde , act. cap. 3. vers . 33 , 34. there are many other places of scripture , which inforce the truth of this matter , but the case is so cleare , that i will stand no longer vpon it , but will passe ouer to that which followeth . no small miracles ] that is great miracles : and it is an vsuall kinde of speech in many languages . the words in greeke doe signifie no common or ordinarie powers , because that thereby the power of god is shewed , after an vnwoonted sort : which power ( being supernaturall ) albeit it belongeth , and is proper to god alone , yet he doth otherwhiles exercise the same by his creatures : as it is said heare . by the hands of paul ] that is by the ministery of paul , for so the words doe signifie in this place . and it is an vsuall phrase in the scripture , as act. cap. 5. vers . 12. it is said , that by the hands of the apostles , were many signes and wonders shewed among the people . so act. cap. 14. vers . 3. also . and it seemeth to bee a metaphor borrowed from the common course , & accustomed dealings of masters with their schollers , especially of those which beginne to learne to write , whose hands ( the master ruling ) although the scholler holdeth the penne in his hand , yet the master maketh the letter . the like case is theirs , which do worke miracles : for god is the onely worker of them , howsoever it pleaseth him to vse those men as instruments in effecting of the same , for his greater glorie , both in himselfe , as the chiefe efficient cause , and also in his instruments , to the further confirmation of their calling , and of the truth of his word . and to that end , in the 4. chap. vers . 29 , & 30. of the actes , the apostles saint peter , & saint iohn , do pray vnto god , that he would stretch forth his hand , to worke miracles by them , in these wordes : graunt vnto thy seruants with all boldnes , to speake thy word , so that thou stretch forth thine hand , that healing , and signes , and wonders may be done , by the name of thy holy sonne iesus . by which prayer it appeareth , that god doth not bestow the gift of working miracles , for any man whatsoeuer , to vse at his owne pleasure , or after what manner he thinketh good : but so as that god may haue alwaies one end of the staffe ( as they say ) in his own hand , to vse , or not to vse , as he knoweth most conuenient ; both for his owne glorie , and for the good of those , for whose sake secondarily , those miracles are wrought . for wee vse rather to giue thankes , then to pray for that which we haue alreadie receiued : except it be for the continuance of it . and that this is true , it is manifest by 1. cor. 12. where s. paul reciting the spirituall gifts of the h. g. bestowed vpō the church at that time , for the edification of the same : reckoning the gift of working miracles for one : in the end he concludeth , that al these things worketh euen the self same spirit , distributing to euery man seuerally , euen as he wil. if as god wil , then not as man wil : neither in regard of the circumstance of time , & place , nor yet in maner of working . and to speake generally of the time , it is more then probable , that miracles are now ceased : so saith s. chrysostome about 1200 yeares since , vpon the 17. chapter of matthew , vers . 20. in these words : cúm hodie ista ( viz. miracula ) in ecclesia non fiant , an propterea dicemus christianos destitui fide ? auertat deus , vt de populo deitam male sentiamus . adest fides iustificans , sed ea quae miraculorum dicitur , iam desijt : which is thus much in english : because that now at this day these things ( to wit miracles ) are not wrought in the church ; shall we therefore say , that christians are altogether without faith ? god forbid , that we should thinke so badly of god his people . for they haue iustifying faith , but that which they call the faith of miracles , is alreadie ceased . for seeing that the ende of working miracles was to confirme the word , as saint paul saith , 1. cor. cap. 14. vers . 22. of the miraculous gift of languages ; that it was a token to them that beleeue not , and not to them that beleeue , to prepare and mooue their mindes to the imbracing of the gospel : which gospel , beeing now a great while since sufficiently prooued , and the truth therof established by miracles , what needeth the continuance of the said gift amongst vs ? and that the gift of working miracles , was but for a certaine time , at the beginning onely , bestowed vpon his church , as diuers other spirituall gifts were , which are rehearsed in the 12. chap. of the 1. epist. cor. it is very manifest : because that all the rest of miraculous gifts there recited are ceased , & out of vse at this present . wherefore the wizzards of these our daies , howsoeuer they colour their legerdemaine in this behalfe ; yet they are farre from the true practise of working miracles , giuen and accepted of god : by reason that the vse thereof is ceased with the end , for which it was giuen , and ordained . neither are we to thinke that the hand of the lord is shortened therby , no more then it was , when manna ceased among the israelites . but the lord knoweth , and doth alwaies , that which is most conuenient , and profitable , both for his owne glorie , and for our eternall comfort . yea , by his prouidence he so moderateth the particular actions of all those , vpon whome hee bestoweth this grace of working miracles ; that they doe nothing in this behalfe , but onely as he doth direct , and assigne them . so moses did his miracles alwaies at god his appointment : and the disciples of our sauiour iesus christ , could not heale the lunaticke childe , in the 17. chap. of saint matthew . howbeit at other times they did greater wonders . and the prophet nathan in the second booke of samuel , cap. 7. because he was not first directed by god , failed in giuing counsaile vnto dauid , to build the temple . neither may wee thinke , that it hath beene otherwise in this case with any other of the seruants of god. for albeit it bee not expressed alwaies in the scripture ; yet it is out of doubt , that were inwardly ledde by the spirit of god , to doe euery particular miracle , that they wrought : euen as the disciples of our sauiour christ were , what they should speake in the 10. chapter of matth. where our sauiour christ saith vnto them : take no thought how or what ye shall speake : for it shall be giuen you in that houre , what ye shall say : for it is not ye that speake , but the spirit of your father which speaketh in you . wherefore our sauiour christ in the 9. chapter of the gospel after saint luke , findeth fault with his disciples , because they would haue had fire to come downe from heauen vpon the samaritans , as elias did procure to fall vpon the two fifties of men , and their leaders , in the 2. booke of the kings , cap. 1. saying , that they knew not of what spirit they were : as though he should haue said : if that ye did know , and consider ( as the truth is ) that elias was mooued by the spirit of god , to execute his iudgement vpon those men : and that ye are onely ledde by your desire of reuenge , ye would neuer haue motioned this matter ; for now ye aske ye wot not what . but those that are counted cunning men amongst vs , doe at no time looke for god his direction : but for the opposition , and coniunction of the planets , with a sort of other vaine and wicked obseruations , fitter for heathen men , thē for those that beare the names of christians : which god hath flatly forbidden in the 18. chapter of deuteronomy : and leuiticus , cap. 19. vers . 26. and by the prophet ieremy he saith , cap. 10. learne not the way of the heathen , and bee not afraid for the signes of heauen , though the heathen bee afraid of such , for the customes of the people are vaine . for the right vse of the starres , and the motions thereof , is set downe by god himselfe , in the 1. cap. of gen. vers . 14 , and 15. in these wordes . and god said , let there be lights in the firmament of heauen , to separate the day from the might , and let them be for signes , and for seasons , and for daies , and yeares , and let them be for lights in the firmament of heauen , to giue light vpon the earth . the like impietie is to be found in these men ; when they appoint , and set downe vnto themselues , and their disciples in what place , such and such wonders are to be wrought . as though the power of god were tied to one place more then vnto another . wherein they are like the aramites in the 20. cap. of the 1. booke of the king. when they say , that the god of israel is god of the mountaines , and not of the valleies : and therefore the lord slew them with the edge of the sword . furthermore for euery particular miracle god directeth ( if it be done as it should be ) the meanes , and manner how it should be wrought : either outwardly , by his word : or inwardly by his spirit . thus the lord when he did send moses to worke miracles before pharaoh . exod. the 7 , 8 , and 9 chapters . he instructeth , and telleth him , after what manner he should doe them : so when he ledde the children of israel ouer iorden , by the hand of iehosuah : cap. 3. he biddeth him to command the priests , that did beare the arke of the couenant , that when they came to the brinke of the waters of iorden they should stand stil in iorden : whereby the people went ouer that riuer dry . in like manner in the 6. cap. of the booke of iehosuah the lord declareth vnto iehosuah what he will haue done , that the walles of the citie of iericho might fall downe before the children of israel : the which being once done , the wall sell flat downe ; so the people went vp into the citie , euery man straight before him : and they tooke the city . so in the 1. booke of the kings . cap. 13. assoone as the man of god had vttered the word of the lord against the altar , it claue asunder , and the ashes fell out . but in the 2. booke of the king. cap. 4. because that elisha did presume of himselfe , without the lord his direction , to deuise a course to raise the womans child being dead to life againe , by laying the staffe vpon the childes face , by the hand of gehazi his seruant : therefore it tooke no effect . neither ought we to imagine by this , that god is tyed to these , or any other meanes of like sort . for he doth the selfe same , sometimes by one meanes , sometimes by another , as in the 4. cap. of exod. vers . 9. he biddeth moses to powre the water of the riuer vpon the dry ground onely , and it should be turned into blood , and in the 7. cap. of exod. vers . 17. he commaundeth him to stretch out his hand with the rodde in it , ouer the waters , & they should be blood , yea god doth bring to passe contrarie things , by one and the selfe same meanes , as in the 14. cap. of exod. the sea is both made dry for the israelites to go ouer : and the waters returne againe to couer the egyptians , when moses stretcheth forth his hand ouer the same as before . nay seeing the lord is omnipotent , he can doe what he will , as well without , as with meanes : but that it pleaseth him to exercise his children , to attend vpon his ordinances : and not to feine vnto themselues deuises of their owne braine , which the lord alloweth not : as doe the cunning men , and women in these our daies : thinking thereby to worke those wonders which they desire . the which , although the lord permitteth the diuell to bring to passe for them , yet is it not therefore a necessary consequent , that god is the author or allower of this their worke ; for god doth it other-whiles to try them , as he saith in the 13. cap. of deuteronomy . so the sorcerers of egypt in the 7. cap. of exod. did bring to passe some things by their inchantments ; as did moses and aaron , by the finger of god , whereby the heart of pharaoh was hardened . and if it be so ( will some say ) how shall we discerne the seruants of god , from the seruants of the diuell in this behalfe ? to these i answer ; that albeit it be not very easie , ( especially to the children of disobedience ) as the spirit of god by saint paul , 2. thess. cap. 2. speaking of antichrist , the man of sinne saith : that his comming is by the working of satan , with all power and signes , and lying wonders , and in all deceiueablenesse of vnrighteousnesse , among them that perish , because they did not receiue the loue of the truth , that they might be saued . and therefore god shall send them strong delusions , that they should beleeue lies that all they might be damned , which beleeued not the truth , but had pleasure in vnrighteousnesse . and our sauiour christ in the 24. cap. of the gospell after saint mathew saith : that there shall arise false christs , and false prophets , and shall shew great signes , and wonders , so that ( if it were possible ) they should deceiue the very elect . yet they may be discerned by three especial means , and notes . viz. first by their vocation & calling . secondly by their manner of working : and thirdly , by the end and intent of their working . as for the first it is euident , that in the primitiue church the gift and grace of miracles working , was annexed vnto the ecclesiasticall function : as it appeareth in the 12. cap. of the 1. epist. cor. vers . 28. where saint paul saith , that god hath ordeined in the church , first apostles , secondly prophets , thirdly teachers , then doers of miracles , after that the gifts of healing , helpers ▪ gouernours , diuerse tongues . and therfore the papists , least they should seeme any thing to be inferiour vnto the primitiue church , haue ( like apes ) appointed ( exorcistae ) ( as they tearme them ) for one of their ecclesiasticall orders , albeit in vaine , they hauing not their inward calling from god : who at the first planting of his gospell , did bestow this grace vpon his church , that whereas the onely preaching of the word tooke little or none effect , yet by those miracles , which they see done in the church , they might be conuerted and acknowledge the truth . thus the lord , when he sent moses vnto the children of israel to tell them , that by his hand god would deliuer them out of their bondage in egypt , because that moses seemed to doubt least they would not beleeue : therefore the lord appointed him to worke miracles before them : at the sight whereof they beleeued . exod. cap. 4. and sergius paulus in the 13. cap. of the actes of the apostles , when he did see the miraculous striking of elimas the sorcerer blind , is said to beleeue , and to be astonied at the doctrine of the lord. so also the iaylour in the 16. cap. of the actes . was conuerted to the faith , when he saw the miracle wrought in the prison : where whilest paul and silas prayed , and sung psalmes in the night , suddainely there was a great earth-quake , so that the foundation of the prison was shaken : and by and by all the prison dores opened , and euery mans bonds were loosed . and the ruler in the 4. cap. of the gospell after saint iohn , with all his houshould beleeued in our sauiour iesus christ , when he had seene the miracle which he had done in healing of his sonne . to these i may adde that which saint paul saith in the 14. cap. of the 1. epist. cor. vers . 22. where affirming the miraculous gift of languages to be a signe vnto those that beleeue not , seemeth to insinuate the like end and effect of other miracles . and experience doth approoue the same : for since the time of constantine the great , that the christian religion hath bin publikely professed , and by godly emperours maintained , the gift of miracles hath ceased . many more proofes might be alleadged to this purpose : but because this matter hath beene handled before in a fitter ( as i take it ) and a more conuenient place , i wil therefore passe it ouer , and returne to the point which i had in hand , against the which it may be obiected , that tertullian in his bookes , de idololatria , and de corona militis . seemeth to affirme : that marchants and souldiers did miracles in his time : and therefore this gift is not alwaies annexed to the ecclesiasticall function . to this it may be answered : that although their outward vocation seemed to be meere laick ( as they tearme it ) yet were they inwardly and extraordinarily called of god , to the working of miracles : to the which no doubt was ioyned the preachin ; of the gospell , either by themselues , or els some other of the clergy . so saint paul albeit a most excellent . apostle , and preacher of the gospell in the church of god , is said to be a tent-maker , and wrought of the same trade for his liuing , as it is set downe in the 18. cap. of the actes . vers . 3. so that a mechanical trade , or any other honest and lawfull profession of trafficke in marchandize , or warrefare , doth not exclude them altogether from being of the clergy . but as for our cunning men ( as we tearme them ) what ecclesiasticall function haue they ? or how doth their profession belong thereunto ? seeing that for ordinarie callings , we haue none such in our churches : except ( as i said ) it be among the papists , wherein how ridiculous they are , who seeth not , which is not wilfully blinded . and that they haue no such like extraordinarie calling , it appeareth plainely , both by reason , and experience . for as our sauiour christ in the 4. chapter of s. marke , vers . 21. and saint luke the 8. cap. vers . 16. saith , that a candle is not lighted to be put vnder a bushell , or vnder the table : but on a candle-stick that they that enter in may see the light : so these men , if they had an effectuall calling from god , they could not but in some measure exercise the same , to the glory of god , and the good of his church . as the prophet ieremy , when as he saw little or no profit of his labours , in so much that he was euen smitten , and cast into prison for preaching of the word : yet he could not forbeare , but saith , that the word of god was in his heart as a burning fire , shut vp in his bones : so that he was weary with forbearing , and could not stay . ieremy the 20. cap. vers . the 9. but these men , of whome i speake , are much vnlike to the prophet ieremy . for they are either so ignorant in the word of god , and christian religion , that they know not the truth thereof , and therefore how should they giue testimony vnto the same by the working of miracles : or els their life is so lewd and vaine , that their witnes would rather giue offence , then any wise confirme the truth of the word preached . but to leaue this , and come to the next note or marke , whereby we may discry the working of miracles whether it be of god or not . let vs first consider the nature and difference of miracles . a miracle may be defined a rare and vnwoonted thing , or worke , which either is , or seemeth impossible to be wrought by any naturall force , or meanes , and thereby mooueth admiration . hence we may gather two kinds of miracles : namely , right and true miracles : and false or feined miracles . the true miracles are those , which cannot possibly be done by any naturall meanes , or creature , but onely by diuine vertue , and power , and these are of two sortes . for some are so , of , and by themselues : as was the feeding of the children of israel with manna in the wildernesse in the 16. cap. of exod , vers . 36. the staying of the sunne in the time of iehosuah , cap. 10. vers . 12. the raising of the dead : yea and the healing of diseases , that by no natural meanes of any creature can be cured , and a great many more , such like set down in the scripture : the which cannot be wrought but onely by the finger of god : and therefore not by any diuilish meanes or sorcery : albeit the diuell may sometimes counterfeit the same . yet his legerdemaine is heere sooner espied , then in any other kind of miracles , by reason that he wanteth the ground of naturall causes to support it . the second sort of right and true miracles , are those which are so onely in regard of their manner of working , being not effected by , nor proceeding from any naturall cause , but from the power of god. as the curing of diseases , with the onely shadow of peter , act. cap. 5. ( if the said diseases were otherwise curable ) although hardly by naturall meanes . and in this chap. ver . 12. with the napkins and partletes of saint paul. as also the raine and cloudes of elias in the first booke of the king. cap. 18. and the thunder of samuel , 1. sam. cap. 12. in this sort of miracles the diuell doth often intermeddle ; his ministers the sorcerers vsing otherwhiles the same outward meanes , which the seruants of god haue vsed in such like cases : and the diuel vnder this veile worketh the effect intended , by naturall meanes : as many sorcerers in these our daies doe send cloathes vnto their patients , the which being done , the diuell doth secretly infuse some naturall remedy , whereby the malady , wherewith they are greieued , is cured . and when things are thus wrought , they are not true , but false miracles , for right and true miracles ( as i said before ) are those which are effected by the diuine power of god onely : of which sort were all those which were done by the prophets , apostles , and our sauiour christ himselfe , and his disciples . for the grace of working miracles is a spirituall gift and not a naturall , as it is set downe in the 12. cap. of the 1. epist. cor. and therefore the meanes of the said working , must needs be supernaturall , being wrought by the same spirit who is the author , and distributer of the said gift . for euen as the lord god hath created heauen and earth , so hath he giuen to euery thing therein , in the creation a seuerall nature , vertue , and property , to be wrought , or to worke this or that effect ( if it be rightly vsed and applyed ) the which it is not possible for any creature in the world to alter , or change , but onely for the creator , who made al things of nought at the first , as the psalmist saith . he set the earth vpon hir foundations , that it neuer should mooue . psal. 104. wherefore neither man , angell , nor diuell can doe any thing , but onely by naturall meanes ; for they cannot create any thing of nothing , for that is proper to god alone : and therefore they of themselues can doe no true and right miracles ; but as god himselfe by his diuine power , doth supernaturally worke the said miracles by them . but they may worke false and counterfeit miracles . which are those , which either are not the thing that they seeme to be ; or els if they be so , yet are they wrought by naturall meanes , albeit to vs vnknowne . for the diuell doth often times deceiue and delude the senses , so that things do shew to be other , and otherwise , then they are indeede ; as it commeth to passe in night spells ( as they tearme them ) when as it seemeth that a wal , or some great water , is obiected and set against the party that is within the circle of the said spell , that he cannot passe forth . which is nothing els but a meere delusion of satan : for let them goe backward and they may passe the circle without any such let : with many other such like . howbeit sometimes he exhibiteth the thing it selfe , which in shew appeareth , as was the fire which consumed iobs sheepe , and his seruantes , iob. 1. cap. and this he doth by diuerse and sundry waies , and meanes : but especially by three . the first is by applying the efficient , or working cause vnto the matter whereof they know any thing ( which they intend ) may be effected . and so it is thought , that pharaohs sorcerers made the frogges before him , exod. 8. the like wherof we may see by daily experience amongst vs : when as by the blowing of flyes vpon flesh , there arise wormes , or maggotes . and by this means partly they both bring diseases vpon men , and likewise sometimes cure them by applying , or infusing secretly , either inwardly or outwardly to the bodie , things that may hurt or heale the same . secondly , by the stirring and moouing of things : as in the aire , when he raiseth windes and lightnings : as iob. cap. 1. vers . 19. and when he maketh any to be carried aloft in the same . in the waters when he causeth inundations . in the body of man , or beast , when he mooueth the spirits or humours , whereby diuers and sundrie diseases are ingendred , the which it were long here to recite . thirdly , whereas the diuell of himselfe is an inuisible spirit , he taketh often vpon him the shape of other creatures : whereby & wherein he appeareth vnto men after diuers sorts : sometimes in insensible things : as he gaue his oracles in olde times , otherwhiles out of images set in the temples of the heathen gods : as also it is reported , that hee did out of an oake in a wood neere to the citie dodona . sometimes in sensible creatures , as he did deceiue our grandmother eue by , & in the serpent . sometime in reasonable creatures , as in man ; whereof there are many examples in the new testament , of those whose bodies he had possessed : and in our time also the like hath beene seene and obserued : as fernelius in the 16. chapter of his second booke de abditis rerum causis , recordeth a historie , wherof himselfe was ( as it seemeth ) an eye-witnes : of one which was possessed with a diuell , who beeing a young man of good place and calling , and being grieuously pained ( as it is there set downe ) did send for diuers physitions : who hauing vsed their best skill to cure the said malady , did notwithstanding all their labour , and cunning , nothing preuaile . in the end ( about some three moneths after ) it was found out , that hee was possessed with a spirit ; as well by other things , as also , and that especially by speaking of greeke and latine : whereas the party diseased was vtterly ignorant of the greeke tongue ; wherefore after that the fitte was somewhat slaked , he confessed that hee had vttered those speeches against his will : and to conclude , after these waies , and meanes , and such like ; the diuell doth worke counterfeit miracles ( as i haue said , ) to the which he is apt and able rather then man , both in regard of his nature in his first creation : and also in regard of his long experience since . for beeing a spirit , he easily doth pierce into that which a solide substance cannot : and also beeing void of that burthen of the flesh , wherewith man is clogged , and pressed downe , hee is able to mooue himselfe as well vpward , as downeward , or sidewaies ; and that with such speede as it passeth mans capacitie to conceiue of it . thus he sometimes stirreth vp windes , and lightnings in the aire , as iob. cap. 1. from whence also he espyeth what is done , or to bee done vpon the earth beneath : sometimes raising earthquakes , and fire , and vapours out of the earth : sometimes passing from place to place , as occasion serueth , to marke , to see , or to doe , that which is most fitting for his owne turne , as the apostle saint peter saith , 1. epist. cap. 5. vers . 8 that he goeth about like a roaring lyon , seeking whome he may deuoure . and further , at the first beeing made an angell of god , euen by nature he surpasseth man farre , as well in vnderstanding and knowledge , as also in power and dexteritie , to put their knowledge in practise . all which are much confirmed and augmented by his daily experience , the which hee hath had from the creation of the world , the which is graunted to no mortall man ; and therefore he is rightly called the olde serpent in the apocal. cap. 12. vers . 9. and albeit he bee fallen from his former integritie , by reason of his transgression , yet his naturall powers and faculties are not vtterly taken away , but onely corrupted : being now prone to all kinde of mischiefe , and naughtines . for whereas god almightie at the first , framed him a most excellent creature , furnished with most admirable gifts as the other angels , to the obedience of his will : now hee is become an enemy both to god , and man : turning his wit and knowledge , into cunning , and deceit : and his strength and such like qualities , to the working of sinne and iniquity : euen to the ouerthrow of all vertue and goodnes : but that the lord hath put a bridle in his mouth : so that he can go no further then god will permit him , no not in naturall causes , as it is manifest in the booke of iob , c. 1. & 2. where it is set downe , that he could not touch iobs goods without especial licence : and when he had done that , he could proceed no further without a new commission to touch his bodie : yet hee opposeth himselfe ( as much as in him lyeth ) against god , erecting to himselfe by tyranny a kingdome of his own , withdrawing by all meanes possible , mankinde from the obedience of the almightie , to serue him . and to bring this matter the easier to passe ( as neere as he can ) he wil notwithstanding imitate god in these actions , thereby to set a better glosse vpon his bad dealings . in so much that as the lord hath giuen a law vnto his subiects , namely his word , wherin is set downe , both how himselfe will bee worshipped , and also they should deale amongst themselues . euen so the diuell giueth rules of instruction to his liege people , which haue giuen as it were their names vnto him to serue him ; i meane the magitians , witches , sorcerers , inchanters , and such like ; how they should vse themselues towards him , both in regard of his owne person , and also how they should do mischiefe , and worke counterfeit miracles , and vaine trickes of legerdemaine amongst themselues , and other men . howbeit nothing is brought to passe indeede by these meanes : but the diuell himselfe , vnder the colour therof , to wit of certaine sette formes of words , or characters , of what forme or fashion soeuer they be , whether circular , angular , crossewise , or in the figure of man , beast , or any other thing which is vsed in magicke . the diuell ( i say ) vnder the colour of these , and such like , doth worke those effects , which by his ministers are intended . for what can words of themselues doe , but onely signifie : neither can characters doe or effect any thing , but onely represent . for if they doe any thing , it must bee either of their owne nature ; or else by god his institution aboue , and beyond nature . but not of their owne nature , seeing that the meanes and matter onely of words at the beginning were made , when as god created al things , and gaue vnto them their naturall properties : and words were deuised by man afterward ; for otherwise they would be the selfe same among all nations ; which we see is false : and this seemeth true , and approued by the second chapter of genesis , the 19. and 20. verses , where it is said , that the lord god formed of the earth , euery beast of the field , and euery foule of the heauen : and brought them vnto the man , to see how hee world call them : for howsoeuer the man named the liuing creature , so was the name thereof : the man therefore gaue names , vnto all cattell , and to the foule of heauen , and to euery beast of the field . and as for characters , they ( as euery man may see ) are not things naturall , but artificially made , and formed ( as we say ) according as it pleaseth the painter . and as for this prerogatiue of words by god his institution : besides that there can no warrant out of the scripture be brought to approoue it : so it seemeth confutable by the 13. v. of this present chap. where the exorcists are said to vse the same words in effect , which the apostles had vsed in the like cases , and brought nothing to passe ; which could not haue bin , if the lord had appointed and giuen such vertue to the words alone , to worke such supernaturall effects . but to leaue this , and to returne to our former purpose . in the 18. cap. of deuteronomy , vers . 20. it is thus set downe : the prophet that shall presume to speake a word in my name , which i haue not commaunded him to speake ; or that speaketh in the name of other gods , euen the same prophet shall die . the which place , although it may seeme by the words , to bee vnderstood of the prophets , or preachers of the word onely ; yet it may also bee vnderstood of workers of miracles : in as much as they ( for the most part ) were the workers of miracles : and therefore in the 13. cap. vers . 1. & 2. of this booke , they are mentioned togither , in these words : if there arise among you a prophet , or a dreamer of dreams , & giue thee asigne , or a wonder , &c. yea euen prophesying it selfe is a supernaturall worke , and a miracle : and further , the circumstance of this 18. chapter of deuteronomy , from the 9. verse , doth insinuate the same sense . for after that the lord by the hand of moses , had giuen the israelites in charge , that when they came into the promised land of canaan , they should not seeke to sorcerers , witches , inchanters , necromancers , and such like ; hee telleth them that he would raise them vp prophets , which should supply all those wants , whereof they sought to bee releeued by the aforesaid diuelish practisers ( so farrre forth as god should see it needefull ) and therfore there should be no reason , why they should vse to goe vnto such : but rather to vse god his ordinarie meanes , which he hath allowed in his word , and sanctified . and lest any of the aforesaid magitians , or any other beeing not lawfully called , should intrude himselfe into this function , therefore hee threatneth them , that they should be slaine , whether they pretended the name of the true god for this their practise , or vsed the name of any other false god , to bring their purposes about . in which place we may note two especiall meanes in generall to bee set downe , whereby the prophets did prophesie , and worke wonders among the people . the one is in the name of ( other ) that is ( straunge ) or ( false ) gods : which is , when they do it in the name , and as it were , by the meanes of any thing , or creature , but onely of god almightie . for seeing there is but one god alone , which is the true god , and creator of al things , and from whome euery good gift proceedeth , and euery miracle is wrought ( as i haue prooued before ) it followeth of necessitie , that whosoeuer worketh any wonder in the name , or by the meanes of any thing in the world , but onely of him , and by the meanes that himselfe hath appointed , and allowed , maketh thereof a god , and in the roome of the true iehouah , placeth the creature . and of this sort are all they which worke by the name of any , either angell , diuell , saints , or men deceased , or any other creature , or by any other words deuised by man , or satā , whether it be in regard of the words thēselues alone , or in regard of the maner : as whether they be pronoūced , or written , or how often this is to be done : or in respect of the order , or any other circumstance of time , or place , or such like . the which also may bee said of figures , or characters , of what forme , or fashion soeuer they be . all these meanes are simply euill , and against the first commaundement ( thou shalt haue no other gods but me ) and therefore abominable , and by no meanes to be vsed . the other meanes of working miracles , is in the name of the onely true god. that is , when they vse any , or all the names of the holy trinity : or the meanes set downe in the word , and exercised by the prophets and apostles : as is praier , and fasting and such like . they which doe vse the name of god , as it consisteth of letters and syllables in these cases , whether pronounced with the mouth , or written , doe exceedingly abuse , and blaspheme the name of god against the third commaundement . thou shalt not take the name of the lord thy god in vaine , vsing it vnto another end , then he hath ordeined it . for god hath not appointed his name for men to worke wonders by it , but that therby he might be knowne , and glorified . for whereas god in himselfe is incomprehensible by the wisedome of man , it hath pleased him to manifest himselfe by certaine names , which doe in some measure expresse his nature vnto vs , so far forth as the weaknes of our capacity can beare : and as god thinketh it to be most meete , & conuenient both for his owne glory , & the good of his people , as he saith vnto the israelites in exod. 6. 2. that the appeared vnto abraham , isaack and iacob , by the name of god almighty : but ( saith he ) by my name iehouah , was i not knowne vnto them . as for those which doe vse certaine set formes of prayers , and other meanes vsed by the holy men of god in working miracles : albeit at the first it may seeme to be very lawfull , and good , yet if they haue not an especiall gift , and calling from god to worke the same , their practise is to be suspected . nay it is most vnlawfull and wicked , and a sinne against the third commaundement . in that the meanes aforesaid are vainely vsed , when as god hath giuen no such vertue vnto those words alone : neither haue they any commission from him , to worke miracles by his authority or power : for although our sauiour christ in the 17. cap. of matth. vers . 21. and mark. cap. 9 vers . 29. seemeth to insinuate , that some miracles are not wrought without prayer and fasting ; ( speaking of the casting out of diuels ) yet it followeth not , that god hath graunted such force and vertue vnto the words in prayer , or to the action of fasting , of themselues to worke miracles , howsoeuer they be vsed ; for our sauiour christ doth there speake vnto his disciples , vpon whome he had bestowed the grace of working miracles before : and yet neuertheles , he will haue them to vse harty praier in this busines , that thereby they may acknowledge god almighty , to be as well the continuer , as the first author and giuer of all such graces : and that they might altogether depend vpon him , for his continuall assistance with the same . wherfore heere we must haue regard vnto the first note of difference , betweene the seruants of god , and the seruants of satan before set downe : namely , their calling . but because that wolues doe often times enter into the sheepefold in sheepes cloathing , neither hath euery one of the church of god the gift of working miracles ( albeit an ecclesiasticall person ) as it is plaine by the 12. cap. of the 1. epist. cor. vers . 29. and 30. therefore we must marke and consider the third note of difference . vvhich is to what end and intent , they doe worke miracles . and this note or marke may be gathered out of the 13. cap. of deut. where the lord saith thus ; if there arise vp among you a prophet , or a dreamer of dreames , and giue thee a signe , or a wonder , and that signe , or wonder which he hath foretold , come to passe , saying , let vs goe after other gods , which thou hast not knowne , and worshippe them hearken not thou to the words of that prophet , or dreamer of dreames : for the lord your god , trieth you , to know whether you loue the lord your god with all your heart ▪ and with all your soule , follow the lord your god , and feare him , and keepe his commaundements , and giue eare vnto his voice , and worshippe him , and cleaue vnto him . by which words it appeareth , that whosoeuer he be , that worketh miracles , and doth not thereby seeke the glory of the onely true god , but rather his owne gaine , praise , or commendation : or doth it for any other sinister respect : we are not to goe , nor to hearken vnto him : for he doth not the lords message , but his owne : neither is he sent of god , but vsurpeth the authority of himselfe , or is satans minister herein . the which the lord sometime doth suffer to be done , to try what is in the heart of his people : whether in loue they wil cleaue vnto him , and keepe his commaundements which he hath set downe in his word , for confirmation whereof he hath wrought so many , and so wonderfull miracles . and indeed the gift of working miracles , as also other such like graces , wherewith the lord doth indue , and adorne his church , and the ministers of the same : is in a manner bestowed vpon it to this end , that his elect children being in minde , and conscience assured , setled , and grounded in the truth of gods word ; may grow , and encrease together , more and more , in the faithfull and zelous practise thereof , in all godly and honest conuersation , to the glory of god and their owne saluation . this is prooued to be true by the 12. cap. 1. epist. cor. where saint paul recounting the spirituall gifts of god bestowed vpon his church in these words saying , that to one is giuen by the spirit the vtterance of wisedome , to another is giuen , the vtterance of knowledge by the same spirit : to another faith by the same spirit : to another the gift of healing by the same spirit : to another power to do miracles : to another prophesying : to another iudgement to discerne spirits : to another diuerse tongues : to another the interpretation of tongues : saying in the seauenth verse going before in the same chapter , that all and euery one of these gifts is giuen to profit withall . but whome , not him selfe alone , to whome any of the aforesaid spirituall graces is giuen : but the church of god : and therefore the apostle making a comparison afterward in this same chapter betwixt the naturall body of man , and the church , which is the mysticall body of christ , seemeth thus to reason viz. euen as there are many members in mans body , yet none of them is for himselfe alone , but each of them is carefull to procure the health , and welfare of the whole body : so in the church of god , euery member thereof , ought to vse those gifts , and graces aforesaid , and such like ; not to their owne gaine , commodity , or glory : but to the good of their fellow-members , and of the whole church . and that in spirituall matters , pertaining to the true knowledge , and seruice of god , and eternall saluation in christ iesus : and not in temporall and wordly things ; but so farre forth , and to that end , that thereby they may the better be inabled to goe forward in their spirituall course vntill they come to the end thereof , which is the saluation of their soules . for as the gift of working miracles , and the other gifts aforesaid are spirituall : so the obiect , and end of the same is spirituall : namely , the edification , and building vp of the church , as it is the mysticall body of christ iesus , whereof himselfe is the head ; as it is plaine ▪ by the 4. cap. of the epist. of saint paul to the ephesians , where the apostle speaking of the aforesaid spirituall gifts ( although he rehearseth not all ) saith that they were giuen , for the gathering togither of the saints , for the worke of the ministery , and for the edification of the body of christ ( vntill we all meete togither in the vnity of faith and knowledge of the some of god ) vnto a perfect man , vnto the measure of the age of the fulnesse of christ , that we henceforth be no more children , wauering and caryed about with euery winde of doctrine , by the deceit of men and with craftinesse , whereby they lay in waite to deceiue : but let us follow the truth in loue , and in all things grow vp into him , which is our head , euen christ. and therefore saint paul continuing his speech concerning the spiritual gifts begun , & set downe 1. cor. 12. hath these words vnto them in the 14. c. of the same epistle . seeing that ye couet spirituall gifts , seeke that ye may excell to the edifying of the church . as if he should haue said . if so be that ye be so desirous to excell others , in the extraordinary gifts of the spirit : see that ye may goe beyond others in the right vse of the same , which is the edificatiō of gods church . wherfore they which make not this vse of the aforesaid spirituall gifts , and namely of working of miracles ( which is the chiefe thing which we stand vpon at this time ) doe most mightily abuse the same : nay rather ( which is more probable ) they haue not this gift giuen and inspired into them by the spirit of god , but they are the diuels seruants , and ministers herein : by whose meanes and aide , they may be thought to effect those wonders . for euen iudas iscariot , albeit otherwise a most wicked person , and one that afterward betraied his master : yet when he had receiued of our sauiour christ the gift of working miracles , he preached the gospell of the kingdome , as did the other apostles . for whomsoeuer the lord doth furnish with such extraordinary spirituall gifts , he will haue them ( will they nill they ) to vse them to that end which he hath appointed . and as saint paul saith in the 1. epist. cor. cap. 9. vers . 16. and 17. if i preach the gospell , i haue not wherin to boast , for necessity is laid vpon me . woe be to me therefore , if i preach not the gospell : for if i doe it willingly , i haue a reward , but if i doe it against my wil , the dispensation is committed vnto me . so when the lord had made ionas his prophet to goe vnto niniue , to tell them what he had determined concerning their destruction , although ionas was very vnwilling to doe it , in so much that he fled another way , onely that he might eschew the performance of that message : yet god drew him backe againe , as it were through the midst of the sea , and constrained him to fulfill his commaundement herein . and balaam howsoeuer before , and at other times he may seeme to haue beene a sorcerer , and to worke by inchantment , for his owne estimation and profit : neuertheles when it pleased god to make him his minister , and had inspired him with the gift of prophecy , to pronounce his blessing concerning the children of israell , albeit he laboured by all meanes possible to the contrary , being thereunto mooued with the desire of wealth , and preferment promised to him by king balack , as it is in the 22. cap. and 23. cap. of the booke of numbers . notwithstanding at the last he was forced to yield to gods determinatiō in blessing the israelites , whom before he endeauoured to curse . numbers , cap. 24. now they which are only satans instruments in working wōders , haue no purpose at al , to glorifie god in obeiing of his precepts , and in preaching of his word to the edifying of his church . for as satan the aduersary both to god , and man , is the author of these miracles , so will he haue his ministers , to direct their actions accordingly . neither doth the lord inforce them , to make that vse of their faculty of working miracles , which he appointeth to all those that are wrought by his spirit : because they haue neither receiued the gift from him , nor yet any commandement to doe any such thing . but they are led of themselues , and of their master whome they serue , to aime in all their practises at other ends , and work for other worldly , and deuilish respects . as the sorcerers of egypt wrought miracles , onely that thereby they might disgrace moses the seruant of god , and discredit his office , and authority . so bariesu the sorcerer in the 13. cap. of the act. of the apostles endeauoured what he could to turne away sergius paulus from the faith of christ which paul preached . and what was the end of simons practises , which in the 8. cap. act. is said to haue vsed witchcraft ? but onely his owne gaine , and worldly honour , and credit , as it appeareth by the circumstances of that place . and although the magitians , sorcerers , & such like people , sometime do vse good and godly words , in outward appearance , and that ( as it may seeme ) to a good end : yet at other times , and that for the most part , you shall find them to haue other badde , worldly , and wicked intents : and to doe this but onely in hypocrisie , to couer and colour their owne wicked dealings , and that they may worke the greater mischiefe afterward : as it may be gathered out of the sixteenth chapter of the actes of the apostles , by the history of the damsell , which being possessed with a spirit of diuination ( which seemeth to be such an one as they vse amongst vs to goe vnto , to know of them their fortunes , or what is become of things lost , stolne , or such like ) whereby shee inriched her maister with whome shee dwelt , shee ( i say ) this damsel seeing paul , with the rest of his company passing by , cryed out saying . these men are the seruants of the most high god , which preach vnto vs the way of salnation . but to what end ( thinke ye ) did shee this ? to confirme the gospel which paul preached ? no : for that is farre from satan , and all his ministers . but rather because that shee , or satan by her , and in her , thought it the best course to bring to passe their purpose : that whereas they neither could , nor durst openly , and manifestly contrary the preaching of the gospel : yet by this means they might thinke secretly by crafty pollicy to weaken , and diminish the authority of the same , by bearing men in hand ( as it were ) that they were indued , & led by one & the selfe same spirit , that the apostles were , & that there was no difference in their doctrine . so that hereby the doctrine of the gospel might be brought into suspition . the which when paul perceiued , & fore-seeing the inconueniēce that might arise therby , to take away al occasion of misdeeming , he commanded the spirit to depart out of the said damsel ; making therby ( as it were ) an open profession of the enmitie betwixt satan & him , and so of the contrariety of both their doctrines , and of the endes of the same . so in like manner our sauiour christ commaunded the foule spirit to hold his peace , when hee said hee was the holy one of god , mark. 1. cap. and luk. cap. 4. now to conclude : if these three notes before set downe , be duely weighed , and considered , with a single eye , and an vpright heart , they will not a little helpe to discerne the true seruants of god , from the instruments of the diuell in the working of miracles . but alas ; now a daies people are more prone and readie to lay a stumbling blocke before their owne steppes , and to hang a veile before their owne eyes , that they may not see the truth in this behalfe : feigning and framing vnto themselues reasons and arguments against the same , to vpholde and maintaine magicke and sorcery in deede , and in truth ( albeit they like not altogither of these names . ) to the which arguments i meane ( god willing ) to answer when i come to the handling of the 13. verse of this chapter . in the meane time i will proceede vnto the next , which is the 12. verse . so that ] in the which ( as i tolde you before ) the particular amplification of the miracles , which god wrought by saint paul , is set downe : where wee are to obserue two things . viz. the matter of these miracles , or the miracles themselues ; and the meanes by which they were wrought . but for the better explaining thereof ( although it be placed last in the text ) yet wee will speake first of the miracles themselues ; whereof two especiall and principall are here rehearsed , ( to wit ) the healing of the diseases of the body ; and the dispossessing of satan the enemy of the soule , in these words : and the diseases departed from them , and the euill spirits went out of them ] these two sorts of miracles our sauiour christ in the 10. chap. of the gospel after saint matthew , and marke cap. 6. and luke cap. 9. when he sent them forth to preach the gospel , gaue power and authoritie vnto his twelue apostles to worke . and so likewise hauing made , and appointed saint paul in the 9. chapter of the actes to be an apostle to preach his gospel vnto the gentiles , endued him with gifts of the holy ghost , and as we see heere , adorned him with the same grace of working miracles , which he had bestowed vpon the other apostles aforesaid ; thereby ratifying & confirming his functiō , & ministery , as he did of the rest . where we may also note , that these miracles were no vaine , and iugling trickes , to mooue laughter amongst pleasant heads : nor yet framed , or deuised for those of grauer wittes to wonder at : but they were wrought for the profit , and commodity of mankind in this mortall life ; albeit that be not the chiefe end , wherefore god gaue them this power to worke the same . but his owne glorie ( as i said ) and the edification of his church : and therefore when the apostles at any time sawe , that the aforesaid kinde of miracles serued not so fitly for that purpose : they tooke a contrarie course , as appeareth in the actes 5. chapter , where it is said , that ananias and saphira his wife , fell downe dead at the speech of s. peter , when he tolde them of their wicked dissimulation , and hypocrisie before god , in selling of a certaine possession , and bringing part of the price vnto the apostles , to the vse of the church ; pretending that they had brought the whole . by which example the people were mooued to glorifie god for his iust iudgement vpon these hypocrites ; and also were put in feare lest at any time the like offence should lay hold vpon them . whereas if he had not done thus , it might haue bin a meanes to make them goe on still in their wickednesse , and to haue encouraged others to haue done the like . in like manner , in the actes , 13. chapt . when saint paul caused bariesu to be stricken blinde , for resisting the preaching of the gospel by saint paul ; wee see what effect it wrought in the conuersion of sergius paulus . for truely all the spirituall giftes of god , giuen and graunted vnto his apostles , and ministers , in regard of their said calling and function , is for the edification of the church , and not for the destruction thereof , as saint paul saith in the 2. epist . cor. cap. 10. vers . 8. in these words : if i should boast of my selfe somewhat more of our authoritie or power , which the lord hath giuen vs to edifie , and not to destroy , it should not be to my shame . howsoeuer somtimes they seeme to doe otherwise , yet it is but as the physition or chirurgion , who doe not alwaies applie milde & mollifying medicines , but somtimes biting corrosiues , according to the nature and condition of the disease : yea somtimes they cut off a member , for feare of infecting the rest : as the poet singeth . omnia tentanda ▪ sed immedicabile vulnus enserescindendum est , ne pars sincera trahatur . so paul in the 3. chap. of the 1. epist. cor. verse 5. deliuered the man that had committed incest , vnto satan ( as he saith ) to the destruction of the flesh , that the spirit might be saued in the day of the lord iesus . but of this i haue spoken somewhat afore : wherefore i will go forward to the particular discussing of the aforesaid two sorts of miracles . and first of the miraculous gift of healing , because that is first placed in the text . and the diseases departed from them ] it is not heere particularly set downe , what kinde of diseases were healed by the apostle : but it is certaine by the circumstance of the place , that hee cured all whatsoeuer , for curing whereof he sent napkins and partlets : and it agreeth very well to the commission which our sauiour christ gaue to his apostles in the 10. chapter of the gospel after saint matthew , verse 1. where it is said , that he gaue power vnto his disciples to heale euery disease , and euery infirmity , that is , all maner of diseases , which the spirit of god did mooue them to take in hand : and this is confirmed by their continuall practise throughout the whole new testament , wherein we cannot finde ( especially after the ascension of our sauiour christ ) that they euer failed in healing any disease whatsoeuer , which they tooke vpon them to cure . for this extraordinarie power of healing , is not a naturall facultie , but a diuine gift of god , supernaturally inspired by his holy spirit : to whome nothing is impossible , and all , and euery thing is of like easines ▪ yea that which to vs seemeth , nay and is indeede most hard , and difficult , is soonest brought to passe , when as god will haue his glorie shewed ( in a speciall manner ) thereby , as in this kinde of healing . wherefore they which pretend this miraculous gift of healing , and cannot , or doe not cure all , but some certaine of those diseases , which they take in hand , are greatly to be suspected : of which sort are those , which amongst vs are called wise , and cunning folkes ; whereof some can cure but some one , or a fewe particular diseases : as for example , they which haue a charme for the toothach : a prayer or a blessing for a fistula , and such like . others doe professe the curing of all diseases ; and yet neither of them both doth alwaies , and at all times performe that which they pretend in this behalfe : no not in those diseases , in curing wherof they would seeme to be most expert . the reason is this : when diseases cannot be cured by naturall meanes , then are they past the diuells reach to heale : and therefore his instruments must needes faile therein . to make this more plaine , wee must note , that amongst all the diseases set downe by the physitions in their treatises , some are curable , and some are vncurable , i call those curable , which nature either of her selfe alone , or by the helpe of medicines is able to worke out , and expell . of this sort we see many examples by daily experience , which nature cureth , if shee bee strong , and the cause of the disease light ; or if shee be weake , or the cause of the disease stubborne , by the meanes of physicke . now these kindes of griefes the forcerers can , and do heale : and for as much as some diseases are more difficult then other : yea some are so hardly cured , as that fewe , euen of the best sort of physitions ( except god his especiall assistance ) can heale them , whose cure notwithstanding is wrought by these forcerers . here therefore satan in these his ministers is greatly honoured , who in regard of the subtilty of his nature , and his long experience ( as i haue said before ) doth more readily finde out the disease , with all the circumstances thereunto belonging , as also a fit remedie therof , then most men can doe : and yet for all that the disease by man ( if hee could hitte vpon the right methode ) and that by naturall meanes , not vncurable : for that disease is vncurable from which the partie grieued by no naturall meanes , or medicines , can be recouered : of which kinde the physitions doe account all deepe wounds in the braine , heart , or liuer : also the deuiding of the sinewes asunder , which are deriued from the braine or spirituall marrow to any limme , or member of the body , to giue sense , and moouing thereunto , ( whether it bee by a wound , rupture , or any such like ) causeth a palsie , which is vncurable . so is deafenes , if it haue continued from the birth : as also blindnes , according to that which the blinde man saith to the pharisies in the gospel after saint iohn , cap. 9. vers . 32. since the world beganne was it not heard , that any man opened the eyes of one that was borne blinde . the like may bee said of them that could neuer smell . an vlcer or sore that is deepe in the liuer , is counted vncurable : and so is an absolute , and exquisite hardnes without sense or feeling in the same : as also in the mylt . an vlcer in the bladder likewise is thought vncurable , especially if it be deepe . in like manner no member which is altogither mortified , can be recouered . now these aforesaid and such like diseases , are iudged simply vncurable ; by reason that at no time , nor in any person , they are seene to bee healed . but there are diuers and sundrie other maladies , which are not simply , and altogither so , but onely in regard of some circumstances : as the consuming feuer , which is called febris hectica , at the first is easily cured ; but after that it is confirmed , it is past remedie : as also that kinde of leprosie , called elephantiasis . the gout likewise , when as it hath continued so long , that hard knobs or knots are of grosse humours ingendred in the ioynts , is esteemed vncurable , according to the saying of the poet. tollere nodosam nescit medicina podagram . so there are many diseases , which in young folks are healed ; but in olde persons they are vncurable : and diuers kindes of feuers are cured in many persons , but in some they admit no remedy , as we see by daily experience : and it is manifest by the 20. chap. of the second booke of the kings , that ezechias was irrecouerably sicke , and that ( as it is thought ) of a pestilent feuer , from which oftentimes other are recouered by the helpe of medicines . and albeit hee was restored to health againe , and a medicine applyed vnto his disease ; yet was his sicknes deadly , as it is in the first verse of the said chapter . neither was it cured by any naturall meanes , but supernaturally : as appeareth in the 5. verse , where god saith , that himselfe had healed him , before that any naturall remedie at all was applyed vnto his sore . there are many other vncurable diseases of both sorts , the which it were too long and tedious here to recite : none of all which ( beeing past remedy by naturall meanes ) can be healed by any charmer , or sorcerer , nor by the help of satan , or any other creature what soeuer , but onely by the supernaturall power & finger of god : by the which all the holy prophets , apostles , and saints of god from time to time , haue wrought all their miracles : and therefore the miracle of healing . as for the outward meanes & manner which they haue vsed ( which is the second thing which i obserued in these miracles : ) it maketh nothing at all to the curing of any disease : but whereas the eyes of our vnderstanding are so obscured & blinded , that they cannot see into the inward power , and working of the spirit of god , which is the onely author of this gift and grace of healing : it pleaseth god otherwhiles to put into the mindes of his seruants in these cases , to vse some outward sensible meanes , by the view whereof , as by certaine signes & tokens , men might bee admonished , and further induced to a deeper consideration of gods hidden working herein . not that any thing is effected by these meanes , for then would the holy men of god haue vsed alwaies one , and the selfe same outward meanes in producing of the same effects : or els all the same meanes are effectuall alwaies , and in all persons : but the first is false , for our sauiour christ cured by his word onely , and peter in the 5. cap. act. vers . 15. is said to heale diseases , euen with his shadow . and heere saint paul is reported to haue cured them with napkins and partletes . and as for the second we see it cannot be true by common experience : for who cureth now by his shadow onely as peter did . indeede many of our sorcerers will seeme like apes , to imitate saint paul in this place , sending napkins or cloathes vnto those that are sicke : but their working is ( as i haue said before ) by naturall meanes . for it seemeth very certaine in all reason : that by the same meanes generally , that the diuell inflicteth diseases vpon man , or beast , he doth expell and driue away the same . now it is euident by many examples , that he inflicteth diseases by naturall meanes : for iohannes langius in his 38. medicinall epistle reciteth an history of one vlricke neucesser , who being extreamely pained in one of his sides , vpon a time laid hold of a naile , that lay vnder the skin there : which naile when the chirurgion had cut out , and the paine nothing allaied , the man despairing of any recouery cut his owne throat , and afterward being opened before his buriall , ( in the presence of many ) by two chirurgions , whom he there nameth : there were found in his belly a long round piece of wood , foure kniues of steele , partly sharpe , and partly nickt like a saw , and two sharpe instruments of iron , that were more then a spanne long , and haire rowled together in forme like a ball . so anthonius beneuenius , de admirandis morborum causis : telleth of a certaine woman of florence , who being pained with an exceeding great torment in her stomacke sodainely cast vp by vomit crooked nayles , needles of brasse , with waxe and lumpes of haire ; and lastly a piece of flesh so bigge , that it was thought impossible to be auoided . in like manner benedictus veronensis in his 7 booke , and 25. chapter saith , that he saw two women dwelling in the same towne , and very familiar friends : which being both extreamely vexed , and tormented with vomiting : one of them ( with much adoe ) cast vp a great needle , or pinne wherewith women vse to trimme their haire , being crooked after the manner of a hooke , and wrapped together with the haire of a womans head , wherein were infolded the pairings of nayles : the which being voided ▪ she notwithstanding lay as it were strangled , and so dyed the next night . the other cast vp the haire of a womans head , with pieces of glasse , and three peices of a doggs taile dried with the haire vpon it , which if they had beene set togither againe , would haue made the length or quantitie of the whole taile . there are many other such like examples of diseases laid vpon mortall men , which might be brought to this purpose : none of all which could possibly be done , but by inchantment : and yet we see that they were done or inflicted , but onely by naturall meanes . neither can any man prooue the contrary ( as i thinke ) in any other . the which if it be so , then may we conclude that all these , and such like , which are done by inchantment , are done by naturall meanes . but some man may obiect and say : that as one swallow maketh not summer , so a few particular examples cannot inferre a generall conclusion . to this i answer : that many particular examples recited , with the rest all are in generall implied , so that there can no instance be brought to the contrary is a sufficient argument . besides this the very name giuen by men of former age in latine , to magitians , charmers , sorcerers , inchanters , necromancers , and such like : calling them venehicos , doth decipher the manner of their working : as though they made and infused such matter , or medicines , as altereth the nature and temper of those things into which they are infused , and wherewith they are mixed : and the greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , betokeneth the same thing . neither do i see wherefore satan should vse naturall meanes , in the parties before specified , and such like : rather then supernaturall , if it had not past his reach : seeing that he doth for the most part endeauour to couer his dealing ( as much as he can ) that it may not be espied . as he did when he laid his hand vpon iob , as it apeareth in the first chapter of his booke . and therefore it is to be thought , that he made vse ( in the aforesaid persons ) of those naturall meanes which came first into his minde , and were nearest at hand for that present time . and as concerning the second kind of miracle , which s. paul is heere said to worke by napkins , and partlets sent vnto the parties grieued : to wit the casting out of diuels : the same is to be iudged and said , which hath beene spoken of the miracle of healing : both in regard of the outward , and also of the inward meanes of the same . for as for the inward , which is the onely meanes : it is the power and spirit of god alone : and as for the outward manner , it maketh ( as i said before ) nothing to the working of the miracle . wherefore they are all in a mighty errour , which thinke that satan can be cast out , by certaine set and conceited words , or characters , as they vse in magicke : for we must not thinke that the diuell is either so simple , or so weake ( if god permit him to vse his strength ) as to be ( as it were ) blowne out with the winde , or sound of words : or so timorous , that he may be fraied away with the sight of figures , or characters , when as he durst tempt our first parents in their state of innocency . gen. cap. 3. nay he was not afraide to set vpon our sauiour christ , as it is in the 4. cap. of saint luk. although he was god , albeit in the forme of man , phil. cap. 2. vers . 6. and s. peter likeneth him to a roaring lyon in his first epist. and cap. 5. and our sauiour christ in the 12. cap. of s. mathewes gospell , seemeth to compare him to a strong man , which will not yield , till a stronger then he compelleth him . indeede sometime he will faine as though he were forcibly dispossessed by the vaine trickes of magitians , and coniurers : but it is onely to this end , that he may thereby the more strengthen and enlarge his owne kingdome , by bringing into , & detaining men in this wicked errour , to thinke that such things are brought to passe by magicall conceits : when as the diuell goeth out of himselfe : euen as when we see two men pulling at a thing , one of them contrary to the other : and the stronger will seeme to be forced to yield , and so letteth goe his hold , but it is when he seeth his most aduantage to giue his aduersary the greater fall . euen so satan albeit he may sometime seeme to be forced , yet indeed , and in truth it is but policy , thereby to worke the more harme . for he is not constrained to go out by any such vaine follies , or by any other howsoeuer vsed , but onely by the meere power and finger of god , as it will appeare by that which followeth in the text . then certaine of the vagabond iewes [ exorcistae . ] heere in this verse we see the effect of those miracles , which paul is said to worke in this place in the wicked sorcerers : who ( when the apostle had preached the gospell of our sauiour christ : and by his power , and in his name had done these said miracles , for the confirmation of the same ) went about most wickedly to abuse his sacred name , to the establishing of their magicke , and sorcery . for although the name which they are called by , may seeme to haue no badde , but an indifferent signification , being vsed in the primitiue church for those , which hauing receiued the gift of working miracles from god , did vse his name in casting out of diuels , and the very etymologie of the word in the originall tongue doth shew the same : yet it is most euident by the circumstance of this place , that these men were nothing but meere wicked magitians , and namely , of that sort which we cal coniurers : who although there be no difference in respect of the substance of their wicked seruing of satan in this behalfe : notwithstanding the fashion , and manner of their seruice , seemeth somewhat to differ . for those which we call witches , or sorcerers , seeme to be in a more vile , and slauish condition , being alwaies at the diuels commaundement : but these which we terme coniurers , will make as though they commaunded the diuell , howbeit they profit nothing thereby , sauing that they serue his turne herein , and sometime their own : so farre forth as their practise may stand with the furtherance of satans purpose in the same , which is the enlargement of his owne kingdome . otherwise they may commaund ( as they say ) and goe without : he will doe what himselfe listeth , and not what they would haue him to doe . the which peraduenture , when these exorcistes saw , hauing eftsoones vsed their accustomed manner , and ceremonies of coniuration , and neuertheles many times missing of their purposes : and likewise seeing , and considering the apostle saint paul , how he neuer fayled in the working of his miracles by the name of the lord iesus : they thought that they would make triall , what they could bring to passe thereby : and so as they traueliled about the country , as fortune-rellers , charmers , inchanters , and such like do with vs , they tooke in hand to cast out diuels , out of those which were possessed with the same , by naming ouer them which had the said euill spirits the name of the [ lord iesus ] marke i pray you the incredible boldnes of these wicked coniurers : who not considering , neither the occasion , end , nor authority whereby s. paul did worke : nor their owne daunger , which might ensue vnto them thereby : rashly take vpon them to doe such miracles by the name of our lord iesus , without any further direction . but such is all kinde of magicke and sorcery being founded neither vpon reason , nor yet vpon common sense : albeit they will seeme to make an art of it . for whosoeuer shal examine the truth of the grounds , and principles thereof in their bookes , shall finde no pith , nor any sound matter worth the noting : but onely foolish and vaine trickes , as are circles , characters , and such like : or words notvnderstood : or vainely , or wickedly applied : as in abusing the name of god , or his word , and such like : when they vse them not to that end , for the which they were appointed : as doe heere the aforesaid forcerers , the exorcists : and therfore for the most part they are frustrate of their purposes , except it be sometime ( by god his permission ) that the diuell of his owne minde ( for causes before rehearsed ) doth worke the effect for them . the which when the emperour , nero saw ( as it is recorded in the thirtieth booke , and first chapter of plinies naturall history ) who was one that fauoured this wicked craft , no man more , hauing sufficient store of wealth and power : and magitians sent for from all parts of the world to conferre with : and yet for all that , in the end , left it as vaine and friuolous . and common experience doth teach vs euen the very same . for whosoeuer shall looke into the dealings of those persons , which are accounted the onely cunning men in the world amongst vs , he shall see that they vse no other outward meanes , but a sort of charmes : the most of them so ridiculous and foolish , that a wise man must needes laugh at them , and euery one that hath but a sparke of religion , to loath & detest them : which are either newly deuised by the diuell and his ministers : or els receiued afore by tradition from one to another . and if so be they vse good words and sensible , which is very seldome in al points : yet are they vttered with an euill intent , thinking by them alone to worke such wonders : as the exorcists doe heere . seeing that the words of themselues can doe nothing , how glorious soeuer they appeare , without further authority and power from god. and yet we see that this vaine & wicked craft , and the practises of the same , haue many fauourers in the world , especially of those that are profane , and want knowledge in religion . the which also haue deuised many reasons to vphold the said craft : whereof some of the chiefest i will heere recite . and first they say , that these cunning men doe vse no euill meanes , and especially the diuell is not the author of this their working . for ( fay they . ) the diuell neither can , nor will doe any good : but these cunning folkes doe good , and therefore they doe it not by the diuell , or by any euill meanes . to answer vnto this argument , we must more deepely weigh and consider of the matter , then it seemeth , that those which framed this argument did . for i thinke they vnderstood not what they meant themselues by this word ( good . ) if they vnderstand thereby that which is absolutely , altogether , alwaies , and in all respects ( good ) then we deny their assumption : for in this manner there is none good but god alone : as our sauiour christ saith in the 19. cap. of the gospell after saint matth. vers . 17. as for all other creatures they are good , so farre forth as it pleaseth god the chiefest goodnesse to esteeme , and accept of them . for whereas it is said in the first chapter of gen. vers . 31. and god saw all that he had made , and loe it was very good . we must vnderstand by ( goodnesse ) the perfit estate of all things both generally , and particularly , whereby they were conformable to the will and minde of god the creator , who approoued them when they were made . for no creature is good of it selfe first , and for that cause approoued : but because god approoueth it , therefore it is good . now the lord seemeth to haue approoued these his creatures , in three especiall respects . first in regard of the beautie , comelines , and glorie of all , and euery creature in their kinde . secondly in regard of the excellent vertue which god gaue to euery thing . for as hee hath made nothing in vaine , but euery thing to some especiall ende : so hath hee furnished the same with sufficient power and vertue , for the accomplishment of the same end . thirdly , in respect of the exceeding benefit , and profit , which came by them vnto man. as for the two first , no man will say that in those respects these cunning folke can , or doe any good by reason that they concerne the creatures themselues alone , without any reference vnto man : and we know that no man can make , no not one haire of his head white , or blacke , as it is in the 5 chapter of saint matthewes gospel vers . 36. therefore it must needes be in the third respect , which is in regard of the profitte that redoundeth thereby vnto men : so that their meaning is , that whatsoeuer doth exhibite , doe , or procure any benefit , or profit vnto any man , is by their reason said to doe him good . but let them consider this : that albeit at the first the lord created euery thing very good , yet since the fall of adam this goodnes of the creature is partly corrupted , and partly diminished : not only in the two first respects , but also , & that especially in the last . for wheras the creatures were in some measure made for mans vse , so when man had transgressed the commandement of god , both man himselfe fell from that integrity of nature , wherein he was first created ; beeing now corrupted and depraued , as well in all the powers & faculties of the body , as of the minde : as it is manifest by the punishment laid vpon the man , and likewise vpon the woman in the 3. chapter of genesis : in so much as saint paul in the 7. chapter to the romanes , vers . 18. in the name or person of al men confesseth , that in him , that is , in his flesh ( whereby is meant the whole man , as he is now by nature , consisting both of body and soule ) is no good . yea that we cannot thinke a good thought of our selues , as it is in the 2. epist. cor. cap. 3. vers . 5. and also the lord cursed the earth for mans sake : as it is in the aforesaid 3. chapter of genesis . the whole creature beeing now subiect vnto vanity , as saint paul speaketh to the romanes cap. 8. so that the creatures are not now so profitable vnto him , as hee is a naturall man , as saint paul saith in the 1. chapter to titus , vers . 15. that to those that are defiled , and vnbeleeuing , nothing is pure ; but their mindes and consciences are defiled . whereby it appeareth , that before god hath purified the heart by saith , nothing can doe him good , nothing is pure vnto him . but euen as an impure vessell defileth whatsoeuer is put into it : so whatsoeuer happeneth vnto the wicked , it is for ther further damnation : and what doth it profit a man if he gaine the whole world , and lose his owne soule , as our sauiour christ saith in the 16. chapter of s. matthewes gospel . and for as much as no man is altogither regenerate in this life , but hath alwaies the flesh striuing and lusting against the spirit . gal. c. 5. v. 17. therefore it pleased god ( to the end that they might see the haynousnes of sinne , and the grieuousnes of the fall of our first parents ) to suffer those thinges which were in their first creation ordained for their good , to be euen vnto his deere children , an occasion of their fall , albeit not eternally . so dauid beeing a man after god his owne heart , abused that goodly , strong , and healthfull state and temper of his body , which is set downe in the 16. chapter of the first booke of samuel , to the horrible committing of adulterie with the wife of vrias : as it is the 11. cap. of the second booke of samuel : the which no doubt he would neuer haue done , if he had beene a weakeling , and crased with sickenes . the which thing was very well vnderstood by alurede king of the most part of this realme of england , who beeing a faire , comely , and a goodly personage , was therewithall giuen to the vice of the flesh : wherefore hee desired god to chastise him with some continuall sickenes , whereby he might serue god the better , and yet not be made vnapt to worldly busines : wherefore by the ordinance of god he was taken with the disease called ficus , and was thereof sicke a long time . and the good king ezechias , so long as the lord exercised him vnder the crosse of troubles and sicknes , walked before him in all dutifull humilitie : but after that he was deliuered from them , and restored to health againe , he beganne ( as it were ) to be lifted vp in the pride of heart , & in the vanitie of his minde , he shewed the embassadours of the king of babylon all his treasure , and prouision : as it is in the second booke of the kings chap. 20. and the 32. chap. of the second booke of the chronicles . and what was it that made dauid so grieuously to offend god , in numbering of the children of israell ? as it is in the second booke of samuel , cap 24. but onely prosperity , health , & ease . the which when he had more deepely considered ; and had seene that the lord had alwaies called him home againe into the right way by aduersity and troubles : he saith in the 119. psalme , vers . 71. that it was good for him that he was in trouble . and againe , in the 67. verse of the same psalme he saith , that before he was troubled , he went wrong , but then did he keepe gods words , or commaundements . so that oftentimes , nay for the most part affliction , whether it be in body , or minde , or goods , is more expedient and profitable for the children of god , then worldly pleasure , health , or prosperity . for god is said to chasten his deerest children , in the 12. chapter to the hebrewes , vers . 6 , 7 , & 8. in these words : whome the lord loueth , he chasteneth , and he scourgeth euery sonne that he receiueth . if ye endure chastening , god offereth himselfe vnto you , as vnto sonnes : for what sonne is it that the father chasteneth not ? if therefore ye be without correction , whereof all are partakers , then are ye bastards , and no sonnes . and saint paul saith in the 9. chapter of the 1. epist. cor. vers . 27. that he beate downe his body , and brought it into subiection : lest by any meanes , after he had preached vnto other , himselfe should be reprooued . the which if it be so , then no maruaile though the ministers of the diuell , the sorcerers , are willing to procure somtimes temporall benefits of health , and riches vnto men , seeing ( as i haue said before ) that oftentimes they are more hurtfull , then profitable vnto them . and it is the soule altogither that satan hunteth for : the which that he may obtaine , he careth not so much if they enioy wordly prosperity , & felicity for a time . for as for worldly , and temporal commodities , they are as well common to the wicked , as to the godly : nay the vngodly doe most flourish in this life , as wee see it daily by experience before our eyes . and it is plainely prooued by diuers places of the scripture : as in the 73. psalme , their prosperity is described , whereat the psalmist fretted himselfe , as hee saith , when hee did see the prosperity of the wicked : for there are no bandes in their death , but they are lustie and strong , they are not in trouble like other men : and againe , their eyes stand out with fatnes , they haue more then heart can wish . here we see that they haue not riches alone , but also they are lusty and strong without diseases of the body : neither are they grieued in minde , as other men ; but all things whatsoeuer , yea more then heart can wish , they haue and enioy , as well for their pleasure , as for their profit : as iob saith in the 21. cap. wherefore doe the wicked liue and waxe olde , and growe in wealth ? their seede is established in their sight with them , and their generation before their eyes . their houses are peaceable without feare , and the rodde of god is not vpon them . their bullocke gendreth and faileth not , their cowe calueth , and casteth not her calfe . they send forth their children like sheepe , and their sonnes daunce . they take the tabret and harpe , and reioyce in the sound of the organes . they spend their daies in wealth , and sodainely they goe downe to the graue . as it were without any long , or languishing sicknes . and this happeneth not onely to themselues , but euen vnto their children , to whome they leaue plenty also of goods : as it is in the 17. psalme , where the prophet saith , that god filled their bellies with his hidde treasure , and their children had enough , and left the rest of their substance for their children . the which prosperity of the wicked , when he had set downe , hee concludeth the said 17. psalme with these words saying : but i will beholde thy face in righteousnes ; and when i awake , i shall be satisfied with thine image . as though he should haue said : let the wicked triumph as much as they will , for they haue their portion in this life : but as for me , howsoeuer i be troubled and afflicted , i will ( as neere as i can with gods assistance ) so liue in godlines , and holines of life , now in this world , as i may attaine vnto eternall ioy and felicity in the world to come . for truly all earthly things are but meere vanities , as the spirit of god saith by salomon , in the booke of the preacher : but godlines is profitable to all things , as that which hath the promise of this life , and of the life to come , 1. tim. cap. 4. vers . 8. wherefore we neede not to doubt , but that this will be good and profitable vnto all them which haue it rightly , and soundly wrought in their heart by the spirit of god , whereby they are renewed and regenerated vnto newnes of life , by putting off the olde man with the deedes thereof , and putting on the new man , which is renewed in knowledge , after the image of him that made him . but satan beeing an aduersarie both to god , and to all the children of men , hath neuer any intent , or meaning , ( except it be in hypocrisie ) that either himselfe , or any of his instruments , the sorcerers should mooue , perswade , or minister any occasion vnto godlines of life , whereby the soules of men might be saued in the day of the lord : but only that they should feede & ford them on with temporary benefits , the which by god his permission both the diuell , and his seruants the sorcerers by his helpe , both can , and sometime will doe . as the damsell in the 16. chap. act. vers . 16. is said to bring her master great gaines by meanes of the diuellish spirit of diuination , wherwith shee was possessed . and simon the sorcerer , in the 8. cap. act. is reported to haue purchased such honour by his witcherwft , and magicke , that the people of samaria extolled him aboue the common condition of men calling him , and saying , that hee was the great power of god. but it will be obiected and said : that riches and honours , and such like , are thinges without a man , and therefore may the rather bee procured by satan . but health is not so easily to bee wrought ; by reason it is within , euen in the bodie of man. besides that , it is so neere , and deere vnto man , that the diuell will not doe it for him , if he could . so that he neither can , nor will procure health vnto mankind by this reason , howsoeuer he dealeth in other temporall benefits with him . to answer to this obiection , we must cōsider that ( albeit he may seeme to enuie euen worldly commodities , which are bestowed vpon men ) yet satans chiefest drift & maine point that he aimeth at , is the inlargement of his owne kingdome , by the eternall destruction of man in the life to come . the which that he may bring to passe , he leaueth ( as they say ) no stone vnturned : euen as the greate politicians of the world , who to win a horse , will lose the saddle . so the diuell is content to bestow sometimes temporary benefits vpon men in this world , that their soules may bee damned in the world to come : yea and such is his crafty pollicy , that he feedeth them with those commodities , wherein they take most delight , and whereof they are most desirous ; that so hee may the easier drawe them vnto his lure , whether it be riches , honours pleasure , health , or whatsoeuer else . but for as much as this will not serue his purpose in some men , as it appeareth by iob : therefore he vseth ( if he may ) in them a contrary meanes , namely , vexations and troubles , as he did in iob : seeking thereby to make them desperate . for riches , and honours , procuring vnto them pouerty : and for health , extremity of paine , both in bodie , and minde . neither can i see any reason ( if he be willing ) wherefore satan should not be able , as well to cure diseases in man , as he is to inflict them vpon man ; seeing that the one requireth as inward a working in the body , as the other : & it is manifest by diuers places of the scripture , that hee doth insinuate himselfe into the very thoughts of men , and namely , in the 18 chapter of the second booke of the chronicles , vers . 22. where it is said , that he will be a lying spirit in the mouth of all achabs prophets ; and therefore much more into their bodies ; the which also otherwhiles he doth possesse ; as it is plaine by sundry places of the new testament . furthermore , seeing that god doth bestow all kinde of temporarie , and worldly blessings , whether they pertaine to the bodie , or to the minde : as are all artes , sciences , and worldly wisedome and learning , as well vpon the wicked , as vpon the godly ; as we see by experience : and it is said by our sauiour christ iesus , in the 5. chapter of the gospel after saint matthew , vers . 45. that god maketh his sonne to shine , as well vpon the badde , as vpon the good : and his raine to fall as well vpon the wicked , as vpon the godly . by these two blessings ( to wit ) the sunne & raine meaning al other earthly benefits whatsoeuer , by the figure synechdoche . and if he deale thus bountifully with wicked men , whose end is destruction with the diuel and his angels : why may he not bestow such like giftes euen vpon the diuell ? albeit he abuse the same . we know , that although our sauiour christ calleth ( as it were ) iudas iscariote for his wickednes , and trechery a diuell , in the 6. chapter of saint iohns gospel , vers . 70. yet in the 10. chapter after saint matthew , hee had giuen him the grace of healing diseases , as well as the other apostles . but to come more neerely to the point which wee haue in handling , wee must remember , that the scripture in diuers and sundry places , as in leuit. 177. & deut. 32. 17. & ps. 106. 37. & 1. cor. 10. 20. saith , that they which doi worship , and dosacrifice vnto idols , doe it vnto duels . the which although it be expounded to be spoken , in regard that therein they serued the diuell , and not god : yet it is certaine by diuers auncient histories , that the diuell himselfe did worke by , and in some of those idols : as apollo dodonaeus did speake out of an oake : and hermes trismegistus , as he is alleadged by apuleius & others , hath these words : homo statuas ad similitudinem suam facit : in quas arte magica spiritus inuitat , aut ipsi ad eas vltro accedunt : & hi humano generi futura praedicunt , which may be thus englished : man maketh idols or images like vnto himself : into the which he inuiteth or procureth spirits , or else they come into them of themselues : and these do foretel vnto men things to come . and a little after he saith , aesculapius asclepii avus , et mercurius avus meus , qui apud hermopolen aegypti adorabantur , homines erant , quorum corpora seu cadavera sepulta sunt , illius quidē in libya , at huius in aegipto , in vrbe quae inde hermopolis vocatur : sed sub his nominibus coluntur daemones , quos ego in eorum statuas pellexi . that is aesculapius grandfather to asclepius , & mercurius my grandfather , which were worshipped as gods at hermopolis a city in aegypt , were men , whose bodies or dead corpes are buried , the one of them in libya and the other in aegypt , in the city which thereof is called hermopolis , but vnder these or their names , spirits or diuels are worshipped , the which i haue prouoked or brought into their images . and truely if the diuell did not worke in , and by them , they could say or doe no more then a stocke or a stone , as the prophet dauid saith , psal , 115. that they haue mouths & speake not , eies & see not , eares and heare not , noses , and smell not , hands and handle not , feete and walke not . the which being so , it followeth of necessity , that whosoeuer is cured of any disease by any idol , or image , is cured by the diuell . now it is more then probable , that some haue beene cured by idoles . for we read in the first chapter of the second booke of the kings , that ahaziah king of israel being sicke , sent vnto baalzebub , which was an idol ( which they of ekron worshipped for god ) concerning the recouery of his health . and albeit it is there set downe , onely that he sent to know whether he should recouer of his health or not : yet it is very likely , that wicked men vsed to go to those idols , as wel to be cured of their diseases , as to know whether they were curable or not . for as in all other things ( as neare as he can ) the diuell as an ape will imitate god , to set thereby a better colour vpon his wicked dealings : euen so in this matter of healing , it is most certaine , that satan by his seruāts , & ministers , did the same which god did by his prophets : but it is manifest , that the prophets of god did as well cure diseases , as foretell the euent thereof : for the damsell which waited vpon the wife of naaman the syrian , told her mistris , that if her master naaman were with the prophet elisha in samaria , he would soone deliuer him of his leprosie : the which no doubt shee would neuer haue done , if she had not knowne , or heard that he had done the like before . nay if it had not been well knowne , that they which went to the idol baalzebub , had sometimes obtained their purpose in those cases , ahaziah being a man of that power and authority would not haue sent vnto him . but to leaue this , & come to their next argument , which is . that oftentimes they vse good and godly words and characters : and therefore their doings are not euill , nor wrought by satan . but herein they doe mightily bewray their ignorance in the crafty policies of the diuell : who euer ( as neare as it is possible for him ) will couer his wicked entents and dealings with the cloake of holinesse and honesty , turning himselfe , as the apostle saint paul saith , 2. cor. cap. 11. vers . 14. into an angell of light . for euen as the holy angels in heauen doe indeede performe all duties , and vse al good and godly meanes according to god his commandements , to the honour of god , and the good of his elect : euen so satan and his ministers , the sorcerers , will seeme to doe the same : albeit they haue alwaies another , yea a contrary entent and meaning . so the diuell in the beginning would not seeme to doe it himselfe , but when there was no humane creature vpon the earth to suborne in that behalfe , he entred into the serpent , vsing him to perswade the woman to disobey the commaundement of god , in eating of the forbidden fruit : because he was the wiliest beast of all that god had made : and therfore eue might the rather be drawne thereby , to follow his counsell : which he would seeme to giue vnto her for her good , as one that wished her well , and sought her commodity : when as he went about her eternall destruction , and of all her posterity . and in the 22. cap. of the first booke of the king. he did not take a direct course , to shew himselfe according vnto his intention in that action : but he vsed the tongue of the prophets to tell lies : that thereby achab might be perswaded to goe and fall in battell . and albeit they were all of them false prophets , yet they were not so reputed or esteemed of the king , who asked counsell at their hands . and it is manifest in that place , that they pretended the authority and commaundement of god by the suggestion of the diuell , as it is in the aforesaid chapter , v. 11. where it is said that zidkiiah made hornes of iron saying , thus saith the lord with these shalt thou push the aramites , vntill thou haue consumed them . we see also in the 4. cap. of saint mathewes gospel and likewise in saint luke . that satan himselfe in his owne person vsed the words of the scripture to couer his mischieuous intent , when he tempted our sauiour christ. the which if it be so , then why may not his seruants and instruments the sorcerers vse the like meanes to colour their wicked practises ? nay whosoeuer shall looke into their bookes and writings ( albeit for the most part they be badly , and without any sense or reason applied ) yet he shall find often times very good words and sentences , partly out of the scripture , and partly of their owne deuising ) the which a man would not thinke to be greatly to be found fault withal , if their intent were good , and their authority from god lawfull and allowed . as it is manifest by histories . that the aegyptian sorcerers vsed in their sorceries these words . to wit : the god of israell : the god of the hebrewes : the god which drowned the aegyptians , and their king in the red sea . and is it not most manifest by the plaine words of this text , which i haue in hand , that the exorcistes vsed the same words in effect which saint paul , and the other holy apostles of our sauiour christ did ? making ( as it were ) a charme of the scripture of god ? for what is a charme els ? but a certaine , or set forme of words , either by themselues alone , or ioyned with characters , without any commission , or especiall authority from god , vsed to the intent , that by them some extraordinary worke , or wonder might be wrought : so that how glorious soeuer , or how goldy soeuer the words may seeme to be in outward shew , yet if they be vsed without gods especiall direction , or commaundement to the aforesaid end , they are but meere charmes . albeit my selfe haue heard some being patrones of these kinds of wicked practises , who haue said : that then it is a charme onely , when as such words are vsed , which are not vnderstood of him which vseth them . the which is confuted in the 58. psal. in these words : they are as venemous as the poyson of a serpent : euen like the deafe adder , that stoppeth hir eares : which refuseth to heare the voice of the charmer , charme he neuer sowisely . in which words , the prophet dauid describeth the obstinate wickednesse of his aduersaries , in the court of king saul , who hauing beene often reprooued , and told their duty out of the word of truth ; did notwithstanding wilfully persist in their sinnes : giuing no eare to that wholesome counsell , whereby they might be bettered : much like vnto the adder which will not heare when she should with inchantment be bound , and restrained from hurting with her poison : but stoppeth her eares , least shee should hear the voice of the charmer charming . now if a charme cannot be vnderstood , what it signifieth , what needeth the adder to stoppe her eares at it ? or what wisedome or cunning can be discerned therein ? if so be the meaning thereof is not to be knowne what is said or sung ? or finally how serueth this comparison to the purpose of the psalmist , if no difference may be perceiued betwixt one charme , and another , whether of them is the better , or morewise or cunning . nay the very etymologie of the word doth insinuate vnto vs , that it may be vnderstood . for it is certaine , that the word ( charme ) is deriued of the latine word ( carmen ) the letter ( h ) being put in , as we see in the word ( inchantment ) when as in the latine word ( incantamentum ) whereof it is deriued , the said letter is not found : but in the french tongue it is put in . wherefore both these words . viz. ( charme ) and ( inchantment ) seeme to come from the latines vnto the french men first , and from them to vs by the comming in of william the conquerour : as it appeareth by auncient recordes that ( charmes ) and inchantments ) in old time were called ( spells , ) which seemeth to haue the same signification that ( carmen ) hath in latine , as it may be gathered out of chaucer , where he saith . listen to my spell , which is as much to say , as listen to my words , or worke in vers . for a ( spell ) as also ( carmen ) among the latines , is when a set forme , order or number of words in matters are ( as it were ) so religiously to be kept , that it is not lawfull to alter , or chaunge the same . now because that in poeticall workes in verse , this is chiefly to be obserued : therefore they are most commonly called by the aforesaid names . howbeit , all charmes and inchantments , by reason that they are also tyed to a certaine forme , order or number of words , are also termed ( spelles ) as ( night-spells ) and ( wood-spells ) and such like . as also in latine ( carmina ) as it is manifest by diuerse latine authours : and namely , in virgil in his eight eglogue by these words . ducite ab vrbe domum mea carmina ducite daphnim , &c. and for as much as the same were sometimes pronounced in a singing manner , therefore they were also called otherwhiles ( incantamenta ) that is ( as we translate it ) inchantments of the latine word ( canto ) which doth betoken ( to sing ) and also ( to charme or inchaunt ) as it is in the aforesaid eglogue : where it is said frigidus in pratis cantando rumpitur anguis . so that heere we see , that one & the selfe same thing in effect is signified by diuerse words , although in diuerse respects . yea and the originall word in the aforesaid 58. psal. which is there translated a charmer , and in some translations an inchaunter , doth naturally betoken one that whispereth , muttereth , or mumbleth , speaking softly as it were betwixt the teeth . and because the charmers , and inchaunters do so , as it is manifest by experience , and likewise by the 8. cap. of esa. vers . 19. in these words . and when they shall say vnto you , inquire at them that haue a spirit of diuination , and at the south-sayers which whisper and murmur , &c. and esa. the 29. cap. vers . 4. thy voice shall be also out of the ground , like him that hath a spirit of diuination , and thy talking shall whisper out of the dust . wherefore that we may not striue or contend about words alone , let vs returne to the very point , and pith of the matter , which we haue in handling : which is , what is lawful in this case , and what is vnlawfull . the which may easily and briefly bee determined , if wee call to mind , what i haue said before , concerning the difference betwixt the seruants of god , and the seruants of the diuell in this behalfe . for seeing that there be three especiall things required in him that is a lawfull worker of miracles . first that he haue an especiall calling from god : secondly , that the means and manner which he vseth be lawfull , good , & godly : and thirdly , that he doth it to the glory of god , and the edification of his church : whosoeuer wanteth any one of these three things in his working , what words or characters , or what meanes soeuer he vseth , hee is but a charmer , or inchanter : and the meanes , or manner which hee vseth , are but meere charmes , and inchantments ; and therefore vtterly vnlawfull , and abominable before god. albeit some doe holde that the signe of the crosse is very effectuall in these cases , as it is much vsed in charmes , & inchantments . and to approoue their assertion , they alleadge the figure which appeared vnto constantine the great , wherein it was said , that hee should ouercome , as it is in latine : in hoc signo vinces . but this may be easily answered : that it was not the signe of the crosse , but of christs name : for the said figure was made of two greeke letters conioyned togither . viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is manifest in eusebius in the life of constantine . l. 1. cap. 22. 25. so that it is not signum crucis , that did this , but fides crucifixi , or rather christ himselfe . and although it pleased god at that time to shew this signe of the crosse to that emperour to confirme his faith : yet it followeth not , that that figure was to be vsed afterward to worke wonders by : or that there was any such vertue therein . nay otherwhiles it commeth to passe , that the same which god hath commaunded to be vsed for a time , vpon especiall occasion knowne to himselfe alone ; and hath giuen vertue and power to it , to worke some especiall good vnto his children : doth after lose the same vertue , & is an occasion of falling to them that vse it : as the brasen serpent , which the lord appointed to be set vp vpon a pole , and whosoeuer then beeing bitten of the fiery serpents , which are there spoken of , did looke vpon it , recouered health , as it is in the booke of numbers , the 21. chapter , vers . 8. besides that it was a type of our sauiour christs passion : as it is in the 3. chapter of saint iohns gospel , vers . 14. yet we cannot reade , that euer afterward it wrought the like effect . yea hezekiah seemeth to be commended in the second booke of the kings , cap. 18. ver . 4. for breaking the same in pieces . but let this suffice concerning their second reason . the third argument which they vse to defend these sorcerers , which they call cunning folkes , is : that they worke these things by the saith of miracles : and therefore by no euill , or diuellish meanes . to this i answer : that if their antecedent were true , i could easily graunt their consequent . but that by no possible meanes can be prooued by them . for albeit our sauiour christ in the 17. chapter of the gospel after s. matthew , vers . 20. saith vnto his disciples . verily i say vnto you , if ye had faith , as much as is a graine of mustard-seede , ye shall say to this mountaine , remooue thy selfe hence to yonder place : and it shall remooue , and nothing shall be vnpossible vnto you . yet it followeth not , that these cunning folke ( as they are termed ) doe worke by the said kinde of faith . for our sauiour christ speaketh in that place vnto his disciples , vpon whome he had bestowed the gift of working miracles before as it is in the 10 chapter of the gospel by saint mathew : and yet notwithstanding their faith wauered , so that they could not cast out the diuell out of that childe , as it is in the said 17. chapter of the gospel after saint matthew . euen as we see also in peter : who although our sauiour christ in the 14. chapter of the said gospel , did bidde him come vnto him walking vpon the sea : yet through infidelitie he had beene drowned , if christ had not taken him by the hand , and ( as it were ) againe renewing his former faith , and strengthening it . for it is most certaine , that no man liuing hath the faith of miracles , except the lord hath first giuen him the grace and gift of working miracles . for seeing that faith is a beliefe : and how can a man beleeue that which he knoweth not ? and how can he know without some especiall promise . for to build his faith of miracles simply vpon the word of god alone , as it is generally set downe in the scripture , is not sufficient , vnlesse he haue further an especiall promise , or reuelation from god. for otherwise euery one that beleeueth , might bee a worker of miracles by the same faith , which is false . for simon the sorcerer in the 8. chap. of the actes of the apostles is said to beleeue , and yet had not the gift of working miracles ; but would haue bought it for money afterward of peter . nay it is manifest by the 12. chap. of the 1. epist. cor. that euen the elect children of god , and those that are workemen , and builders in his church , beeing of the clergy , haue not all this gift . but will some say : this maketh nor so much to the purpose : for why may not our cunning men and women be of the number of those , vpon whome god hath bestowed that gift ? to this i answer : that besides that i haue shewed before : that the said grace of working miracles is already ceased : it is requisite , that they shew some especiall promise , or reuelation from god , by the which they doe work . or else they do but only presume thereof , taking the authority vnto themselues before the same be giuen thē ; which is most abominable sacriledge . euen as the exorcistes doe in this place . for it is not enough to prooue , that they are indued with the grace of working miracles from god : and that they doe that which they doe in this behalfe , by the faith of miracles , because that otherwhiles they bring to passe such vnwoonted , and extraordinary things as they take in hand . for so it may as well follow : that the sorcerers of egypt spoken of in the 7. and 8. chapters of exod. did worke by the aforesaid meanes . which cannot possibly be . for they themselues doe in a manner confesse the contrary : when as in the 19. vers . of the said . 8. cap. of exod. they are said to affirme , that the finger of god was there . that is the lies spoken of in the vers . going before were made , and brought forth onely by the almighty power of god. as if they should haue said . heretofore whatsoeuer we haue done in turning our roddes into serpents : the water into blood : or procuring of frogs : it was by naturall meanes : and such as was ministred vnto vs by satan our master : but now this causing of lice after such a manner doth passe our cunning , or any meanes that can be vsed by man : but onely by the diuine , and supernaturall power of god , and authority from him . the which we want : and therefore we cannot effect this thing . but as for moses and aaron , they haue their commission from the almighty : and therefore whatsoeuer they haue done in this action of causing these lice , it is by no other meanes saue onely by the finger , and mighty power of god , working by them , and in them : wherefore it is no maruaile , though they goe beyond vs herein . and it is most apparant by the circumstance of the 8. cap. of the act. that simon the sorcerer did many wonderfull things in the eyes of the people , and yet it is as cleare as the sunne , that he did them not by any godly and lawfull meanes , but onely by magicke : and therefore not by any authority or gift from god , or by the faith of miracles . and truely if so be extraordinary , and wonderfull things were not sometimes wrought by euill meanes , god would neuer haue inueighed so much against the same in the holy scriptures , as it appeareth that he doth in diuerse places thereof . but to goe further with them in this case . if so be that the gift of healing , and other miracles working , be the meere grace and gift of god , being giuen onely to some especiall body , vpon special occasion ( as the truth is ) why can these cunning folkes doe nothing without their ordinary set forme of prayers , or characters , and such like ? or so many times repeated ? when as our sauiour christ findeth fault with such things in the 6. cap. of s. math. gospell , where he saith to his disciples these words . viz. when ye pray , make no vaine repetitions as the heathen doe : which thinke to be heard for their much babling , be ye not therefore like vnto them . and why doth one of these sorcerers giue vnto another certain set formes of prayers , or blessings ( as they call them ) to cure such or such a disease ? or to worke these or those wonders , if god alone be the onley author of their working ? what ( i pray you , is this els ? but to tie the power and will of god in this behalfe vnto words , and characters , that is , vnto his creatures , then which there can be no greater idolatry or sacriledge . the fourth and last reason which they bring ; is not so much to confirme the lawfulnesse of the action of going to these wizzards , as to induce or insinuate , a tolerablenesse in regard of the necessity ( as it should seeme ) thereof . for say they , there are diuerse and sundry kinds of maladies , which though a man do goe to all the physitions that can be heard of , yet he shall find no remedy : whereas sometimes they are cured by those which are called cunning folkes : and therefore in all likelihood ( admit it be not altogether so allowable by the word as the common and ordinary manner of curing by medicines ) yet because that there seemeth to be no other meanes left ( as it were ) to cure the said diseases , we hold it to be tollerable , and in such cases to be vsed without any great offence vnto god : vnlesse we should neglect , and make no account of our health : nay not of life it selfe , which is a most especiall benefit , and gift of the almighty . to this i answer : that indeede otherwhiles the sorcerers by the meanes of satan doe heale-diseases , which many physitions cannot . the which he is more apt and able naturally to bring to passe then man is , both ( as i haue said before ) in regard of his nature in his creation : and also his long experience , especially if the diseases be inflicted by him selfe , as many times they be . yea after such a sort , and by such meanes , that no mortall man can find out the causes or reason of the same as you may perceiue before fol. 41 , 42 , & 43. and in these cases as our common prouerbe hath , he that hideth can best find , and he that made the wound , and he that wrought the griefe best knoweth the cause thereof ? and therefore can best cure it , being ( as he is ) so skilfull in such matters . and as the diuell doth at the first cause certaine diseases , so it is very likely that he continueth , and vpholdeth the same so that by no ordinary meanes they can be cured , and that to this end , that men may seeke to him , or to his instruments for helpe , contrary to the word and commandements of god. the which ought not to be done . for saint paul in the 3. cap. of the epist. rom. vers . 8. sheweth , that we ought not to doe euill that good may come thereof . and he insinuateth as much in the 6. cap. of the same epist. vers . 1 , and 2. besides this : what good is it ( i pray you ) that they looke for at these wizzards hands ? but onely health , and riches , and such like temporall benefits , which soone passe away ; and oftentimes ( as i haue prooued before ) are cause of the vtter ruine of him that hath them . what madnes is it then for vs , in regard of such momentany and transitory things , in going to such kind of men to procure gods iust iudgement to fall vpon owne heads , vnto our eternall destruction . yea and sometimes euen in this life , god layeth his punishment vpon such offenders ( as i haue said before ) and as it is manifest by the first chapter of the second booke of the king. where the lord affirmeth by the mouth of elias : that because that abaziah had sent vnto baalzebub the god of ekron concerning the recouery of his health : therefore he should not come off from his bedde where he did lie , but should most certainely die . and we haue a most fearefull example of king saul , of the iudgement of god against this sinne . the which if it be duly weighed and considered according to all the circumstances thereof , it will be sufficient to ouerthrow all excuses of going vnto sorcerers : as it will appeare by the history therof set downe in the scripture . for whereas in the 28. cap. of the first booke of samuel vers . 3. it is said that saul , had put away the sorcerers , and the south-sayers out of the land : it followeth in the next two vers . that the philistims assembled themselues and came and pitched in shunem . and saul assembled all israel , and they pitched in giboa . and when saul saw the host of the philistims he was afraid , & his heart was sore astonied . now saul being in this miserable extremity , at the first vsed gods ordinary meanes : and as it is in the 6. vers . he asked counsell of the lord. and because the lord did not answer him , neither by dreames : nor by vrim : nor yet by prophets . the which were meanes whereby often times it pleased god to reueale his will vnto men in those daies . therefore saul being thus beset with his enemies , and seeing that god did not vouchsafe , albeit he had sought vnto him in some measure ( as he thought ) to instruct him any waies , what he was to doe in this case : whether to yield , or to ioyne battell with the philistims : neither what successe he should haue in this busines . therfore ( i say ) as one that would not , or peraduenture ( as he thought ) that could not stay the lords leisure , he resolued to leaue off seeking any more vnto him , but to the diuell : & therupon he went to endor to aske counsell of asorceresse which dwelt there , as it followeth in the same chapter . but what was the end of this act of his ? truly a most miserable destruction both of himselfe , as also of many of the israelites , his subiects , as appeareth most notably , both in the 31. chapter of this booke , and likewise in the 10. chapter of the first booke of the chronicles , where it is said , that the philistims compelled the israelites to flie , slue his three sonnes , ionathan , abinadab , and melchisna : and draue saul into such a streight , that he killed himselfe for feare , with his owne sword : and the philistims finding his body dead amongst the rest of the slaine , hung it vp reprochfully vpon the wall of their city bethsan . and least any should thinke , that this punishment did not happen for seeking vnto such wicked , and abominable sorcerers , it is said in the 13. and 14. verses of the aforesaid 10. chapt . of the first booke of the chroni . that saul dyed for his transgression , that he committed against the lord , euen against the word of the lord , which he kept not : and in that he sought and asked counsell of a familiar spirit , and asked not of the lord : therefore the lord slewe him , and turned the kingdome vnto dauid the sonne of ishay . heere in this historie we may plainely perceiue , that no cause , or occasion can free from punishment , or make the going vnto sorcerers tollerable . for then might saul haue had some excuse : who sought not for helpe of them , vntill he was in such distresse and daunger , both of his owne life , and of his peoples , that hee sawe ( as it seemed to him ) no other way or meanes of escape : neither did hee goe vnto them , vntill hee had first asked counsaile of the lord : and that hee had ( as it were ) refused to heare or answer him in this his extremity , by any meanes allowable , as it is heere said . neither by dreames , nor by vrim , nor by prophets . and yet notwithstanding it is saide in this 10. chapter of the first booke of chronicles , that because he sought , and asked counsaile of a familiar spirit , and asked not of the lord : therefore the lord slue him , &c. where we see that verified , which is spoken in the 18. cap. of ezechiel , vers . 24. viz. if the righteous turne away from his righteousnes , and commit iniquitie , and doe according to all the abominations , that the wicked man doth , shall he liue ? all the righteousnes that he hath done , shall not be mentioned ; but in his transgression that he hath committed , and in the sinnes that he hath sinned , in them shall hee die . for albeit saul is said in the 28. chap. of the first booke of samuel , vers . 6. that saul asked counsell of the lord : and the lord answered him not . yet because hee left off that good course which hee had begunne , and afterward went vnto a sorcerer ; it was all one , as if he had not asked counsaile of the lord at all . he ought rather to haue repented him of his sinnes , and to haue turned vnto the lord by faithfull , and heartie prayer , and amendment of life : and then no doubt the lord would haue hearkened vnto him , and haue graunted his petition , so soone , and so farre forth , as he had thought it meetest , and best for him at least wise in the world to come . this knew king dauid very well , and that was the cause that mooued him in the 2. booke of sam. cap. 15. ( when as absolon his sonne pursued him with an host of men , and brought him vnto such a distresse , that he was compelled to flie for the safegard of his life ) to yield himselfe in all humanity vnto the meere mercy , and goodnesse of god : and to waite the lords leisure , as it appeareth in the 25. and 26. vers . of the same chapter , by the words which he spake vnto zadok the high priest : who had brought the arke of god out of the city in that flight , saying vnto him the said zadok , carry the arke of god againe into the citie : if i shall finde fauour in the eyes of the lord , he will bring me againe , and shew me both it , and the tabernacle thereof . but if he thus say : i haue no delight in thee , behold heere i am , let him doe to me as seemeth good in his eies . so that this was his resolution : to depend vpon the mercifull prouidence of god , whatsoeuer it should please god to doe with him . he did not as king saul had done before him : who sought for helpe and comfort of sorcerers : but as the holy man iob saith , in the 17. cap. and 15. vers . that albeit the lord did slay him , yet he would put his trust in him : and this hath beene the course that the saints of god haue taken from time to time . and this ought to be our course , if we will arriue at the happy hauen of saluation in the world to come . for it is not a thing indifferent , but a matter of exceeding great moment . in so much that whosoeuer doth not obserue the same , he shall not ( without repentance ) enter into the kingdome of heauen . these foure are the chiefe of their reasons which i haue heard . the rest are either of small weight or moment , or els they may be referred to the foure aforesaid : wherefore i will hast to the next words , which the exorcists are heere said to vse in their coniuration : which are these following . we adiure you by iesus , whome paul preacheth . this speech seemeth to be borrowed of the common course of iudges in their sessions , and such like : who when they would haue anything done exactly and diligently , doe vse to sweare them vnto it . euen so in this place , the exorcists are said to vse the greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is deriued of the noune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth an oath : and so doth the latine word adiuro come of iusiurandum which betokeneth the same thing . as for english terme we haue none ( that i know ) that can in all points expresse the greeke , or latine word , wherefore we are constrained to make an english word of the latine , saying ( we adiure ) for the common vsuall word of coniuring in our language , cannot well stand with the sense of this place : neither doe i know how it hath crept into our tongue in these matters , seeing that it signifieth rather ( conspiring ) when diuerse haue conspired , and as it were sworne together to doe any act . how heit according as they are vsed now amongst vs , there us little , or no difference in the meaning : and may be vsed ( for the most part ) the one word for the other . but notwithstanding in the auncientest translations they vse this word ( charge ) which because it carieth not that ( emphasis ) with it , which the greeke and latine words doe , therefore it in altered heere , and ( adiure ) put in for it . but howsoeuer it be , it is most certaine , that these exorcists did mightily offend the maiesty of god in so profaning of the most holy name of christ iesus , by making thereof a charme or inchantment : and abusing it to their owne priuate fame , and commodity , without any such commission , or authority from god. for euen as all authority and power is appointed by him , in ciuill causes and matters of the common wealth , as it is in the 13. cap. rom. vers . 1. all power is of god , & the powers that be , are ordeined of god. so it is in gods church wherin euery man hath his place , euery man hath his especiall gift , according as it pleaseth god to appoint , and giue him , as it is manifest by the 12. cap. of the 1. epist. cor. and whosoeuer is not content with that measure which god by his spirit hath bestowed vpon him , but presumeth of greater gifts in this behalfe then he hath , is a vsurper , of which sort were corah , dathan , and abiram , in the 16. cap. of the booke of numbers , with their adherents , whose most fearefull punishment is set downe in that place . nay euen vzza in the second booke of samuel , cap. 6. was stricken with present death , because he touched the arke of god to stay it , least it should haue fallen , or haue beene hurt : which he seemed to doe of a good intent . the which if it be so , then no doubt the sinne of these exorcists cannot be but most horrible , in abusing thus the name of christ iesus : for god will not hold him guiltles that taketh his name in vaine : as it is in the third commaundement . and truely it is very much to be maruelled at , that men of such place , and knowledge , as it may seeme that these were : should fall into such grosse errours and impietie . for they were the sonnes of scena a chiefe priest of the iewes which did this . ] now wee know that the priestes lippes should preserue knowledge , and the law should be required at his mouth , for he is the messenger of the lord of hostes , malachy . cap. 2. ver . 7. wherefore if it were the duty of all the israelites , to teach their children the preceptes , and commandementes of the lord , as it is in the 6. cap. of deuteronomy . ver . 7. & . 8. and cap. 11. ver . 19. then much more were the priestes bound to doe it , vnto whom all the rest were to resort to light their candle of knowledge . but that seemeth to bee most truly verified of the people in that age , which the prophet esay in the first chapter verse 5. & . 6. saieth , viz. the whole head is sick of one and the same disease : the whole heart is heauy : euen from the soale of the foote , vnto the crowne of the head there is no whole part , but woundes , and swellinges , and filthy sores . for iosephus a iew , one of their owne countrie men , liuing not long after this time , a most excellent historiographer in his booke , de antiquitate iudaeorum cap. 6. and in other places , doth say that this most wicked art of magick was neuer more vsed , then it was in his time . in so much that some doe report in their writings , and those of their owne nation and countrie : that their 70. senators , and as they terme them in their language the sanhedrin , which were the cheife counsailours of state amongst them : and were wont to sit with the king for the gouernmēt of that common wealth were infected with the poison of this art , and had great skill and cunning in the same . wherefore the afore-said iosephus in the place before alledged hath these words . erat tunc temporis iudaea latronum , praestigiatorum , & planorum , asylum & spelunca : & certè quia deus extrema iudaeorum impietate offendebatur : vrbemque ideò , & templum abominabatur , romanorum exercitum induxit , vt tanquam per ignem expurgaret . quin ( ait ) si romani vel tantillum eius excidium distulissent , proculdubio aut terrae hiatu absorpti , aut nouo diluvio mersi , aut incendio consumpti fuissent . haec enim generatio sodomiticâ ipsa longè sceleratior & flagitiosior erat . which may bee englished thus : at that time was iudea a receptacle and denne of theeues , iuglers , and notable deceiuers . and truly because god was offended with their exceeding great impiety : therefore hee detested also the cittie and the temple , he brought in the army of the romanes , that thereby he might purge them as it were by fire . yea ( and that more is ) if the romanes had deferred the destruction thereof neuer so little a while , without doubt either the earth had swallowed them vp , or they had beene drowned with some straunge and vnwoonted deluge , or ouerflowing of waters , or else the fire had consumed them . for this generation was farre more sinneful , and wicked then those that dwelt in sodome . here wee see , that this iosephus ( who was an eye-witnes and partaker of that misery and calamity , which he wrote of ) doth reckon magicke and iugling , or charming , for one of the chiefe capitall sinnes , for the which the cittie of ierusalem was destroyed . and doubtlesse , when men are come to this passe , that they maintaine , and practise magicke , and sorcery , it is a signe that they are come ( in a manner ) vnto the highest degree of wickednes . for here they seeme to make ( as it were ) a publike profession of the religion , and seruice of the diuell : whereas they doe not so altogether in other sinnes , except it bee in open blasphemy : wherefore when this is generally practised without controlement in any cittie , or countrey : it cannot possibly bee , but that the lord must needes bring a vniuersall destrustruction vpon the same . the which i beseech god to keepe farre from vs : for i am perswaded , that this kinde of wickednes ( albeit the good and wholesome lawes which are made against it ) was neuer more practised amongst vs , especially for the recouery of health . for many , i might say , most men now a daies ( if god doe not restore them to health , when , & how they thinke good , they will leaue gods ordinarie meanes by physicke , and will goe to sorcerers : that is , to the ministers of satan , which is all one , as to go to satan himselfe . and although it may be , that they will answer me , and say : that they whome they goe vnto for remedy , doe vse good meanes , and godly words in these cases . yet it followeth not ( as i haue said before ) that they are therefore no sorcerers . for no doubt , those which iosephus speaketh of , vsed as good meanes in outward appearance : and so do the sonnes of sceua in this place . but because this pertaineth not so directly to the verse , which i haue in handling , i will passe to the next words , where i shall haue fitter occasion to speake of this matter , when i come to the 15. and 16. verses . in the which ( as i haue said before ) is set downe the issue , or euent of the practise of these lewd sorcerers , and that in two respects . first , in regard of that which was said vnto them in the 15. verse . and secondly , what was done vnto them in the 16. verse . the wordes which were spoken vnto them are these , iesus i know , and paul i know , but who are ye ? ] the which is an answer of the foule spirit vnto the aforenamed sorcerers : being as much in effect , as if hee should haue said in this manner . whereas you sorcerers the sonnes of sceua , doe charge and commaund me so straightly by the name of iesus , to goe out of this man : i see no reason why ye should doe so . indeed i know iesus to be the sonne of the eternall god : yea god himselfe , equall to the father as touching his godhead : and therefore of sufficient might & power , euen of himselfe to driue me out of possession where i am . and likewise i knowe paul to be sent , and to haue lawfull power & authority from him , to cast me out : but as for you , and such as you are : i acknowledge you for none such , neither by your selues , nor by any commission from god , to commaund me to goe out : but ye are onely vsurpers , and presume to doe that which ye are not able to performe . for although god doth bestow this grace of casting such as i am out of those men , whom we haue possessed , vpon some men whome it pleaseth him , vpon speciall occasion ; yet ye are none of the number of them to whome he hath granted this gift . therefore in vaine doe ye take in hand to dispossesse me , with your goodly and glorious wordes : for it is not the words which is able to worke such wonders , but it is onely the working power of god , which bringeth such mighty things to passe , as ye shall well see : and so hee caused the man which hee had possessed , to run vpon the said sorcerers , and all to beat them , and wounded them , as it followeth in the next verse . thus wee may perceiue that god doth not tye his power of working miracles vnto words , or characters whatsoeuer , or howsoeuer vsed : for then might euery one be a worker of miracles , which could vse those meanes : but god bestoweth that grace vpon the person : and that not vpon euery one , nor vpon the most part : but only vpon some particular , and that vpon especiall occasion ( as i haue said before ) and this place doth most euidently prooue : especially in the next vers . where it is said . the man in whome the euill spirit was , &c. ] we must not thinke that it was this man alone heere spoken of , which dealt thus with these sorcerers . for could one poore silly man be able to ouercome so many , being young , ( no doubt ) and lusty men ? who ( as it appeareth plainely by the words of the text ) did not stand still , and suffer themselues to be thus shamefully intreated and handled , but resisted what they could . for it is heere said , that he ouercame them ( as it were ) in the combat : and so preuailing against them did driue them out of the house , both naked and wounded : wherefore it was the diuell which was the chiefe actor in this fray : and vsed the man possessed as an instrument , to bring this matter to passe . where we see that the lord doth oftentimes especially punish that sinne , wherein men doe take most delight , and thinke that it should be most for their honour , commoditie or pleasure : euen that doth god turne to their greatest shame and confusion : and to his greater glory . so our first parents when they had thought to haue gained pleasure , profit , and wisedome by eating of the forbidden fruit , they lost themselues and their posterity , with all good things els : had not the lord to the great glory of his mercy saued some of them by the promised seed of the woman . and those men in the old world genesis . cap. 11. which imagined to keepe themselues from being dispersed by building of that huge tower , and citie of babylon : were by the same occasion scattered into all partes of the world . so the faction of corah , dathan , and abiram , dreamed of honour , and preferment , by resisting of moses : in the 16. cap. of the booke of numbers , but it was the cause of their euerlasting shame , and ouerthrow , as it is there set downe . there are infinit examples in the scriptures , which doe inferre the truth of this point : but i will let them passe , and come to the text it selfe , where we may behold these sorcerers most extreamely and shamefully beaten of him , euen of the diuell : by whose seruice in this action they had thought to haue obtained greatest credit . neither are we hereby to gather that satan was grieued with this profaning of the name of christ iesus , or with this sorcery of theirs . but because god bringeth ( as it were ) light out of darknesse , and therefore foreseeing that god would turne this their wicked act into his owne glory , and the furtherance of the gospell : therefore satan being as it were in a rage for this their vnseasonable vsing of the name of the lord iesus in their charmes : at such a time , and in such a place as they did deale thus with them : whereas at other times , when it might haue serued his owne turne better , no doubt he would haue beene so farre from hurting them for such an act , that he would haue seemed to yield vnto them therein : that thereby he might the better haue confirmed his wicked craft of magicke and sorcery . nay it is to be doubted , that euen at this time , he would haue giuen place , at the aforesaid words vttered by the sorcerers , if the wonderfull prouidence of god had not ouer-ruled him : who by this act had determined to glorifie the gospel of his sonne christ iesus : as it may appeare by the 17 , 18 , and 19 verses following : where it is set downe . that after this was knowne , both iewes and gentiles , which dwelt at ephesus , magnified the name of the lord iesus , confessing their sinnes . and among the rest , those that had vsed vaine and curious artes ; that is , charmes , inchantments , coniuring , and other magicall deuises , came moreouer , and brought their vaine books , and burned them in the sight of the people . the worth of them being counted , came ( at the least rate ) to about eight hundred pounds . for hereby they were driuen to consider more deepely of the infinit power of the godhead of christ iesus , to tame the vnbridled rage , and malice of satan : and also the wicked vanitie of magicall conceits , whereby these sorcerers could bring nothing to passe : and finally the punishment of the same which albeit it may seeme not to be so great to be beaten and wounded : yet whosoeuer shall weigh the circumstances of the text , shall finde that it was no ordinarie kinde of combate , that did driue the beholders into such a maze . but it was such an one ( no doubt ) as the like had not bin seene in their time . and it is very likely , that they did further conceiue by this example , of the iust iudgment of god threatned against such in the scriptures : wherein the spirit of god doth mightily inueigh against this kinde of wickednes : as in the 10. chapter of leuiticus , vers . 27. he commaundeth , that they should be put to death in these words . if a man or a woman , haue a spirit of diuination , or sooth-saying in them , they shall die the death , their blood shall be vpon them . and likewise in the 22 cap. of exodus , vers . 18. he saith : thou shalt not suffer a witch to liue . and the lord himselfe saith in the 3. cap. of the prophet malachy . vers . 5. that he will come in iudgement , and that he will be a swift witnesse against the south-sayers . wherefore the good king iosiah in the feare of the lord , tooke away all that had familiar spirits : and the sooth-sayers , as it is in the second booke of the king. cap. 23. vers . 24. but it may be , that some men will obiect and say , that these places seeme to be vnderstood of those onely which haue made ( as it were ) a real contract , or haue priuate conference with the diuell , the which is a thing that themselues will confesse to be abominable : but as for all those which vse any other kind of conceit or deuise : whether by word , character or otherwise , so it be not manifestly wicked and blasphemous : they will defend their doings therein to be good , or at least wise not hurtfull . to these i answer , that let them looke into the booke of god , and they shall finde the one , as well as the other to be condemned : as namely in the 18. cap. of deut. the spirit of god hath these words . viz. let none be found among you that maketh his sonne or his daughter to goe through the fire , or that vseth witchcraft , or a regarder of times , or a marker of the flying of foules , or a sorcerer , or a charmer , or that counselleth with spirits , or a sooth-sayer , or that asketh counsell of the dead . for all that doe such things are abomination vnto the lord : and because of those abominations , the lord thy god doth cast them out before thee , &c. vvhere we may euidently see , and perceiue a difference to be made betweene the one and the oother , and that not onely contracts , counselling , and conference with spirits is forbidden : but also all other kinds of vaine , friuolous and superstitious artes are counted abominable vnto the lord : as namely , witchcraft . ] the original words do signifie him which vseth diuining , of which sort are those which will tell of things lost , stolne , or conueied away , and other such like hidden and secret things . secondly regarders of times , as they are which will haue one time more lucky then another : to be borne at one hower more vnfortunate then at another . to take a iourney , or any other enterprise in hand , to be more dangerous , or prosperous at one time , then at another . as likewise if such a festiuall day fall vpon such a day of the weeke , or such like , we shall haue such a yeare following : and many other such like vaine speculations , set downe by our astrologians , hauing neither footing in gods word : nor yet natural reason to support them : but being grounded onely vpon the superstitious imagination of mans braine : wherefore this kinde is much spoken against , in the booke of god , as i haue somewhat touched before . the next are the markers of the flying , or noise of foules : as they which prognosticate death by the croaking of rauens : or the hideous crying of owles in the night or some misfortune , if a hare do crosse a man : with many other such like vaine and wicked toyes . by ( sorcerers ) in this place seemeth to be vnderstood , those wicked persons , which take in hand to hurt any man , in his body , or goods : wherefore the old translation termeth them maleficos , as it were harme-doers , or workers of mischiefe . and because these kind of people doe oftentimes vse crafty and cunning sleights to bring their matters to passe , therfore they are by tremellius called praestigiatores , of their iugling trickes of leger demaine , whereby the senses of men being deluded they would seeme to doe one thing , when as they doe another , and that by another meanes then in shew they pretend . and of this sort seeme our witches to be among vs , whose doings in this behalfe it would belong , and needles to recount : seeing that they be so well knowne by common speach , and experience . as for inchanters and charmers , for they are both one , i haue spoken somewhat before , although not all that might be said to that purpose . these are they , which by vsing of certaine conceited words , characters , circles , amulets , and such like vaine and wicked trumpery ( by gods permission ) doe worke great maruailes : as namely in causing of sicknesse , as also in curing diseases in mens bodies . and likewise binding some , that they cannot vse their naturall powers and faculties : as we see in night-spels . in so much as some of thē doe take in hand to bind the diuell himselfe by their inchantments . wherfore those , which we terme cōiurers , are not vnfitly to be referred to this kind : and by the same reasō the exorcists spokē of in this text . and to speak generally , whosoeuer worketh any extraordinary wonder , by any of the last aforesaid means of words , characters , amulets , & the like : doth worke by charming , and inchantment : albeit he maketh no contract , nor hath any conference with satan , as they haue which are spoken of in the next place , which take counsel of spirits in those matters wherin they would haue them to serue their turne , as the damsell in the acts , 16 , 16. which had a spirit of diuinatiō wherby she procured much profit vnto her master . and the woman in the first booke of sam. 28. 7. to whome king saul went for counsell , when the philistims came against him . and of these sorts are all those which haue a familiar spirit , or by any meanes doe vse conference with satan , vpon any occasion , or in any matter wherein they would vse him . these that are heere called ( sooth-sayers ) seeme to be those which doe foretell , and prognosticate things to come : as are alterations of kingdomes , and common wealths , dearth , or plenty of victuall , and such like : as the prophets of god were wont to doe by the speciall motion of gods spirit so these would seeme to imitate them in this behalfe , hauing no warrant for the same out of the word , nor any priuate reuelation from god : but are ledde thereunto by some imaginary conceit , or superstition , or els by the instinct of satan : as were the false prophets in the booke of god : who seeme then especially to be called by that name , when as they falsely vsed the name of god to confirme their predictions . the next and last kind of magicke set downe in this place is of those which aske counsell of the dead , not that the dead doe or can resolue them in any such doubtfull case , or that they are able by these or any other meanes , to raise them vp againe , being once departed : as it may be prooued both by reason , and diuerse places of the scripture . but because it was so thought and beleeued of the people , both in regard that oftentimes it was vsed about the tombs of men deceased : and also by reason that the diuell did appeare vnto them in the forme of those which were dead when they gaue answer to those things which they were demaunded , as it is plaine by the 28. chap. of the first booke of samuel , where the holy seruant of god samuel is said to bee raised vp by the woman to certifie king saul , what successe hee should haue in the battaile against the philistimes . neither ought any man to maruaile at this : that i haue cited this last example before , when i spake of those which aske counsaile of spirits . for we must not thinke that all the afore-said kindes of magicke , are so strictly to be distinguished , but that they do communicate otherwhiles in some points , one with the other : yet so , as then they are rather to be tearmed compound , then simple ; and may in diuerse respects be referred to diuers kinds of magicke ; as in the last alleadged example . in regard that the woman did counsaile with a spirit , shee may bee referred to the number of that kinde of magitians . but because he appeared vnto her in the likenes of a dead man , shee may bee called a necromancer , that is , one that asketh counsaile of the dead . and if she vsed any sette forme of words , or characters in this action ; then might shee haue beene called a charmer , or inchanter . finally , if she had done it to haue hurted , or harmed any body , we might haue placed hir among the sorcerers before spoken of . and so in like manner may wee iudge of all the rest , according to the circumstances to be obserued in each kinde of magick . howbeit it is manifest by the afore-said 18. chapter of deuteronomy , whereas the counsellours with spirits are reckoned for an especiall and seuerall kinde of magitians , that the same doth differ from the other kindes , or at least wise from some of them , euen in this behalfe . so that in all of them , there is not alwaies a contract , or personal conference with satan , as it appeareth by this present text : where it is probable , that these exorcists had not the personal consent of the diuell , at least wise in this action : but beeing vaine and irreligious persons , and hauing a desire to surpasse other men , tooke vpon them to practise magicke ; and because they did see saint paul , and the other apostles to bring to passe such great miracles , by the name of iesus : therfore they of their owne head , tooke vpon them to doe the like : and to draw the same into their magicall artes ( had not the lord confounded them in their said enterprise ) according vnto the common custome of many men in these our daies , who to winne themselues a name in the world , will by all meanes possible procure what magicall bookes they can heare of : and likewise if they know any man to vse any manner , or forme of words , or characters in curing of any disease , or working of any other wonder ; they will presently ( after they haue obtained the knowledge thereof ) put the same in practise also , especially if it carrie any colour , or shew of holines in it ; as that of the exorcists did , thinking it no sinne so to doe . nay and because they see not an expresse couenant made with satan herein ; therefore they will defend them to bee good : whereas the spirit of god doth condemne this kinde of magicke ( for it is no better then magicke ) as wel as al the rest . the which the ephesians in this 19. chapter of the actes , did very well vnderstand : wherefore vpon the view and sight of the iudgement of god vpon the exorcists , they are said to burne their bookes of curious artes : whereby is meant , not only the grossest kind of magicke , wherin is a manifest compact , or conference with the diuell ; but also al vaine , & superstitious deuices of diuining , soothsaying , charming , and such like , which haue no warrant out of the word of god , nor any reason out of the whole course of nature to confirme them : such as they vsed , which in the afore said 18. chapter of deuteronomy , are said to be regarders of times , markers of the flying of foules , soothsayers , and charmers : as also they which diuined by looking into beasts intralls , as many did among the heathen , as it may be partly gathered out of the 21. cap. of ezechiel , v. 26. and it is manifest by histories , that the ephesians were giuen to such like superstition ; for it is recorded in diuers authors : that in the image diana , which was worshipped at ephesus , there were certaine obscure words , or sentences not agreeing together , nor depending one vpon another ; much like vnto riddles written vpon the feete , girdle , and crowne of the said diana : the which if a man did vse , hauing written them out , and carrying them about him , hee should haue good lucke in all his businesses : and hereof sprung the prouerbe , ephesiae literae : where one vseth any thing which bringeth good successe . and it is very likely , that a great part of those bookes , which are said to be burned in this 19 , chapter of the actes , were filled with such like vaine and friuolous deuices . of which sort we haue an infinite number also vsed amongst vs , as namely in palmestry , where mens fortunes are tolde by looking on the palmes of the hands : and also by foredeeming of euill lucke , by pulling on the shooe awry , or by the falling of salt toward one : and likewise of good lucke , if drinke be spilled vpon a man : or if he finde olde iron . and furthermore , by erecting of a figure , to tell of stolne goods . by the turning of a sieue , to shew who hath bewitched one . by curing diseases with certaine words or characters , or such like : with many more foolish and superstitious vanities , needles heere to recite , seeing that by these fewe we may easily iudge of the rest . all which are an abomination vnto the lord , in so much as hee ouerthroweth , and rooteth out whole countries because of the same , as hee did the chananites before the children of israel , according as it is set downe in the afore-said 18. cap. of deuteronomy , vers . 13. & 14. and afterward , when the israelites had committed the like offence , the lord laid the like punishment vpon them : as it is manifest in the second booke of the kings , cap. 17 , vers . 17. where it is said , that they made their sonnes and their daughters to passe through the fire , and vsed witchcraft and inchauntment : yea solde themselues to doe euill in the sight of the lord , to anger him : wherefore the lord was exceeding wroth with israel , and put them out of his sight . and if he deale so with whole nations , yea with his owne peculiar people ; among whom ( no doubt ) some were godly and religious , and abhorred the aforesaid sinnes : what shall those particular men look for , which do practise the same ? and take pleasure therein ? truely nothing else , but the heauie and iust iudgement and vengeance of god , to be laid vpon them for this their wickednes : yea sometimes euen in this world , either vpon themselues , or vpon their posterity : but especially eternall damnation in the world to come , with the diuell whome they serue ; as it appeareth in the 21. chapter of the apoc. vers . 8. where it is said , that the fearefull , and vnbeleeuing , and the abominable , and murtherers , and whoremongers , and sorcerers , and idolaters , and all lyers : shall haue their part in the lake , which burneth with fire and brimstone , which is the second death . neither let those which goe , and seeke to such vaine wizzards , and superstitious sorcerers for counsaile & helpe , thinke to escape the like punishment . for the lord in the 19. chapter of leuiticus , vers . 31. forbiddeth the going vnto such in these words : you shall not regard them that worke with spirits , neither soothsayers : ye shall not seeke to them to be defiled by them : i am the lord your god. as if hee should haue said , see that ye make no account of magitians , inchaunters , soothsayers , or any such like vaine persons : and much lesse goe and seeke vnto them for helpe , or counsaile , lest ye be defiled therewith : for it is no better then spirituall fornication : for i am the lord your god , which doe abhorre all such vncleanenes : who also am able , and will surely punish the same . and therefore hee saith in the 20. chapter of leuiticus , vers . 6. if any turne after such as worke with spirits , and after soothsayers , to goe a whoring after them : then will i set my face against that person , & will cut him off from among his people . the which place albeit it seemeth to be meant of earthly punishment only , when as god doth root them so out , that there remaineth no memoriall of them ( as it were ) in this world , that may sound to the good & credit of them or theirs . yet it may be vnderstood also of their eternall destruction . for euen as abraham , isaac , and iacob are said , genesis , cap. 25. vers . 8. & cap. 35. vers . 29. & cap. 49. vers . 33. to be gathered vnto their people , when they departed this life : that is , to be receiued into the fellowship of the saints of god , which were gone before them into heauen . so those which seeke vnto sorcerers , inchanters , and such like : when they are said to be cut off from among their people , may thereby be vnderstood to be for euer separated from the company of the faithfull , and to be cast out into hell , with the diuel & his angels . and no maruel though this heauie iudgement bee laid vpon them : for there seemeth to be no more difference in effect betwixt them that seeke to the afore-said sorcerers , and other such like superstitious practisers , then is betwixt a thiefe , and him that is accessarie vnto his felony : or a traytour , and him that consenteth thereunto . for although they bee not chiefe and principall actours in this wicked busines ; yet by seeking vnto such persons , they shew their loue , and liking of those means which the afore-said persons dovse , and that they doe giue their consent thereunto , and doe allowe of the same . but what of that will some say ? indeede if so be that we knew those whome wee seeke vnto , to be such as you would beare vs in hand they were , then your comparison might well holde . but seeing that we are ignorant thereof : nay we doe rather take them to be contrarie , and their meanes , which they vse to be good and lawfull : and therfore we are of this opinion , that wee may goe vnto them without offence to god : albeit vnto others , which are not so perswaded of them , wee thinke that they doe amisse , if they goe vnto such : for whatsoeuer is not of faith , is sinne . to these i answer . that herein their knowledge and iudgement is very shallow : for the principle and ground which they would seeme to stand vpon in this point , is taken out of the 14. chapter of the epistle to the romanes , and is to bee vnderstood of things indifferent onely : as the circumstance of that whole chapter doth set downe vnto vs : of which sort are meates and drinkes , and the obseruation of festiuall daies . the which things , albeit of themselues they be neither good nor bad ; yet in regard of the person , and the minde , or intent of him that vseth them , they may sometimes bee otherwise . for he that in vsing them , is not fully setled in conscience , but is in doubt whether the vse thereof be lawfull or not , doth greatly offend : and the reason is alleadged in the 23. verse of the same chapter , where it is said : that whatsoeuer is not of faith , is sinne . now it is certaine by the 10. chapter of this epistle , that true faith is grounded vpon the word of god. wherefore whatsoeuer action it bee ( let men pretend what they will ) if it haue no warrant out of the scripture , it is but a meere imagination of their owne braine , springing either of their own corrupt nature , or else of the suggestion of the diuell : and therefore is wicked and sinnefull . the which thing , if it be so , it followeth of necessity , that the seeking vnto sorcerers , charmers , inchaunters , and all such like wizzards , albeit men beleeue neuer so much , that they may lawfully do so ; yet because that it is not onely not allowed , but also condemned in the word of god : therefore this their beliefe is no true faith , but a vaine & diuellish presumption , and most abominable in the sight of god. neither will ignorance which they pretend serue their turne , to couer their offence herein ; albeit it may sometimes extenuate and lessen the fault : as our sauiour christ saith in the 12. chapter of the gospel after s. luke , vers . 47. & 48. that seruant which knew his masters will , and prepared not himselfe , neither did according to his wil , shall be beaten with many stripes . and he that knew not his masters will , and committed things worthy of stripes , shall be beaten with fewe stripes . so that here wee see , that there is no defence for ignorance : but whosoeuer he be that sinneth , whether it be of ignorance , or of knowledge , must needes bee punished for it . for , cursed are all they , which doe not continue in all the commandements of god , as it is in deuteronomy , cap. 27. vers . 26. and the apostle saint paul saith , in the 2. chap. to the romanes , vers . 12. that as many as haue sinned without law , shall be punished without law : and as many as haue sinned in the law , shall be iudged by the law . wherefore as dutifull seruants , in those things which wee know , wee ought to bee diligent to put the same in practise ; and if we be ignorant of any thing , we ought to seeke and inquire what the will of god is out of his word , and not to rush forth into those actions , which we know not whether the lord doth allow or not . but if we seeke for knowledge in those matters , no doubt , but god wil instruct vs therein by his holy spirit , & by his word , as our sauiour christ saith , matthew , cap. 7. vers . 7. aske , and it shall be giuen you : seeke , and ye shall finde : knocke , and it shall be opened vnto you . and truely if we would vse zealous prayer , and godly meditation comming vnto them with faith , and humility , and such like , wee shall finde the scriptures , not to be so hard and obscure , to be knowne & vnderstood , as we take them to be ; but most plaine & euident , for our comfort and instruction , both in this point concerning those vaine , & friuolous arts , whereof i haue so much spoken : and also in all other matters of faith , & good workes , what we should follow , and what we should eschew : as god in the 30. chapter of deuteronomy , verses 11 , 12 , and 14. saith , this commaundement which i commaund this day , is not hidde from thee , neither is it farre off : it is not in heauen , that thou shouldest say , who shall goe vp for vs to heauen , and bring vs , and cause vs to heare it , that we may doe it ! but the word is very neere vnto to thee , euen in thy mouth , and in thy heart , for to do it . so that it is our own pride , negligence , contempt , or such like sinister affections , which is cause of this our ignorance ; and that in some more , and in some lesse , according to the outward meanes of knowledge , and as they are inwardly mooued in this behalfe . in so much that we may hereof gather two kindes of ignorance to be in men . one is , that which although it be not without the afore said euill affections : yet they doe little appeare in their actions , ( no not to the parties offending themselues , and much lesse vnto others ) thinking that to be good , which is euill ; and that to bee euill , which is good . and such was the ignorance of saint paul , before he was illuminated by the spirit of god , as he saith in the first epistle to timothie , cap. 1. v. 13. that he was before-time a blasphemer , a persecutor , and an oppressour : but hee was receiued to mercy , because hee did it ignorantly through vnbeliefe . and yet notwithstanding for all this , hee accounteth himselfe the chiefe of all sinners for the same : and most worthily doth attribute his conuersion to the wonderfull and exceeding great mercy of god alone , who had not onely forgiuen him this his sinne , but also had made him a fit vessell , to cary his name abroad , and to preach the gospel among the gentiles : whereas he had reiected other of his countrimen , which offended of ignorance as well as he : as it is in the 10. cap. of the epistle to the romanes , vers . 2. where speaking of the iewes , or israelites , he hath these words . i beare them witnes , that they haue a zeale but not according to knowledge . the other kind of ignorance is that , wherein malice , and hatred doth preuaile , as it did in the chiefe of the iewes , which crucified our sauiour christ , as it is in the 15. cap. of ioh. ver . 22. in these words . if i had not done those things among them , which no other man did , they should haue had no sin , but now haue they seene , and hated both me and my father . and to say the truth , not onely this latter kind , but also all of vs , before we are regenerate , are by nature so corrupt , that we cannot but bring forth most vile fruites of wickednesse : and therefore we doe couet naturally rather to be ignorant of gods lawes , and commaundements : thereby thinking to couer the hainousnesse of our sinnes : wherefore our sauiour christ in the gospell after saint iohn , cap. 3. vers . 19. saith , this is the condemnation , that light is come into the world : and men loued darknes more then light , because their deedes were euill . whereupon the lord in his iust iudgement in times past , seeing they regarded not to know him : euen so he deliuered them vp into a reprobate minde , to doe those things which are not conuenient : being full of all vnrighteousnesse : and so forth , as it is in the 10. cap. of the epistle to the rom. vers . 28 , 29 , and 30. euen as he saith also of the scribes , and pharises , math. cap. 15. vers . 14. and in them to all other such like : in these words . let them alone , they are blind leaders of the blind : and if the blind lead the blind , both shall fall into the ditch . as if he should haue said : these men are void of the right knowledge of religion , and true seruice of god : and yet they wil be instructers of others : so that by this meanes they are not onely wilfully ignorant themselues , but endenour to bring those that will follow their doctrine into the same condition . wherefore let them alone , let them goe on still therein : and in the end you shall see : nay , it is most certaine ( if they be not renewed by faith and repentance ) they shall fall both the sorts of them , into the pit of euerlasting destruction . by all this it is plaine , that if we transgresse the commaundements of god , in committing of any sinne , it is not ignorance that shall excuse . for then would not the lord haue commanded sacrifice to be offered for the same , as he doth in the 4. cap. of leuit. ver . 2 , and 3. in these words : speake vnto the children of israel : saying if any shall sinne through ignorance , in any of the commandements of the lord , ( which ought not to be done ) but shall doe contrary to any of them . if the priest that is annointed doe sinne ( according to the sinne of the people ) then shall he offer , for his sinne which he hath sinned , a young bullocke without blemish vnto the lord for a sinne offering . the which law is repeated also in the epistle to the heb. cap. 9. vers . 7. and the prophet abacuck , maketh a solemne prayer for ignorances in the 3. cap. of his prophesie . furthermore the same is manifest in the whole course of the scriptures , by the punishment that hath beene laid vpon such like offenders : as we may perceiue by the 17. cap. of the second booke of the king. where when the lord had cast out the ten tribes of israell with their king , out of their owne country , for their wicked abominations , & that shalmaneser had caried them away captiue with him : he sent other of his own natiue people to supply their roome in ludea : who because they were gentiles , and had not beene brought vp in true religion , therefore it is said in the 25 , and 26. verses of the same chapter : that at the beginning of their dwelling there , they feared not the lord : therefore the lord sent lyons among them , which slew them , wherefore they came to the king of ashur saying , the nations which thou hast remooued , and placed in the cities of samaria , know not the manner of the god of the land : whereupon the king commaunded , to send vnto them a priest of the israelites to instruct them : as it followeth in the next vers . of the same chapter . and in the prophet esa. cap. 5. vers . 13. the lord hath these words . therefore my people goeth into captiuity , because they haue no knowledge . out of which two places we may note , that the lord doth not onely , not hold guiltles those offendours , which haue the greatest meanes of knowledge in religion , as were the israelites in times past : as it appeareth by the 13. cap. of the epistle to the rom. where it is said by saint paul , that to them were committed the oracles of god , euen as the gospel of christ iesus is now vnto vs gentiles : but also doth punish those , to whome it is not graunted to haue such oportunity to learne . and truely no maruaile . for if we account it lawfull for an earthly prince , to punish those whosoeuer , which doe dwell within his dominion , if they offend against his lawes being once set forth , though they doe it of ignorance , why should not the king of kings , and lord of lords , exact the like obedience vnto his lawes set downe in his holy word , of all those whome it pleaseth him to place in his visible church and kingdome heere vpon earth . for the lord hath giuen vs his word as a law , wherein he hath set down whatsoeuer he would haue done learned , or beleeued : and likewise what he would haue vs to eschew : as the apostle saint paul doth say in the 1. epistle to tim. cap. 3. vers . 16. & 17. that the whole scripture is giuen by inspiration of god : and is profitable to teach , to improoue , to correct , and to instruct in righteousnesse : that the man of god may be perfect , and prepared vnto all good workes . so that whatsoeuer god would haue vs to know , or doe , it is contained in the same . howbeit we must , as our sauiour christ saith , iob. 5. cap. v. 39. search the scriptures . it is not enough for vs negligently , and carelesly , and ( as it were superficially , to read them : but we must with all diligence , reuerence , & humility , study them : and as the prophet dauid did : meditating therein day and night : conferring of one place with another : and considering the drift of the holy ghost in euery of them : and aboue all things vsing humble and hearty prayer vnto god , that he would graunt vs his holy spirit , which may so enlighten vs , that we may see those wonderfull things which are contained in his lawes : that we may conceiue aright of the truth in his sacred word . for as saint peter , 2. epist. cap. 1. vers . 20. saith : no prophesie in the scripture is of any priuate interpretation : that a man may expound it according to his owne mind and imagination , but holy men of god did speake as they were directed , and ledde by the holy ghost , as it followeth there in the next vers . who as he is the onely author , and inditer of the scripture , so he is the onely interpreter of the same , as being alone , priuie to his owne meaning . and therefore the euangelist saint iohn , in his first epistle cap. 4. vers . 1. doth bidde vs not to beleeue euery spirit , but to try the spirits whether they be of god or not as if he should haue said . there are many which will make a great shew of religion , and godlinesse , and will seeme as though they had warrant from god for all their dealings , when as it is nothing so . wherefore beleeue note uery one vntill you haue first madetriall , and examined their actions , by the touch-stone of the scriptures , whether god be the author of them or not . the which precept if the prophet spoken of in the 13. cap. of the first booke of the king. had obserued , he had done well , but because he did not so , but beleeued the false tale of the old prophet , and came backe again contrary to the cōmandement of god : and did eate and drinke in bethel by his procuremēt : when as the lord had said vnto him , that he should neither eate bread nor drinke water there . therefore the lord said , that his body should not come into the sepulchre of his fathers : which came to passe presently : for he was slaine of a lyon in the way as he returned home , and so was brought againe to bethel , and there buried . whereas if hee had first examined the truth of the olde prophets speech , he had no doubt neuer fallen into that daunger . for he had a sufficient warrant from god afore , for that which he did : vpon the which he might safely haue relyed , if hee would haue gone forward according vnto the same , and not haue hearkened to the deceitfull words of the said olde prophet : vnlesse the lord himself had giuen him another contrary commaundement , as otherwhiles he doth in particular cases : as it may appeare by genesis , chap. 22. where after that god had giuen abraham in charge , to sacrifice his sonne isaacke in the 2. verse of the same chapter : afterward it is said , that the angel of the lord did bidde him not to doe it , when he had prooued his faith , and obedience therein : till which time , he could by no meanes be drawne from executing the former commaundement of god. euen so wee , seeing that we are forbidden by the word of god to goe , or seeke vnto any witches , inchaunters , charmers , or any such like vaine , and superstitious practisers : and seeing that ignorance will not excuse vs , as hath beene before declared : it behooueth vs to trie , and examine the dealings of euery one in this case , whether they be of god or not , by their calling in this behalfe , by their meanes they vse , and by the ende whereat they aime , and by all other waies and meanes , which it shall please god to minister by his holy spirit , out of his word ; before wee giue credite vnto them , whatsoeuer shew they make of religion , and godlines in this point : lest the lord in his wrath lay vpon vs , all those plagues & punishments threatned in his word ( as hath beene said before ) against such persons . there are many other things , which might be fitly , and profitably gathered & noted out of this text , which i haue willingly omitted , both because they haue beene sufficiently handled at large by other men ; and also because it was my only purpose at the beginning to vtter that , which i thought meetest concerning sorcery , and such other like wicked , vaine , and diuellish abominations before spoken of . it remaineth therefore now , to exhort euery good christian to consider diligently , & to make vse of it : and to desire almighty god , that he would make it profitable , which hath beene said , both to his owne glorie , and to our eternall comfort in christ iesus : to whom with the father and the holy ghost , bee all honour , praise , and thanksgiuing , now and euermore . amen . finis . heare, heare, heare, heare, a vvord or message from heaven; to all covenant breakers (whom god hates) with all that hath committed that great sinne, that is, as the sinne of witch-craft. the great god that is most high and infinite, that hath the command of heaven and earth, and of all therein; who hath taken to himselfe that liberty as not to give an account of any of his matters to any of his creatures; and this is the power of his excellency which he holdeth forth for all our learning in his word, and his liberty god hath given to kings on earth: and none may say to the king, what dost thou? and now that gods commandements hath not been observed, but the power resisted, it is high time that they were. pope, mary, fl. 1647-1649. this text is an enriched version of the tcp digital transcription a86157 of text r205490 in the english short title catalog (thomason e476_20). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 46 kb of xml-encoded text transcribed from 11 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a86157 wing h1306 thomason e476_20 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(eebo-tcp ; phase 1, no. a86157) transcribed from: (early english books online ; image set 117087) images scanned from microfilm: (thomason tracts ; 76:e476[20]) heare, heare, heare, heare, a vvord or message from heaven; to all covenant breakers (whom god hates) with all that hath committed that great sinne, that is, as the sinne of witch-craft. the great god that is most high and infinite, that hath the command of heaven and earth, and of all therein; who hath taken to himselfe that liberty as not to give an account of any of his matters to any of his creatures; and this is the power of his excellency which he holdeth forth for all our learning in his word, and his liberty god hath given to kings on earth: and none may say to the king, what dost thou? and now that gods commandements hath not been observed, but the power resisted, it is high time that they were. pope, mary, fl. 1647-1649. [2], 18 p. [s.n.], london : printed in the year, 1648. attributed to mary pope. annotation on thomason copy: "decemb. 14th". reproduction of the original in the british library. eng witchcraft -england -early works to 1800. witchcraft -early works to 1800. a86157 r205490 (thomason e476_20). civilwar no heare, heare, heare, heare, a vvord or message from heaven;: to all covenant breakers (whom god hates) with all that hath committed that gr pope, mary 1648 8788 3 0 0 0 0 0 3 b the rate of 3 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2007-04 tcp assigned for keying and markup 2007-04 aptara keyed and coded from proquest page images 2008-03 john pas sampled and proofread 2008-03 john pas text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion heare , heare , heare , heare , a vvord or message from heaven ; to all covenant breakers ( whom god hates ) with all that hath committed that great sinne , that is , as the sinne of witch-craft . the great god that is most high and infinite , that hath the command of heaven and earth , and of all therein ; who hath taken to himselfe that liberty as not to give an account of any of his matters to any of his creatures ; and this is the power of his excellency which he holdeth forth for all our learning in his word , and this liberty god hath given to kings on earth : and none may say to the king , what dost thou ? and now that gods commandements hath not been observed , but the power resisted , it is high time that they were . london printed in the year , 1648. a vvord or message from heaven , to all covenant breakers ( whom god hates ) with all that hath committed that sin , that is , as the sinne of witch craft . the great god that is most high and infinite , yet is pleased to give unto his poore creatures the children of men a directory in his word , which reacheth to all the particular actings of the sons and daughters of men , 2 tim. 3. 17. therefore kingdomes and armies are to be regulated and ordered by it ; and no other specious pretence must be intermingled with it ; and this is gods order upon pain of damnation , deutro . 4. v. 2 , and 12. v. 32. joshua 1. 7. prov. 30 6. revel. 22. 18. this god is the great law-giver which is not to give an account of any of his matters to any of his creatures job 33. 13. yet although the great god hath taken to himself this prerogative of not giving an account of any of his matters ; either of his secret will , or of his revealed will : yet in all gods actings and doings in the world , he himself doth nothing that is contrary to his own laws : for god himself hath sworn to keep his own laws , nehem. 9. 15. and now although we are not to liken god to any thing , or to equall the holy one , isa. 40. 25. yet god himself is pleased to hold forth himself with the head magistrate on earth , and that in these words : my sonne feare thou the lord and the king , and meddle not with those that are given to change . prov. 24. 21. and in the 2 pet. 17. this particular place of scripture is an exemplary to the king , and holdeth forth unto us gods unchangeablenesse in his laws : now seeing the lord is pleased to hold forth the kings prerogative by his own example , as in these words : where the word of a king is there is power ? and who shall say unto him , what dost thou ? here god is pleased by the scripture , to hold forth unto all this heavenly pattern , which is exemplary to the earthly : which is this , that the king , which is supream is not to give an account to any man on earth of any of his matters ; but to god that is in heaven : for he onely is higher then the highest eccles. 5. 8. and this prerogative god hath taken to himself , and left it in his word for our learning . now all you that require to have it shewed by divine designation , and not by court maxims , nor by haire-looms onely of the conquest ; of the absolute impunity of kings that they are not accountable to any on earth ; and now that these are not haire-loomes and therefore not so much in law-bookes , as in the word of god originally old testament and new : and therefore his assumed priviledges are not begotten by the blasphemous arrogancy upon servill parasites , and so steered only by slavish or ignorant people in your remonstrance page 4● . but yet for all this you have not prooved that god hath given the parliament or you this power over the king , that you assume ; yet you say , god hath given it page 48. but the truth is your proposalls long a gone , and this remonstrance without any foundation upon the word or light from it . this truth before spoken is held forth by severall places of scripture eccles. 8. 3. the words are these , be not hasty to goe out of the kings sight : stand not in an evill thing , for he doth whatsoever pleaseth him ? he that resisteth the power , resisteth the ordinance of god , and he that resisteth shall receive to himsefe damnation . rom. 13. 2. now therefore the jesuiticall and carnall reason and prudentiall provision must cease ; for this is not that wisdome that dwelleth with prudence , and findeth out knowledge of witty inventions prov. 12. and further the holy ghost by the preacher sets forth the power of a king by the way of an allogory , and sayth , there be three things goeth well ; yea four are comely in going , a lion which is strongest among beasts , and turneth not away for any ; a grey-hound , a hee-goat , and a king , against whom there is no rising up ; prov. 30. 29. 30 , 31. if thou hast done and spoken foolishly , heare the word of the preacher or god by him , lay thy hand upon thy mouth , and beware least thou incur the wrath of the lion , of the tribe of judah this therefore doe , open the two levigates . isai. 45. vers. 1. and with bennedad put ropes about your n●cks and remember the counsell that was long ago directed by god to be given you and prepare to fetch home your father and prince king charles . for god himselfe hath promised to be with him upon the throne : and to establish that supremacy for ever and it shall be exalted job . 36 7. for sayth the lord , by me kings reign and princes decree justice , by me princes rule and nobles , even all the judges of the earth . now no question but kings which are supreame have their failings , and are men ; yet although it be so god hath not anywhere in his word put them over to any of their inferiours to be tryed by them , and as be foresayd , who may say to the king . what dost thou ? prov. 8. 15 , 16. further elisha convincing job hath this expression ; is it fit to say to a king , thou art wicked ? and to a prince thou art ungodly ? speak not against the king , no not in thy bed-chamber , for the birds of the ayre shall carry the voice , and that which hath wings shall tell the matter : ecl. 10. 26 here we see what care god hath taken for the preservation of supremacy of kings ; for indeed the supremacy of the 5 commandment is the foundation , and therefore god hath a tender care of his own honour , and of the honour of his own word , and of the supremacy of kings : and here is the double fountain from whence all true and dew dutie doth proceed by divine designation ; fear god and honour the king , and this is the whole dutie of man ; and this is the fountain from whence all supremacy doth redound to arents and masters . now where are those pot-sheards and seminary priests , that doth still go on to contend with him that is mighter then they , eccles. 6. 10 and these three scriptures before specified 2. pet. 17. prov. 24. 21. job . 34. 19. i say , that god in these scriptures hold forth the king only with himself and no man else : and further , there is a confirmation of it , eccles. 5. 19. moreover , the prophet of the earth is for all ; the king himself is served by the field : here is none held forth with the king , therefore he hath no equall . now , who or where is this goliah , or these goliahs that stand upon their swords ezech. 33. 16. and hold out defence against the lord of host the god of israel , in casting off , and trampling under their feet commandements of god ; and this they say in their remonstrance , that they must minde the parliament of their votes once past of making no more addresses to the king ; and of their own engagement to adhere to the parliament therein , and what they in their engagement did summarily lay down , that which the parliament took satisfaction therein ; which was , that none of the extraordinary , or arbitrary power , afore mentioned , may be exercised towards the people by any of right ; but by that suprem councel or representative body of the people , nor without their advice and consent ; neither may any be imposed upon , or taken from the people ; or if it be otherwise attempted by any , that the people be not bound thereby but free , and the attempters punished . now contrary to this order , there was proclaimation published with drums and trumpets without any word from the supreme parliament so called . now here is a lime-twig , and yet this snare is not broke , and this is the independency that may properly be called , a corrupt and outside religion ; and of necessity it must be so , when reason is said to be the teacher , pag. 29. and now that it is said , that the king was the author of this unjust war , and therefore guilty of the highest treason against the highest law amongst men ; and therein guilty of all the innocent blood spilt thereby ; and of all the evill consequent or concommitant thereunto ? now seeing this question is thus stated , it is desired that every one would reflect , and cast an eye upon their own actings ; and not judge partially , for god would judge righteous judgement , and render to every one according to the fruits of their doings . jerem. 17. 10 and therefore to consider a little the first beginning of our troubles , after the second parliament was set and settled by our king : if you please to call to minde what extraordinary petitions there was from the city and country , and bringing their grievances unto the parliament , as making complaint against the king of their heavy oppressures that they had laid under , which were but as the weight of a little finger in comparison what hath been along time together since . and that mens backs or rather estates have been broken in peeces , and their hearts too almost at the sad events : and indeed the hand of god hath been sore upon us in that we were not content to have christs kingly office held forth to us in these three kingdomes by one head , according to god distinct order , 1 cor. 12. 21. and now instead of having one head to make up the body with the members compleat , wee have had a preposterous body without a head ; and what we have now we know not , which are said to hold forth the supremacy of the kingdome or people : which title i finde not in holy-writ , belonging to the members subordinate to the head : but indeed these members have well resembled the feet and toes of nebuchadnezzars image , which was composed of iron and clay ; and in regard of coveteousnes and self-seeking , are now in great danger to be broken in pieces , because they are not sensible of regaining their strength nor the danger that they hazard in being without it . and now at first beginning of our troubles , when there were such resort to the parliament , and the king so sleighted , for he was not at all then looked upon as a supreme prince ; and by reason of the great concourse of people which were at westminster petitioning , and murmuring up and down ; the parliament at last , commanded the trained bands to attend them , and multitudes of the citizens came with them , and courts of guards were kept by commission of parliament . and strange untruths were raised , as if the king would sack the city , and speeches went up and down , that the king had thousands of men in yards ready armed to come in the night to surprise the city ; and false alarums there was given in the night according to the false hoods that were raised : and the brooding of these egs hath brought forth serpents and cocatrises . and the king being in a deplored condition , there were gathered gentlemen unto him , some of them having lost their fortunes , as they did to david in his deplored condition , and at length indeed , i think , the king had his court of guard as well as the parliament ; then the parliament came into the city and sat in guild-hall . now a litle before this the king had required five members out of the house , and againe he did it at guild-hall : and some dayes after this , the parliament was to returne to westminster , at their returne it s well knowne to the citty and kingdome , what provision there was made for them , and what rumours there were up and downe the citty and multitudes of the citizens , and multitudes of the sea men that were to lie with their murdering peices all over the theames , and it was so ; and in these times of these rumours and destractions , the king could not but be put into feare and at last fled away : and after the king had acted his part , now it may be called to mind that the independant company in the parliament and elsewhere , and the presbyterians , all sects comprehended , i say these two parties hath plaid their parts severall yeares together , and in all this time , the kingdome in a very sad condition ; and god and his lawes was not at all looked after in a due and true manner , for disobedience to parents and masters increased in abundant manner ; and now at this day it is come to a full height and ripenesse , the reason is because god ceased to govern , and carnall reason prevailed and want of love ( to do as we would be done unto ) ceased yet still a saying , let the lord be magnified isa. 66. 5. 8. and making covenants , calling god to witnes , now in all this time many petitions were sent to the king to desire his return to the parliament with many expressions in them , that it would be a meanes to put an end to all the troubles in the kingdome , and that was a truth spoken , but not really intended as it doth appeare since ; and at length he did returne , and that the scots can witnesse , to his parliament ; what the condition were that passed betweene the two kingdomes about the king ; it is knowne to them that made them , and god also best knowes . now further concerning some of the particular proceedings of parliament and army , as the king required five members so did the parliament imprison some of the city when they came to petition for there lawes and liberties , and the army they playd their parts , and demanded a 11 memberes , and had them : and now the 2 part of the tune sounds abundantly higher . and what was the common speech when the king demanded 5 members ; that if he had them he would by degrees take away all that should withstand him and his party in their lusts ? and must the ceader be pulled downe , and the thistle set up ? now , seeing the parliament and kingdome did not helpe themselves in that way that is warranted by the word of god , prov. 21 15. which is to obey all that have the oversight of them ; heb. 13. 17. rom. 13. 17. we all understand there is a double sense in this speech of the ho●y ghost , which is to obey either active or passive , as our saviour and his apostles did : now god is pleased to discover the depths of that wickednesse which was in the hearts of men , which they themselves were not aware of . it was said , the reason why the parliament denyed the king in his demands , was , because of the wicked counsell he had about him , which put him on to satisfie their lusts ; and indeed there was wicked ones about him , which the parliament by the army , was said to seek to suppresse them : and it was their saying , for many years together ; and if their hearts had been down right sincere in that particular , god would have owned their actions , so far forth as they were warrantable by his word and honoured them : for god hath commanded to remove the wicked from the king , and hath promised that his thron shall be established ; but not a word of touching the kings person : but seeing it is desired in your remonstrance pag. 23. that the guilt and blame may be laid where its due ; now god hath shewed unto you , that you are not to meddle with the king , no not although he hath acted and done contrary to the command of god and his own laws : yet god will have you to know he hath not put him into any of your hands , to passe your sentence upon him , yet you say , with hazard of your lives and fortunes , you shall close unite and joyn with the parliament for the speedy executing of justice upon the grand incendiaries of our late and former troubles , that the heads of the authors go not down with peace to their graves ; and god hath given him clearly into the parliaments hand to doe justice , you say ; whether it can be just before god and good men not to do it ? you desire an answer from god concerning the justnes of your demands : and in the 2 rom at the beginning , god gives you an answer with reproof to your selves , who would take his work out of his hand and in luke 19. 22. christ telleth the evil servant , that out of his own mouth he shall be judged : but to proceed ( to say something ) out of the rom. 2. therefore thou art unexcusable o man , who ever thou art that judgest , for wherein thou judgest another , thou condemnest thy self ? for thou that judgest dost the same things : and in the 2 vers. but we are sure the judgement of god is according to truth , against them that commit such things : and thinkest thou this ô man that judgest them that doe such things , and dost the same ; that thou shalt escape the judgement of god , or despisest thou the riches of his grace and long suffering ? and will not yet look back and know that you are fully out of the way and walk of god , as the king of asseriahs army was . now i desire the lord to open your eyes , that you may see your palpable blindnes , and that you may finde out the steps and degrees of your sins , ever since you point blank broke the command of god , and would not disband at the parliaments command : and you bolster up your selves in that particular , that god hath made you instrumental , to take away the wicked from the king ; ( and there rested ) now if god be pleased to afford that mercy unto you ( which i earnestly desire ) as to give you repentance , if not , look to your selves : for the earth growns ( as i shall hereafter shew you ) and the heavens hath a long while mourned . i pray you remember , what the wiseman saith ; there is a time wherein one man ruleth over another for their own hurt , eccles. 8. 9. but wickednesse shall not deliver those that are given over to it . now consider your monstrous remonstrance , which is like to rabshekahs arrand , that he brought from his master , but not from god : and your declarations , proclamations , as jehu with trumpets ; but no commission from god , or parliament in all this : yet zimery like , you attempt the killing of your master , and by violence have taken him into your own custody ; but zimry lived but seven dayes after he had kil'd his master , for the earth could not bear him : but hazael reigned certain years after his master , and went on violently to do the work of the devill , and fill up the number of his sins , and shed much blood . now consider , if at any time since saul was made king , to the comming of our saviour christ , and ever since ; whether ever any subject but ( these three that have been specified ) zimry , jehu , and hazael , did attempt the like : but jehu had a speciall command immediate from god : but the scripture is full of counterdemands to your actings . but to the matter first of saul , after he was made king , we know he did exceedingly break the speciall commands which were given him by the prophet samuel from gods own mouth : i have not time to expresse all the particulars , how he slew eightie and odd of the priests of the lord , and did observe his own will in the exercise of his government among his people ; as the prophet before had told the people hee would doe : yet for all this , when david who was anointed to be king in his room after him , did but cut off the tip of the skirt of sauls garment , god smote his heart for it , so saith the text ; and pharoah that did use the children of israel so hardly , yet they were not to doe any thing to contrary his will ; no not moses and aaron : not did moses carry the children of israel out of aegypt without his leave : nay , moses himself did so honour the supremacy of pharoah , that he held it an honour to be commanded by him ; as in these words of his : glory over me , when shall i intreat for thee , and pharoah said , to morrow . and we know saul , and david , and solomon was not without their failings : yet they were not reproved by any of their own subjects , not so much as by the prophets , but by speciall command from god to the prophets ; and then their arrand was expressely given them from god , every word what they should say , and god hath left the same word . and when our saviour christ was born and horod made king over the jews by caesar augustus , we read in holy writ that many male children herod slew thinking thereby to destroy christ ; yet for all that blood he shed , god did not take him away till the full time of his dayes were expired : nay , god caused joseph to carry his own sonne christ into aegypt till herod was dead ; for god hath ordained his word from the beginning , and it shall continue firme and sure ; not a title of it shall fall to the ground . and thus saith the lord , children must obey their parents in all things , and servants their masters according to the flesh ; yea , though they are wicked , and doe beat them for well doing , they are not to turn again , but to bear it patiently ; and in so doing its thank-worthy to god . but gods commandements are not regarded to be observed in the publike ordinances , nor generally in mens lives ; like the scribes and pharises taught children to disobey their parents , and they thought to have taught christ too . for they came and asked him , why his disciples did eat with unwashed hands ? but christ answered them by way of a question , why doe you transgresse the commandements of god by your traditions ? for god commanded saying , honour thy father and thy mother : hee that curseth father or mother let him dye the death ( i would know of our divines whether the penalty of this command bee abrogated ) the scribes and pharisees would have had it so , and it is amongst us fully abrogated in the obedience of it ; but christ called the scribes and pharisees hipocrites , and told them , in vain they did worship him , teaching for doctrine the traditions of men , which were their own wils , as it is at this day amongst us . now where are those or jeremiahs , to mourne and cry out in regard of the pitifull complaints that are amongst us , as jeremiah did ; concerning the reproach that is come upon them and upon their inheritances ; for their inheritances were turned unto strangers , and their houses to aliens ; and now there is a beginning of like condition amongst us : for saith ieremiah , servants have ruled over us , and there was none to deliver out of their hands : and these servants hang up their princes by their hands , and the faces of their elders were not honoured ; lament . 5. 1 , 8 , 12. if it be well observed in this place of the lamentations , that the breach of the fifth commandement was the chiefe sinne that brought all that extremity upon them : and the 22 of ezekiel maketh it manifest . and the holy-ghost by the preacher further sets forth the practise of such servants as break their rancks , and cast the commandement of god behinde them ; and saith , there is a generation who teeth are as swords , and their jaw teeth as knives to devoure the poore from off the earth , and the needy from among men prov. 30. 21 , 22 , and the preacher persists in his speech , and goeth on , and saith ; there be three things for which the earth is disquieted , and foure which it cannot bear ; two of them are , a seavant when he reigneth , and a fool when he is fil'd with meat . and now for the sonnes of corath , that are not contented with their particular places and callings , and are not contented to study their duties to god and man , and to doe violence to none , and waight till god shall honour them , if he sees it good . but with corah , numb. 16. they think themselves fit to hold forth ( as publike persons ) the priestly office of christ ; and they think themselves fit for the kingly office too : and indeed , one sinne goeth not alone ; for sinne is of that spreading nature , according to its tutor satan , it will aime at the top . but when things comes to this passe , that servants gets the government into their hands , the earth groans , as before said , in the proverbs ) and the heavens hath manifested it ever since the king was taken from holmby , and the souldiers drawing near to the city ( as we have already in briefe exprest . ) and now all that hath eyes and will not see , and ears and will not hear , take heed and remember that god caused the earth that groans ; and because it could not longer bear , it swallowed corah and his company ; for he preserveth not the life of the wicked , but giveth right to the poore . job 36. 6. and the delaying to keepe a good conscience before god and towards all men brought danger , and the army breaking their ranks took the king from holmby , and because there was great and much resort to him , and some secret intentions withall , at length , he was put in feare of his life , whereby hee might make his escape , and so be further remote ; and after he was fled to the isle of wyght , there was no right way thought upon to bring him back againe , but rather such wayes taken which were not lined out by gods word , neither hath beene blessed by him . yet a seeming to stand up for the great god , by fasting and prayer , as people that would be taught of him . but yet still in all proceedings , the actings , doings , looked squint-eyed , and quite contrary to the rule ; and this we know , a man in a journey if he mistakes and rides out of his way , the longer he goes out , the more adoe he hath to come back againe , without he doth come into the way he cannot get to his journeyes end : this earthly resemblance holds forth a heavenly to us : but to goe on , then there was an act of indemnity desired by the army to be procured by the parliament , and a seeming falling out betweene them there grew ; whereupon the parliament commanded the army to keep thirty miles from the citty , and at length to draw into severall regiments and to disband ; but the army disobeyed the parliaments command as well as the prince and duke ; and marched neerer and neerer to the citty , and upon the sudden the malitia must be altered , which was appointed by the common counsell of the citty and confirmed by order of parliament . and after this leading card the citty began to be touch to the quick , in regard of the losse of their charter , they indirectly made a combustion , the army being upon their march there must be no denyall , but the tower must be surrendered to them ; and it was concluded thar they should come through the citty . and at the very time , yea the instant of time although it was a very faire sun-shiny day the heavens all about the citty gather blacknesse , and presently there was such a mighty storme of haile , thunder and raine ; and all of it in and about the citty , and foure miles of there was none , but very cleare weather : but this thunder of haile did hold forth that height of gods displeasure against the armies disobedience to the parliament ; in gods account disobedience is a greater neglect then sacrifice , because it is absolutely the breach of gods commandment : and samuel told saul that rebellion is as the sinne of witch-craft , and stubbornnesse is as the iniquity . but to proceed they did come , march through the citty which was of a satterday , and the second part being againe played upon the same tune but higher : they came in and about the citty this saterday december the 3 also in the afternoone , and in stead of preparing for the lords day ; put the citty susan in a distraction and perplexity , and they in the subburbs running out of their houses and a great deale a doe to provide for the souldiers almost all that night . whether they took the king away without any authority from the parliament on satterday night or sabbath day i know not , but this i know the lords day was a wonderfull dark day as ever i saw ; and if it be but called to minde the unreasonablenesse of the weather that hath bin ever since the king was taken from holmby : and god hath held out by this summer unto us the strange and preposterous government that is amongst us . and now in regard there hath been aboundant of unjust doings in the kingdome ; coveting , and not onely coveting their neighbours goods , but actually the taking away of them ; multitudes have suffered , both they and their posterities are like to suffer hereby ; and the greatest part of the treasure of the kingdom gathered into such laps : but for this particular , here what god sayes , also i shook my lap , and said , so god shake out every man from his house and from his labour , that performeth not his promise , even thus be he shaken out nehemiah . 5. 13. and the generall speech to cover unjust proceeding , that title of malignant was the cloak , and all that held of the kings side were to have their goods confiscated for so doing . and now i pray consider , who hath kept or broken the commandement of the great god of heaven and hath suffered for it : but when the lord hath taken the king out of your hands ( as he will certainly doe ) and set him upon his thron too . and when it shall appeare that god doth translate the estates of those that withstand the king to the king , then it will plainly be seen , or appear , that the lord was highly displeased at the standing out against the king . christs command and example was , to give unto caesar the things that are caesars , and unto god the things that are gods : and had it been so , the blessing of god had been upon us at our going out and at our comming in ; and we had had our peace in our borders : but we have been an empty vine , and we have brought forth fruit to our selves , according to the complaint of god to the children of israel . now concerning the covenant that was made to stand for the truth , the true and pure religion , and to preserve the kings person ; and herein god hath performed his covenam in preserving the supremacy , prov. 8 , yea and hath preserved the person of the king too . but in their remonstrance , there is a dispensation given for it of that sufficiency , to free those that doe make a covenant to maintain true and pure religion , which is to keep themselves unspotted in this world , and to preserve such or such a person : and because after they have made the covenant , the other person will not at their command enter into it at all : though they themselves are not in such a capacity to demand such a thing at his hand ; and because he refused it and will not take it : it is said , that this tye which they voluntarily bound themselves in , and called god to witnesse to it , may be broken by man . but now seeing there hath been absolution given , but not from god to covenant breakers : heare therefore what the lord saith , zecha . 8. 16 , 17. these are the things that ye shall doe , speak yee every man the truth to his neighbour , and execute the judgement of truth and peace in your gates , and let none of you imagine evil in your hearts against his neighbour , and love no false oath ; for all these are things that i hate , saith the lord : and further , hear what the holy ghost saies by the prophet mal. 3. 5. and i will come near to you in to judgement , and i will be a swift witnesse against the sorceters and against the adulterers , and against false swearers , and against those that oppresse the hyreling in his wages , the widdow and the fatherlesse ; and that turn a side the stranger from his right , and feare not me saith the lord of host , psal. 119. 104. mal. 3. 15. object . but some object and say , that our kings are not so constituted , nor our laws so as they were in the times of the kings of israel ? and this objection hath caused many through ignorance to stumble : and whether the moral law be not of the same use to us now under the gospel , as it was unto the jews under the ceremonial law ? and whether there be not the same penalty by gods ordination to be executed upon the transgressours , as was heretofore ? and whether every one shal not give an account of all his actions to god ; rom. 14. 11 , 12 isai. 45. 23. saint james will tell you they are , iames 2 12. so to be judged every one according to the fruit of his doings , ierem. 17. 10. iohn 12. 48. now here is a further word of the lord , that doth put bounds to all that hath or shal be spoke , isa. 57. 21. as for me , this is my covenant , saith the lord my spirit , that is upon thee , and my words which i have put in thy mouth shall not depart out of thy mouth , nor out of the mouth of thy seed , nor out of mouth of thy seed seeds , saith the lord of host , from hence forth even for ever . i have not taken example by your remonstrance to lay blood at any of your doors , no not the blood that hath been shed since you tooke the king from holmby ; and that at westminster you remember , and that in essex . for i desire to be acquainted with the laws and word of god , for the laws of the land i doe not so well know them , but i know the pursuer of blood will pursue the guilty person in time , dutro . 19. 6. and now a little further concerning the lawes of god , which ought to be the highest law to be observed amongst men ; and it is this , ezera 7 , 27. and whosoever will not doe the law of god , and the law of the king , let judgment be executed speedily upon him , whether it be unto death or banishment , or to confiscation of goods , or imprisonment . and now that you all are out of gods wayes , and therefore go on further , but come quite back again , and put your selves into the right way speedily : and if you doe not beware of the immediate wrath of the great god , that bids you lay down your temporall sword , least god cause you to turn it one upon another ; for you have no cause to hold it forth in this manner . and for those that you call malignants , there is no question , but they may prove as honest men as your selves , ( through the power of god ) and go you every one to his own field and vinyard , ( if you have any ) and take pains to earn your own bread , for the commandement of god is , that they that will not work should not eat . and now that you have made your will , and set forth your magna carta , which is to kill your lord and king , that his inheritance may be yours ( and you have disposed of it already ) and this you say , that it will give the most authentique testimony and seal that ever was : to doe it you have moulded the parliament to your modle . and now that you dare break the commandement of christ and teach men so to doe matth. 5. 25. remember what christ saith , they shall be least in the kingdome of heaven . and now a word to all superiours and inferiours , and first to all governours that they should be informed themselves from the word , what is amisse in their own particulars , and seek unto god to teach them , and reform themselves ; and then they are fit to inform and reform others : and this must speedily be done ; from the highest to the lowest in the kingdome ; that so all families , cities , towns , parishes may be brought into an orderly frame , and every one to be informed of his duty in his particular place ; and this must be the study of all : and remember that christ hath said , he will come in an houre when people are not aware of him . and we see that god is exceedingly displeased with these kingdomes . and now behold ( esai . 59. 1. ) the lords hand is not shortned , that it cannot save , neither his eare heavy that it cannot hear ; and further , hearken what god sayes in the same chapter in verse 14 , and judgement is turned away backward , and justice standeth afar off ; for truth is faln in the streets , and equity cannot enter : for behold , what sabboaths we have kept with those that would indent with god to have a new heart for others , and go on themselves in that old old capital sinne of disobedience : and in the 15. yea truth faileth , and he that departeth from evil maketh himself a prey , and the lord saw it , and it displeased him that there was no judgement . 16. verse and he saw that there was no man , and wondered that there was no intercessor , therefore his arme brought salvation to him , and his right hand it sustained him . and now if you desire to be at peace with god and all men ; i beseech you all , parliament and army , bring your selves and actions , to the rule , and agree with god which is your adversary , now while you may . and now for indemnity , so far forth as gods word would give it you , no question but you shall have it , if you prove your selves worthy persons ; if not , your foot shall slide in due time . deutro . 32. 35. and now for those that are set in authority , according to the laws of god and of the land ; let them speedily take king artaxarexes counsel and learn the laws of god , ezera 7. 25. and take the prophet isaiahs counsel to the law and to the testimony , whosoever doth not according to it , it s because there is no light in them : 2 chron. 19 10. deale couragiously an the lord shall be with you : but you must not turn neither to the right hand , nor to the left . deutro , 17. 11. and much in this chapter : and remember that the eyes of the lord are upon the wayes of man ; and he perceiveth all his goings , and the iniquity of the wicked , if he turn not away from it , shall slay them . prov. 5. 21. isai. 55. 7. and now that there are , and hath been long this many years , and a company in shipskins , that doth seek to deceive the hearts of the simple and honest party ; and these and some colourable to set up christs kingdome : but indeed their aim is to set up antichrists kingdome ; and a party they are who heretofore in the queens time , and a party of those hath been all along in the parliament and the army , and up and down in the kingdome brooding , and he that they call dell in the army is one of them he baptized major cowels childe without the element of water ; and that holds forth , that he is one of antichrists seminaries : and yet it is well that there is a severation now in the parliament , and i would it were so in the army to : least the justice of god break out upon the good with the bad ; and this party their designs all along hath been squint-eyed : and it may be called to minde , that it was said there was a great plot found out , just before the army came into the city the first time . and indeed that plot was to make that party strong in the parliament by the army , that so they may bring their lustfull desires about . and now when remonstrance came forth it was noised about , that the parliament and the king were agreed ; and whilest , they took the king and possest themselves of white-hall , and of the city ; and now the pretence is , that the army is come into the city because of the backwardnes of their paying : and the army want their arrears . but the aboundant of money that hath been gathered in all these times , both in the countryes and city for the army , and no account given that ever any of it was paid ; for the souldiers reports they have had but a little in comparison of what hath been gathered . and indeed the army aboundant of them are kept like vassels : and their pay kept from them because there should be some colourable pretence for the indirect courses , that hath been long a foot : and upon this colourable pretence , treasure is ceazed upon , and much more their demands holds forth , of taking by force out of mens houses , if they may not have their wils . and this they hold forth now , ( and it is their own words ) and if it seem strange unto you , it is no lesse then that our forces have been ordered to doe by the parliament in severall counties of the kingdome : and because there was order from the parliament , in the severall counties heretofore , they make that of sufficiency to cary forth all their preposterous doings now : but no order now ( for all these actings ) but from white-hall since their remonstrance came forth , for all this is acted and done : and who but a king , cals and sets the parliament , and who but a king can set a period unto it . and indeed this is not to doe now as doth appeare : but take heed fellow souldiers , covet not that that is none of your own , but for your pay , which is fit you should have . there are some will shake their laps , and pay you suddenly , yea repay to other , if they doe not leave your cause to him that is higher then the highest ; and the lord will be with the good . and remember the civill war that was between israel and benjamin , and how that israel fell twise before benjamin , and how that 40000. men were slain , and yet not with standing the third time israel prevailed and subdued benjamin and so it will be now : and the lord that hath chosen ierusalem will rebuke you , zach. 3. 2. and now if you will yet be vassels , i speak to the good party ( disband immediately ) for god himself will end the war : and there is a party will be brought down wonderfully ; and i feare , that some will hardly die the common death of all men : and now let us wait to see the salvation of god , farewell fellow souldier , god hath warned the twise by me , and too much writing is a wearisomnes to the brain : fear god and keep his commandements , for this is the whol dutie of man : for god will bring the work to judgement with every secret thought whether it be good or evill . you were told long agone that you were turned into an indirect way ; also , you were told , who was the person in chiefe that god hath set to govern : you will see it suddenly , you that are so hasty to try your brethren that break your commands , and forget god , take heed , he is comming to tear you in pieces , and who shall deliver you , christ will not own your cause : and the latter end of the 50. psalme . but you say , that you observe providence , and that and your consciences are the teachers ; but seeing it is so that you have left the two testiments , your great fabrick will fall , read the scriptures , for all things comes alike to all . i refer you to three chapters in speciall proverb . 26. and isai. 57. rom. 2. and i will sing the 46. psalm , finis . notes, typically marginal, from the original text notes for div a86157e-110 this scripture should have been towards the beginning but it could not be found ; and now god hath brought it the feare of a king is as the roaring of a lyon , who so provoketh him to anger sinneth against his own soul . prov. 20. 2 , 3 , &c. it is an honour for a man to cease from strife but every fool will be medling prov. 26. and consider who hath spoken : blasphemy , and remember that ignorance is a damnable sin . the opinion of witchcraft vindicated in an answer to a book intituled the question of witchcraft debated : being a letter to a friend / by r.t. r. t. 1670 approx. 68 kb of xml-encoded text transcribed from 33 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-03 (eebo-tcp phase 1). a64198 wing t50 estc r37869 17150414 ocm 17150414 105893 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a64198) transcribed from: (early english books online ; image set 105893) images scanned from microfilm: (early english books, 1641-1700 ; 1160:4) the opinion of witchcraft vindicated in an answer to a book intituled the question of witchcraft debated : being a letter to a friend / by r.t. r. t. [2], 63 p. printed by e.o. for francis haley ..., london : 1670. "licensed november 20, 1669. roger l'estrange." reproduction of original in the cambridge university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng wagstaffe, john, 1633-1677. -question of witchcraft debated. witchcraft -england -early works to 1800. theology, doctrinal. 2003-09 tcp assigned for keying and markup 2003-09 aptara keyed and coded from proquest page images 2003-10 mona logarbo sampled and proofread 2003-10 mona logarbo text and markup reviewed and edited 2003-12 pfs batch review (qc) and xml conversion the opinion of witchcraft vindicated . in an answer to a book intituled the question of witchcraft debated . being a letter to a friend . by r. t. licensed november 20. 1669. roger l' estrange . london , printed by e. o. for francis haley , and are to be sold at his shop at the corner of chancery-lane in holborn , 1670. the opinion of witchcraft vindicated . sir , i received yours , and with it that little treatise of witchcraft , which you were pleased to send me : which when i had opened , i found the author in his preface , laying about him like a hercules furens , or an ajax mastigophorus , and charging his opposers with no less than paganisme , acknowledging a plurality of gods , and ascribing omnipotency to the devil . this he doubts not but he shall make good with the same ease as he asserts it , and promises himself and his reader , to force a surrender at the first assault . but his batteries are not of force enough to effect it , his strongest arguments being little better than an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and his whole book standing upon no firmer ground than his own supposals . the vast confidence which he seems to have in the strength of his arguments , had made me arm my self with a more than ordinary care and circumspection for the sharp encounter i was like to receive from this great goliah , but i have since found that i may lay aside those heavy arms , and that a stone and a sling will serve the turn . at the entrance of his book he layes before you the necessity , in which the eastern empire stood , of juggling tricks and impostures , to uphold it's greatness ; and that the heathen priests were by continual practice arrived to that perfection in cheating , that they stood not in need of the devils assistance : from hence he would infer that the answers given at oracles , were no other than cheats put upon the people , and the priests inventions . but 't is very improbable that the devil , who had the liberty of possessing so many bodies ( as we find he had by several undeniable instances of the new-testament ) should be debarred that of a wicked idolatrous priest , or the shrines of the heathen gods , or , that if he had that freedom , he would not make use of it , for the establishing of his own kingdom . after this he tells you of the great variety of impostures used by them , all which he reduces to four heads , viz. juggling , inchanting , conjecturing , and divining . of these he gives you definitions , ad arbitrium , and you must take them on his word , as if that were as uncontroulable as the laws of the medes and persians , he sayes that a familiar was no devil , but a confederated person , privy to the plot , and assistant to the performance . i do not deny but some cheats of this nature have been , and yet are in the world , but he that from hence concludes that all are so , is but a bad logician . for my part , i cannot be convinc'd by such an argument , when i find ( as i shall endeavour to prove ) both the testimonies of scripture and history against it . nor indeed , is there any probability , that the heathen priests could so readily give answers to all questions ( put to them or the sudden , and ex improvise ) as to keep up the credit of their oracles to that height they were at for many ages together : neither may we easily suppose that this miraculous art of cheating could be conveyed from one priest to another , and not one of so many thousands discover the deceit to the world ; and that of so great a number , all should be so ready witted , as to give their answers at a venture , and yet with so much cunning , as that whatever happen'd , the oracles should not be taxed with falshood , which i believe our author , if he were put to it , would find something harder to perform than he seems to think it . yet all this he easily believes they did , and by such tricks magnified their idols , and seduced the common people , for which cause they were so great an abomination before god , as that in the law given by moses , he so strictly gave in charge to the israelites , the rooting them out from among them . to this purpose he quotes the eighteenth chapter of deuteronomy , the ninth , tenth , eleventh , and twelfth verses . and this he thinks to be as considerable a place as any can be brought from the whole bible for the proof of witches . here therefore he takes occasion to fall foul with our translatours of the bible , for that , sayes he , they have falsly translated the tenth and eleventh verses , making them more significant to that purpose than they are in the original . wherefore i think it will not be much amiss to compare the authors translation of those two verses and ours with the hebrew so far as they differ one from the other : ours runs thus . there shall not be found among you any that maketh his son , or his daughter to pass through the fire , or that useth divinations , or an observer of times , or an inchanter , or a witch . or a charmer , or a consulter with familiar spirits , or wizards , or a necromancer . now the main difference ( for i pass by those of less concernment ) is that instead of a witch , in the tenth verse this author has put the word miracle-monger ; and for a consulter with familiar spirits , a seeker of an oracle . now in these places he seems much to blame , for having so peremptorily charg'd the learned translatours of the bible with a false interpretation , making himself the only judge in the sense of the original , and refusing any translation that suites not with his fancy , meerly for that reason . now the original being rightly considered , we shall find but little difference between it and our translation , as in that of a witch , the hebrew word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , coming from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which word , if we may believe the best hebricians , signifies witchcraft , or fascination : for so buxtorfe , and xantes pagninus understand it , expounding it by these words , fascinum , maleficium , and praestigium : and so pagninus in his translation of the bible , in which he endeavour'd to come as near the sense of the original , as was possible for him , has in this very place expounded the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , maleficus , which is the same with our word witch ; iunius and tremellius render it , praestigiator , which has the same signification with the other , though our author takes it for no more than a meer juggler , or to use his word , a miracle-monger . but the word has more in it than so , for though it be true , that every praestigiator is a miracle-monger , a juggler , or a coozner , yet as we find it alwayes used in authors , it implyes a doing of those deceits by witchcraft . as for what he sayes of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the septuagint , that it signifies an impostor , i cannot at all conceive why he should so positively assert it , or at least why i should believe it , except he could prove from good authors , that the genuine signification of the word is so ; for i do not at all find it any otherwise than our word witch has that signification , for it is certain that witches are the greatest impostors of the world : and he were extremely irrational , that would believe that the devil does really those things which many times he seems to do , and that it is in his power to transform the bodies of men and women into those of dogs , or cats , or any other creatures . yet as we cannot deny but the devil , having a greater insight into natural phylosophy than ever yet any man has attain'd to , may perform those things by natural means , which will yet be beyond the reach of those who are in the highest rank among us , and have gone farthest in the wayes of nature , so we may easily believe , that he is more cunning in his tricks , whereby he deceives the senses , and that many times he seems to change the outward forms of bodies , when he only deceives the sight by the interposition of colours , and condensation of air , between the eyes of the beholders and the object , or many other wayes which to us are altogether unknown : but for us to deny that the devil can do such things , only because we cannot tell how they are done , or to say that he must be omnipotent , to deceive our weak senses , is so far from a rational argument , that nothing but the want of reason can produce such ridiculous fancies . but to proceed , the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sayes he , in this place signifies an impostour , not a poysoner , for it is ridiculous to think that king manasseth , and queen iezabel , exercis'd the art of poysoning . now i find it not at all necessary to say that they used the art of poysoning , though we deny that they were meer jugglers : yet i see nothing so ridiculous in that assertion as he does ; for it may with reason enough be supposed , that witches do , by their confederated devils , infuse poysonous and noxious humours into those bodies which they desire to hurt : and 't is likely that manasseth and iezabel , being practitioners in that art , were not wanting in any thing that belong'd to their profession . now where he sayes that these miracle-mongers ( as he calls them ) were so severely prohibited in the law of moses , because they acted strange things in the sight of the people , to confirm them in a false religion , i can easily grant him that this was one cause , but that it was the onely cause i cannot readily believe , since the art was in it self wicked , and most detestable ; and by consequence so displeasing to god , that he would not suffer it among his people : and besides , i do not think that it was the design of all those that professed this art , to establish a false religion , but rather that they did it for gain , by fore-telling things to come , as 't is likely the witch of endor did . as for what he objects of their being coupled together with sooth-sayers , many times in those places of scripture , where mention is made of idolatry , it is not at all strange , for where should we so reasonable expect to find those wicked artists , as with an idolatrous and ungodly people . and we may easily think , that the devil when he finds a people inclin'd to idolatry will not be wanting to the farther deceiving of them , so far as his false miracles and lying wonders can conduce to it : but to conclude from hence , he seems to do , that they were prohibited meerly for upholding it , i see no colour of reason . but here i find my author endeavouring to perswade the world that pharaoh's magicians were nothing else but jugglers , and brought serpents in their sleeves or pockets to make a fool of pharaoh , by conveying them into the place of their sticks by some slye trick of legerdemain . but i find much difficulty in this cheat ; for first , i cannot possibly believe , that moses and aaron told the magcians before hand what it was they intended to do , and if not , how it came to pass that they were provided of necessaries for such a cheat ; and were so ready at pharaoh's call , without so much as desiring time to catch the serpents , and to pull out their stings , for fear of the worst ( for otherwise it had been a kind of jeasting with edged tools . ) but to be so quick at it , was i believe an art beyond the reach of modern jugglers , but suppose they were furnished with all things requisite , i cannot see how that could serve their turns , for we read in the text , they did as aaron had done , for they cast down every man his rod , and it became a serpent ; and in the hebrew it is the same , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et projacerunt unusquisque , virgam suam , and the septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by these i think it plainly appears that the magicians cast down rods , which afterwards became , or at least seemed to be turn'd into serpents . now i believe , our author will have enough to do , to show by what means those miracle-mongers could make their rods seem to the eyes of pharaoh , and the other spectators , after they had thrown them down , to be chang'd into serpents , and to think that when they had once cast them out of their hands , they could recover them again , and lay serpents in their places ( except they could have shown pharaoh and his attendants , some pretty thing upon the wall , to employ their eyes in the mean time ) is a whimsey beyond the reach of imagination . and though we suppose , that pharaoh and his nobles were such fools , yet moses and aaron were wise men , and one would think , being concerned themselves , might have so carefully observed them as to discover it . but if we could possibly conceive , that notwithstanding all those difficulties , it might be a meer juggle , the gordian knot is yet behind , which i will present to our author to unty ( if he can ) which is that he would be pleas'd to tell me by what kind of legerdemain these men could turn the waters of the rivers into blood , or if by any pretty slight of hand they could make the frogs come up from the waters upon the land of egypt : and if they could , why they were to seek at the bringing of lice , for to humane reason this seems as easie as either of the other two . here methinks i find mine author at a stand ; and because he has not his answer ready , i would advise him in the mean time to say ; that certainly that these magicians dealt with the devil , by whose assistance they 〈◊〉 thus far in opposition to moses and aaron , but that here god ( without whose permission the devil can do nothing ) thought good to set his bounds that he might go no farther . and this , 't is probable , made them say that the finger of god was in it , because they found that power by which they acted , restrain'd by a greater : for if they had done these things by slight of hand , they would only have thought that moses and aaron were more cunning jugglers than themselves , without acknowledging that it was the finger of god that did it . but i find him yet very unwilling to yield , because , sayes he , whosoever believes that the devil could turn these staves into serpents , ascribes to him an omnipotent creating power : but if this be all he sticks at , i shall quickly remove that obstacle , by showing upon how little reason it is founded ; for first let him consider the vast difference which is between creating all things of nothing , and changing one thing into another : for by creating we understand the giving of the first being , and making not onely the thing , but the matter also , of which it is compos'd . now i see nothing of this ascribed to the devil by that opinion . secondly , let him observe that many times such changes are seen in nature , serpents being bred of the corruption of other bodies , even of rotten trees and sticks : and the devil having had time enough to search into the wayes of nature , might probably follow the same steps which she treads in changes of this kind , though he might go faster , and be sooner at his journeys end : and seeing no man has yet attain'd to that perfection in natural philosophy , as to know the thousandth part of what may be done by natural means , it is but vanity in any one to measure the time which is requisite , for such a production being wrought by supernatural agents , especially seeing no man knows the means by which it is done ( for would not that man make himself extremely ridiculous , that should with an ignorant confidence affirm that 't is impossible to take the copy of a book by any means sooner than by writing , because he never knew the art of printing ? ) now if he grants that the seed of a serpent is in a stick , and that the devil of this seed may produce a serpent ( as he seems to do ) and that sooner than they are form'd by nature , for he confesses that devils may strangely promote the generation of several creatures , if i say this be granted , i may as well say that he can do it in a minute . for if by his great skill he can find out wayes of accelerating generation , why may not he improve those wayes , by the greatness of his skill so far as to do that in an hour , which nature does in a year : for to say , that in regard the devils do these things by application of matter to matter , they cannot produce a creature of it's seed without such a space of time as to us seems convenient , is to measure the devils knowledge by our own , and to fathom the depth of nature by the short line of our understandings . but i see no necessity of believing that the devil chang'd those rods into serpents , neither do i believe it , but rather think that it was a meer illusion and deceit of the devils , who might either deceive the lookers on with an appearance of what was not really there , or by placing true serpents instead of the staves . and now i would not have this author take me up , and say that if i once recede from the letter of the text , he may as well say 't is a juggle of the magicians , for i have already said that it is not at all conceivable , that it was possible for the magicians to do it by meer humane art , in regard that when they threw them down , they were yet staves ; but though we deny that it could be done by them , we may yet believe that the devil has both agility , and subtilty enough to effect it . but if he will , after all this , believe that the magicians might , by slight of hand , conveigh away the staves , and lay serpents in their places , certainly he cannot think that they turn'd the waters into blood , and brought up frogs by slight ; for i cannot see how they could carry frogs enough about them to strew the land with , neither do i believe the author himself can guess how it might be done , because he silently pass'd by this place of scripture . as for the interpretation which he has given to the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by their tricks , ( thinking from thence to infer that they were no other that the tricks of the magicians , though such an inference is of small force , it properly signifies by their inchantments ; and so iunius and tremellius , arias montanus , and pagninus expound it , all three in the same words , incantationibus suis , and in this his exposition of it he differs from most , if not all translatours . i am of the same opinion with him where he sayes the scripture speaks oftentimes according to the deceived apprehensions of men , and i cannot deny but it may be so in this expression of the slaves being turn'd into serpents ; but that it is so , as he affirms , in that of samuels being raised when saul came to consult the witch of endor , i cannot say , for the scripture sayes not that the witch raised samuel , and that he was sent by god , is not so very improbable as he would make it : for though god to shew his displeasure against saul , had refused to answer when he enquired of him , there is no reason from thence to conclude that he did not at this time send samuel to him , seeing god might do it for many reasons unknown to us : and 't is probable that if he had at first answered saul ( though he had received the same answer as he did now from the mouth of samuel ) he had not been stricken with so great a sence of his sin , and of gods anger against him , as by being first reduced to the extreamity of not knowing what to do , or whither to go for counsel , because god had refused to answer him . and to say that 't is unlikely that god would answer him when he sought in a forbidden way , is vain , for we see that he did the same , in sending elijah to meet the messengers of ahaziah , when they were going to enquire of beelzebub , in the first chapter of the second book of the kings . but we must not look for a reason of all gods actions ; we find that many times his great wisdom sees good to do those things which to us seem very strange , and unaccountable . besides 't is no small motive to perswade us that it was samuel , that the witch cryed out , as at some unexpected accident , being , it may be , frighten'd at the sight of one whom she so little expected : and this , 't is probable , made her say that she had seen a god coming up from the earth , meaning a blessed spirit . as for his argument drawn from samuels words , why hast thou disquieted me ? that he was not sent by god , seeing that could have been no trouble to him , it is of no force at all , for those words were spoken to saul's capacity , and as being words of course , importing no more than if he had said , why hast thou not suffered my body to rest ? that is , lye still in the grave : and the hebrew word in this place implyes no more than , why hast thou mov'd me to come up : so this phrase of dead bodies , resting , and being disturbed , is usual with us , though we know that they are not at all sensible of repose , or disquiet . but if it were not samuel , 't is very irrational to believe that it was either the witch , or any confederated person , for two reasons ; first , because it is said in the scripture , that saul knew that it was samuel , and he bowed himself ; for it is not imaginable that any man could so change his face , as that saul , ( who questionless was well enough acquainted with samuels countenance ) could be deceiv'd by it : and to think that saul saw him not is as ridiculous , for then why did he bow himself ? secondly , because he foretold saul's death ; for if , as this author supposes , it had been said by the woman at a venture , the more cunning way had been to have told him that he should live , for then if he had died , who could have accused her of falshood ? if he had liv'd she had told the truth : but to tell him positively that he should dye , and not only himself , but his sons too , and this with a limitation of time , to morrow , was something too much to be spoken at a venture . the second difference between our translation and the authors is , where he puts a seeker of an oracle , for a consulter with familiar spirits . here he tells you that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken in scripture sometimes for the gift of oracling , sometimes for the person that has such a gift : this is as much , and no more , than if he had told you that he is pleas'd to understand it so ; i confess as an oracler may be understood , that is , for one that takes and gives answers from the devil , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , may have that signification ; for ob properly signifies a daemon , or an evil spirit , and so the best hebricians expound it : now this being the true sence of the word ob , i see no reason for blaming our translatours , who have not at all erred from the original in this place . but he understands an oracler otherwise , to wit , for one that gave answers at a venture , and only followed the dictates of his own fancy , counterfeiting strange voices , thereby to deceive the people , &c. and so he interprets the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but how they came by that signification i cannot tell , for i find it no where but in his book . and from the scripture i think the contrary may be gather'd , viz. that ob and python , are taken for an evil spirit that possess'd the person divining , and not for the person himself ; we read in leviticus , the twentieth chapter , and the twenty seventh verse , and a man or a woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when there is in them a python ; which words [ in them ] seem to imply something of this nature , and that the ob was some distinct being from the person in whom it was , for he could not be in himself . and we find in some old translations , where mention is made of saul's turning the witches out of israel , 't is said , et qui pythones habebant in ventre . but whosoever reads the sixteenth chapter of the acts of the holy apostles , will be fully confirm'd that this is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , except he himself be possessed with a spirit of contradiction , for he there shall find that as st. paul was walking he met a maid , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having a spirit of divination ( as our translation renders it ) and in the eighteenth verse , paul turning himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he said to the spirit , i command thee in the name of jesus christ to come out of her , and it came out that same hour . this methinks shews plainly to any body but our author , that this kind of divining was done by the help of the devil . but it may be he will say ( for i know no other way that he can answer it ) that she did but deceive the people by counterfeiting strange voices , and speaking in a bottle , or some such juggle , and that where st. paul bid the spirit come out of her , it is to be understood , that he bid her juggling tricks come out of her . but to those that rightly consider this place , it will plainly appear that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was no other than a devil ; and this being true , i see no reason to deny that the witch of endor was possessed with the same spirit ; or that the pythons of manasses were familiar spirits . thus i have almost done with his first chapter . but i cannot pass by one argument which he uses , without taking notice of it ; for i cannot tell , sayes he , how witches come in here , no , not how devils neither , except you believe that the devils made answer at heathen oracles , which if you do , i must crave leave to dissent : truly no man can deny him this leave , and he may dissent when he pleases , but i do not conceive my self obliged to follow his example ; for if they were , as he supposes , onely jugling tricks of the priests , i cannot imagine how it came to pass that they ceas'd so suddenly after our saviours time : beginning sensibly to fall away at the time of his birth , and since his death being wholly extinguish'd . for the first , we find something considerable in suidas , who writes that augustus , who liv'd at the time of our saviours birth , as he enquired of an oracle concerning his successour , had this answer given him . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in english — a boy of hebrew race , whom the blest gods obey , bids me go hence to hell without delay , in silence from our altars go thy way . hereupon augustus at his return commanded that an altar should be built in the capitol , with this inscription . haec est ara primogeniti dei. now if this story may be credited , it makes very much for the opinion of the devils answering at the heathen oracles , and this answer is not at all like the fancy of a juggling priest , it being neither for the priests interest , nor the credit of the oracle . thus we see how soon they began to decay upon our saviours coming : and we find another story to this purpose , which happen'd at the time of his crucifixion , in plutarchs morals , that part which is intituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , why oracles are ceased , where he sayes , that a certain company sailing from greece towards italy , were suddenly becalmed , and heard a voice calling one thamus , who was an egyptian , and at that time in the ship ; but he being called twice gave no answer , but at the third time he said here am i ; whereupon the voice bid him , when he came at the ( shelves in the ionian seas which are called ) palodes , to publish that the great god pan was dead ; then the ship going forward , he did as he was commanded ; for coming to the palodes , he publish'd it from the poop of the ship ; after which immediately followed a great noise of many shreeking and lamenting together . this being told to tiberius the emperour , he enquired of the wise men of his empire , who this great god pan should be , but they could give him no better answer , than that he was the son of mercury and penelope . but the circumstances being considered , it was thought by the wiser sort to be our blessed saviour , this happening just at that time when he dyed upon the cross ; the devils making this great lamentation , for that they were from that time to quit those oracles by which they had so long deceiv'd the world. but however it was , we are certain that from that time they began to decay extremely , and in a short time came to nothing ; and the famous oracle of delphos was silent in iuvenal's time , as we may see by that expression of his , delphi oracula cessant : this their general silence is no small argument that there was something more in them than our author supposes ; for if they had been no more than such deceits as he speaks of , i see no reason why they might not have been acted as well since our saviours time as before , for we do not find that men are debarred the liberty of cheating , or that they are less cunning now than they were then . but it is probable that god would not suffer the devil to stand in such open opposition to his sons kingdom , and to carry on the interest of the kingdom of darkness , where the sun of righteousness was risen , and the light of the gospel was made manifest . now by the title of his second chapter he would make you believe that he there proves , that the opinion of witches had it's beginning from the heathen fables , but when you come to the chapter it self , there is no such thing ; indeed he tells you a story of one lamia , whose children were killed by iuno , and that she out of spight used to kill those of other women , and that from thence witches ( being called lamiae ) had their original : thus , a man who had never seen a swan , might dispute against their being , and say that the fancy of swans had it's first rise from ovid's metamorphosis , because he there speaks of one cyenus , who was chang'd into the first bird of that name . but the weakness of this argument is so obvious , that it stands not in need of a confutation : then he tels you how far the folly of men ( as he calls it ) has proceeded in their belief concerning the actions of witches , as if , says he , they could transform men and women into beasts , as if they could destroy the fruits of the earth , and the fruit of the womb , &c. i am of opinion that the most rational assertors of witchcraft are as far from believing that the practisers of it can change the bodies of men and women into those of beasts , as he is , though the common people that search no farther than the outward senses can discover , may believe it . but i see no reason why we should not allow the devil a little more cunning than pharaoh's magicians , for he grants that they by meer humane art could so far deceive the spectatours , as to make them believe that their staves were turned into serpents ; and i think the devil may go far beyond them in the art of juggling , as to do the same with the bodies of men and women : besides , the devil has those advantages which they had not , for being a spirit , he can take to himself a body of what form he pleases , which he may afterwards transform to any other shape ; so that when we think we see the body of a witch transformed , it may be only the vehicle of the devil in her likeness . and that he can destroy the fruits of the earth , or of the womb , and enable or disenable in matters venerial , seems not at all hard to be believ'd , seeing humane art can reach so far : as for his raising of winds and tempests , we need no other argument than that example we have in the first chapter of iob , to convinee us of it : besides , that he is called in scripture the prince of the air , is something considerable to this purpose ; and 't is probable that he may as easily cause lightnings and thunder , as he could bring down fire in such abundance upon iob's servants and cattel , as to consume them : now when we find in scripture , that winds and tempests have been rais'd by him , i think it is a sufficient warrant for us to believe that he can do it . then he tells you that examples of this prodigious power are scatter'd up and down the roman poets , and quotes you two whole sides out of ovid , virgil , horace , tibullus , propertius , and lucan , and alas , all this stir to very little ( or to speak more truly , to no ) purpose ; but onely to shew that these poets did speak of those things , and that indeed he has very clearly demonstrated : but i will not so much as suppose that he meant from hence to conclude that nothing of this nature is true , for then i might think that he would say , the world had no beginning , because ovid writes of it . but sayes he , the ingenious poets themselves , nor the wiser sort of heathens , did not believe these things ; and what then ? i hope he will not say that we must believe no more than the wiser sort of heathens did ; for if he does ( to use his own words ) i must crave leave to dissent . he says he could instance in many more of the ancients ( and all , i believe , to as much purpose as these . ) but he will conclude with nero the emperour , who having studied the art of magick , did at last despise it as vain , and promising more than it can perform . but what is this to the purpose , for it is no argument to say , nero could not be a witch , ergo , there are no witches ; it may be the devil thought nero sure enough without a contract , and 't is likely that he will not engage himself in such bargains when it is no advantage to him . besides , the devil will not appear to atheists , for fear of undeceiving them , and it may be he took this course to confirm nero in the belief that there was neither god nor devils ; and it may be that if he had made a contract with nero , he would have required more at his hands than our witches do , or then he was able to perform ; for his ambitious mind could not have contented it self with such petty practices as theirs are ; for he had already wherewithall to satisfie himself in the enjoyment of worldly pleasures , and he stood not in need of the devils help or any tricks of witchcraft to wreak his fury upon those that had offended him : but the devil usually takes advantage of poor silly wretches , over-ruled by malice and desire of revenge , and wanting means to execute their malicious designs , whom if he can satisfie in this particular , and in the accomplishing of their inordinate lusts and pleasures , they aim no farther . but i need not insist upon this ; it is enough to say , that his not being a witch , is no argument against the being of witches in general . his third chapter is nothing but the story of the first setting up of the inquisition , and of their proceedings ; where he tells you what a great number of witches were then discover'd , and supposes them to have been all innocent , having their confessions extorted from them by extremity of torment : truly i cannot say any thing to the contrary , but weak spirits may by torture be brought to confess any thing ; and i verily believe that many innocent persons suffered by this cruel way of proceeding , as well as those which were guilty ; but i cannot from thence conclude that none were guilty , either there or any where else , no more than i can say that because many at amboyna were forced by torture to confess that they had conspired against the governour , there are no traytors in the world ; so that i think i may pass by this chapter , and come to the fourth , which by the title seems more considerable ; for that tells you that there are arguments to prove that there is no such thing as a witch in scripture , as also to prove that there is no such thing as a witch at all . now because he has yet said nothing towards it , i suppose he has reserved his greatest strength for this chapter ; so that if i can come off here without harm , i shall think my business done ; wherefore it will not be amiss to take these arguments into consideration . the first , says he , shall be taken from the difference which is between our vulgarly reputed witches , and those which our translatours of the bible call so ; for who be they , but the kings , queens , and princes of this world ? whereas now adayes , they are poor , silly , and contemptible persons . now let any rational person judge if there be any force in this argument : for supposing this to be true , there will follow nothing from hence to his purpose ; for his argument rightly considered sounds thus , our translatours of the bible call none but kings , queens , and princes , witches . our witches now adayes are poor , contemptible persons . ergo , there is no such thing as a witch in scripture . this is a strange sort of argument to be brought by a rational man , and stands rather in need of pity than an answer : yet to satisfie him i will say thus much ; that he ought to consider that the scripture mentions the witchcrafts of kings and queens , as being the more considerable , and such as concern'd all israel in general ; and also , that in writing their lives , these practices of theirs could not be omitted : now it was not at all requisite that the scripture should speak of every old woman in israel , that was a witch , since it was nothing pertinent to the story : this i say might serve to answer him , supposing his assertion to be true , that the scripture makes mention of no other witches but kings and queens ; but that is not apparent ; for where the story required it , we find that the scripture does take notice of meaner persons that practised this art , as in that passage of the witch of endor ; as also where it is said that saul turn'd them all out of israel , for we cannot suppose that he turn'd out so many kings and queens ; but we may easily think that many of them were poor contemptible persons , as well as some of ours . but seeing there is nothing in this argument to stop me , i will pass to the second , which is drawn from the sadduces , who denyed spirits , and the resurrection of the dead , yet had the five books of moses in great esteem among them ; wherefore , sayes he , either they did not understand hebrew , or the notion of a witch does not appear in scripture . this argument is as weak as the other , for if he means that there is no mention of spirits in scripture , the contrary is easily proved , what ever the sadduces thought ; and it is very manifest from many places of scripture that there were both good and evil spirits : in the nineteenth chapter of genesis , and the first verse , it is said that two angels came to sodom ; so in the thirty second chapter , and the first verse , iacob went on his way , and the angels of god met him ; so we read that iacob , in his dream , saw a ladder that reacht from earth to heaven , and the angels of god ascending and descending on it : many other places there are where mention is made of the angels of god : now in the seventeenth of leviticus , and the seventh verse , it is said , and they shall no more offer their sacrifices unto devils ; and in the thirty second of deuteronomy , and the seventeenth , they sacrificed to devils , not unto god ; and other examples of this kind might be produced ; yet by his argument nothing of all this should be found in scripture . now if he once yields ( as he must do ) that the notion of a devil appears in scripture , for what end serves his argument drawn from the sadduces , but to shew that they were in an errour , and mis-understood the bible : but i cannot be convinced that the sadduces denied the being of spirits in general , though we read that they deny'd the resurrection , or that there was either angel or spirit , for that has reference only to the spirits of dead men ; for if they had denied all spirits and angels , 't is not likely that our saviour would have told them , as he did , that men in the resurrection should be as the angels of god , for what would such a comparison have signified to those who denied that there were such things as angels . now if we believe that they acknowledged any spirits , whence can we draw an argument to prove that they denyed the being of devils . but whatever the opinion of the sadduces was , we are not to be governed by their judgment , in deciding whether or no the notion of a witch appears in scripture , but by our own ; neither have we any great reason to rely upon their understanding of the scriptures , though this author sayes much for it ; seeing our saviour tells them that they erred , not knowing the scriptures . now for his third and last argument , which is taken from the different practices of those whom our translatours call witches , and those which are vulgarly supposed to be so ; for sayes he , our modern witches practise an occult and secret art , and 't is great art to discover them , by several strange signs and horrid tortures ; but the others practis'd what they did openly and in the face of the world : i have this to answer , that he is extremely deceiv'd in this point , for that the witch of endor practis'd openly , is not to be imagined , seeing she was so cautious when saul came to her , that she durst not do any thing till he had sworn to her that she should have no harm , but asked him why he laid a snare for her life . and since the law was so strict against them , as it is in the twentieth of leviticus , and the twenty seventh verse , where it is said , a man or a woman that hath a familiar spirit thou shalt not suffer to live , but shalt stone him with stones , his blood shall be upon him ( i say where such a law was in force ) it is not likely that this art was practised openly , and in the face of the world , as he sayes , but that they were as private as ours are ▪ but , sayes he , if they were so , how impossible was it for saul to turn them all out of israel ? 't is true indeed , it was impossible for him , neither did he , for the witch of endor was yet there ; and if one remained , there might be as well a hundred , or a thousand , notwithstanding his objection of the first of samuel , and twenty eighth chapter , where we read that saul had put away those that had familiar spirits out of the land , which must of necessity be understood , that he put the law in execution against them , putting all those to death which were discovered , so that they durst not practise openly ; and so he might well be said to put them out of the land , though there were hundreds yet remaining , which practised secretly and by stealth , because he used all possible means for the rooting them out of israel ; neither can he certainly say that manasses practised this art openly , for the scripture onely sayes that he used inchantments , and divinations , and dealt with familiar spirits , which he might do privately , though he was a king : yet i can easily grant that when both king and people were wholly given up to idolatry , and all other wickedness , any thing might be practised openly ; wherefore that hinders not but it might be the same art which our witches use now adayes , though practised in a different manner . thus i have done with his arguments , by which he endeavoured to prove that there is no such thing as a witch in scripture , and am now come to those by which he undertakes to prove that there is no such thing as a witch at all . to his first i perceive i shall not need to say much , it being onely this ; that seeing there is no such thing in scripture , it follows there is no such thing at all : therefore i shall onely say , that seeing the force of this argument depends wholly upon those which went before , they being already answered , this may keep them company . now he objects , that the law of moses being so strict against bestial and incestuous concubinage , it would seem very strange , the opinion of witches being true , that it should not so much as mention diabolical . to this i answer , that it is not at all strange that it should not mention particularities , when the whole art is forbidden upon pain of death ; for in that law [ thou shalt not suffer a witch to live ; ] this and all other their wicked actions , were included . so that , whether it was diabolical copulation , or killing of men or beasts by witchcrafts , or any other action of this nature , all was punish'd when the witch was ston'd to death . his second argument is taken from the miserable poverty of our vulgarly reputed witches ; for , sayes he , i am not willing to believe that they have such a power with the devil , as to make him do wonderful things at their command , when they cannot command him to fetch them money , &c. to this i answer , that certainly the devil deludes these people with the enjoyment of all sorts of pleasures which they desire , if not in reality , at least in the imagination , which is all one to them , as if they were real . now riches not being desirable for themselves alone , but onely as they conduce to a pleasant life , if they can obtain this without them , i see no reason why they should command the devil to fetch them money : besides , as they are people of a base and degenerate spirit , having no aim but malice and revenge , and the satisfying of their beastly lusts , and coming as near as is possible to the nature of the devils themselves , such a sordid way of living may be more suitable to their temper ; as also they may out of policy choose such an obscure and contemptible life to avoid suspition , and that they might have the greater freedom to practise their wicked arts , their actions not being so much pryed into , as those of more considerable persons . these reasons may suffice , though many more might be given for the removing of this objection . in the third place he sayes , that the opinion of witchcraft is attended either with irrationality or impiety , for that it is irrational to think that the devil being so full of malice , and breathing nothing but mischief against men , should suffer any man to live , when he can so easily kill us at the command of a witch : to this i say , that the devil cannot go beyond his commission , and that it is in gods power to stop the course of the devils malice , when , and where he pleases . besides , 't is very probable , that the laws by which the devils are governed , do not allow them that freedom ; for by that means the interest of the dark kingdom would not be carried on , seeing it is the ruine of the souls of men , not the destruction of their bodies , by which it is established . so that cunning and slye temptations are more advantagious to this end , than open violence ; for if the devil should take this course to wreak his malice upon men , they would be more sensible of his mischievous practices ; and finding themselves too weak to make resistance , it might be a means to draw them from their evil courses , and make them run to god for succour . this i say may be suppos'd , and it is enough to clear this opinion of irrationality , if we can guess at a reason why the devil would not take this course , though he had his liberty of hurting whom he pleas'd ; but it is certain that neither devils nor witches can hurt us without gods permission . but i see no such impiety in saying that god does many times permit such actions ( as the author seems to think there is , ) for then it were as impious to say that god suffers us to be tempted to sin ; yet we are certain that the devil cannot do it without his permission ; as appears by that expression of st. paul , he will not suffer you to be tempted above what you are able , &c. so if we acknowledge that god is omnipotent , we must confess that no wickedness could be done in the world without his permission , seeing it is in his power to prevent it ; and there is no impiety in affirming that though god of his great mercy may preserve any man from falling into sin , yet he is not bound to do it , neither does he , as we see by daily experience ; and if we once grant that he suffers men to sin , where lyes the impiety of saying that he permits witchcraft ? if we do not deny that god suffers one man to murther another , why should we not , without impiety , confess that he suffers witches to do the same thing ? certainly no reason can be given why it should be more impious to say that he permits one sin , then another ; and if not , i see none , why this opinion should be charged with either irrationality or impiety . his last objection is as malicious as it is frivolous ; for , sayes he , the opinion of witchcraft being true , no man can be able by the light of reason to know if christ were a witch or no. but if he had considered the difference between the miracles wrought by the holy jesus , and the impostures of witches ; if he had considered the different ends to which they tend , if he had had any regard to the life and conversation of our blessed saviour , and that of an impostor , the holiness of the one , and the wickedness of the other , if he had weigh'd the words of our saviour , you shall know the tree by it's fruit ; can one gather grapes of thornes , or figgs of thistles ? he might have spared this objection . who ever believed , of all the rational assertors of vvitchcraft , that an impostor could infallibly cure all diseases by a word of his mouth , or a touch of his hand ? that he could raise the dead to life , after they had been so long buried as to stink in their graves ? that he could feed five thousand with five loaves and two fishes ; that he could cause the earth to tremble , and the sun to be darkened at his death ? the graves of dead men to be opened , and their bodies to arise to accompany him at his resurrection ; finally , that he could raise himself after three dayes burial , and converse for some days with men , and at last gloriously to ascend up to heaven in the sight of several witnesses . methinks the manner of our saviours birth is enough to satisfie us in this particular , that he was born of a virgin , that a glorious star appeared over the place of his birth , that a company of heavenly angels were sent to proclaim it , as tidings of joy to the whole world ; and that the wise men being led by his star , which they had seen in the east , came so far to worship him , and bring him presents . much more might be said to shew the great difference between them ; but i think it is so visible to those who have read the life of our saviour in the four evangelists , that i shall not need to insist upon it ; i will onely add , that the sweetness of his disposition , the sincerity of his doctrine , the holiness of his life and conversation , his transcendent knowledge , his zeal for the glory of god , and the salvation of men , are infallible testimonies to prove that he was no imposter : so that , if whatever has been by the common people ascribed to witches , which seems miraculous , were really true , and that they had done all , or more than has ever been believ'd of them ; yet should we have no reason to doubt of our blessed saviours divinity ; and his faith that thinks so , is but weakly grounded , and in danger of being shaken by every strange action , which is beyond the reach of his understanding . our saviour himself has told us that false christs shall come , with signs and wonders able to deceive , if it were possible , the very elect , which is enough to convince us , notwithstanding this authors objection , that such miraculous actions may be performed without a divine commission , as may carry with them a great shew of divine power ; but he is in a deplorable condition that from thence concludes that christ jesus might be an impostor . thus i have done with his objections ; after which he tells you his opinion of the nature and power of devils ; i believe , sayes he , that the devils are aërial creatures , and though they have more skill , strength , and agility than men , yet they act as men do by applying natural agents and patients , one to the other , in this sublunary vvorld ; but as for the vvorld aetherial , or coelestial , i suppose they have no power there , but consequently that the wind bloweth when and where it listeth ; and that the seasons of the year are neither promoted nor hindred by them , or the fruits of the earth : to this i answer , that i think it is apparent out of the first chapter of iob , that the devil may raise winds and tempests ; but i am of his opinion , that he cannot promote or hinder the seasons of the year , or alter the course of the stars and planets ; as for the last , touching the fruits of the earth , he himself has said enough against it , in the eleventh page of his book , where he sayes that men by their well ordering the seeds of plants may strangely promote the generation of such plants , and the ripening of their fruits ; therefore he adds , the devils being more skilful than men may strangely promote the generation of several creatures . thus having answered himself , he has sav'd me the labour ; and i see very little , or no reason that he has , to tax the affirmers of witchcraft , with approaching to the opinion of the persians , of two great principles of good and evil , both almighty ; for by the opinion of witchcraft , nothing of omnipotency is ascribed to the devil , as he supposes ; and by this saying , he seems not to understand what is meant by omnipotency ; for any one action , how strange soever it seems to us , cannot be an argument to prove an omnipotency in the doer ; so to say , if the devil can raise a wind , he must be omnipotent , is ridiculous , as much as if he said , i can blow with a pair of bellows , ergo , i am omnipotent ; i can do one thing , ergo , i can do all things : if the devil raises a wind , he does but act upon natural bodies , and by natural means , which requires nothing of omnipotency . so if he causes thunders , or lightnings , or if he changes one body i●to another , he has still matter to work upon , and so long we may suppose any thing to be done without omnipotency , b●cause we know not how far the laws of nature are intended . now for what he quotes out of the ancyran council , it is not much to be regarded , for it seems not to have been intended against the opinion of witches in general ; but to shew the folly of those witches which believ'd the illusions of the devil to be realities , and professed that in the night time they conversed with diana , or some other heathen god , or goddess : for they feared lest by this their folly the common people might be led to the old errour of the heathens , in believing a plurality of gods : this seems very plain from the words of the council ; — quod quaedam sceleratae mulieres retro post sathanam conversae , daemonum illusionibus , & phantasmatibus seductae , se nocturnis horis cum diana paganorum dea , &c. super quasdam bestias equitare ; and a little after , nam innumera multitudo hac falsa opinione decepta , haec vera esse credit , & credendo , a recta fide deviat , & in errorem paganorum devolvitur , cum aliquid numinis , an t divinitatis extra unum deum arbitratur . now that witches are deluded by the devil , and made to believe those things which are many times false , is not to be question'd ; but it does not follow , because they are deluded , that they are no witches ; neither can i find o●e sentence in all this decree to prove it : 't is true , they have endeavoured to shew that these nocturnal pleasures and recreations are onely imaginary , and delusions of the devil , and this seems to be the scope of the whole decree : and the other decree , — siquis credit quod diabolus aliquando creaturas in mundo facerit , et tonitrua , et fulgura , &c. sua authoritate fecerit , sicut dixit priscillianus , anathema sit ; it was made against that errour of priscillian , that the devil has a power in the things of this world , equal to that of god , and can do these things at his own will and pleasure ; wherefore these words , sua authoritate , are put in ; but it does not at all deny that he can do those things with gods permission ; and if it had , i think the authority is not so great , but that of the scripture is to be preferred before it . as for that which he objects that the devil did no more in the case of iob , than elijah , or any mortal man may do when he receives a commission from god , i think the contrary may be gathered from the scripture , i mean , that it was wholly sathans doing , having only obtain'd leave from god , for , god said to him , all that he has is in thy power ; and the same expression is again used in the second chapter , and the sixth verse ; behold , he is in thy power ; by which expressions we may gather , that god left it to him , and acted nothing of it himself ; and it immediately follows , sathan went out from the pr●sence of the lord , and smote job with sore boyls from the head to the foot ; it is not said , the lord smote him ; now if this last was done by the devil , why not all the rest ? besides , if god had been the actor , the limitation , onely upon himself stre●ch not forth thine hand , had been altogether needless . thus i have done with his fourth chapter , and am come to his fifth , which he intitles , an answer to their arguments which endeavour to prove , that there are witches , where i find the arguments which he produces against himself , to be these : first , that drums and trumpets have been heard when neither drummer nor trumpeter was near . secondly , that the persons tormented have fallen into their fits upon the sight of the suspected vvitches . thirdly , that immediately upon the threatning , or cursing of this or that person , such an accident has happened to the party threatned or cursed . and lastly , that the vvitches themselves have confessed it . the first he yields to be true , being unwilling ( as he sayes ) to gainsay the authority of so many in the world , who affirm it to be so , but he denys that from hence the being of vvitches may be proved : it is easily thought this author would not raise a devil which he could not lay again ; and that of so many arguments as may be brought too for the proof of vvitches , he would only make choice of such as he could answer , or at least would so order the matter , as to leave out the most material circumstances , thereby to render the argument invalid ; for it is true ( as he sayes ) that onely to hear drums and trumpets , and to see chairs and stools move about a room , and no body touching the one or the other , proves no more than the being of spirits ; but ( because he seems to allude to that story of mr. mompesson's house in wiltshire ) i will thus answer him ; that if these things shall happen in a gentlemans house , which was formerly undisturb'd , meerly upon the taking away of an idle fellows drum ; if the devil by such and such signs being demanded , shall declare that the drummer employ'd him ; if upon the drummers being condemned , and sent to the islands , shall be quiet , and upon his return these disturbances shall be renew'd , these circumstances will render the argument of no small force to prove contracts with the devil . now if he has ever heard the true relation of the foremention'd story , he will find in it all this that i have said . the second argument , that upon the sight of the witch the party has fallen into his fit , &c. he answers thus : first , he objects that these stories are different from the former , in this , that those are attested by several persons of credit , and these are grounded onely in the juggling delusions of impostors , and the foolish mistakes of the vulgar : to which i answer , that he speaks with too much haste , and considers not that these things have been sworn by innumerable , and many of them persons of credit , before judges of assize , and in the face of the countrey ; and that judges are not generally so careless of what they do , as to take away the lives of so many hundreds , upon no better ground than the foolish mistakes of the vulgar . secondly , he sayes , that if he grants these things to be true , he yet sees no reason to grant that there are witches , but rather to conclude that these spirits , which are so gamesome , in doing us mischiefs , when they perceive that any are suspected to have set them on work , use these tricks to confirm the suspition , making it their sport to see poor innocent people hang'd . here i will make him the same objection as he made against the being of vvitches , which is , that if the devil could by such tricks as these so easily deprive innocent people of their lives , 't is irrational to think that he would suffer any body to live , considering his great malice ; and if he answers , that he cannot do it without gods permission , i will say , in his own words , that 't is impious to concern the great god with these designs of the devil to take away innocent persons lives : thus by denying of vvitchcraft , he is fallen himself into the same irrationality , or impiety , of which he accused the assertors of it . but if , as he sayes , the devil should by such tricks endeavour the ruine of poor innocent people , 't is not probable , that he could make those persons actors in their own ruine , so that all their words and actions should contribute to it ; as it happens for the most part , for it is seldom known that people are hanged , because others fell into their fits at the sight of them , without any other evidence against them , but some suspitious actions of their own concurring . to the third , which is , that upon their threatning or cursing such things have happen'd to the party cursed , he answers , that it is not to be wondred at , if in the vvorld there has often happened a notable concurrence of events , &c. this i suppose he said , meerly for want of something else to say ; for it is not at all conceivable ( though once in a hundred years such a thing may come to pass , as that upon an old vvomans cursing a man may immediately fall sick , or dye ) that it should be so frequently done , and that such events should constantly attend the curses of some particular persons , more than others . the last argument is from the confession of the vvitch ; and he answers it thus ; that the wisest man in the world may by torture be brought to confess any thing , whether it be true or false : this answer seems very weak , when we consider , that this way of forcing confessions by torture is not in use with us , and by consequence , that can be no reason why our witches should confess themselves to be so , except it were really true . but that answer not sufficing , he has another , which is , that he believes , that some silly old women overgrown with melancholy and dotage , have really believ'd themselves to be witches , and to have done those things which not onely their foolish neighbours , but worshipful men in the vvorld , have charged them with . but suppose some one , or two , have been so extreamly foolish , as to be perswaded into that belief against their own knowledge , can it be thought that all were so ? or if we could conceive that any persons by being accus'd could be made to believe that they were vvitches , what is that to those who have freely accus'd themselves without so much as being suspected by others ? or what to those , who after they had past the danger of being perswaded into this folly , and had stood it out to the last with a stiff denyal , notwithstanding the clear evidences brought in , and sworn against them , after , i say , that they had past all this , without confession , have afterwards penitently acknowledged all upon the ladder ? to such as these his answer reaches not ; yet , that many such have been , is evident to any but those who believe no more than they have seen themselves . now , to suppose that an old man or vvoman , sunk in melancholy , may be perswaded to think themselves vvitches , is excusable , if that were all ; but to believe , that not onely the old man or woman , but the judge , the jury , and the whole assize , should be thus abus'd , the witnesses forswearing themselves , only to hang poor innocent people that have done them no harm ; and that not onely one judge , one jury , and one assize , should be so fool'd , but thousands of each , and all with nothing ; and to imagine that whole countries , nay , all the christian world , should be so over-spread with folly , as to establish laws against a sort of people which never were in being , is a madness of which whosoever is guilty , wants but one step more to become a sceptick , and reject the testimony of his own senses . thus , sir , i have answered , i think , what is most considerable in this book ; i will pass by the sixth chapter , as having nothing in it which requires an answer , it being little more than what has been said before , and onely to shew his fancy touching the first entrance of this opinion of vvitchcraft into the world ; so that the truth of this assertion being once proved , the ground upon which that chapter stands is taken away . and now sir , it is time that i free you from this trouble ( if you have had the patience to suffer it thus ●ar ) and that i beg your pardon for those many errours , of which either haste or ignorance have made me guilty ; which if you grant me , you will abundantly obliedge , sir , your most faithful servant . a pleasant treatise of witches their imps, and meetings, persons bewitched, magicians, necromancers, incubus, and succubus's, familiar spirits, goblings, pharys, specters, phantasms, places haunted, and devillish impostures : with the difference between good and bad angels, and a true relation of a good genius / by a pen neer the covent of eluthery. pen neer the covent of eluthery. 1673 approx. 131 kb of xml-encoded text transcribed from 68 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-03 (eebo-tcp phase 1). a55138 wing p2564 estc r9332 12589970 ocm 12589970 63871 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a55138) transcribed from: (early english books online ; image set 63871) images scanned from microfilm: (early english books, 1641-1700 ; 967:25) a pleasant treatise of witches their imps, and meetings, persons bewitched, magicians, necromancers, incubus, and succubus's, familiar spirits, goblings, pharys, specters, phantasms, places haunted, and devillish impostures : with the difference between good and bad angels, and a true relation of a good genius / by a pen neer the covent of eluthery. pen neer the covent of eluthery. [8], 126 p. printed by h.b. for c. wilkinson ... and tho. archer and tho. burrell ..., london : 1673. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng witchcraft -great britain. demonology. 2003-09 tcp assigned for keying and markup 2003-09 apex covantage keyed and coded from proquest page images 2003-10 rina kor sampled and proofread 2003-10 rina kor text and markup reviewed and edited 2003-12 pfs batch review (qc) and xml conversion a pleasant treatise of witches . their imps , and meetings , persons bewitched , magicians , necromancers , incubus , and succubus's , familiar spirits , goblings , pharys , specters , phantasms , places haunted , and devillish impostures . with the difference between good and bad angels , and a true relation of a good genius . by a pen neer the covent of eluthery . london , printed by h. b. for c. wilkinson at the black boy in fleetstreet , and tho. archer and tho. burrell under st. dunstans-church , 1673. to the reader . there is an inward inclination and desire of knowledge ( gentle reader ) which hath moved many grave & learned authors , amongst the rest of their inquiries , to search into the nature of those things ; which because they are beyond the reach of common capacity , seem to the vulgar , fables only , and poetical fictions . amongst the rest of those things , there is nothing hath been more cry'd down by some , and upheld by others ; nothing has had more defendants on either side , than the possibility of man's having familiarity with demons . this general curiosity drew me in among the rest , that were ignorant of such matters , and caused me , for my own recreation as well as satisfaction , to allot some spare hours , to a stricter inquiry into these things ; but their scope being so large , and so far extended , so many arguments stand on the one side , so many on the other , that i fell short of any just determination : nevertheless , like that merchant that misses sometimes his designs , yet alwayes comes home well laden , i have found many things by the way , and fill'd this small treatise with the pith and marrow of above a hundred antient and modern authors , whose pleasant relations have not only been delightful to my self in their collection , but have wrought so effectually on the ears of some that have heard but two or three of them ; that not through any desire of mine , but by their frequent and earnest intreaties , i have used these means to satisfie them , and to present thee with this compendious treatise ; and that thy acceptance of it may be kind according to my desires ; you shall find nothing here , of those vulgar , fabulous , and idle tales that are not worth the lending an ear to , nor of those hideous , sawcer-eyed and cloven-footed divels , that grandams affright their children withal ; but only the pleasant and well-grounded discourses of the learned , as an object adequate to thy wise understanding . farewel . index . chap. i. the manner of the witches profession . chap. ii. their imps and meetings . chap. iii. persons bewitched . chap. iv. magicians and negromancers . chap. v. incubus and succubus . chap. vi. familiar spirits , goblings , and pharies . chap. vii . specters and phantasms . chap. viii , places haunted . chap. ix . divellish impostures . chap. x. an admirable and true process of a woman that wrought miracles by the help of the divel . chap. xi . the horrid end of witches and negromancers . chap. xii . the difference between good and bad spirits , and the true relation of a good genius . a pleasant treatise of witches , &c. chap. i. the manner of the witches profession . incoherent , various , and deceitful will all the institutions of satan appear , whether we consider him in his ambiguous oracles deceiving the heathen world , in his subtilty to create himself a worship , and followers so obedient , as to sacrifice their of-springs to him ; but more especially , in his seducing some poor miscreants , so far as to contract a bargain with them for their bodies and souls for ever . such are persons ( st. chrisost. lib. de provid . ad stag. monac . ) perversly instituted in religion , envious , malicious , and distrusting gods mercyes , who to satisfie their unreasonable desires , in those things they could not otherwise perform , have hearkened to his flatteries , renounced their faith , and made themselves his slaves , and subjects . nevertheless to make his worship become more solemn , and his servants tye the greater , many horrible and detestable ceremonies are perform'd at their first reception ; the summ of all is this . the wizards and witches being met in a place and time appointed , where the devil appears to them in humane shape , admonisheth them to be faithful , & promises them success , and length of life ; they that are present recommend the novice to him : and the devil , if the party will renounce the christian faith , the sacraments , and tread upon the cross , gives him his hand , adding moreover , that this is not alone sufficient , but that he will have an homage also , containing , that he give himself to him body and soul for ever , and bring as many as possibly he may into the same societ●…y : furthermore , that he prepare himself certain oyntments . this we inquisitors , say the authors of a book called malleus maleficarum , know being fully informed by a young witch . another marryed youth is said to have confessed to peter judge in boltingen after this manner . that the rest of the society , on sunday before the water was consecrated , brought the new disciple into the church , where he denyed his faith & c. and promised homage to his little master ( for so they call him , magisterulum , and no otherwise ) then he drinks out of a bottle presently , which being done he begins to conceive something of his profession , and is confirmed in the principall rites of it . manlius writes concerning their abominable profession , that in the year 1553. two witches sto●…e a child from their neighbour , kild it , cut it in pieces , and put it into a kittle to boil , when the sorrowful mother looking for her infant , came by chance into the house , and found the limbs thereof horribly consumed . for which abominable fact the authors of it were burnt , having first in their torture confessed this part of their horrible profession . two other witches are reported by spranger to have kild , the one , forty children unchristned , the other an infinite number ; and r. p. p. valdarama the spaniard relates , that in germany were taken eight witches , who confessed to have murthered one hundred forty & five children in the making their oyntments . chap. ii. of their familiar imps , and their meetings . they are likewise reported by the same author , to have each of them a spirit or lmp attending on , and assigned to them , which never leave those to whom they are subject , but assist and render them all the service they command . these give the witches notice to be ready on all solemn appointments , and meetings , which are ordinarily on tuesday or wednesday night , and then they strive to separate themselves from the company of all other creatures , not to be seen by any : and night being come , they strip themselves naked , and anoint themselves with their oyntments . then are they carryed out of the house , either by the window , door , or chimney , mounted on their imps in form of a goat , sheep , or dragon , till they arrive at their meeting place , whither all the other wizards and witches , each one upon his imps , are also brought . thus brought to the designed place , which is sometimes many hundred miles from their dwellings , they find a great number of others arrived there by the same means : who , before lucifer takes his place in his throne as king , do make their accustomed homage , adoring , and proclaiming him their lord , and rendring him all honour . this solemnity being finished , they fit to table where no delicate meats are wanting to gratifie their appetites , all dainties being thither brought in the twinckling of an eye , by those spirits that attend the assembly . this done at the sound of many pleasant instruments ( for we must expect no grace in the company of devils , ) the table is taken away , and the pleasant consort invites them to a ball ; but the dance is strange , and wonderful , as well as diabolical , for turning themselves back to back ; they take one another by the arms and raise each other from the ground , then shake their heads to and fro like anticks , & turn themselves as if they were mad . then at last , after this banquet , musick and ball , the lights are put out , and their sleeping venus awaks . the incubus's in the shaps of proper men satisfy the desires of the witches , and the succubus's serve for whores to the wizards . at last before aurora brings back the day , each one mounts on his spirit , and so returns to his respective dwelling place , with that lightness and quickness , that in little space they find themselves to be carryed many hundred miles ; but are charged by their spirit in the way , not to call in any wise on the name of god , or to bless themselves with the sign of the cross , upon pain of falling , with peril of their lives , and being greivously punisht by their demon. sometimes at their solemn assemblies , the devil commands , that each tell what wickedness he hath committed , and according to the hainousness and detestableness of it , he is honoured and respected with a general applause . those on the contrary , that have done no evil , are beaten and punished : at last when the assembly is ready to break up , and the devil to dispatch them , he publisheth this law with a loud voice , revenge your selves or else you shall dye , then each one kissing the posteriors of the devil ( a sweet bit no doubt ) returns upon their aiery vehicles to their habitations . these meetings are made commonly towards midnight , when the earth is covered with darkness ; yet cardan writes , that a friend of his , a bookseller , returning from alemagne , where he had newly been , saw several assemblies met near a mountain , both wizards and witches dancing , some on horseback , some on goats , others on dragons , some on other phantasms , but drawing n●…er within a stones throw , they all vanished and were no longer seen . the places of these meetings are in some desart , either in a fair plain , or under some large tree , of which pomp. mela writes , that on the side of the mountain atlas in mauritania , are seen by night certain lights , and noises are heard of cimbals , and almost all sorts of musical instruments , which in the day time cease , and the phantasms vanish , and disappear . solin and olaus affirm the same , that the shepherds living neer this place are often frighted by the troops of spirits that go dancing and brawling toward this mountain , esteem'd by the common people to be aegyptians . valderama speaks farther concerning these meeting places , which ought in no wise to be omitted , that by t●…e new castle belonging to the earle of francesquin , he saw under a high chesnut-tree , hard by a little wood , a circle of the breadth of twenty foot , being made so round , that it seemed to be made by a geometrical compass , where he imagined these witches and spirits to have been ; and what most astonished him , was that upon this round circle grew no flower nor grass , although in the middle and round about abundantly . suspecting therefore that the earth was consumed by the quality of some ill humour , which hindred the herbs to grow , he caused it to be dug up and diligently lookt upon , but found the earth of the very same quality and goodness with the rest ad joyning . paul grillaud , a most famous doctor of the law , reports that a certain pesant had a wife accustomed to go to such meetings , with her other companions , which her husband suspecting , often taxed her with it , which still she denyed as obstinately ; till at last resolving to know the truth , he feigned himself , one night , drunk and in a sound sleep , which hapned to be the time she was advised by her spirit to go to the assembly . so that looking round about her that all things were sure , her doors fast and her husband to appearance dead drunk , she retired into a private corner of the room , strip't her self naked , and ano●…ted her body : then in an instant as if she had wings , she flew up the chimney . this her husband perceiving , rose and hid the box of oyntment , till the next morning ; when examining her where she had been that night , he could neither by fair nor foul means bring her to confess , that she had been out of the house , till ●…hewing her the box of oyntment , see here , said he , the witness that will so convince thee , that thou shalt be no longer able to deny thy wickedness ; and unless thou resolve to tell me immediately , whither and by what means thou wen●…'st , expect not to go out of my hands alive . then did he w●… , ●…mbling at her husbands threats , an●… convicted of what she had done , confess the truth , and all the things committed in their impure society ; above all , she se●… forth the pleasures of it with such cunning fla●…tery , that the lusty young pesant had a mind presently to be partaker of those delights , and promised her pardon for what she ●…ad done , if she would conduct and bring ●…im also to the place . this she promised willingly , and the time being come , after she had asked leave of her spirit to bring her husband with her , she caused him to strip himself naked as she was , and both being anointed , they mounted , the spirit attending on them in the form of a sheep , which flying softly through the air , carryed them to the designed meeting place . the poor man seeing so many men and women so richly cloathed ( as to him they appeared ) such preparations for a feast , such strange musick , and so many lighted torches around him , stood long time amazed . but at last after they were all set at the table by the commandment of the devil ; the country man not loosing time , but finding the meat unsavoury and without ●…ast ( for according to the proverb , the devils were the cooks ) he began to ask for salt , and at last a spirit waiting there in form of a youth , brought him some , which receiveing , he said , god be praised for this good salt. at which words , in a moment , the table , meat , servants , guests , men and women , musick , lights , spirits , and all vanisht away from ●…im , who found himself next morning naked in the countrey of bene●…ent under a great walnut-tree , almost a hundred miles from his own home ; whither with must distress at last became , accused his wife and many o●… of the company , who after confession on the rack , of their profession , were afterwards burn●… . it is reported by the same author of another witch named lucresse , that being carryed away from her house towards a meeting place , on the sabbath , when the bell was ringing to mattins , the sound of the saints-bell did so affright the devil , that he let her fall in a place thick with brambles and thorns , where the next day she was found in pittyful plight , and accused , but what became of her afterwards the devil knows . chap. iii. of persons bewitched . antonius sucquetas knight , o●… great fame in flande●…s , had besides three lawful children , one bastard who marryed a wife at brage ; this woman a little after her marriage continually vexed with an evil spirit , that wheresoever she was , even from among the company of chast matrons , she was snatcht away , and was drawn from the table or seat where she was , and thrown into this or that corner ; notwithstanding , all that were present did what they could to hinder it . all this happned without any hurt to her , which many were perswaded was caused by some witches means , that envied her , or loved her husband who was very beautiful : to be short , while she was thus tossed too and fro by the evil spirit , she was at last with child ; and when her pains began to come upon her , and she had sent the maid who was then alone with her , to fetch the midwife ; the witch suspected before to be so , came in and performed that office privately , while the gentlewoman by reason of her extraordinary pains was in a swoun . afterwards when she came to her self , she found h●…r self delivered , but the child could no where be found , which caused great astonishment . but the next morning , she found her child by her in the bed in swadling-cloaths , which for some time she suckled , till at last it was taken one night from her side and never after heard of . in the year ( saith langius ) 1539 , in a certain village called fugestal , a country man by name ulricus neussesser was cruelly tormented with strange pains in his body ; insomuch that when he despaired of all other remedies he cut his own throat . about three days after when he was to be buryed , eucharius rosen of uveissemberg and many skilful p●…rsons anatomised the body , and found in his ventricle , a rough and hard peice of wood , four knives and two peices of iron , all being about a span long ; there were also seen round bundles of hair , and things that could never en●…er into a living man , but by the deceit and subtilty of the devil . to this purpose it is also related of a servant to a noble man of the castle of bontenbrouch , that all the time he was bewitched , he vomi●…ed nails , pins , needles , and strings ; and being asked concerning it , he said t●…at a certain woman met him one day & breathed upon him , from which time he became thus troubled . but afterwards when the evil spiri●… left him , he confessed that there had no such thing hapned to him but that the devil made him say so , and that those he voided as needles , pins , and the like , came not from his stomack , but were put into his mouch by the devil . wierus in like manner writes of a horrible vexation of certain n●…ns at ●…verketes bewitcht as 't was thought on this manner . a certain old woman had one day restored some salt to these nuns of whom she had borrowed , and besides what was due , gave as much more . after which restoration , there was often found about their chambers a white substance in form of salt , no body knowing by what means it came thither . then was there often heard in the night , a voyce groaning and desiring help , but when they came to the place whence it proceeded , thinking it had been one of their companions that implored their aid , they could see nothing . sometimes they were pulled by the feet out of the bed , otherwhiles so tickled on the souls of their feet , that they w●…re ready to dye with laughing ; some had peieces of their flesh nipt out , and all were tormented in some part or other , vomitting a black and acid humour , so strong that it fetcht the skin off their mouths . one time when their friends were come to see them , they were lifted up from the ground , notwithstanding , all resisted , some fell down as dead , some walked on their hams as if they had no legs , others would run up tree●… like cats : and the abbess her self , while she was talking to the lady margaret countess of burens is concerning these things , had a peice of flesh pulled out of her thigh ; the wound was of colour , what we call black and blew in relation to bruised flesh , and was afterwards cured . these outrages of satan , lasted for three years , but concerning the end i find no mention . one thing only more is remarkable of these nuns , that if at any time they were hindred from beating and striking each other , they were hugely tormented inwardly : if by the desire of their friends , they went to pray , their tongues were tyed , nor could they seriously attend to any good thing . but when they talked concerning idle or lascivious sports , they were much refreshed and recreated . it happened in the year 1562. at the town of levensteat under the duke of brunswick , that a certain maid , by name margaret , the daughter of one achils , about the age of twenty , was making clean a pair of shoes of her sisters with a knife , whose sheath lay by her with another in it , at which time an old woman came in asking the maid how she did , for she had been sick of a fever , and hearing her answer went out of the house immediately ; when the maid had done her work , she looked for the other knife and the sheath , but could find neither ; so searching very diligently , she saw at last a great black dog under the table , which she beat away , hoping to find the knife under him ? but the dog seemed very angry , and grinning with his teeth , leapt over the hatch of the door and ran away . the maid presently began to be giddy , and a chilness seemed to come from her head , all over her body ; in the end she ●…ell in a swoun , and continued , as if she had been dead three dayes ; then she began to come again to her self , and being ask'd the reason of her distemper , answered that she was sure the knife that she had lost was in her left side ; and although her parents and friends judging her thoughts proceeded from melancholly , hunger , and the like , gave no credence to her words : nevertheless she still persisted in affirming of them , grieving the more to hear every one contradict and think that impossible , of which she was sure . at length after three months , there appeared , on the left side , a little above the spleen , a swelling , about the bigness of an hens egge , which according to the change of the moon increased and decreased ; then said shee , hitherto you have contradicted me alwayes , but i hope you will now beleive what you see , and pressing hard upon the swelling , a great quantity of matter gushed out , and th●… knife's end appeared in the rupture . the maid would ●…ave pulled it out , but her friends hindred her , and sent immediately for the dukes chyrurgeon of the castle of u uolffenbuttle , who first sent a minister to her to comfort her , and instruct her in god's word , for as much as she had been troubled by the devil ; and on the next day , which was sunday , he opened the flesh and took out the knife , which was the very same that was lost , being only consumed a little about the edge . hector boethius gives us an admirable relation concerning king duffus , that he fell into a great malady , yet not so greiveous , as it was hard to be known by the best physitians of that time ; for without any signe of bile , phlegme , or the redundancy of any evil humour , the king was grievously tormented every night with perpetual watchings and continual sweatings , and found but very little ease in the day-time ? his body wasted away by degrees , his skin grew hard and close , shewing to the beholders both the veins , nerves , and situation of the very bones . nevertheless by the regular motion of his pulse , it was manifest that nothing of his radical moisture was wasted , and the colour of his lip , cheeks and ears , still remained vigorous and temperate , and his appetite was no way abated . these good signs in a languishing body , and one that was afflicted with much pain , the physitians much admired ; and when by all their art they could neither cause him to sleep , nor make his sweating cease , but that the king grew worse and worse to both , they desired him to be of comfort , for it might be that some physitians of other nations knew the nature of his disease , and could cure it , whom they would send for , by which means he might recover his health . but by this time there grew a strange rumour amongst the common people that the king was bewitched , and that his disease proceeded not from any natural cause , but by the magick art of certain women living at forres a city of moravia , who used those means to the destruction of the king. this report soon came to the kings ear , and least the witches , hearing they were discovered , should make their escape , there were men sent secretly to moravia to enquire concerning this matter : the messengers dissembled the cause of their coming , and under pretence of a league they were to make between king duffus and those of moravia , they came to the city forres , and were by night let into the castle ( for that stood as yet for the king ) here they told the governour donevaldus , what the king had commanded them to search , and desired his aid and assistance in this matter . now a certain young whore ( whose mother was a witch ) one of her lovers a souldier , had learned by what means her mother wrought her inchantments , and had learnt something concerning the kings life and fortune ; this he told donevaldus , and donevaldus related it to the kings ambassadors , and sent for the woman , who was then in the castle , whom he constrained to tell the whole matter , and the manner of her mothers proceedings , and souldiers were sent at night secretly to search the business more narrowly . the messengers came to the witches house , broke it open , and found one of them turning , on a spit by the fire , a waxen image , made by their art like to king duffus : another was reciting certain spels , and pouring leisurely a certain liquor upon the image . they took them both , and brought them to the castle , with the image and the liquor , where being examined the cause of these deeds , they confessed , that while the image was roasting , the king never ceased to sweat , and while they recited their charms , he never slept , and that as the wax melted away , so the king consumed , and would dye after all was spent , as the devil had informed them ; moreover , that they were hired , to do this , by those of moravia . these things so incensed the hearers , that they caused them both immediately to be burnt , with the image ; at which very time , ( as afterwards it was known ) while this passed at forres , the king was eased of his pain , and rested that night without swearing , and the next day his former strength returning , he grew better , and lived long after in as perfect health as ever he had been before this calamity happened unto him . gulielmus malmesburiensis monachus , writes in his history , that there were in the time of peter damion , two old women living in the way that leads to rome , that kept an inn , and that as oft as they had any single passenger , they turn'd him into an ass or hog , and sold him to the merchants ; at last having for their guest a young man , that by fidling and jugling got his livelihood , they turn'd him into an ass , who by the strangeness of his actions ( for his understanding was nothing altered ) drew many passengers to the house , and by this means they gained great custome , and no small advantage ; at last a neighbour of theirs proffered great summs of money for him , and at length purchased him , but with this caution , that he was never to ride him into the water , which for some time was punctually observed : but the ass getting one day at liberty , ran into the next pool of water , where after he had cooled himself a little , he came to his former shape . the like is reported by the inquisiter spranger , of a souldier in the isle of cyprus , who was also turned into an ass , yet his reason remained , and he followed his old companions to their ship ; but supposed to be a real ass was beaten away , and forced to return to the witche , house that had so transform'd him . in this shape he serv'd her three years , till passing one day before a church , he was seen to kneel on his hinder legs , and to lift up them before , at the holding up of the sacrament of the altar ; which action some geneva merchants perceiveing . apprehended the owner , and with torture made her confess how she had inchanted him , and converted him into that form , and to render him the likeness of man again . the witch was burnt at famagoste , and the youth returned to england , affirming that his mind was never so much troubled , but that he knew himself to be a man ; nevertheless his imagination was so deceived by the devil , that he sometimes thought himself to be a beast , and yet had alway this contentment , that he was known by the other magicians and witches to be a true man. chap. iv. of magicians and negromancers . cornelius agrippa the great magician , going one day out of town from louain where he dwelt , left the keyes of his study with his wife , charging her strictly to let no body go in ; but it hapned so that day , that a young companion of agrippa , a schollar , and having ever had a curiosity to see some of this negromancers books , came to the house , and with much importunity gained the keyes ; then entring the room and viewing the books , he perceived a manuscript of agrippa's amongst the rest , as it were a compendium of them : this he reads , and in short space raises an ill . favour'd devil ; who entring the study , asked what he would have that he call'd him so ; the young man unexperienced , frightned , and ignorant what to say , was choaked by the spirit and left dead on the ground . agrippa not long after returns home , and finds the devil dancing , and shewing tricks upon the house top ; at which , astonished , he goes into his study , and finds the dead body , which he commands his spirit to enter , and carry to the place where the students used to meet ; this being done and the spirit quitting the body , it fell down and was buryed for dead , having some marks only of strangulation about the throat . but not long after the matter was discovered , and agrippa for safty fled to lorrain . there was in the emperor maximilians court , a famous negromancer ( as authors affirm ) who at his command , and promise of pardon and reward , took upon him to shew the shapes of the three great warriers , hector , achilles , and king david , upon condition of silence when they appeared : and the emperor he places in the midst of his magick circle , seats him in his throne , and afterwards reading and murmuring certain charms out of his pocket-book , he desires silence . hector then knocks at the door so vehemently , that the whole house shook , and the door being opened , he came in , with a bright speer in his hand , his eye fiery , and his stature exceeding other mens . not long after in the same majestical postture , came in achilles , looking fiercely towards hector , and often shaking his speer , as though he would have invaded him . thus having thrice passed by the emperor , and made obeysance , they vanished . afterwards came in king david in his crown and princely robes , with his harp in his hand . his countenance was more gracious then that of the other two ; and he passed likewise thrice by the emperor , but wi●…hout reverence to him , and went away . the magician being asked by the emperor , why king david denyed him the respect the other two gave , answered , that all things were subject to his kingdom , for asmuch as christ sprang from him . saint augustine writes of pythagoras , that ( whether by natural magick or some secret agreement with the devil , it is doubted by authors ) he kept a bear of prodigious greatness with him many years , and at last making him swear never to hurt any beast , gave him liberty , and sent him into the woods . the same magician being near tarent , and seeing an ox eating in a field of beans , called to the herdsman to drive the beast from eating the beans . but the surly clown made answer , he might chastise him himself if he would , as he used to whip his boys . whereupon pythagor as making certain magick characters on the ground , and muttering some charms to himself , caused the beast to come out of the beans , as if it had been endued with reason ; and ever after it refused the yoke , and retired to tarent , living among the inhabitants , and taking her food from the hands of men , women , and children . a certain magician at madeburg , was us'd to shew a little horse to the people in the market place for money , commanding it to do many rare things which always it performed . but complaining one day to the people in the end of his shew , that he had got very little , that the times were very hard , and the like , he wisht that he were in heaven : then throwing up the bridle into the air , the horse followed it ; and he , as if he would have stayed it by the tail , was carryed up also : his wife catched hold of him , his maid of her , and all fly up into the air like so many links of a chain . now while the people were looking and wondring at it , a certain citizen came to the multitude , and understanding the matter , affirmed that he met but a little before , the magician going to his inn. to this purpose niderius also reports , that in the year 1045 , a certain magician , in england , was seen to mount on a black horse on a sabbath day , and to be carryed away through the air . henry the third king of france , had a brother called the duke of allenzon , who came to england formerly to be a suiter to queen elizabeth , in whose retinue was the valiant busidamboyes who took the dukes part , between whom and the king was a perpetual sued the king , therefore by nature timerous and suspicious , was always afraid of this valiant person , and after his return into france , devised several means to take him out of the way . amongst the rest coming by night out of the louure , he was set upon by seventeen armed and appointed men , ye●… behaved himself so stoutly , that he killed five of them , and made his escape . the king seeing he had mist of him , and that ever after he stood upon his guard , put in tryal another way . for there being a constant report at court that bussidamboyes was in favour with the earl of monsurrous wife , he sent for an italian negromancer , famous at that time , and called ●…riscalino . of him he enquires if he could shew or declare to him , what bussidamboyes was then doing , which the magician after certain conjurations shewed him in a glass , where was bussidamboyes in bed with a lady . hereupon the king sent for his courtiers , amongst whom was the earl of monsorrou at that time , and a●…ked if they knew that lady . the earl much abased , replyed , it was his wife . then said the king , i will have no culckolds to be my courtiers . to which the earl made answer , that to hinder what was done was not in his power , but that it was in the kings , to give him leave to avenge himself , which he earnestly requested . the king glad to be any ways rid of bussidamboyes , gave his assent , and the earl posted away immediately to his own house ; and coming betimes in the morning to his wife , as she lay in bed , offered her the choice of three things , either a draught of poyson , a dagger to kill her self , or to write such a letter as he would dictate to her . the miserable woman terrified with the thoughts of death , consented to the latter ; and , according to her husbands dictating , sent for bussidamboyes , who suspected nothing , to come unto her . in the mean time the earl concealed himself in the house , armed with six more , and behind the curtains in her chamber . bussidamboyes came not long after , and offering to go up stairs in his accustomed manner , was desired by a page , set for that purpose , to leave his spurs and his sword below , because his lady was ill , and the least noise disturbed her . this he did , not mistrusting what would follow ; but as soon he entred the chamber , the lady gave a sign , and all rusht in upon him . nevertheless , being of an undaunted courage , he took the first chair he found , and so behaved himself with that weapon , by reason of his great strength , that he kild two of them ; and then being wounded in divers places , he leapt out of the window into the garden . but fell by misfortune upon a pole that prop't up a vine , and there stuck fast by the breeches , which the conspirators perceiving , ran down and made an end of him there . the negromancer according to the kings promise , had his pardon , and being asked , by the king , how many witches he thought were in his dominions , answered above a hundred thousand which he knew , and of whom he was master . mr. baudovain de ronssey , in his epistles , gives us this relation ; that in ostbrook neer utrect a place in holland , dwelt a certain negromancer , whose servant observing that his master went constantly on certain nights into the stable , and laid hold on the rack , resolved to do the same unknown to his master , and see what would be the event . thus following his master who was gone half an hour before into the stable , and returned no more ; he laid hold on that part of the rack , and was posted immediately , he knew not how , through the aire , till at last he found himself , in a large cave , amongst an assembly of witches . his master astonished and angry at his coming , fearing also least by this means , their nocturnal meetings might be discovered , asked the counsel of the rest concerning him ; 't was agreed upon at last to receive him , and make him swear secrecy . this the poor fellow out of fear did , and promised whatsoever else they desired : at last , when the time of departure came , they resolved he-should be carryed back , because he had sworn to be of the society , and to that end his master took him upon his back ; but in their way through the air , as they came over a lake , his master fearing to be discovered by him , and finding this opportunity , let him fall , hoping therein to have drowned him and stifled him in the mudd ; yet providence permitted not the youth to be drowned , or his fall to be deadly , for the abundance of rushes and sedge , saved its violence , and there he lay with no great harm done to his body . the next day , as he cry'd for help , he was heard by some travellers , and by his voice found , and holpen out ; the occasion of his coming thither being examined , he was conducted to the burgomaster of utrect , named iohn of cullenburg , who making farther inquiry into this extraordinary accident , with intention to prosecute the negromancer , sent for him to the place of his habitation ; but whether advised by his spirit , or warned by the report , he was fled and could no where be heard of . iohn theuteme , canon d' albestan , being oftimes reproached to be a bastard , and that he merited not to be a canon , which belonged only to those of better extract , invited his revilers one day to dinner , and after the table was taken away , asked them if they would see their fathers ; to which they answered they all were willing : then caused he his familiar spirits to appear in their likenesses , one like a cook , another like a groom , a third like a pesant , but his own father came in the form of a canon , cloathed in a long gown , at which sight the company was much amazed , and never after reproached him of his extract , since their own was no more honourable . chap. v. of incubus and succubus's flegon trallian made free from slavery , by the emperor adrian , writes , in his book of admirable things , that philinion daughter to a vintener , fell in love with machates a young forrester , but crost by her friends , took it so to heart that she dyed suddenly after , and was buryed publickly . not long after this sad funeral , machates passing by , came and lay at the house , to whom philinion appeared , being alone in his chamber , asserting she was not dead , but had raised that report to deceive her friends ; insomuch that they both lay that night together , and he gave her towards morning at her departure his ring in token of his love , and in recompence she gave him another : while these things thus passed , a servant that lay in the next chamber , hearing philinions voice , supposed really that her masters daughter was alive , which she constantly affirmed for truth : her master desirous to know the certainty of it , found means to get the young man to stay longer at his house , and caused persons to watch every night in the next chamber ; at last , hearing her voice , they went into the chamber , and ran towards the bed , where she lay , to embrace their daughter : but the spirit said , o cruel father and mother , since you hindred me to enjoy this youth in life , you can expect no kindess from me , and lo now i leave you . at which words the spirit went out of her , and her carcass fell down in the bed . her tomb was immediately after opened , but nothing found there , save the ring the forrester gave her , which the spirit had left . her body was seen , as likewise the tomb , by thousands of people that came to see the truth of this admirable accident . and at last by the councel of the divine hillo , the dead body was carryed out of town and buryed . but machates by this accident was so frightned , that he fell shortly after into despair , and killed himself . another no less admirable history , we find of an incubus , who , in the shape of policrates , was created prince of the aetolians , and was marryed to a young lady of locres , with whom after he had lain three nights , he vanished , and was no more seen by the people . the lady brought forth for her child , a monstrous hermophrodite ; at which her parents being astonished , assembled the people , the priests , and diviners , to consult what should be done with the child , or rather divelish off-spring , and at last it was concluded it should be burnt . but then policrates the father appeared again , in a mourning garment , and , with threats , demanded his son , which being denyed , he rushed upon him , and toar him to pieces , and then devoured all his members , excepting the head , and vanisht . the people resolved to send to the oracle at delphos , to enquire concerning this matter , but the head that was left on the ground , began to speak , and with a loud voice and eloquent oration , informed the multitude of all the evil that 's threatned them , which came to pass the year after in the war they had with the people of acarnania . boethius the historian writes lib. hist. scot. that a young maid , very beautiful , and one that had refused the marriage of many noble persons , fell into strange familiarity with a devil . till at last her big swelling belly declared what she had done , and forced her to disclose the matter to her parents ; how a handsome young man , came constantly by night and lay with her , but from whence , or whither he went , she knew not . her friends though they gave little credence to these words , yet resolved to search into the matter more narrowly ; and about three days after , being informed by her maid that the man was with her , they unlockt the door , and entered the chamber with a great company of lights , and saw by their daughter a most horrid monster , more terrible in shape , then what can be described believed ▪ the beholders of this strange spectacle , all run away , save an holy priest that staid , & began to read st. johns gospel ; and when he came to this passage , the word was made flesh , the evil spirit with a horrid noise , flew away with the window of the chamber . and the woman at the fright , was delivered of a horrid monster , which the midwives , least it might be a reproach to the family , burnt upon a pile of wood immediately . in the year 1480. as the same author affirms , a merchants ship was going to flanders to traffique , when on a sudden , there arose so vehement a storm that the mast was broke , and great damage done to the rest of the tackling ; insomuch that nothing could be expected but present destruction . the master wondring at this unclemency of the air , ( for it was then about the summer solstice ) when he could attribute it to no natural cause , concluded it was rather by some evil spirit . which as he related to the passengers , comforting them , forasmuch as he trusted god would not suffer them to perish by those means of the devil , a pittiful voyce was heard from the bottom of the ship , of one of the passengers , a woman , accusing her self , that for many years she had had familiarity with a devil in mans shape , and that he was then with her , and that she deserved to be thrown into the sea to save the rest from the imminent danger . the minister therefore , was sent down to this distressed creature , who pray'd by her , and after her confession , earnestly entreated her to repent , and ask of god forgiveness for what she had done . this the poor distressed woman no so●…ner began to do , but a black and thick mist , seemed to rise up out of the pump of the ship , and with a great noise , flame , smoak and stink , threw it self into the sea ; after which the tempest ceased , and the ship got safe to harbour . vincentius writes that a certain strong young man well skilled in swimming , was bathing himself by moon-shine in the sea , and that a woman swimming after him , took him by the hair , as if it were one of his companions that would have ducked him : to whom he spoke , but no answer was made ; nevertheless , she followed him to shoar , and the youth taken by the great excellence of her beauty , covered her with some of his garments , and brought her to his home , and not long after , marryed her . but being jeered often by his companions , that he had marryed a phantasm , forasmuch as she would never speak , he drew his sword one day , and threatned he would kill the child she bore , if she would not speak , and tell her original . alas poor man , said she , that loosest a good wife by forcing me to speak . i had remained long with thee , and done thee much good , had i not broken the silence enjoyned me , and therefore henceforth thou shalt see me no more , and then she vanished . but the child grew , and began to use himself much to swim , till at last as he swimmed one day in the sea , many people admiring him , he was taken way out of their sight by his mother . hieronymus reports the like of a monk , invited to uncleaness by a succubus in the shape of a very fair and beautiful woman ; but when went to embrace her , she sent forth a great cry , & as she was nothing in reality , but a meer shade and phantasm , vanished out of his arms , deceiving and deriding the foolish monk that had , by his lust , rendred himself like the horse and bruit beasts , without understanding . chap. vi. of familiar spirits , goblings , and pharies . gilbert writes in the eight book of his narrations , that a young gentleman of lo●…rain , of a good family , but corrupted by ill company , frequenting often ordinaries , and such like houses of debauchery , was one day walking in the fields melancholy by himself , for want of money . to whom a spirit appearing in mans shape , asked the reason of his solitariness , profering to do him service in whatever troubled him , providing he would stedfastly believe all that was in a little book he would give him , and swear never to open or shew it to any body . this when the young man had promised , the other produced a little book in his left hand , and shaked 60. crowns out of it into his right , bidding the young man do the like , who produced the same effect . but at last when he wanted for nothing , being overcome with curiosity , he resolved to see what was contained in it ; and opening it , he saw in the midst a round circle , divided with certain lines in form of a cross , on which was painted a horrible face of a devil . at this sight the young man was so frighted , that his eyes became black , and his brains turned , that he thought to have some heavy load on his shoulders . he was forced therefore to confess the matter to his friends , who perswaded him to through the book into the fire , which although there was nothing in it but paper , yet remained an hour in the fire before it consumed . a certain souldier travelling through marchia a country of almaigne , and finding himself weary in his journey , abode in an inn till he might recover his strength , and committed to his hostesses custody , certain money which he had about him . not long after , when he was to depart , he required his money , but the woman having consulted with her husband , denyed the receit , and return thereof , accusing him also of wrong in demanding that which she never received : the souldier on the other side fretting amain , accused her of cousenage ; which stir when the man of the house heard ( though privy to all before ) yet dissemblingly took his wives part , and thrust the souldier out of doors : who being throughly chafed with that indignity , drew his sword , and ran at the door with the point of it : whereat the host cried , theeves , theeves , saying that he would have entered his house by force , so that the poor souldier was taken and put in prison , and by process of law , to be condemned to death : but the very day wherein this hard sentence was to be pronounc●…d and executed , the devil entred into the prison , and told the souldier he was condemned to dye ; nevertheless if he would give himself body and soul to him , he would promise to deliver him out of their hands : the prisoner answering , said that he had rather dye being innocent , then be delivered on such conditions : again , the devil propounded to him the great danger his life was in , and also used all cunning means possible to perswade him . but the other resolutely withstood his temptation , that at last he promised to revenge him of his enemies for nothing ; advising him moreover to plead not guilty , to declare his innocency and their wrong , and to entreat the judge to grant him one that stood by in a blew cap , to be his advocate : the souldier accepted this offer , and being called to the bar , and indicted there of fellony , presently desired to have his attorney , who was there present , to plead for him : then began the fine and crafty doctor to plead , and defend his client very cunningly ; affirming him to be falsly accused , and unjustly condemned , and that his host did withhold his money , and offered him violence : and to prove the assertion , he reckoned up every circumstance in the action , yea , the very place where they had hid the money . the host on the other side stood in denial very impudently , wishing the devil might take him if he had it : at these words ( for the subtil lawyer waited for this advantage ) the devil laid hold on the host , and carrying him out of the sessions house , hoisted him into the air so high , that he was never after seen or heard of . a gentleman neer the city of torga , who got his living by ro●…bing and ranging the fields , met one day with a spirit in form of a horseman , who saluted him , and profered him his service : the other accepting of it , made him his groom , and ever when he went out , gave him special charge of a certain horse which he esteemed very much of ; the devil finding he could never please his master , concerning this matter , and that , notwithstanding , all his double diligence , his master never thought him well enough look't after , took the horse one day when ●…is master was abroad , and carryed him to the top of a high tower , & put his head out of the window . the horse seeing his master , come home , began to neigh and stomp , as though joyful of his return , but the servant never came again to fetch him down , and left all the neighbourhood in great admiration . froissard reports that a certain priest going to law with a parishioner , was cast by him ; and , that resolving not to stop there ( for he had skill in magick ) he raised a spirit , whom he sent to torment him , upon promise of such a reward . the spirit posts immediately to the gentlemans house , and there by his noise and the pranks he play'd , soon manifested what he was . the gentleman upon this strange vexation , got his neighbours , good religious men , to watch with him , and when at midnight the spirit came , it was resolved he should speak to it . the devil according to his agreement with the priest , never mist his hour , but came as he used to do that night , throwing the chairs and stooles up and down the house , making a noise and great disturbance . whereupon the gentleman boldly asked in gods name , what he was . ah quoth the devil , and laught , do you not yet know that i am a spirit ? yes said the gentleman again , but who sent thee hither ? the priest , said the spirit , because thou overthrewst him at law , and hath promised me also ten crowns for my pains . away said the gentleman for shame , art thou so bare as to serve such a pittyful rascal for so little money ? i will give thee forty crowns to serve me , and all thy business shall be , only to bring me news from all parts of the world. i 'le do 't , said the devil , but if ever you desire to see me , you shall certainly lose me . thus did this gentleman know , before any post could come , of all the transactions in the world , and had news from the remotest parts of it : insomuch , that he began to be sought after by every one for news , since nothing in the whole world was done , of which he had not intelligence . but at last perceiving this familiarity would bring him into the trouble and strict inquiry of the law ; and fearing least the spirit might shew him some slippery trick for his forty crowns , he resolved to put him away . and thereupon , the next time he came , artan , said he , ( for so the spirit called himself ) since thou hast been so punctual hitherto in thy service , i would now ●…ain see thee in some shape or other . you shall , replyed he , and the first thing you see upon the floor of your chamber to morrow morning , shall be me . the morning being come , the gentleman lookt on his floor , but could see no body . wherefore when he heard the spirit next , did you not promise , said he , to appea●… to me in some shape this morning in my chamber ? well , and did you not see , reply'd the devil , two straws tumbling over each other , that was i. but i minded them not , said the gentleman , and have not as yet seen thee as i desire . mind better then answered he , and the first creature you see to morrow out of your window , shall be me . so the next morning , when the gentleman rose to the window , he could see nothing in his yard , but a great , leaner and uglier sow , then can be described , insomuch that calling to his servants , he commanded them to hunt that ugly creature out of the yard , which as they were doing , it vanished in a tempest , and the house was troubled no more . olaus relates , that a gentleman passing by a forrest with his servants , was belated in the way , and forced to stay in the woods all night , having nothing to eat ; at which he said merrily to his retinue , would sir hubert of whom so many stories pass , would provide us some food in this solitary wood. which words , he had no sooner spoken , but a great wolfe rushed by them , and returned immediately with sheep on his back , which he let fall in their sight , and vanisht ; leaving them to dress the meat the devil had sent them . alexander ab alexandro , writes , that a monk of the monastery of ardens , going early in the morning through the forrest to a town thereby , overtook a man of a stern countenance , loose kind of vesture , and very tale stature , with whom he travelled , till at last they came ●…o a great wash ; where the man profered the monk , being a religious person , and of lesser stature , to carry him over on his back . the monk gl●…d of this profer , got up ; but casting his eyes down toward the water that was very clear , and seeing his porters feet , of a strange and deformed shape , he blessed himself with the sign of the cross ; at which the devil hasted so fast away in a whirlwind , that it toar up a great oak by the roots ; which gave the poor monk cause to think that if he had not in time perceived the devil to be his porter , he should have been stifled in the waters by him . fincelius reports , that in the year 1532. a certain gentleman to torment a poor tenant that owed him rent , commanded him with threats , to bring to his house that night for fuel ( it being the christmas tide ) a certain great oak out of such a wood , which if he failed to do , he would turn him out of his house . the poor man , although the thing was impossible , nevertheless , to shew his willingness , went with his ax towards the wood , much afflicted at the hard commands of his lord. thus as he is going , he is overtaken by a tall man , that having asked his grief , profers him his help in the matter ; the poor man over-joyed with his courtesie , questioned not the means , but went with him to the oak , and was now preparing himself for the work , by pulling off his doublet and breeches . but the other contrary to his expectation , takes the vast oak in his arms , and pulls it up by the root , and laying it on his shoulder ( for 't was as easy to be carryed , as pul'd up ) he brought and threw it down into the gentlemans yard ; where afterwards it became so hard , that it could never be hewn in pieces with axes , nor burnt with fire , but remained a lasting monument in that place . i judge there is none so ignorant of the manners and fashions of his neighbouring countryes , but knowes they are far different , and in some manner how they differ . i shall leave it therefore to the judicious reader to suppose in his fancy , a countrey man of france , in his wooden shoes , leather doublet , and high crown'd hat , his syth on his shoulder , bag and bottle at his waste : which things , though in england , have nothing admirable , yet in persia , mosco●…y , and the like forreign nations , the whole habit will seem most strange and wonderful . such a poor countrey fellow going to a peice of ground two or three miles distant from his own habitation , to mow , is overtaken by a man on horseback , whom taking for no other than some countrey man , he fell into discourse with him concerning his journey , so that at last being both to go the same way , the other profered him the use of his horse , to ride behind him , which the honest mower willingly accepted of ; but being well seated , and thinking now to have proceeded in his journey , he is carryed through the air with such swiftness , that the astonishment gave him no time to speak , and fear made him hold fast to the other . thus passed they over many towns and countreys , till at last coming over the market-place in turky , good god , said he , what people are these , and whither am i going ? the spirit confounded at the holy name , let him fall in the midst of the multitude , but by reason of the great store of tents , and clothes that kept the commodities from the scorching heat of the sun , the vehemency of his fall was abated , and in short space he came again to his sences . by this time an infinite number of turks were assembled in a ring around him , but a great distance , for some supposed him he was a god dropt from heaven ; others that saturn the heathen deity of time with his syth on his shoulder , was come to hide himself again on earth ; others interpreted it that time was ceasing to be , and that the world was now at an end : in brief , all were amazed , as you may imagine , as well at each particular part of his habit , which was wonderful , as the strangeness of his coming being no less admirable . yet still their astonishment increased , to hear him speak in a strange dialect , but he thinking they could not hear him , approaches towards them ; on the other side fear still makes them to recede . by this time news of this rare accident came to the grand seignior , and interpreters were sent , to know the matter perfectly ; which being done , he was sent back to france by the ambassadors means , then residing in turky , that the king and all the world might be certified of what had happened . siarra a spaniard , left in his manuscript what is wonderful to relate , concerning spirits in america , that when the spaniards began their conquests in that place , certain of them chased a great liou , with their guns and swords ; and when they thought they had shot him , and that he fell down dead , and were going to cut off his head , he vanish'd in a strong wind that beat them all back ▪ some yards , but without great damage . another spaniard being alone , thought he met with a foul black moor , and discharged at him , but the moor came running upon him with fingers open like to the laws of a cat , which caused him to trust no longer to his weapon , but to call on god for help , at whose name the foul fiend vanish'd . six other spaniards seising upon a young moor , near to a mountain , that seemed to cry , and be almost starved , threatned him , to see if he would confess of any thing that was left by the enemy and hid ; whereupon he brought them to a concavity in the mountain , and bid them follow him and he would shew them great treasures , two of the company were so bold , but before they were gone far in , the rest heard a pittiful noise , and none were so fool-hardy as to venture after them ; from which time the place is called to this day the devils den. the next delusion the devil put upon them , was about a fortnight after , but despairing of his former practises , he now assumed the shape of a spaniard , exhorting some fifty more to follow him , and he would go to the top of an hill and spy the enemy ; where as soon as they were come he vanished in a strong wind and smoak , dispersing and throwing them all down the hill , to the loss of seven , and much hurt to the rest : this , saith the author , was evident in the sight of part of our army , and forced beleif from those that before gave no credit to what particular persons often related . yet what is more admirable , is this , that as siarra and his comrade were one day travelling together , a little blackamoor of exquisite shape , addressed himself to his companion , desiring he would take him to wait upon him ; this he spoke with such a grace , beyond what could be expected from any moor , that by siarra's perswasions , the other took him for his servant . now whatever his master set him about , he did it with most admirable speed and diligence , insomuch that haveing left a knife one day four or five miles off , where the army last encamped , he would send the boy for it , to whom siarra said , this is indeed a task for the devil himself ( at which words he remembred afterwards the boy to be very attentive , and his eyes to sparkle ) and it were as good to seek a needle in a field of hey ; therefore trouble not your boy about it ; nevertheless the boye 's forwardness incited his master to send him for it , and as though he had wings he went presently out of their sight , returning again in short space with the knife : at which so speedy arrival , his master expected he should have been breathless , but he skipped and jumped as it were for joy that he had pleasured his master . another time about five hundred moors rising out of an ambush , set upon a party of fifty spaniards whereof siarra and his companion were two , yet for all their number , contrary to the spaniards expectations , the moors ran away , terrified at something , whereof the spaniards were wholly ignorant , who dared not to follow least they should bring themselves into some unknown treachery . many such like services did the young blackmoor to siarra and his companion , the last was as followeth . as these two with four more were travelling up a certain mountain , to view the subjacent places , they perceived a man of prodigious stature , walking up and down very melancholy , who often cast such terrible looks upon them , that as well by a certain fear caused by the extenuation of the air , when spirits are near , as by a conception they had that he was so , they were much astonished and afraid ; whereupon the young blackmoor that served siarra's companion , ran towards him , and kneeled down , and as it were entreated him , whereupon he immediately flew up into the air out of their sight . this caused greater astonishment , then what ever had hapned before , and therefore his master never left examining his boy what he was , till at last , he confessed after this manner . i am , though otherwise i have appeared to you in form of a boy , a spirit of this region , subject to the great master agnan , whom you just now saw ascend into the air , after he seemed to bewail the loss of his people , and his worship which the spaniards have destroyed ; he was certainly come to do you mischief , as formerly he had done to some of your company , but my intreaties disswaded him , having told upon what account i served you ; nor shall any of his ministers torment you as long as you stay in this place , as you may beleive by what is already past : for when the five hundred set upon you , i caused above a thousand spaniards to appear before their sight , which was the cause of their suddain flight . now the reason why i serve you ( for according to the charge laid upon me ; i was to declare it , before i left you ) is , because you spared formerly a moor whom you took with your own hand in flight , a tall person , with a hawks nose ; the same was a priest to our great master , and had a spirit granted him , to attend on him ; by his charge i was sent to protect you , as long as you stay in this countrey , for the favour you shewed him in sparing his life . having thus said , he ran a little from them , and beating the ground thrice with his foot , he was carryed into the air out of their sight . not long after , as they returned to spain , a great storm arose , during which , it was so dark that none of the heavenly light appeared , and all hopes of safety were taken away , till at last siarra perceived as he thought , the young moor in the shrouds , after which that dismal storm ceased , and their voyage became calme and pleasant . pharies . of pharies also those little mimick elves , that appear alwayes very small of stature , and busy themselves chiefly in imitating the operations of men ; we read in georgius agricola that great searcher of subterraneal mines , that they appear frequently in those places whence precious metals are dug , and from their manners are called cobali , or imitators of men ; these seem to laugh , to be cloathed like the workmen , to dig the earth , and to do many things , that really they do not ; mocking sometimes the workmen , but seldome or never hurting them . the latins have called them lares and larvae , frequenting , as they say , houses , delighting in neatness , pinching the slut , and rewarding the good housewife with money in her shoe . siarra hath left us this notable relation , that there lived in his time in spain , a table and beautiful virgin , but far more famous for her excellence at her needle ; insomuch that happy did that courtier think himself , that could wear the smalest piece of her work , though at a price almost invaluable . it hapned one day , as this admirable semstress sate working in her garden , that casting aside her eye on some fair flower or tree , she saw , as she thought , a little gentleman , yet one that shew'd great nobility by his cloathing , come riding towards her from behind a bed of flowers ; thus surprised how any body should come into her garden , but much more , at the stature of the person , who as he was on horseback exceeded not a foots length in height ; she had reason to suspect that her eyes deceived her . but the gallant spurring his horse up the garden , made it not long , though his horse was little , before he came to her : then greeting the lady in most decent manner , after some complements past , he acquaints her with the cause of his bold arival ; that forasmuch as he was a prince amongst the pharies , and did intend to celebrate his marriage on such a day , he desired she would work him points for him and his princess against the time he appointed . the lady consented to his demands , and he took his leave , but whether the multitude of business caused the lady to forget her promise , or the strangeness of the thing made her neglect the work , thinking her sight to have been deceived , i know not ; yet so it fell out , that when the appointed time came , the work was not ready . the hour wherein she had promised the phary prince some fruits of her needle , hapned to be one day as she was at dinner with many noble persons , having quite forgot her promise , when on a suddain casting her eye to the door , she saw an infinite train of pharies come in : so that fixing her eyes on them , and remembring how she neglected her promise , she sate as one amazed , and astonished the whole company . but at last the train had mounted upon the table , and as they were prancing on their horses round the brims of a large dish of white-broth , an officer that seemed too busy in making way before them , fell into the dish , which caused the lady to burst into a suddain fit of laughter , and thereby to recover her sences . when the whole phary company was come upon the table , that the brims of every dish seemed fill'd with little horsemen , she saw the prince coming towards her , hearing she had not done what she promised , seemed to go away displeased . the lady presently fell into a fit of melancholly , and being asked by her friends the cause of these alterations and astonishments , related the whole matter ; but notwithstanding all their consolations , pined away , and dyed not long after . 't is reported likewise of a countrey girl , being sent out dayly by her mother , to look to a sow that was then big with pigs , that the sow alwayes stray'd out of the girls sight , and yet alwayes came safe home at night ; this the maid often observing , resolved to watch her more narrowly , and followed her one day so close , till they both came to a fair green valley , where was layd a large bason full of milk and white bread ; the sow having eaten her mess , returned home , and that night pigg'd eleven pigs , the good wife rising early the next morning to look to her beast , found on the threshold of the stye ten half crowns , and , entring in , saw but one pig , judging by these things that the pharies had fed her fow and bought her pigs . a certain woman having put out her child to nurse in the countrey , found when she came to take it home , that its form was so much altered , that she scarce knew it ; nevertheless not knowing what time might do , took it home for her own . but when after some years it could neither speak nor go , the poor woman was feign to carry it with much trouble in her arms ; and one day a poor man coming to the door , god bless you mistress said he and your poor child , be pleased to bestow something on a poor man : ah ! this child , reply'd she , is the cause of all my sorrow , and related what had hapned ; adding moreover that she thought it was changed , and none of her child . the old man , whom years had rendred more prudent in such matters , told her that to find out the truth , she should make a clear fire , sweep the hearth very clean , and place the child fast in his chair that he might not fall before it ; then break a dozen eggs , and place the four and twenty half shells before it , then go out and listen at the door , for if the child spoke it was certainly a changeling , and then she should carry it out and leave it on the dunghil to cry , and not to pity it , till she heard its voice no more . the woman having done all things according to these words , heard the child , say , seven years old was i , before i came to the nurse , and four years have i lived since , and never saw so many milk-pans before . so the woman took it up and left it upon the dunghil to cry and not to be pittied , till at last she thought the voice went up into the air ; and coming out , found , there in the stead , her own natural and wel-favoured child . chap. vii . of specters and phanthasms . the history of milan gives credit to an adventure very notable , which hapned to two merchants passing through the wood of turin to go to france , who met with a spirit in form of a man of tall stature , who called after them , saying , return , return back again , and go to louys sforce , to whom you shall give this letter from me . then they asked him who he was , to which he answered ; that he was galaas sforce his brother : now galaas sforce , had been dead long before . the merchants therefore much astonished , promised to do his commands , and went back to milan to the duke , to whom they presented the letter . the duke thinking it a cheat and illusion , put them in prison : nevertheless , because they persisted still in affirming the truth of it , the senate was assembled , where much dispute passed , touching the opening of this letter ; at last there was none but galeas viscount , that dared to lift up the seal and read what was written therein . o louys , take heed to thy self , for the venetians and french , joyn together against thee to thy hurt , and will utterly destroy thy race ; nevertheless , if thou wilt give me three thousand crowns , thou shalt see the matter reconciled , for i will avert thy sad destiny . farewell . but the duke could by no means be induced to believe this , which afterwards did truly come to pass . by lovys , the eleventh king of france , who sent him prisoner to his kingdom . marsilius ficinus , as baronius relates , made a solemn vow with his fellow platonist , michael marcatus ( after they had been pretty warmly disputing of the immortality of the soul , out of the principles of their master plato ) that whether of them two dyed first , should appear to his friend , and give him certain information of that truth ; ( it being ficinus his fate to dye first , and indeed not long after this mutual resolution ) he was mindful of his promise when he had left the body . for michael marcatus , being very intent at his studies betimes in a morning , heard an horse riding by with all speed , and observed that he stopped at his window ; and therewith heard the voice of his friend ficinus crying out a loud , o michael , michael , vera , vera sunt illa . whereupon he suddenly opened his window , and espyed marsilius on a white steed , whom he called after , but he vanished in his sight . he sent therefore presently to florence , to know how marsilius did ; and understood that he dyed about that hour he called at his window ; to assure him of his own , and other mens immortality . dionysius , the siracusian tyrant , a little before his death , saw as he sate in his house , molested with some troublesome thoughts , a filthy and ugly specter , brushing and cleansing his palace , from which fear he was not free , till he dyed . marcus brutus likewise , when he was meditating something against octavius , and antonius , in his chamber by a candle in the night , heard somebody come into his chamber , and looking about to see if it were any of his domestick servants , saw a great and deformed specter in shape of a man. nevertheless , not much frighted at the sight , ●…e asked him whether he were a spirit or a god , or what he would have . i am said he , thy evil genius , and i 'le meet thee at philippi . to whom brutus again , as a true and valiant roman , i 'le meet thee there . then having inquired of his servants if they had let any such person in , and finding they had not , he began to doubt of the success of that war , as afterwards it hapned , where again this genius met him . alexander ab alexandro ; writes an admirable history of a gentleman that had newly buried his friend , and returning to rome , lay at an inn by the way . where being alone and awake , there appeared to him the phantasm of his deceased friend , pale and wan as when he dyed ; whom when he saw and could scarce speak for fear , he asked at last what he would have . but the specter returning no answer , seemed to pull off his cloaths , and came to ly by him in the same bed . the other being extreamly frighted , gave way to him , who perceiving he accepted not of his company , lookt upon him with a stern countenance , and having drest himself departed . the other out of exceeding fear , fell extreamly sick , affirming for truth , that the feet of this phantasm were as cold as ice . a gentleman of naples travelling in the road , is reported to have heard the voice of a man imploring and desiring help ; and that going to the place , he saw a terrible specter beating a young man , but by his prayers , caused him immediately to vanish . afterwards he brought the young man to his house , and although it were long before he came to himself ( for the phantasm ever appeared before him ) yet at last he confessed many great crimes that he had most wickedly committed . the like , we read of a youth of mean parentage amongst the gabis at rome , that going thither , and meditating some treachery against his parents , met the devil in his way , in shape of a man ; so that falling into discourse together , they came to the same inn and lay together that night . but when the other was a sleep , his cursed companion laid hold on him to strangle him , but that the other awaking , began to pray to god for help , at whose name satan made such hast to be gone , that he broke through the top of the house ; by which fear the youth afterwards changed his evil intentions , to an honest and religious life . a rich gentleman , that lived thirteen miles from goi●…is , had made a great feast , and invited his friends , but they came not . whereat being extreamly incensed , come , said he , all the devils that will , since my friends are so unworthy . and immediately after , came in many goblings , as it were , in the several habits of merchants , and gentlemen , forreiners , who were kindly welcomed , and sate down to table . but stretching forth their fingers like cats claws , they were perceived indeed to be demons ; and the gentleman making some invocation to god ( as people in fear naturally use to do ) they all vanished , but so perfum'd the room , that few guests ever came into it afterwards . sabellicus writes for a true and admirable relation , that a secretary of lewis alodiser lord of i●…ole , travelling to ferrara , met in a valley between two great hills a phantasme in shape of lewis's father , who dyed and had been magnificently buried not long before , appearing on horsback , and with a hawk on his fist , as it was his custome when he went a hunting in his life time . this specter charged him to return presently to his son and tell him , that he should come the next day and meet him in that place , for he had matters of great importance to discover to him : the secretary through fear and obeysance went back to imole , where he related what had hapned : but lewis , whether he feared some ambush in that place , or credited not the relation , would not go in person , but sent another in his name to see what the spirit would declare : the ambassador being arrived with the secretary at the place , the same shadow appeared to them , complaining greatly of the prince that he would not come himself , and hear what he dared not to reveal to any other . nevertheless , he commanded them to return , and tell their master , that before two and twenty years , specifying the month and the day , he should lose the government of that place . the time being come , lewis stood upon his guard , remembring the threats pronounced by his fathers ghost . yet notwithstanding , all his preparations , that year , that month , and day , the souldiers of philip duke of milan , passed the trenches , scaled the walls , and obtained the town , and took him prisoner . cardan relates , that a friend of his , going in a dark night from milan to galerat , saw a strange apparition of fiery spirits , who inform of pesants , ran behind him in the way upon a fiery cart , crying with a loud voice , take heed , take heed ; and although he spurred his horse , and made all the hast possible , yet they were still at his back : till at last , when he came to st. lorences church , which is without the castle-gate , he recommended himself to god , and presently he thought he saw those pesants , with their burning cart and oxen , swallowed up in the earth . after this , it was observed , that the inhabitants of galerat , were tormented that year with a cruel plague , and other great afflictions . p. matthieu historiographer to henry the fourth king of france , writes , that in the year 1598. as that king was hunting in the forrest of fountainebleau , a great cry of hounds and huntsmen , was heard at half a miles distance ; which sometimes again , as they drew neer a wood , seemed to be within twenty paces of them . whereupon the king commanded the earl of soissons to set spurs to his horse and see what it was , believing that there was none so bold as to meddle with his game , or hinder his pastime . the earl of soissons went , and still heard the noise , not perceiving whence it came , till a tall man in black presented himself in a thick mist , crying , do you hear me ? do you hear me ? and suddenly vanished . at which words , the stoutest of them , resolved to leave off hunting for that day , wherein nothing but danger and fear was expected . now although fear commonly ties the tongue , and freezeth the words , nevertheless , they related this matter , and have caused it to be inserted in the history of that king ; which many would think to be a fable of merlin or urgand the unknown , if the truth affirmed by so many persons of credit , and seen by so many judicious eyes , had not put away all doubt . there is a history no less admirable , of a merchant of sicely , that travelling in the year 1536. upon the one and twentieth day of march , not far from the castle of tauriming , met in the way with ten demons in form of blacksmiths , a little farther with ten more , and again with another that seemed a true vulcan , and having questioned him whither he went , he answered he was going to forge at mount aetna ; to which the merchant reply'd , that he wondered they should go to forge on a mountain that was always covered with snow . alas , said the other , thou knowst not my strength , but ere long shalt perceive it , and then he vanisht . the next day toward night , a great earth-quake opened the mount in several places , and much mischiefe was caused by the fire to the inhabitants . chap. viii . of places haunted . there was in athens , a great and spacious house , but very infamous for a report that it had for long time been haunted by an evil spirit . that in the dead time of the night , a strange noise was heard , at first as it were from the yard , which came neerer and neerer , till there stood before them an old man , lean , pale , and with a long beard , having his hands and feet chained , which he often shaked . by these terrors , the inhabitants fell sick , and many dyed ; for the rememberance of the image impressed on their fancy , caused a deadly fear . insomuch that at last , it was left desolate . nevertheless , bills were set up in several places of the city , if peradventure any one would venture to hire and inhabit it . at that time the phylosopher athenodorus came to athens , and reading one of these bills , and the small rent it was to be let at , by reason of its infamy , bought it , notwithstanding what the people reported of it . and gave order the first night , that his bed should be made in the first room of it , some books and his pen and paper to be brought , that his mind being imployed and busied , might cause no vain fears . in a studying posture therefore he watched , and when at midnight he heard the noise of chains and irons , as had been reported to him , he neither lifted up his eyes nor left writing , till it seemed to be in the room . then looking towards the door , there appeared the image of an ancient man loaded with chains , beckoning , as it were , for him to follow : the phylosopher on the other side , made signes with his hand that he should stay a little till he had made an end of what he was writing . but the spirit began again to shake his chains , at which the other left off writing , and taking the candle in his hand , followed the ghost , who proceeded slowly , as if he were very aged , and much loaded with his chains , till he came into the yard where he vanisht . the phylosopher being left alone , left a mark upon the place , and the next morning caused it to be dug up ; where were found the bones of a man chained , for the flesh was putrified and eaten away ; these being gathered and buried publickly ; the house was never haunted afterwards . sabellic . lib. 10 exempl . cap. 3. erasmus in his epistles writes , that on the tenth of april 1533. in an inn of sciltac a town in switzerland , there was a certain hissing heard about night time , which seemed to come out of one of the chambers of the house ; wherefore the host fearing their might have been thieves , ran thither immediately but could find no body , yet still heard the same noise in the garret , and not long after upon the top of the chimney : then supposing that it was an evil spirit , he sent for the priest to exorcise him , who no sooner began his conjuration , but the spirit answered he cared not for them , since one was a twhoremaster and both were theeves , and herefore he would in spight of them burn the town as he had undertaken ( all this was thought afterwards to proceed by the means of a familiar spirit , which the maid of that house confessed on her death-bed , to have had familiarity with , for the space of fourteen years ) the spirit therefore took this maid to the top of the chimney , and commanded her to spread such fire as he gave her , which she did , and in less than an hours time all the town was consumed , notwithstanding the great abundance of water the inhabitants brought to quench it . here we may observe the reality of it , as also that the fire was real that the devil brought , but of another nature than the common or any artificial fire is , and that it did not fall from above as lightning , which burneth only very little , unless it happens on matters easily combustible , as it hapned in the year 1500. at paris , when the lightning fell upon the tower of billy where the powder was , and since that at venice . furthermore , philippus camerarius saith of it , that the fire fell here and there upon the houses in form of burning bullets , and if any one went to help his neighbour , he was presently call'd back to help his own . moreover , i have heard ( saith camerarius ) the relation of this woful visitation from the vicar of that place , and many others worthy to be beleived , forasmuch as they were spectators of all things according to the former relation . the vicar also had as it were a crown about his hair ( which he wore long , after the graecian manner ) of all sorts of colours , which he said hapned by the same spirit , who threw a hoop at his head . moreover the same daemon asked him once if ever he heard a raven cr●…ak , and thereupon croaked so horribly , that they were almost dead for fear . the curate also did affirm ( though not without blushing ) that he often told him , and many others , of their private sins so exactly , that they were forced with shame to quit the place . chap. ix . of devillish impostures . about the year 1545 hapned at corduba a famous city in spain , a most wonderful imposture of satan . a young girle of a poor family named magdalene de la croix being but five years old , was put , by her parents , into a monastery of nuns , whether through devotion or poverty , 't is unknown , since her years were so few . nevertheless ( as the judgements of god are unsearchable , and his ways past finding out ) the devil appeared to her in shape of a blakamore , and although she was at first sight much afraid , yet the fiend did promise her so many toyes wherein children delight , that he brought her to discourse with him , ever injoyning herstreightly , that she should never disclose ought of their private conversation . about that time , the girle began to show a very quick and apprehensive wit , and a nature different from others , which gained her no small esteem from the rest of the nuns , both old and young . being come to the age of twelve , she was sollicited by the devil to marry him , and for her dowry , he promised her that for the space of thirty years , she should live in such a reputation of holiness through all spain , that the like was never before . thus while magdalene under this contract , passed the time in her chamber with this wicked spirit , that entertained her with his illusions , another demon took her shape and resemblance , and constantly resorted to the church , to the pulpit , and to the cloysters , and all the assemblies made by the nuns , with a great deal of seigned devotion ; he told magdalene also after he had gone to church in her place , all that was done in the world ; of which she giving notice to those who had her already in great reputation , began not only to be accounted an holy virgin , but to bear the name of a prophetess : wherefore although she was not yet come to full age , yet she was elected mother abbess by the consent both of the monks and nuns . now when the nuns went to communion on easter day , and other great festivals among them , the priest alwayes complained that some body had stolen one of the hosts from him , which was carryed by this angel of darkness unto magdalene , who being in the mid'st of her sisters , shewed it unto them , and put it in her mouth as a great miracle . moreover , it is said , that when she was not present at mass , though there were a wall between her and the priest , yet at the elevation of the corpus christi , the wall did cleave that she might see it . it is also very well known that if at any festival day the nuns carryed her in procession with them , to make the action more venerable , by some extraordinary action , she carryed a little image of christ newly born , which she covered with her hair that grew down to her feet . many more such illusions she used chiefly on solemn dayes , that they might be the more recommendable . by this time the pope , the emperor , and the grandees of spain did write to her , and by their letters intreated her , to remember them in her prayers , and asked her advice and councels in all matters of great concernment , as by several letters found in her closet was manifested . many ladies also and gentlewomen would not wrap their new-born children in swadling clothes , till they had been blessed by the abbess magdalene . but god permitted not this diabolical cheat to lye longer concealed ; for magdalene after she had spent about thirty years in this acquaintance with the devil , and had been abbess twelve years , repented of her former life , and detesting these abominable acts and the horrid society of satan , she freely discovered , when every one thought least on it , all this notorious wickedness to the visitors of the order ; yet some report , that perceiving the nuns began to find the deceit , prevented their discovery , by her own confession ; for such is the custome in spain , that he obtains his pardon that doth voluntarily confess his crime . at the hearing of this confession , magdalene was imprisoned in the monastery of which she was abbess . nevertheless , in the mean time , satan still continued his illusions , taking the chief place in the church according to its wonted manner , and was seen on its knees praying and staying for the rest of the nuns : insomuch that every one thought it had been their abbess , and that the visitors had given her leave to assist at mattins , for the great signs she gave of repentance . but the next day finding she was still in prison , the matter was related to the visitors ; and her process was at last sent to rome , but because she had willingly confessed , she received absolution . this history is affirmed by zuinger , au theatre de la vie humaine ; by bodin also , and cassiodore reny . iosephus relates in his 18 book and 4th . chap. that there was at rome a noble woman named paulina , no less famous for her paarentage than her virtue and beauty , in the flowre of her age , and marryed to saturninus , a person not unworthy of her . now , decius mundus fell so extreamly in love with this lady , that after he had offered for one nights lodging , two hundred thousand drachms , and was repulsed by her , he resolved to end his life in misery . but his fathers man , a person of evil and subtil nature , conscious to his passion , promised for fifty thousand drachms to bring her into his arms : and the money being paid , he proceeded in this manner . paulina being much given to the worship of the goddess isis , he calls together her priests , and silence being sworn , he procures them with large rewards to go to paulina as sent from the god anubis to fetch her unto him . this message she received gladly , and h●…r friends rejoyced that she should be thought worthy of the god anubis : no●… did her husband knowing her chastity to be so great , any wayes let her preparations . the night being come , she was after supper shut by the priests in the temple , where mundus met her , whom she obeyed and pleasured that night , supposing he had been the god she worshiped . but it was not long after before mundus meeting her in the city , thou hast wel done paulina , said he , that thou savedst me two hundred thousand drachms : nor is it any matter that thou denyedst me as mundus , since thou hast entertained me for anubis . at these words she tore her hair and rent her cloathes , and related the matter to her husband , and her husband to the emperor tiberius ; who upon strict inquisition , hanged the priests , raced the temple , and commanded that the statues of isis and anubis , should be thrown into the river tyber ; but decius mundus , escaped with banishment only , his crime being referred to the strength of a passion that had deprived him of reason . eusebius reports the same of one of saturns priests , by name tyrannus , who procured that such and such a lady , as by the will of the god , should every night be shut in the temple ; nor did any husband think himself unhappy in this , but sent his wife richly adorned that night to the temple , and also great presents , that she might be the more acceptable to the god . now tyrannus constantly shut the temple , delivered up the keyes , and went away . but 't was not long before he returned through his secret doors into the image of saturn that was hallow at the back and joyned to the wall . then did he speak to the woman as she prayed to him , & at last commanding her to put out the watch taper , descended to her betwixt fear and joy , that she was thought worthy to accompany a god . this practise had long time passed undiscovered , till a chast matron abhorring the fact by perceiving that it was the voice of tyrannus , that spoke to her , complained to her husband of the disgrace ; who incited also by his own , brought him to the tormentors ; where by confessing the abominable fact , he filled the ▪ pagan nobility with shame and confusion , their mothers being adulteresses , their fathers cuckolds , and their children bastards . henricus stephanus , in his book entituled apologie pour herodote gives us an admirable relation to our purpose , after this manner . there hath been formerly ( saith he ) and remaineth still even to this day , a great quarrel and dispute between the dominican and fvanciscan fryars , concerning the conception of the blessed virgin. the former hold she was conceived in sin , the franciscan that she was not . insomuch that a dominican friar of francford , named vigand , made a book to maintain that the virgin mary was conceived and born in sin , and found fault with all the preceding doctors that had been of a contrary opinion . on the otherside , iohn spengler the franciscan , thinking himself wronged by the said vigand , procured that a publick meeting should be had at heidlberg , where the matter should be discussed . but the prince philip palatine , hindring this , the dominicans 〈◊〉 the franciscans to rome , where the case lay undecided a long time . at last the dominicans held their general meeting at vimtffen , where among other things , they consulted how they might uphold their opinion , although it was rejected by almost the while world , and several doctors had written so much against it , and perswaded the world to the contrary . they resolved therefore by some false miracle , to strengthen their opinion , and four dominican friars were to put the same in execution . these by the means of francis ulchi , who was under prior and a negromancer , brought their design to pass in this wise . it hapned a while after , that a journeyman taylor named iohn jetzer born in zurzea , was admitted into their order , and after he had received the habit , one of the conspirators went to him by night to his cell , and began to feign himself to be a spirit , being wrapt in a sheet , and making a strange noise with small sticks and stones that he threw . the other much terrified , began to complain the next day , even to those persons that were the authors of it . but all comforted him and exhorted him to be patient . and one night among the rest , the counterfeit ghost spoke to the poor novice , and charged him to do penance for him , which the novice imparting the next day to the fryars , 't was resolved he should do publick penance for the relief of that spirit . at which time one of them began to preach , and expound to the people why that penance was done , not without magnifying his order , to which that spirit had addressed it self , blaming on the contrary that of the franciscans . one time amongst the rest , the spirit commended to the novice , the order of the dominicans , as well for the number of learned men that had been of it , as for the holy manner of life they followed : adding , that he was not ignorant how their order was hated by many , because of their dr. st. thomas , whom they followed in that opinion , that the virgin mary was conceived in original sin. nevertheless , many of their enemies were grievously tormented by the vengeance of god , and the town of berne would perish , if it did not expell the franciscan friars , who were of opinion that the virgin was conceived without and that particularly dr. alexander , dr. ales , and iohn scotus the subtil doctor , both franciscan fryers , were grievously tormented in purgatory , for inducing the people to hold that opinion . at last the said spirit did counterfeit the virgin mary herself , assuring him she was conceived with sin , and certified him also in many other things he desired to know from her . she made also in his right hand , a mark of her son jesus christ , by peircing his hand with a very sharpe naile : then to appease the pain , she put lint into it , made of the clouts she wrapped her child with in aegypt . but not contented alone with this , the said friers gave him to drink , a certain magick liquor by which he lost his sence and understanding , and then with aquafoŕtis made four more wounds upon him . afterwards when by means of a second liquor , he came to himself , he was much astonished at his wounds ; but they perswaded him , they came from god ; and put him afterwards into a little cell all hung with the pictures of the passions of christ : they gave him also a drink that made him froath at the mouth ; and perswaded him that he was then fighting against death as christ had done . to conclude , they play'd so many pranks with this poor monk , that at last he began to perceive the delusion , and escaping out of their hands , discovered all their devillish practises . whereupon the actors of this wickedness , iohn vetter prior , steven boltzhorst preacher , francis ulchi under-prior , and henry steniecker receiver of the rents , were condemned to be burnt alive in a field , before the company of the franciscans . there is a pleasant relation amongst the narrations , mundi fortuitas , which i shall not omit in this place ; how in a village of france inhabited by rude country boors , a man fitter for the cart than a pulpit ; yet as being the best scholler in the town , was made vicar : and according to custome , nothing was done , nothing thought upon , but the vicar was ever present among the good women . insomuch , that by such frequent familiarily , he grew to be well acquainted with one lisetta a parishioners wife . her husband was not so blind , but he could perceive his horn a growing , and from that time , permitted not the vicar to come any more to his house . thus was all the fat in the fire , and their hopes cancelled , had not love found out another way : for according to the vicars instruction , lisetta counterfeited her self possessed with the devil , turning her eyes , arms and legs in strange postures , froathing at the mouth , and ratling in her throat . the simple neighbourhood astonished at these actions , cry'd she was possessed ; and her poor husband not a little troubled at it , forgot what was past , and goes for the vicar , to exorcise the spirit . alas my friend saith the other , thy jealousy and suspition , i fear , of our holy order , hath been the cause of this misfortune , for asmuch as the chastest matrons have ran mad , and have been possessed upon this account . then taking his robes , book , and what was fitting on this account , he goes along with him to his wife , and the usual ceremony in such cases , being performed , he askes the spirit , who it was ? lisetta , as she was before instructed , answered in a small voice , i am the father of this young woman , who am to do penance for ten years space , in one body or other . her husband thinking it to be her fathers spirit , my father , said he , i desire thee for gods sake , to come out of her . then the spirit reply'd , i will indeed come out of her , but i shall enter into thee , to compleat the rest of my time alloted for my penance . the poor man was so terrified at this , that falling at the parsons feet , my friend said he , do you not know some way to avert this heavy judgement , either by prayers , fastings , alms , or other charitable deeds ? then lisetta perceiving all things to succeed according to her desire , thou art too poor , said she , to hinder thy fate by alms or charitable deeds , and instead of these , thou must go visit forty religious places , and pray in every one , and entreat god to forgive thee thy sins , otherwise never look to escape what heaven hath ordained . moreover the spirit went on concerning his false jealousy and suspition of holy men , insomuch , that he fell at the vicars feet , asking forgiveness , and shortly after began his pilgrimage . in the mean time , the vicar was always with his wife , under pretence ▪ to lay the spirit , but 't is questionable whether he raised not a worse . in the year 1534. the praetors wife aurelia , had taken care before she dyed , that she might be buried privately , without pompe and ceremonies ( for then it was a custome in erance ) that when any noble person dyed , the heralds should call the people together by cymbals and such like instruments , and then rehearse the nobility and worth of the person deceased , desiring the people to pray for them : many mendicant fryars also attended the corps with an infinite company of lights . so that by a kind of emulation , the more the pompe was , and the greater the concourse of people , the nobler the family was esteemed . but her husband obeying her last desire , gave no more to the franciscans that buryed her , than six crowns , whereas much more was expected ; and afterward , when he cut down wood and denyed them some , they were so incensed , that they resolved in revenge , to make the people believe , his wife was damned in hell. to which purpose , they placed a youth upon the roof of the church , who at night in prayer-time , made a great noise there ; and notwithstanding their exorcisms and conjurations would answer nothing ; then being commanded to give some sign that he were a dumb spirit , for a sign he made a great noise : the next day , the franciscans related to the people what hapned , but desired them not in any wise to absent themselves for that , so the next night , when prayers began , the spirit also made a noise in the former manner ; but being asked what he was , made a sign that he was not to speak ; he was commanded therefore to answer by signs ( for there was a hole made where the youth could hear what the exorcists said ; and he had a tablet in his hand , by striking upon which , he gave signs that could be heard beneath ) first therefore being asked if he were any of those that had been buryed there , he made a sign he was , then many names being recited of all the persons buryed there , when they came to the praetors wife , he knoc'd for a sign that he was her spirit , then they asked if she were damned , and for what fault ? whether for covetousness , lust , pride , or for the new heresie and lutheranisme ? and what she desired by her unquietude ? whether that her body should be removed into another place ? to which questions , the spirit by its signs , did give either its affirmation or negation ; and when it had signified that it was tormented for lutheranism , and desired to be removed from that place : then they desired the people to bear witness of it , but the people fearing the praetors displeasure would not do it . nevertheless the franciscans removed thence their bread and water , and all the sacred vessels , till at last , the bishops vicegerent to be better certified concerning this matter , came in person with many honourable and religious men , and commanded them to exorcise the spirit in their presence , and to send some body to the roof of the place to see if they could perceive any thing . this the authors of this villany withstood , saying , the spirit was not to be troubled ; and although he was very urgent , yet could he not prevail with the franciscans to permit any one to go up . the praetor in this time went to the king , and because the franciscans standing upon their priviledges , hindred a strict inquiery into the matter ; the king sent some of his councel with full power to examine all things . those of the franciscans therefore that were suspected , were laid hold on , yet for fear of a shameful death , confessed nothing : but at last , the king promising them pardon , they disclosed the whole business . nevertheless , they were condemned to be sent again to aurelia , and put in prison , till they had publickly before all the people confessed their crime , in the place that malefactors used to be executed . chap. x. a true and admirable process of a witch that wrought miracles , by the help . of the devil . mr. iosse donhoadere , a learned lawyer of flanders , in his book , intituled practique criminal , writes to this purpose . there was in the time that i was counsellor in the town of bruges , an old woman , that in carriage , clothes , and manner of life , was in appearance irreprehensible ; insomuch , that she gained an esteem from all , and every one had a reverence for her ; forasmuch as she healed , as it were miraculously , the children of many honourable families ; straightning the crooked , and setting broken joynts instantly in their places ; not by art or physick , but certain words and ceremonies of devotion : as to fast three dayes , with bread and water , to say so many times the lords prayer , to go on pilgrimage to nostre dame d' ardenbourg , or to st. arnoul d' audenbourg , or to st. iosse , or to st. hubert of ardennes , or to say a mass or two in a day , or to say other certain prayers and anthems : these devotions being exactly performed : the sick people were healed , through the faith they and their relations had in this woman . the carriage and miracles of this woman being published through the countrey , the counsellors and magistrates , that had more wit than the vulgar sort , caused her to be apprehended one night ; to be put in prison and examined , by what authority and means , and by what confidence she performed such cures . to which she answered , alwayes confidently , that she did them upon good intentions , and that there was no reason they should torment and persecute her for doing good . nevertheless the councel being moved by manifest signs , condemned her to be rackt , gently exhorting her to declare the truth ; but still she persisted in her first answer , affirming there was nothing unlawful , and that all was done without any compact or agreement with the devil . there was then present at the examination the bourgomaster of bruges , a man very much tormented with the gout , that of times he cry'd out as if he had been rack'd himself ; which the old woman perceiving , and turning her self to him , said , mr. bourgomaster , have you a mind to be rid of the trouble of your gout , if you have , i shall cure you , and that very soon ; if it were possible , replyed the bourgomaster , i would willingly give two thousand crowns to be whole , and you shall have them if thou performest what thou saist . then the other judges and registers that were present told him . sir , pray have a care what you say , and what you do , believe us and let us send back this witch into her chamber , and hear patiently what we shall declare unto you : the woman being carryed back , see said they , what danger you put your self into , by a vain perswasion that this woman should be equal to the apostles , and can cure you of your gout by lawful means . all indeed that she doth , seemeth apparently holy and divine ; but if you look more narrowly into the matter , there is much to be said against it . let us call for her therefore again , and inquire how she pretends to cure you ; if she promise to cure you miraculously , as the apostles have done the diseases of their time , and that she followes the means they have made use of , we shall not be against her , knowing that the hand of god is not straigntned : but if she make use of unlawful means , and puts her trust in them , there is reason that all her proceedings should be suspected both by you and us also . therefore when she was sent for back again , one of them said , if thou presumest to cure the bourg master of the gout , what remedies and means will you apply ? none other , said she , but that the bourg-master believe and be perswaded for certain that i have power to cure him , so shall he be sound , and set upon his feet . hereupon she was sent out back to her chamber , then the judges with one accord , told the bourg-master and standers by . you see gentlemen by the answer of this woman , that she doth nothing , but by the power of satan , and that she undertakes to cure the bourg-master by unlawful means ; for in her way she doth not follow the holy apostles , who cur'd the sick by divine faith and power , saying to the lame man , in the name of our lord iesus christ , rise and walk : and to the blind , in the name of our lord iesus christ , recover thy sight ; so that one was set upon his feet , and the other recovered his sight ; not by humane help , but by the divine power , in the name and faith of jesus christ. now this witch boasteth only to cure , if the patient put his trust in her and believe that she can do it : such faith , or rather perfidicusness , is directly against the practise of the apostles . this answer being well apprehended and digested , the bourg-master was sorry for what he had done , gave no more credit to woman , and ever after repented him of his levity . but to return to the witch , because she did persevere in denying those things she was accused of , it was concluded she should be put to the rack , where being stretch roughly , she acknowledged some light faults , but as for witchcraft , she utterly deni'd it . whereupon she was released for that time , and lockt in her chamber . a while after being again accused by new evidences brought against her , she was the second time put to the rack , where again she confessed some small faults , as before . but finding her self tortured , she began to cry and say , takeme away hence , or i shall stink you all out of the room , for i can hold my ex●…rement no longer . there was a house of office neer , whither the standers by would have her carryed ; others more judicious , were of opinion she should not , fearing some greater difficulty might arise ; but by plurality of voices , she was untv'd , and carryed thither : and having staid there half an hour and more , although she were called twice or thrice , she was at last compelled to come forth , and was put to the rack again , and was tortured more vehemently then before . but she without crying or lamenting as she had done before , fell a laughing , and derided and mocked the judges , bidding them do what they would , their cruelty could prevail nothing against her . hereupon the standers by , thought the devil had made her impassible , for she would confess nothing that was charged against her : but being stretcht on the rack , she either laught or slept . therefore by the councel of some more judicious in such matters than the rest , she was taken , and shaved in all parts of the body where hair used to grow , and was searched by divers woman , who found ty'd about her arms , certain small parchment notes , containing the names of evil spirits , with some crosses intermixed . these bills being presented to the magistrate , she was again stretched on the rack , where , at the first pull she began to roar and confess all , whereof she had been accused : and being examined concerning her former obstinacy in her denials , she said that if she had not been wholly shaved , and deprived of those bills , the truth had never came out of her mouth , this being brought to this pass , the judges proceeded to condemnation , some were of opinion she should be burnt alive , others for the most part , that she should only be put to a rigorous fine , to be banished from the countrey and never to return upon pain of being burnt : according to this last opinion , she was set upon a scaffold , with a false periwig made on purpose , which was taken off her head by the hangman and thrown in the fire kindled to that end . afterwards she was conducted by two judges and the attorney of bruges out of their territory . thus out of flanders she went into zealand , and dwelt some time at middlebroug , where she presently fell to her former trade . the lord florent dam judge of the town , was advised by us , of what was past concerning this woman , and in favour of justice , the copies of her accusations and confessions , and sentence was sent him ; which made him strictly observe her , and finding by undeniable truths , that she persevered in her diabolical witchcraft , caused her to be apprehended and put in prison , and having narrowly examined her , by her wilful confessions , and according to her former sentence , he condemned her to be burnt alive . after which he sent a letter , with the whole relation to bruges , whereof danhoudere hath given us this relation . chap. xi . the horrid end of witches and negromancers . zacoes and arfaxad the great persian magicians , at the very hour st. simon and iude suffered martyrdome , were struck dead with lightning . cynops the prince of negromancers , was at st. iohn's prayers swallowed up with waters ; and methotin who by his diabolical illusions , got to be high-priest , was stoned . several have been taken away alive by the divel , but one more wonderfully , as we may read in spec. hist. lib. 26. c. 26. after this manner . there hapned one day that a certain daw that an old witch kept , spoke ; at which , the woman let fall the knife out of her hand as she was at dinner , and grew extream pale ; till at length after many sighs and groans , she broke out into these words . this day my plough is come to its last period , and i shall certainly suffer some great evil . whilst she thus spoke , a messenger brought word that her son was dead ; upon which newes , she fell immediately sick , and sending for the rest of her children which were two ▪ a monk and a nun : i have by my wretched fate , said she with grief , these many years , followed witchcraft , and given my self , body and soul , to the devil , that perswaded me to this wickedness , and will be the punishe●… as well as the author of it . i desire you therefore that you would not 〈◊〉 〈◊〉 〈◊〉 me to asswage my 〈◊〉 〈◊〉 〈◊〉 struction of my soul is 〈◊〉 〈◊〉 〈◊〉 shall also ●…ew up my 〈◊〉 〈◊〉 〈◊〉 skin , and put it into a 〈◊〉 〈◊〉 ●…ing fast the top wa●… 〈◊〉 〈◊〉 〈◊〉 shall bind it with 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 if i lye securely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye shall bury me ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sung for me , fifty 〈◊〉 〈◊〉 〈◊〉 prayers said . all these things her two children obeyed , after the death of their mother , but prevailed not , for the first two nights , when the monks began to sing hymns about the body , the devils opened the church doors , that were shut with a great barr , and broke two chains , but the middlemost being stronger , remained whole : the third night , the noise was so great of those demons that came to fetch the body , that the very foundation of the church was shaken . but one devil in shape more terrible than the rest , broke down the doore , and went toward the coffin , commanding the body to arise , which answered , it could not for the chain ; thou shalt be delivered , replyed he , from that hindrance ; and going to the coffin , he broke the chain , and with his foot thrust off the covering , then taking the woman by the hand lead her out of the church in presence of them all , to the door , where stood a black horse ready , and proudly neighing , upon which the woman was placed , and all the company of devils went away with her through the air , their noise being so great , that the inhabitants thereabouts were no less astonish'd then the beholders . chap. xii . the difference between good and evil angels , with an admirable relation of a good genius . having hitherto in some manner , declared the acts of evil and cursed spirits , 't will be reasonable , that before i conclude this treatise , i give you some account , of those blessed angels , which god oft times , for reasons best known to himself , hath caused to appear unto men , and to distinguish the one from the other , there are three ways of discovery . the first is according to jamblic●…s d' mysterijs , that the good never appear in any phantastical shape , nor strive to deceive us , or offer to councel us in wicked matters . evil angels on the contrary , appear always in strange shapes ; and although sometimes they strive to imitate the children of light , to be thought angels of god , yet because of their evil nature , if desired to do evil , they willingly consent to it , and are unconstant , and unstable in all their actions . the second rule to distinguish them , is , that the works of unclean spirits , profit no body , as to make a starue walk , an image speak , and the like , as simon the sorcerer , it said to have done : but those of divine powers , allway contribute to mans good , thus our saviour made the blind see , the lame walk , cast out devils ; and the like did the apostles , which simon magus could not do . thirdly , they are discovered according to athanasius by st. antony , from their manner of appearing . for the aspect of evil spirit is terrible , their noise horrid , their speech ●…ordid ; when it hap●…eth that our mind is terrified at their sight , and our sences stupified . at their departure likewise , they terrify us most , and alway leave a noysome scent behind them . but the holy and blessed spirits appear with a meek and gentle countenance , for they never scold nor brawl , but bring joy and hope to a penitent sinner ; forasmuch as they came from god , the author and fountain of joy ; nor is our mind troubled much at the sight , but is rather illuminated , and desires forthwith to leave this earthly tabernacle , and to hasten with what it sees to an eternal mansion ; and as the angel that saluted the virgin , that spoke to zacharias , that told the shepherds concerning our saviours birth , that they should not fear ; so they remove all fear from us , and leave us in a joy unspeakable . an admirable history of a good genius or guardian angel. bodin makes mention of a friend of his that had alwayes a spirit accompanying him , which he began first to perceive , at the age of seven and thirty , not but that he thought the same spirit had alwayes been with him in his life-time , by reason of many dreams and visions by which he had been forewarned to shun many imminent dangers and vices ; but that he never perceived it so plainly as he did at that age and upwards , which hapned after this manner . 't was his custome to pray so continually , that for above a year he had not ceased to desire of god , morning and evening , that he would be pleased to send him a good angel to guide and direct his actions . he spent also certain houres after his prayers in contemplating on the works of god , meditating , and reading the bible , to find out , among the multitude of opinions which was the true religion , and to this purpose he often repeated the 143 psalm . me deus informa quae sit tuasancta voluntas morrigerasque manus praesta , gressasque sequaces : namque eris ecce deus semper mihi tramite recto spirituus ille tuus divinaque virgula ducat . and reading many holy authors , he found in philo the jew , de sacrificiis , that a good and perfect man , could offer no better sacrifice to god than himself ; whereupon he offered his soul to god : from which time forward , he had dreams and visions full of admonition ; sometimes to correct this or that vice , sometimes to give notice of ensuing dangers , other while to solve some great dificulty , as well in divine as humane affairs . amongst the rest of his dreams , he heard a voice saying to him , i will save thy soul , i am the same that hitherto hath appeared unto thee . afterwards dayly about three or four a clock in the morning , the spirit knock'd at his door , but when he rose and opened it he saw no body . thus the spirit continued every day , and never ceased knocking till he arose ; this put him in fear it might be some evil spirit , wherefore he never ceased in his prayers to desire god to send his good angel , singing psalms and prayses to god continually . upon this the spirit manifested it self to him as he watched one night , by striking gently upon a glass vessel that was in the room , which very much astonished him ; two dayes after he hapned to entertain his friend the kings secretary at dinner , who was much affrighted to hear the spirit knock on a bench that was near him ; insomuch that he was forced to declare the whole matter to him : and from that time ever after , the spirit waited on him , admonishing him alwaies by some sensible sign , sometime by pulling his right ear , if he had done any evil ; as also it any one came to deceive or cheat him , his right ear was pulled , and the left , if good men on honest designs : likewise if he went to eat and drink any evil , he was admonished to desist ; if good , to proceed . and as often as he went to praise god in psams and hymns , or to meditate on his wonderful works , he was strengthned , and confirmed by an extraordinary and spiritual power . and to the end he might discern the better , his inspired dreams , from those that proceeded either from the temperament of his body , or perturbation of his mind ; he was wakened by the same spirit , about two of the clock , after which time he slept again , and dreamt those that were true , which admonished him of what he was to do , and believe , concerning those things of which he doubted . so that from that time forwards , nothing hapned to him of which he was not forewarned ; nor did he at any time doubt of any thing to be beleived or rejected , but he was certified concerning it . wherefore he chose one day in the week particularly to prayse god , and seldome went out ; if p●…radventure he did , he was alway seen to be of a joyful countenance , according to the scriptures , vidi facies sanctorum laetas ; but if in discourse and conversation , with others , there passed any evil ; or if at any time he omitted his prayers , he was admonished of it in his sleep : if he read in any evil book he was pulled softly by the ear till he laid it down , and was hindred from doing any thing prejudicial to his health ; but chiefly he was admonished to rise early , and if at any time he slept late , he heard a voice say , who will rise first to prayer ? he was warned also to give alms , which the more he did , the better did things prosper under his hand ; once when his enemies came by water to take away his life , he dream'd his father bought him two horses , a red and a white one , therefore he gave order that two horses should be bought , and although he had said nothing to his servant , concerning their colour , nevertheless he bought two of those colours . now the reason why he never spoke to this spirit , was , because he had once desired it , and on the suddain it struck so vehemently against the door , as if it had been with a mallet , whereby he shewed it was unpleasing to him , the spirit also never permitted him to read or write long , and often he could hear a small shrill voice , but not distinguish what it said : nor did he ever see this spirit in any shape , but of a certain clear light , in a round square or circle : once only when he was in great danger of his life , and he had incessantly pray'd to god to save him ; about morning , as he lay in his bed , he saw a boy in white garments of excellent countenance and form . another time being in great danger , and going to lye down , he was often hindred by this good genius , till such time as he arose and passed the night in prayers ; after which he escaped death miraculously , and heard in his sleep a voice saying , qui sedet in latibulo altissimi , &c. thus in all difficulties he received councel , and in all dangers he was assisted and saved by his guardian angel. now the truth of this relation we may gather from several circumstances , as well that the person said his ear was struck by the good angel to admonish him what was to be done , according to that of esaiah , dominus , saith he , vellicavit mihi aurem diluculo : as also that he said , the good angel manifested himself by knocking , as it were , with a hammer , for we read in the book of judges , concerning manoah , that the angel began to knock before him , the original of the word whereby it is expressed , being , tintinabulum or tympanum . but whether every one hath his genius , good or bad , attending on him , 't is hard to determine , although it hath been an old and received opinion , according to these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . finis . a brief relation of the strange and unnatural practices of wessel goodwin, mehetabell jones the wife of edward jones, and elizabeth pigeon the wife of john pigeon. vernon, samuel. this text is an enriched version of the tcp digital transcription a95860 of text r18598 in the english short title catalog (thomason e818_19). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 81 kb of xml-encoded text transcribed from 19 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a95860 wing v253a thomason e818_19 estc r18598 99860432 99860432 112552 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a95860) transcribed from: (early english books online ; image set 112552) images scanned from microfilm: (thomason tracts ; 124:e818[19]) a brief relation of the strange and unnatural practices of wessel goodwin, mehetabell jones the wife of edward jones, and elizabeth pigeon the wife of john pigeon. vernon, samuel. [4], 33, [1] p. s.n.], [london : printed in the year, 1654. attributed to samuel vernon by wing. place of publication from wing. annotation on thomason copy: "decemb: 9th.". reproductions of the original in the british library. eng goodwin, wessel -early works to 1800. jones, mehetabell -early works to 1800. pigeon, elizabeth -early works to 1800. witchcraft -england -early works to 1800. a95860 r18598 (thomason e818_19). civilwar no a brief relation of the strange and unnatural practices of wessel goodwin, mehetabell jones the wife of edward jones, and elizabeth pigeon t vernon, samuel 1654 15017 2 0 0 0 0 0 1 b the rate of 1 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2007-04 tcp assigned for keying and markup 2007-04 aptara keyed and coded from proquest page images 2007-05 jonathan blaney sampled and proofread 2007-05 jonathan blaney text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion a brief relation of the strange and unnatural practices of wessel goodwin , mehetabell jones the wife of edward jones , and elizabeth pigeon the wife of john pigeon . prov. 2. 16 , 17. to deliver thee from the strange woman , even from the stranger that flatters with her words . which forsakes the guide of her youth , and forgets the covenant of her god . prov. 30. 15. the horseleech hath two daughters , that cry give , give . printed in the year , 1654. to the reader . reader , i here present thee with a most stupenatous relation of a father , formerly loving his children even to doting , and now without any just provocation abhorring his owne flesh : of two sisters that heretofore were transcendent in the profession of saintship , and now apostatized into libertine and unnaturall practises : the apostle saith , he that provides not for his family hath denyed the faith , and is worse then an infidell : here shalt thou see a father so far from providing for his dutifull children , that he strips them of all that which god hath given him , and gives it to strangers ; the apostle saies of these latter dayes , that there shall be seducers , that shall creep into houses , and lead captive filly women , laden with sins , led away with divers lusts : here behold seducing women cunning in wickednesse , creeping into a silly mans house , and leading him captive to their wicked purposes , and to his owne and his families utter ruine . stories make mention of certaine sea-monsters whose upper parts are the resemblance of beautifull women , and the neather parts of an ugly fish , who by their melodious voices entise the unwary passengers to attention , and then suddenly seise and devoure them ; here behold two land sirens or monsters , being neither maides , wives , nor widowes , having only the shape of women , charming with the musick of their fained speeches , a silly old man , and suddenly seising and devouring both him and all his family . i doe professe in the presence of god ; i am not conscious to have set downe one passage that i scruple the truth of it ; to most of them i have been an ocular witnesse . that which is most remote from my owne knowledge hath severall times been related to me by their owne husbands . my intention in this publication is not to defame the parties herein concerned , but to discover the truth which by their feigned pretences and foule practises hath been grievously defamed : i have also considered , that haply this narrative may light into the hands of old mr. goodwin , and who can tell but when he shall see in this true glasse his whole shape at once , and behold what a deformed creature his sinfull converse with these women hath made him ; who can tell i say , but he that hitherto hath stood out against all the reproofes and admonitions of godly friends , and ministers , professing that he valued their reproofes no more then the dirt under his feet , by the powerfull assistance of the spirit of god his secret thoughts may rebound within him , his heart throb , his bowells be moved , and he may smite upon the thigh , and say , what have i done ? reader , here thou wilt see a land-wrack , where there are in these perilous times more rocks and quick sands then in the great ocean , and all for want of minding the compasse . let it teach thee to keep to the rule of gods word , to grow in grace , and to stand fast in sound principles , to stand amased at thy owne vilenesse and gods goodnesse , so wilt thou be humble and thankfull , and be preserved from the snares of seducers . farewell . master wessell goodwin , one of the principal subjects of this relation , was borne in the borough of southwark , where yet he liveth , bred up in the mystery of a dier ; of whose descent and parentage i will not mention one word , that i may contract my discourse , keeping close to the subject i have undertaken . about the twenty sixth of his age , he married mistris ellenor armestrong a liecester shire gentlewoman of an antient honorable familie , a woman of the most excellent frame of spirit that i ever met with , judicious , sober , vertuous , and above all , religious , a charitable heart , that would seldom send away the poore without a double almes , relief for the body , and good counsel for the soul ; that in some things seemed parsimonious , that on just occasions shee might be the more liberal ; that could finely divert her husband from his follies , and yet give him all due respect ; by her he hath four children , three sonns , one daughter , all handsomely educated : for many years they continued in good correspondency of affection , till towards her latter daies , that his folly would admit of no restraint . amongst other extravagancies , he was ever strangely given to musick , to which he had a ravenous appetite ; five pounds for pricking out two or three lessons , which when he had , he understood like arabick ; thirty pounds for a lute , of which he had with other sorts of fiddles , a whole roome full ; and which is the wonder , can ply of none , only admires them , ten pounds at a time to a musick master for a months teaching ( or rather playing to him . ) and as at virginia tobacco , and at the barbadoes sugar is put in the place of money , so many hundred weight for a field or a cow , so doth he fondly thinks musick to be that which answers all things . i 'le give but one instance from an hundred , coming one day to see his daughter vernon , he used these words to her husband , sonne , quoth he , i am sorry i cannot doe for you as i would , i see you have a great charge , and trading is bad , which i doe consider , and therefore will bestow upon my daughter a suite of mr. rogers his new lesons . i am sorry to spoile paper with such fooleries ; but there is a necessity that the sequent truth may the better appeare . i might add his training up all his children to musick , and so farr as they gave way to his musickal distemper , so far they were dutiful and obedient ; so far as they slighted musick , wicked and rebellious ; for instance , his second son being intended ( through his mothers importunity for a prentice ) accordingly he was put to an able writer to perfect his hand ; but still he plies him to have a great care of his lute , and would needes have brought him a musick master to the house where he boarded ; and when by the youth and his son vernon he was told he had musick enough , and could not now so unseasonably atend so much musick , he fell into a great rage against his said son vernon , telling him he had corrupted his son with his counsel , but should corrupt no more of his children . about the 58 yeare of his age , his vertuous wife fell sick of a painfull disease contracted by melancholy , of which in a few moneths she died . i should not mention any of the private unkindnesses with which she long strugled , and at last sunke under , only this particular i may not omit . when she drew neare her death , some few dayes before her departure , overhearing the musick which was daily in the next roome , she desired one of her sons to call in their father , to whom with a broken sad voice she said , husband , you well know what a burthen this excesse of musick hath been to me all my life ; must that which hath been so much affliction to me in my life , be brought to my death bed ? may i not dye out of the noise of it ? pray forbeare , i have not many houres to live , and then you may have your fill of musick . to which he replied not one word , but went out in discontent and so fel to his musick againe . the third day after , shee departed this life ; a little before her death shee called to her her son in law and daughter vernon , desiring them amongst other requests to see to the education of her two younget sons , the eldest being a little before married to a vertuous maid of an honest and religious neighbour familie , for which shee much rejoyced , hoping that her eldest son now taken into partnership with his father , and matcht with a stay'd discreet wife , the old man would the more delight himselfe in his children and condition and take himself off from his extravagant musick . to which purpose shee then also desired her children to labour by all fair wayes to take him off from that company , especially from the frequentation of mr. edward jones ; and that not so much out of dislike to him as to his wife , whom shee saw to be a subtil undermining woman , that would be ready to make her own advantage of old mr. goodwins weaknesse . i told you before , that the eldest son , andrew goodwin , was upon his marriage taken into partnership with his father , into a stock of eighteen hundred pounds , of which two thirds are the fathers , and one third the sons , as by indenture appears : which partnership is to continue eighteen years : a little before mr. goodwin had cast up his estate , and found his neat stock to be two and twenty hundred pounds , a fine competency ; though nothing to what he might have honestly raised out of his trade ( which for the quantity , i verily believe to be one of the best dyers trades in england . ) in this partnership it was agreed that andrew goodwin , being the better accomptant , should keep the books , and cash , and looke after the street businesse , and old mr. goodwin to follow the trade within doors ; and so they began very comfortably together . about three months after mrs. goodwins death , mr. goodwin going to see his son in law and daughter vernon , after some abrupt passages , he began to tel them that his house wanted aguide , and he had found a godly woman that would be a fit wife for him ; this he pretends to desire with much passion , when ( as it now appeares ) he was sent by mrs. jones and mrs. pigeon her sister to act this cheat to delude the world : which is plaine by what mr. pigeon hath affirmed under his hand and seal . which attestation of mr. pigeons lyes deposited in the hands of mr. cooper minister , and the elders of the parish of olaves southwarke ; by which writing he affirms that long before , even in the life time of mrs. goodwin deceased , mr. goowdin had engaged to marry mistris jones . but this pretended passion lasts not long , for within ten dayes after mr. goodwin returnes againe to the house of his said son in law , tels them , that he saw now that god had not appoynted this match for him , but that god had provided for him a wife so eminent in piety and wisdome , that his former wife deserved not to be named the same day . and when he was entreated by his said children to discover who this rare woman was , he utterly refused to reveale it ; yet his daily converse and familiarity with mrs jones put them in strange thoughts ; but still the businesse was to them but tanquam nubibus , very dark , till time the mother of truth hath made it more apparent and notorious , as by this ensuing discourse appeares . let the reader note , that mr. goodwin is a member of mr. coopers congregation , mrs. jones a member of mr. kiffins church , and mrs pigeon of mr. hansard knowles . now because mrs. pigeon is the chief agent and contriver in these sinful projects , i shall give this brief discription of her : she is one that can transforme her self into an angell of light , and having her tongue tipt with scripture , can with teares , sighes , gesture at command , set off what she would have beleeved , as gospell , though very false , thereby to ensure such as hearken to her charmes ; no sport to her like catching credulous persons with her faire saint-like expressions , making sure prey of all that she can thus draw into her toyles ; and so implacabe , that when she hath once got an advantage , nothing shall satisfie her but the utmost rigour , which she will rise at midnight to prosecute . this finely qualified gentlewoman was wife to mr. starkey an apothecarie ; but she soone ( as is beleeved ) woried him out of the world with her wicked imperious usage ; she had by him ( as is thought ) one childe , and a faire estate . after a while she marries with second husband , one mr. pigeon , a lieutenant in the then lieutenant generall cromwells regiment . shortly after her marriage with mr. pigeon , she returnes to her old imperious carriage , as will appeare by this story . she askes mr. pigeon what he would doe with his estate , if he should die ? he sayes , he hopes to have children by her ; she replies , she hopes he loves her so well that he will trust her with his children , and presses him to promise , that if he dye he will give her all : he endeavours in a loving way to divert her ; but she insists peremptorily in her resolution to make him sweare to give her all ; which he still refusing , she absolutely refuses to admit him as a husband : and yet to worke him to her purpose , did behave her selfe very amorously towards him , and besides her personall allurements did many times urge him to drinke aqua coelestis , vinum viperatum compounded with provocative drugs , and many other provocative meats and drinks for many dayes together , promising him that if he would sweare as aforesaid , she would be to him according to his owne heart : yet did he for good reasons still refuse to consent , and she still pursues him , till one morning practising the very height of amorous behaviour towards him , and yet peremptorily refusing him , unlesse he would swear , he fell into such a passion , and was so transported , that he became altogether senselesse , feeble and irrationall , so that she feared he would never returne to his reason againe ; in which condition she then besought him for christs sake to speak to her as formerly : but all in vaine , for he was no wayes sensible of what he said or did . she now much affrighted at this strange accident , applies her selfe to one doctor burges a physician , who coming to him in that condition , gave him two vomits in one day , which through excessive straining brought him even to the point of death : yet after being a little recovered , and his understanding somewhat returning , he besought god that he might regaine his understanding ; which it pleased god to restore him , though he remained a good space very feeble . in this condition he said one day these words to her , sweet heart , thou hast often told me that thy love to me was greater then to thy former husband ? didst thou ever deale by him after this manner ? she then terrified in conscience , said indeed she served him so once , restraining him her company so long till he committed a sin , for which he was tormented in his conscience , and fell into such an agony that as she then said , she thought he would have dyed . she then promised the said mr. pigeon never to doe the like again : she said , that by this carriage of hers she procured of mr. starky to give her all his estate except some trifling legacies , and made no provision for his childe : yet at his death he framed a new will , wherein he otherwise disposed of his estate ; which last will she found meanes to nullifie , by pleading that he dyed non compos mentis . notwithstanding all this , she after a while returnes to her old practises , and so wrought with mr. pigeon at the last , to part with his estate to her , as is well known , and did yet after this run away from him , and then againe after a while returned ; and thus would she frequently doe according as the dictates of her unconstant mind and her projects led her . now we must return to mistris jones , whose turn must now be served . shee must be freed from her husband , that so shee may be free for old mr. goodwin , who is now so taken with her , that he can enjoy himselfe no where but in her company : scarce one day in the week but he is at her house , spending his time in dalliance with her . and mr. pigeon affirms , that about the year 1646. sojorning then in the house of his brother jones , he set himselfe to observe their carriage , and at one time he saw mistris jones take mr. goodwin about the neck and kiss him : at another time , being ( as they thought ) in private , he saw her take mr. goodwins hand , and putting it under her apron , holding it against the bottom of her belly , with many repeated mutual kisses , she saying , oh my deare love ! at which mr. pigeon being much scandalized to see his sister jones so behave her self to mr. goodwin , she being a married woman , and her husband in the house , went presently and told his wife what he had seen , and that he would tarry there no longer , for that he believed the house was a bawdy house , and that her sister jones was mr. goodwins whore . mistris pigeon perceiving they were discovered to her husband , told him then that indeed mr. goodwin was a suiter to her sister jones , and that she would make it a match . she then also told him that mr. jones was no longer her sisters husband before god , but had forfeited his right in her : she then affirmed to him also , that mr. goodwin of a long time had been a great friend to her sister , and had given her several sums of money , thirty pounds at a time : all which passages mr. pigeon in presence of good witnesses hath offered to make oath of before any magistrate . now the lute and the lute master is quite laid aside , mr. goodwin speaks not one word more of musick ; he hath found another manner of lute that is easier to play on , which he had been long before a turning ; and mr. pigeon having with his estate divested himselfe of his authority , must now seeme to like of all his projecting wife doth , that so at any rate he may buy his peace . he is ( as i said ) entertained , and with mr. knowles , called to counsell : mr. jones must now be turned off , and to that purpose a writing is drawn by knowles ; and having notice that mr. jones is at the ram inne in smithfield teaching a scholar on the lute , knowles comes up , askes him if he be the man ; which being acknowledged , he shews him the bill of divorce , and after that he had briefly informed him that he hath forfeited his interest in his wife , bids him without more adoe set his hand and seale to the bill of divorce . where note , that mr. jones , having lived 16 or 18 yeares in lawfull wedlock with his wife , by whom he hath five children alive , yet upon the sole information of his wife , without any judiciall examination or processe , must be divorced . mr. jones astonished at this strange greeting , askes him by what authority he could make divorces between man and wife ? but mr. knowles would not debate the matter , but peremptorily bids him signe , or he would fetch authority from the counsell of state to compell him . mr. jones moved at this insolent language , tells him he would not subscribe ; and that if he departed not speedily , he would kick him down stayres : away runs m. knowles in a great fright to acquaint his clients with his successe . mr. jones returning home , mrs. pigeon falls to threatning of him . mr. jones , that could not indure to be so abused in his owne house , bids her depart his house ; she replies with insolent language , and he replies to her with kicks in the breech , and by force turnes her out of doores presently . she findes out mr. pigeon , who to be out of the sight of the wickednesse he dayly saw at his brother jones his house , had taken a chamber in woodstreet , where he had often desired his wife to remain with him ; but she refused , and commands were now out of season . mrs. pigeon coming as aforesaid to her husband , aggravates with all her cunning the violence mr. jones had done her . mr. pigeon , ●hat was now throughly sensible of his wives insolent behaviour , and his brother jones his being most injuriously dealt withall , and all to gratifie a silly old man , and a covetous naughty woman , tells his wife that he would not meddle in the businesse , and that he had often warned her to depart her brother jones his house , where there was no reason she should abide against his consent , to make breach between man and wife . away she flings in a rage , and to be briefe , enters an action against her brother jones in her husbands name , though without his consent and knowledge , of 500l . and never rests untill she have lodged mr. jones in the counter : and this not onely for revenge , but to mortifie him , and make him fit to set his hand to the bill of divorce , which at last he submits to , or to something equivalent . about this time , whether for plotting or rejoycing i know not , but there was a merry meeting at mr. pigeons . chamber , mrs. pigeon and her good sister jones are come , and all waite for mr. goodwin to passe away the time , mrs. pigeon falls a jeering of her husband , who discontented at these doings was walking too and fro in the chamber : sister ( quoth mrs. pigeon ) doth not my husband looke a little like my brother jones ? yes indeed doth he , quoth she ; he prayes them to forbeare , and in the meane time up comes old mr. goodwin with a fine white capon under his arme : as he enters the roome , mrs. jones flies to him , throwing her selfe into his armes , saying , mr. goodwin , mr. jones and i am now parted for ever , and you must keep me . the poore deluded old man being overjoyed , takes her in his armes , tells her , it was the best newes to him that ever came to towne , and that he would provide for her , with more to that purpose . mr. pigeon stands in admiration at these doings ; at the last breaks out into these words ; now quoth he , i see the cause my brother jones was put into the counter : when mrs. pigeon , enraged at her husbands plaine dealing , tells him he is as bad as his brother jones , and therefore takes his part ; saying , you are , you are , many times over . mrs. jones , in imitation of her sister , and mr. goodwin in imitation of his sweet-heart mrs. jones , joyne with her in the same expressions , with their fists bent against his face . mr. pigeon overcome with their uncivill revilings , after severall admonitions to no purpose , was faine with some blowes to correct their folly , and thrust them all down staires headlong . mr. goodwin coming home to his house , where he had now been a long time missing , and being by his neighbors demanded where he got his black face , tells them , it was onely a violent fit of the tooth ach ; when as for some years before he had not one tooth in his head , at least visible . and as mischiefs seldome come alone , shortly after this combate , as mr. goodwin is coming from mrs. jones house to his owne , in the dead of the night , he is againe assaulted in bartholmew lane , and grievously beaten : some say , it was mr. jones , some say mr. pigeon ; but by whom is not perfectly knowne : assoone as he got quit of his enemy , in stead of going home to his owne family , he returnes back to mrs. jones , well knowing in whose quarrell he had received those sore buffetings : it was fit she should see what a martyr he was for her sake . there he lay about ten dayes in a sad condition , but the joy of mrs. jones company made him forget his paine , and speeded the cure , which else might have been dangerous . amongst them , ( to salve his reputation ) they give out , that a horse had thrown him downe , and trampled upon him . mr. jones being now released prison , it is first agreed between him and his late wife , that she shall depart the house and leave him with the children and goods ; she departs for a fortnight into the country , at her returne ( knowing his houres of absence ) when he was abroad teaching his scholers , she comes privily in with her maid , a bold wench for her turn , and secretly carries away all the best linnen and goods of value , leaving the poore man with all his children in an empty house , and all this still she did to bring him to her owne conditions ; which were , that he should depart the city , and so leave her free to the embraces of old mr. goodwin . she long before , with her sister pigeon , often solicited him to goe beyond seas , alledging to him how bravely he might live there , and what money he might get by his faculty of playing on the lute ; which he would not hearken to then , but is now compeld to depart the city , stript of wife , children , estate , carrying away nothing but the bare clothes on his back , and all to give place to an old mans lust , and a naughtie womans covetousnesse . before his departure , he in private expostulates the matter with mr. goodwin , askes him what wrong he had ever done him , that he should deale so perfidiously by him , to draw his wife out of his bosome ? and with what conscience , and by what law he could contract himselfe to his wife , he being yet alive ? at the first the seduced old man denies it , but having proved to him how he had sundry times found him kissing her , and at one time with his hand under her apron , and that he had also by will given her all , or the greatest part of his estate , which he could prove by the party that drew the will , the old man at last convinced , confesses the will , and the contract , adding , he might lawfully doe so , mr. jones having ( as he affirmed ) forfeited his right as a husband to her . here i must make a short digression , to informe the reader , what ground mrs. jones alledges for her separation from her husband , which i received from mr. jones his mouth . coming home one day , and finding his wife very fine , ready to goe abroad , he askes her whither she was going ? she tells him to see such a friend : he replies , wife , you know i would not have you converse with that woman . she tells him violently she would goe ; he tells her , if she goe , he will never come in bed with her more , and this with some rash asseveration . away she goes , the poore man in much trouble , goes abroad againe amongst his scholers , and coming home at night , findes his wife very strange : when bed time came on , thinking to goe to bed with his wife , she bids him remember his vow , which she would take order he should never break : and so to this day would never more admit him as a husband . since she gives out , that he hath committed folly , which she pretends she can prove : for my part , i beleeve it a scandall devised , the better to accomplish her wicked project with mr. goodwin . but to returne ; away goes mr. jones to norwich , where he hath ever since remained in very honest repute lamented of all that heare his sad story . i told you before , that at his departure he left her all his estate ; amongst other , he had a lease of some houses in st. johns street , worth about 25l . per annum ; he tells her , that in respect she keeps the children , he is content she should receive this rent towards their maintenance ; and accordingly being now at norwich , sends the acquittances quarterly to one mr. fletcher , a discreet freind of his , to deliver them to mrs. jones : but she refuses them , goes to the tenants with old mr. goodwin , and in her owne name demands the rent , offering her acquittance for their discharge ; which they refuse as insufficient : yet at last yeeld to pay her , she mentioning in their acquittance , for the use of my husband edward jones : but she rather then by such acquittances she should acknowledge mr. jones her husband , from whom she now accounts her selfe divorced , refuseth ; and so the rent for this foure yeares hath layen dead in the tenants hands . indeed she hath often threatned them , but when that would not prevaile , she let it rest , well knowing mr. goodwin hath enough , whose purse is free to her use . immediately before that mr. jones went away , that she might have a sure intelligencer at mr. goodwins house , she puts her son , of about 14. yeares of age , under the colour of a prentice to mr. goodwin , utterly against his fathers consent , who was very desirous to have put the boy to some trade suteable to his strength , being a weak limbed childe : but she was violent , and would not neglect any meanes that might carry on her project ; she and her sister pigeon were resolved to come in after themselves , and therefore it was needfull ( as theives usually doe ) to thrust in a little theife at the window to make way for the great ones . this boy ( being a flye youth ) serves for a little mercurie , to carrie messages , appoint meetings , betray the young man , and is frequently found behinde the doore listning what passages passe between the old man and his children , who perswade him against these women , and desire him not to entertaine this boy , that was unserviceable for his trade ? but all in vaine , for mrs. jones her will is a law , and now is mr. goodwin at her house night and day , at rack and manger ; all the towne rings of their scandalous converse : but he is so bewitched with her , that as it is reported of leprous persons , into whose flesh you may thrust needles to the head , and they feele nothing ; so though reproofe , admonitions , prayers , from children , neighbours , justices , ministers , assault him daily , yet he is insensible of all . his owne minister mr. cooper , a judicious , learned , tender-hearted christian , labours much with him , sets the scandall notably before him ; and at last thinking thereby to awaken him ( all other meanes having proved uneffectuall ) with the consent of the eldership suspends him from the sacrament , which he values so little , that to this day he so continues , without so much as once desiring to be restored , professing his conscience is cleare , and that he values the reproofs of ministers no more then the dirt under his feet : thus he goes on from bad to worse , and when he wants mony to supplie mrs. jones and his owne irregular expences , he goes to the merchants , takes up severall summes of mony , 100l . at a time , never acquaints his son , whose businesse it was to receive the debts , and so brings him into confusion in his accompts : at other times takes up stuffes upon credit , wherewith he cloaths mrs. jones and all her children , carries them in coach out of the towne , there they revell for whole weeks together , mr. goodwin payes all . now these good sisters possesse him at their pleasure , and plye him daily to beware of his children , tell him what a shame it were for so wise a man as he is to take counsell of his cradle , these are their very words ; and that his children would governe him as if he were a very childe , when as they affirme to him , that there hath not lived a wiser man then he since king solomon . thus they cajole and inveagle a most pittifull weak man , who is so taken with these dissembling women , that he accounts it his greatest preferment to waite upon them up and downe the towne like a halfe-penny serving man , and when he comes neare them , can scarce speake for joy , and seldome comes to them without some present for back or belly . a discreet friend of mine affirmed to me that he saw one evening mr. goodwin going into pauls ally ; and that as soone as he was entred , he saw the transported old man fall a dancing , and capering , that he protested he thought he had been distraught : the neighbours that have daily seene him come into the ally , observe , that as soone as he is entred , he falls a smiling ; nor have they been wanting to reprove them to their faces , telling mrs. jones , that it was a shame they should converse so scandalously ; but that the truth was , he loved her for her smooth flesh , and she him for his full purse : the very children have taken notice of their behaviour . a little girle of about foure yeares of age , daughter to one mr. cherry , is sent by her mother to mrs. jones of an errand ; at her returne she tells her mother , old mr. goodwin is there , and that she saw him put up his hand under her smock sleeve up to her shoulders , playing and tickling her , when as modest mrs. jones cryes , away mr. goodwin , take away your hand , or i will make you no more pye-ale : a maid servant to mr. wright told me , that there was a voyce heard in their house , saying , mary mason , my sister and i intend to lie abed to morrow all the forenoone , if any body come , let in no body into my chamber unlesse it be honest mr. goodwin . now mrs. jones , that licks her lips at profit , not at the withered old-mans kisses , casts about how she may make all yet surer ; now she accounts all the old mans estate hers , and therefore plots how she may improve it , and prevent any disappointment from his children ; she causes mr. goodwin to send frequently to her his chiefe journyman , one anthony rawlins , that all along had been pimpe major to this villany ; he gives her account of the trade and custome , how it is , and how it might be managed : for these services the old man lets him filch what vailes he will : this knave seconds the old mans report , that his son is an ill husband , that will bring all to ruine : this allarmes mrs. jones , who hath now no visible subsistance but mr. goodwins estate ; she was , for some yeares before her husbands departure a schoolemistris , teaching needle workes , but he once gone , all that was presently laid aside . here observe , that mrs. jones and her sister have by this time made all mr. goodwins family of their confederacy excepting the young man , and his wife , and one roger crey , the eldest prentise , an honest , religious , sober fellow , that had often spoken freely and heartily against their practises , professing that these women would ruine the family . it pleased god that this fellow fell sick , when presently the two sisters are sent for , they physick him , he growes worse ; young mr. goodwin intereats his father that some able physician might be advised withall ; the old man refuses to give his consent , boasting highly of the great skill of those two she . doctors : in conclusion , the young man doubting some false play , privately carries his water to an able physician , doctor burnet ; at the first sight of the water he tells him , the party was a dead man , past all recovery ; and that if good help had been sought in time , in all probability he might have done well . mr. clarke a skilfull apothecary on the bridge is also consulted , and he affirmes the same . still these women plye him with their druggs , telling his mr. there was no danger ; though he lies raging in the violence of a burning feaver , in all probability caused by the contrary medicines they had administred to him . the evening before his death , the two sisters come in their hackney coach and make new applications to the poore departing man , who so long as he had his senses , had earnestly beg'd of his mr. that he might take nothing that came from them , well knowing how they hated him ; yet never could obtaine any succour but what came from their hands : which what it was i leave to god and their owne consciences . in the best construction that can be made , they did very wickedly , to trifle away a mans life , being ignorant of his disease ; and in that consideration , if no other , are guilty of his bloud , which god will one day make inquisition for , and avenge . that night they sate up in the hall with a good fire and ale , to see what would become of him , and about three of the clock he departed : when , whether terrified with the guilt of what they had done , or what other consideration , but presently they tooke coach and departed , though in the dead of the night . some moneth after young mrs. goodwin dyed , a vertuous young woman , whose sicknesse occasioned more visits from these good ladies , and might have done more physick ; but they were now out of credit , and her parents watc'ht diligently that she should take nothing that came from them . it is generally believed that she dyed of griefe , having her heart broke by the occasion of the practises of these women . in my hearing she hath often made bitter complaints , saying , these women had disgraced the family , and would be the ruine both of her husband and father in law . now the project thrives apace , two of their great opposers are by death removed out of the way , there remaines onely the young man to be dispossess'd , and then all is their own : in order to which , they first order the old man to tell his son , that his family wants a guide , and that he is resolved to bring mrs. jones to take charge of his family . the young man in a great deal of distraction acquaints his friends with this newes , and according to their advice , endeavours to perswade his father by faire meanes not to disgrace the family by bringing in a woman that was reported to be his whore ; and seeing his father persist , that he would bring her in , tells him plainly that he hath an interest both in the stock and trade , aswell as his father , and that seeing her coming in tends to the ruine of both , he is resolved to oppose it , and if she comes , to thrust her out by head and shoulders . this the old man reports back againe , and they are for the present at a losse . you may wonder that active mrs. pigeon hath been so little mentioned all this while ; but she is not idle but hath her irons in the fire , she sees how successefully her sister jones with a little of her help , hath rid her selfe of her husband , and therefore now she plots how to shake off also her shackles of matrimony . you may remember that mr. pigeon , to satisfie her violent importunity , had made over to her all his estate , which was very great ; well thinking by such an unparalleld act of love to binde her to him in duty and affection for ever ; but what can oblige such savage natures ? she returnes to her old disobedience as before you have in part heard . it was a common practise with her , if at any time he refused to act her wicked projects , to run away from him sometime for a week , sometime for a moneth : amongst other of her devices , it being immediately after the late kings death , she makes shew of much discontent against the actings of the present governors ; she projects to her husband to draw up a declaration against them , and their proceedings , which he must subscribe and avow , and then he should be her dear husband , and she vowes to stand by him to the last in it . let others thinke their pleasure , for my part , i beleeve this was a plot laid to have destroyed mr. pigeon ; but he wisely refused to act in it , reproving her pragmatical spirit , for which she vowes to be revenged of him : then mr. knowles is sent for , who according to her instructions had framed a bill of divorce , which he then perswaded mr. pigeon to subscribe , alledging he might lawfully in the sight of god doe it , and at last did prevaile with him to subscribe . not long after mr. pigeon is againe reconciled to his wife , and mrs. pigeon did then also subscribe two writings with her hand and seale , which mr. pigeon hath still by him , wherein she covenants to forget all former discord , and to be to him a loving and dutifull wife ; yet after this she ran away severall times , and began now to fall into intimate acquaintance with a merchant living at clapham , from whose company to this day mr. pigeon could never reclaime her : sometime she would come and stay a week , and then to this merchant againe , and though mr. pigeon did before good witnesse upon the exchange admonish the said merchant to abandon her company , and gave him reasons which did induce him to thinke that she was the said merchants whore , yet they still persist in their familiarity : now mr. pigeon being commanded into the isle of jarsey , at his returne , his wife being lately delivered , they were againe with much adoe reconciled , yet was her old project still on foot ; for mr. pigeon having one night got cold by his carefull tending of the childe , he said to her , sweet-heart , i fear i shall have the gout , for i have a paine in my wrist that shoots into my finger ; she presently with violence affirmes , that it was the pox : he perswades her , and she opposes , and at last resolves to send for mr. knowles to be advised by him . mr. pigeon the next day meeting casually mr. knowles , acquaints him with their difference , tells him if he will come and endeavour to perswade his wife to reason , he would take it kindely : mr. knowles replies , it was mrs. pigeons custome first to resolve upon things , and then to aske counsell ; and further said to mr. pigeon , that he need not thinke mrs. pigeon spent his money upon him , for he had never received but five pounds for himselfe , and five shillings for the poore of their congregation ; he said , if mr. pigeon would be at home that evening , he would come and endeavour to perswade her ; which accordingly he did . mrs. pigeon conducts him into an upper chamber from her husband , where they were together about halfe an houre , and then came downe together into the roome where he remained ; and she then began to make grievous complaints , insisting chiefly on two heads , viz. that he had the poxe , and that she was in feare of her life . he then asked her what ground she had for it , and if he had threatned her since he came home ? she replied , he had not , but that he had a paine in his arme , which she knew was the poxe . mr. knowles said , that he had a paine in his arme , and she might aswell say so by him ; and added , that she was his wife , or else she was a whore . she still insists ; she was afraid , and could not be satisfied . mr. pigeon mildely said thus to mr. knowles , sir , you hold my wife too hard , she pretends i have the poxe ; if you thinke fit , we will presently send for two able physicians , and i will submit to a search . mr. knowles replies , he spoke fairely : yet seeing this would not satisfie , mr. knowles frames a speech in this manner , mr. pigeon , pray take my advice , and goe from your wife , and i will warrant you she will send for you againe . mr. pigeon amazed at this advice , replies , god hath given me counsell in his word , that every man should have his owne wife , and every woman her owne husband , to avoyd evill ; and i cannot leave gods counsell to take yours . he replies , in some cases a man might leave his wife : mr. pigeon answers againe , there must be a joynt consent of both parties , and he being the chiefe cannot consent . mr. knowles againe and againe presses him to goe from her . mr. pigeon tells him , i will not leave gods counsell to take yours : and if this be your counsell , pray depart the house . mr. knowles presently in discontent goes down the stayres . mrs. pigeon endeavours to run after him , crying out , mr. knowles , take him with you , take him with you . mr. pigeon takes hold of his wifes skirt , and intreats her with all gentlenesse to be ruled ; mr. knowles comes up the stairs againe , layes violent hold of mr. pigeon , wringing him by the finger to make him let goe his wise : but not so prevailing , ( there having not as yet past one blow ) he layes down his claoke , and running to mr. pigeon , catches him by the throat , stirkes twice at his face with his fist , calling him base unworthy fellow ; and still sorely pincht his throat . then mr. pigeon by violence throwes off mr. knowles , who feeling him too strong for him , runs down the stairs , calling to his assistance many rude persons , who violently laid hold of the said mr. pigeon , his wife taking part against him : being thus invaded , he had no other way but by violence ; many stroaks lighted upon his wife : and he professeth that he was so transported by this strange provocation , that he can scarce give account of what he did , untill he had quitted the room of these people : amongst the rest , in this medly , mrs. pigeon hath got a strange black face , which by her art she yet makes more visible , and then with mr. knowles and several other persons , she applyes her self to the then lord general , screwing her wits to the utmost to work revenge : and in fine , so endeavoured with her smooth tongue , that she procured to have her said husband dismist the army : since which time she hath lived in constant separation from her husband . now is mistris pigeons work done , and she at leisure to act in her sister jones business , who ( as i told you ) was at a plunge , by reason of the short-answer young mr. goodwin had given his father . but mrs. pigeon , ( to whom no villany is difficult ) relieves her : they presently conclude upon this plot , mr. goodwin hath a younger son , james goodwin , a weak headed child , about seventeen years of age ; him they get into their circle ; and first they be labour the simple boy with their sophisticated arguments , and gain him a proselite to their tennents : now he is maillable . in brief , they presently clap up a match between this boy , that a little before was intended for a prentice , and mistris jones her daughter , a girle of about fifteen years old , but so small , that she looked more like one of eight or nine at the most . after short wooing , they are married together . this was a strong subtil device , worth mistris pigeons invention . by this match mr. goodwin and his concubine are become brothers and sisters , and who can find fault at decent familiaritie between such ? by this the women have got an interest in the estate and family , that they dare own to the world , which they durst not before : this brings them boldly into the house to reside ; mrs. jones pretending that because her daughter is such a childe , she hath the more need of a guide . in a word , this device drawes a faire skin over a great many scabby places at once ; and so they without any more ceremony all enter the house , bringing all their children and retinue with them . mrs. pigeon is so taken with her policy , that at her first arrival , walking alone up and downe the yard , she was heard to say to her selfe aloud , so , now i have broke the yce . and now seeing the game so fair before her , she resolves to have share her self : and therefore whereas before mr. goodwin had by will given mrs. jones 1000l . mr. goodwin directed to mr. colborn , mrs. pigeons secretary and fast friend , when a new will is framed , by which he only gives her 500l . now they are setled with their families , and mr. goodwin is so ravished , that he hath got his brace of mandlins so neare him , that no ground can hold him . the only thing that yet hinders , is , that mr. goodwins eldest son and partner is still in the house , and hath a clear interest in the estate and tarde , and they have resolved that nothing lesse then all shall satisfie their wicked appetites ; in order to whose casting out , they had therefore some months before appointed the old man to set an accomptant of their own at work , to make up all accompts between father and son , who by the instructions given him , had brought in the ballance or net stock , all debts paid , to be 1516l . of which , as they order it , there is coming to andrew goodwin for his third part , only 150l . they give out that by his ill husbandry he hath brought the estate to this ; and that there was more assigned him by the accompt then his due . whereas it is constantly beleeved by all the friends and neighbours , that for one shilling the son hath wasted , the father hath wasted three ; who could not be accused of any other vice or unthriftinesse , but that when he saw his father would not be reclaimed from converse with these wicked women , on whom he visibly spent his own and his sons estate ; when he saw that his father by taking up money and wares in a disorderly way had brought him into confusion in his accounts , and that his father in all places where he came was so evill spoken of for his shamefull scandalous frequentation of these wicked women , unable to beare up under such a burden , he gave up himselfe to melancholly and carelesse stupidity , that he let his bookes run into some disorder ; of which ( as you shall see ) they make notable advantage . and therefore now mrs. pigeon assisted with mr. goodwin , drawes up a note ; which before witnesse she delivers to young mr. goodwin , therewith charging him within fourteen dayes to depart the house : which when he had perused , he demanded of her , by what authority she could warre him out of his house ? she replied , it would be his best way to depart without dispute , for as she then told him , she had never yet undertaken any designe but she brought it to perfection . presently ( in the young mans absence ) she causes the old man ( who did nothing but by her order ) to bring in a smith ; him she in old mr. goodwins name commands to break open the young mans counting house , takes away all his papers and monies : from thence they ascend to his chamber , break open his trunke , take away what they please , and while the young man amazed , is considering what to doe , the fourteene dayes expire . they presently in the old mans name enter an action against him , and at one of the clock after midnight they send forth their property james goodwin to fetch two bayliffes of the borough , and two sergeants which they had prepared , and bring them over the ditch as theeves into the house , where they finde the unnaturall old man with these women waiting , who presently set them to work : the poore young man not dreaming of such barbarous villany ▪ was fast asleep in his bed . having furnished them with an iron crow , they all ascend , and presently fall to forcing open his chamber doore : the young man awakened with the noyse , thinks no other but that it was theeves breaking in to murder him , flyes to the window , cries out murder , and then presently sets agreat chest against the door : which when they could not force , the bayliffs being at a stand , mrs. pigeon , ( that gives all directions ) cryes , mr. goodwin , it is your own house , you may bid them break down the wall : which the simple old wretch bid them doe . the young man in amazement , perceiving they had made a breach in the wall , and having no weapon to defend himselfe , and now seeing they were officers , suffers them to enter , and so they seize him , violently haling him away in the dead of the night . which was those subtil womens policie , fearing in the day time , had they done this divelish action , they might have been by the neighbours throwne into the ditch headlong . away goes the old man with mrs. pigeon to the bridg foot , where with the city sergeants they waite the bayliffs , who had promised to deliver him at the bridg foot : but the bayliffs , sensible that they had done that already which they could not justifie , would gratifie them no further , but carry him prisoner to st. margarets hill . young mr. goodwin in this distress , seeing all tending to ruine , and that these women were resolved to cozen father , children , and creditors of all , bethinks himself of one mr. henry crosse , to whom he owed 500l ; to him he confesses a judgement , which mr. crosse presently executes , enters the house , seizes the goods , and carries away to the value of about 1000l . to st. margarets hill . now these cunning women are againe at a plunge , but mr. colborne their sure friend rescues them : by his advice they procure two appraisers , who are instructed , and appraise these goods but at 403l . which money mr. colborne layes down , being indeed mrs. pigeons money , having the managing of all her estate . this money paid into the bayliffes hands , the goods are released , and returned to mr. goodwins possession . and now being attentive to all advantages , finding they had been surprized by this judgement , to stop all gaps for the future , they fall upon a new designe to make all sure for ever . the old man must confess a judgement for all that he hath in the world ; but to whom ? this monster could not be brought forth by women ; mr. colborne must be the man midwife ; in short , mr. goodwin confesses a judgement , and mrs. pigeon having first turned the old man and all his servants out of doors , she before witness seized of all for the use of mr. henry colborne formally , and for her selfe and sister jones virtually . and now all is secure , and the plot they had been seven years hatching is now perfected : as for the 403l deposited in the bayliffes hands , they find meanes by mr. colbornes help to procure that : in regard young mr. goodwin hath but a third share in the stock , therefore mr. crosse the creditor shall receive but the third of the 403l . seised , and so by order of court mr. crosse receives his third , 134l , and the two thirds return to mr. colborne . thus are mr. goodwin , father and son , brought to a morsel of bread , neither having one penny left . but mr. goodwin the father is taken into his late house , as a poor jorneyman to mr. colborne ; and which is to amazement , so far from being sensible of what he hath done , that he proclaims to all comers that he had rather be mrs. pigeons journyman , then to be master of all without his two women . the young mans children being in the house , are turned out of doors , and old mr. goodwin ( by order of mrs. pigeon ) forbids all his children ( the young traitor james goodwin excepted ) to come upon the ground : his daughter vernon coming one day to see him , by mrs. pigeons command , he takes her by the arme , and thrusts her out of doors : and now they insult and vaunt beyond measure . old mr. goodwins children seeing all ruined , and that their father is now captivated more then ever to these women , they joyntly present a petition to the justices of the county and borough of south-wark , representing therein their sad condition ; from whom they obtain a warrant to bring these women before them to st margarets hill ; where the business being debated , mr. goodwin was seriously reproved and admonished to forsake the scandalous company of these women : but the debate growing long , and it being late , the justices adjourned the meeting , and hearing of this business to the next week after . when being againe met , and some new justices that had not heard the former debate , amongst the rest , mr. gold of clapham appeares , and is very eager in the vindication of these women , especially of mrs. pigeon , whom he saies was a most angelical woman , and that she could discourse to admiration : and he said that this prosecution of mr. goodwins children was but a rage of jealousie for matter of estate , and that the whole army of england should maintaine the reputation of these gentlewomen : these were his words . some other of the justices insisted to have mr. goodwins children produce their proofs of what they had alledged in their petition : to which they replyed , their witnesses were ready , but would not appeare , unless they were summoned by order of law , left they should incurr trouble from these litigious women ; the justices upon debate finding the witnesses living for the most part in red cross street , out of their jurisdiction to summon them , they dismissed the business with only an admonition to old mr. goodwin , to forsake the company of these women so prejudicial to his reputation . thus in all they prospered : onely the severall churches to which they are related , that knew their shifts , which were now become very scandalous to their congregations , after severall admonitions to them to forsake this scandalous societie , and all in vaine , they cast them out of their churches and all communion with them . since which time i cannot learne that they owne any church at all , but for the most part spend the sabbath at the dye house . a postscript to old mr. goodvvin . before i conclude , i would lay a few considerations before you ; though i have very little encouragement , you have with so much scorne rejected the admonitions of godly ministers and others , that it will be no wonder if all i can say make no impression . yet who knowes not that the instrument as well as the season is in gods hand ? and therefore i will now speake my whole heart to you , and i pray god set it home to your thoughts . you are now arrived at old age , about sixtie three , as i guesse ; the holy ghost saith , gray haires are a crowne , if they be found in the wayes of righteousnesse : and on the contrary , that a sinner of an hundred yeares old shall not escape unpunished ; consider then first , what god hath done for you , what a wife did he blesse you withall , a woman for piety , wisdome , fidelity , frugality ( i am confident ) hardly to be matcht , though your dalilahs have sought to asperse her ; but they doe but heave stones in the ayre , which will fall on their owne heads : for while her body lies rotting in the ground , her name yeelds a sweet savour in the hearts of all gods people that knew her , while these stinke above ground . and she came not to you emptie handed , but brought you a good estate , when you had little or nothing to take to ; by her god hath given you foure dutifull children , and so they appeare to all that know them , though you most unworthily call them wicked chams and rebels : for your daughter vernon , name the time that ever she disobeyed your lawfull commands ; how many times hath she upon her knees beg'd of you to forsake the company of these women , whose evill fame hath blasted your former good name ? how many houres hath she spent on her knees in begging of god to open your eyes ? for your son andrew , how many men would have bin proud of such a son ; though there were no more then his outward shape ? and never could be taxed for any miscarriage till you gave up your selfe wholly to company with these women , who with all their art and malice have daily exasperated you against him : which behooved them to doe , well knowing that he being your partner in trade , there would be the less hopes for them , while there remained any good correspondence between him and you : and when you were thus whetted , you would come home and revile him with most unmanly terms before all the boyes , enough to break a stronger tempered spirit then his ; and when you had so far dull'd and sotted him with this usage , that you thought your project ripe , then on the sudden you take him by the throat like a fellon or murderer : oh mr. goodwin , are these things true or no ? i appeale to your own conscience ; where were the bowels of a father , when you let in the marshals men at midnight , furnished them with iron bars , and accompanied with your women , broke in upon him in his chamber , and scarce allowing him time to put on his cloathes , dragd him to the jaile in the dead of a cold winters night ? for your second son thomas , an honest plain hearted man , beloved of all that know him ; and yet because he will not justifie you in your sin against his own conscience , but hath in a dutifull manner beg'd of you to forsake these women , you refuse to owne him , and tell him you will never leave him one penny . and for your third son james , you have done him the greatest wrong of all : for , that he might as a propertie be instrumentall to your sin , you have caused , or suffered your women to poyson his principles with their corrupt tenents ; you have betraid him yet a childe , and most shamefully unfit for such a relation , to marriage with the daughter of her , that hath ruined your name and estate . thus in particular have you wronged all your children , and in general by making over all your estate , which by the law of god and nature ought to have descended after your decease to them , to mr. colborne . solomon saith , that the good man is merciful to his beast : and mr. goodwin ( whom his women affirm is as wise as solomon ) is unmerciful to his owne children . the apostle saith , no man hates his own flesh are you ( mr. goodwin ) no man ? or will you make the holy ghost a liar ? and what hath been the incentive to all this unnatural dealing ? your love , or your lust to mrs. jones ; you can name no other ; that you might enjoy her , another mans wife , her husband alive . you have stifled your conscience , scandalized the gospel , reviled gods ministers , suffered your selfe to be cut off from the sacrament and communion with the church of god , ruined all your children , and basely requited your vertuous wife deceased : and all this to gratifie two sinful women , that now they have obteined their ends , begin to slight you , and no doubt when through the infirmities of old age you shall be able to doe them no more druggery , will cast you off and expose you to want and misery . this all the world foresees ; for women of their profession doe alwayes so . did not mrs. pigeon , when she had stript her husband of all he had , cast him off , though formerly her dear husband ? be yet perswaded , your children would yet rejoyce in you , and care for you , though stript of all your estate by these women . doe you not perceive how they have ensnared you , and wound you about with their nets , as the spider doth the silly fly ? first , they entangled you with musick , and many yeares held you under that pleasing note ; then they cast over you the net of pretended piety , and fained extraordinary holyness ; and then they snare you in the net of love to mrs. jones , which they work you to believe is lawful ; and lastly , lest you should break from all these , they throw over you the strong iron net of the law , and that doubtless will hold your estate fast , which is the thing they seeke for , whatever becomes of you . i shall conclude all with a short paraphrase upon part of the seventh chapter of the proverbs , and let all men judge how it fits this occasion . verse 6. and i saw amongst the simple , and considered amongst the children , a young man destitute of understanding , who passed by the street , by her corner , and went towards her house . which how frequently you have visited , let all red crosse street and pauls ally testifie . verse 9. in the twilight , in the evening , when the night began to be black and darke . i and at noone day , in the light of the sun . verse 10. and , behold there met him a woman with a harlots behaviour , and subtile of heart . verse 11. shee is babling and loud , whose feete cannot abide in her house . 12. now she is without , now in the streets , and lies in waite at every corner . this is so perfectly mrs. jones her picture , that nothing can be more alike in all the circumstances . 13. so she caught him , and kissed him , and with an impudent face said unto him . for this i referre you to mr. pigeons attestation mention'd before in this booke . 14. i have peace offering this day ; i have paid my vowes . 15. therefore came i forth to meet thee that i might seek thy face , and i have found thee . 16. i have deck't my bed with ornaments , carpets and laces of egypt . 17. i have perfumed my bed with mirrhe , aloes and cynamon . i am in gospell order , rebaptised , a member of mr. kiffins church , and professe according to the antimonian light , that god sees no sin in his children : and therefore , verse 18. come let us take our fill of love , untill the morning ; let us take our pleasure in dalliance . 19. for my husband is not at home ; he is gone a journey far off . i have sent him to norwich , whither he is forced by my wicked usage . 20. hee hath taken with him a bag of silver , and will return at the day appointed . i have stript him of all , not leaving him one penny in his purse ; and taken order if ever he returne , to have him clapt up in the jayle . judg what a saint the harlot is in these four last verses , in comparison of mrs. jones : she owns her husband , le ts him carry away a bag of money , and expects his returne . 21. thus with her great craft she caused him to yeeld , and with her flattring lips she entised him . 22. and he followed her straightway as an ox that goes to the slaughter , and as a fool to the correction of the stocks . 23. till a dart strike through his liver , as a bird hastes to the snare , and knowes not that he is in danger . 27. her house is the way to the grave , which goes down to the chambers of death . the lord open your eyes let the reader take notice , that at the time of young mr. goodwins arrest , there was an accompt drawne up by one mr. lewis a scrivener , by the appointment of old mr. goodwin and his women , by which it appeares , that there was then a clear estate ( all debts paid ) of 1516l . of which mr. crosse recovered 0134l . rests 1382l . to be devided ( with the yearely benefit of the trade ) between mr. coleborne , mrs. jones , and mrs. pigeon . two words to mrs. jones , and mrs. pigeon . not that i have any confidence to prevaile with you by any thing i can say , but that you may be warned and left without excuse : i am not ignorant of your dispositions , scoffing at any thing that crosses your projects . indeed you are arrived at such a proficiency in sin , that because with painted words , elevated , and then presently dejected eyes , that send forth teares at command , double sighes , and broken sobs ; solemne imprecations to what you would assert , promptnesse to rebuke sinfull expressions or behaviour in others , when there are such persons by as may witnesse your zeale ; seemingly great tendernesse and scrupulosity in smaller matters , readinesse to quote abused scripture for all you doe ; in all which you are incomparably practised ; because with these you have not onely charmed a weak old man ; but even many seeming wise persons ( not acquainted with your subtilties ) are deluded by you , so that some of them have stiled you most angelicall creatures . i say , having these abilities and applauses , i much doubt you beleeve also that even god himselfe allowes of all you have done . but let me whisper a word to your consciences , if you have any . i pass by here what you have done to your respective husbands , and divers other persons i could name . i will only put you in minde what you have to answer for poor old mr. goodwin , and his children , all whom ( for your covetous sinful ends ) you have ruined ; some of them by your meanes brought already to a morsel of bread . was there ever such a desolation brought upon a family , to inrich those that lately had not the least title , or interest in the family ? that mr. goodwin ( father and son ) that six yeares a gone lived in good credit , and with a good stock , and a gaineful trade , through your injurious invasions and subtil sleights , are neither of them at this day worth a groat : the whole estate , house , stock , and trade under the covert of mr. colbornes name , being translated to you . nay , by the industry of mr. colborne the scrivener , and mr. hat the attorney , you enjoy all this under a legal title ; so that thus fortified , you triumph and laugh at all that dare oppose you , and you are now fixed in your sinful purchase . but here remember , though man cannot call you to accompt , god will ; and by how much the more religion hath been a cloake to this wickednesse , by so much the more severe and dreadful is your punishment like to be . and though mrs. pigeon sayes , i never took any designe in hand but i prospered in it ; yet let her remember , that gods word sayes , the prosperity of the wicked shall slay them : let them both remember , that while the thief steales , the hemp growes ; that while sin ripens , the reckoning day comes on apace : that while they are revelling with their sage-ale , and marmalade , and dividing the spoyles of mr. goodwins estate , his children are spreading their wrongs daily before god , to whom they appeale for justice against you , and to whose dreadful barr they summon you both , with your assistants , to answer this horrible wickednesse . god hath given you both warnings of late ; as you tender your souls , be awakned by them to repentance . remember , you must shortly dye , and for all these things god will bring you to judgement . ecclesiastes . 12 ult. for god will bring every work to judgement , with every secret thing , whether it be good or evill . finis . reader , i am informed , that these women , taking the advantage of the authors not publishing his name , give out , that all is lies and slanders . in the first place consider , if it be not reasonable in perillous times to beware of perrillous persons . again observe , that the substance of it is matter of fact : of the truth whereof , if thou wilt be at the pains , thou shalt be the judg : for example , dost thou doubt of the truth of old mr. goodwins behaviour to his former wife ? ask mr. vernon in bevis marks : or of mrs. pigeons behaviour towards her two husbands ? ask mr. pigeon , mr. wolf a shop-keeper upon exchange : of mrs. jones her behaviour to her husband ? ask mr. hill a lute-maker in the strand , mr. fletcher at the earle of warwicks , mr. horne in little saint bartholomewes : or of mr. goodwins scandalous converse for these many years with mrs. jones ? ask mr. vernon , mr. pigeon , and all the neighbours in pauls alley : or of their obscene carriage in private ? see mr. pigeons attestation in the hands of mr. cooper , minister of olaves parish : or of the suspected death of roger crey ? ask mrs. brown in pickle herring , and all mr. goodwins servants : or of mrs. pigeons invading mr. goodwins estate , under pretence of freeing him from his children ? ask mr. henry colburn scrivenet : or of the ejecting young mr. goodwin in that in humane manner ? ask mr. goodwins servants , and all the neighbors on the green-bank . in fine , that there may not want testimonies , even these women have set to their seal : for instance , take this short , but real story . in page 28. of the narrative , there is a short parallel made between mrs. jones and the harlot , in prov. 7. 20. is this note , i have stript him of all , not leaving him one penny in his purse , and taken order if ever he returne , to have him clapt up in the gaol . this was printed above three months agone , and about a month agone comes mr. jones to london , his businesse , to see his children , and to receive and settle the rents in st. johns street , which is well known he intended to divide every penny amongst his children : at his arrival being constrained in his affections , he went to his house to see them , where hee found one of mr. goodwins servants called silvester smith , a gentlemans son of estate in nottinghamshire , courting his daughter mary jones , a girle about thirteen years of age , with whom the said silvester is since contracted in marriage . where note how these wicked women do wind and screw themselves into good families , as formerly they did by james goodwin , and the elder sister , though both were children , and shamefully unfit for such a relation : and their designe herein not so much to prefer these children , as to become interested in the estates of other men . but to returne , while mr. jones in a civil loving way is discoursing with them , mrs. jones and mrs. pigeon both in the house , sent and entered an action for 400 l. against mr. jones in wood . street counter , at the pretended suit of one mr. mountague a school-master of ockingham in barkshire , and brought away two sergeants , who at his coming down arrested him , and carried him away prisoner to the counter . the next morning one of the sergeants went to these women ( as i conceive ) to demand his salary : when mrs. jones asked of him , if mr. jones were in the prison ; and being informed he was , she then fell into a violent crocodile passion , with tears bewailing his condition : the sergeant then told her , he was there by her order , and that if she would withdraw the action , he would presently release him : she then cryed out with vehemency , oh no , by no means ; he must lye in prison , and we have more actions to charge him with . away in admiration of this divelish dissimulation comes the sergeant , and at his heels mrs. pigeon to the counter , and in the names of several persons entered four actions more against him , to the value in all of about 1000 l. of all which mr. jones protests he oweth not one penny . since they have let fall the four last actions , and did on wednesday , february the 2d come to a tryal upon the 400 l. action . but first mrs. jones is dispatcht away to ockingham to prevail with mr. mountague to own it , who ( as is verily believed ) all this while knew nothing of it : which they well hope she cannot fail to effect , his wife being also sister to these good ladies , a chicken of the same brood . things thus disposed , to tryal they come , where when mrs. pigeons counsel ( mr. lane ) told her it was not probable mr. jones should owe mr. mountague , 400 l. and he have neither bill nor bond to shew for it ; and though she offered to make oath of it , he told her that would not carry it ; but wish'd her rather , if she could swear that mr. mountague had disbursed any money for mrs. jones and her children since his absence : she then , ad omnia quare , made oath that mr. jones ran away from her sister five years agone , leaving her neither bread , nor money to buy bread : though it can be proved , they were two years at least solliciting him to be gon from his wife , and at one time offered him 10 l. to be gone , and all that they might carry on their intended project with old mr. goodwin . but to make short , by this oath she obtained a verdict for 60 l. for mr. mountague , which mr. jones not any wayes able to pay , must remaine prisoner in all probability during life : which considering his melancholly temper , impatient of a prison , i verily believe will not be long . and now let the ingenuous reader judg of the fidelity of the narrative , and the wickedness of these women . finis . a blow at modern sadducism in some philosophical considerations about witchcraft. to which is added, the relation of the fam'd disturbance by the drummer, in the house of mr. john mompesson, with some reflections on drollery and atheisme. / by a member of the royal society.. glanvill, joseph, 1636-1680. 1668 approx. 230 kb of xml-encoded text transcribed from 89 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a70179 wing g799 wing g818 estc r23395 12068352 ocm 12068352 53430 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a70179) transcribed from: (early english books online ; image set 53430) images scanned from microfilm: (early english books, 1641-1700 ; 355:3, 70:3) a blow at modern sadducism in some philosophical considerations about witchcraft. to which is added, the relation of the fam'd disturbance by the drummer, in the house of mr. john mompesson, with some reflections on drollery and atheisme. / by a member of the royal society.. glanvill, joseph, 1636-1680. [16], 160 p. printed by e.c. for james collins, at the kings head in westminster-hall,, london, : 1668.. attributed to joseph glanvill by bm and wing (2nd ed.); ms. note on t.p. attributes to j. gifford "one of the puritians". in two parts, each having special t.p.; register and paging are continuous. imperfect: errata and the general t.p., "a blow at modern sadducism" lacking at reel 355:3. reproduction of original in trinity college library, cambridge, england and osler library, mcgill university.. a philosophical endeavor in the defence of the being of witches and apparitions -palpable evidence of spirits and witchcraft. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng witchcraft -early works to 1800. apparitions -early works to 1800. 2007-08 tcp assigned for keying and markup 2007-08 aptara keyed and coded from proquest page images 2007-10 elspeth healey sampled and proofread 2007-10 elspeth healey text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion a blow at modern sadducism in some philosophical considerations about witchcraft . to which is added , the relation of the fam'd disturbance by the drummer , in the house of mr. john mompesson : with some reflections on drollery , and atheisme . by a member of the royal society . london , printed by e. c. for james collins , at the kings head in westminster-hall , 1668. a philiosophical endeavour in the defence of the being of witches and apparitions : with some things concerning the famous greatrek's . written in a letter to the much honoured robert hunt , esq london , printed in the year , 1668. preface . there are a sort of narrow , and confin'd spirits , who account all discourses needless , that are not for their particular purposes ; and judge all the world to be of the size , and genius of those within the circle of their knowledge , and acquaintance : so that with a pert and pragmatical insolence , they censure all the braver designs , and notices that lie beyond their ken , as nice and impertinent speculations . an ignorant , and proud injustice ; as if this sort were the only persons , whose humour , and deeds should be consulted . and hence it comes to pass , that the greatest and worthiest things that are written , or said , do alwayes meet with the most general neglect , and scorn ; since the little people for whom they were not intended , are quick to shoot their bolt , and to condemn what they do not understand , and because they do not . whereas on the other side , those that are able to judge , and would incourage , are commonly reserv'd and modest , in passing judgments ; or , if they should endeavour to do right to things that are worthy , they are sure to be out-voiced by the rout of ignorant contemners . vpon which accounts i have often thought , that he that courts and values popular estimation , takes not the right way , if he endeavour at any thing that is really excellent ; but he must study the little plausibilities , and accomodate the humour of the many , who are active ministers of fame ; being zealous , and loud in their applauses , as they are clamorous and impetuous in their oppositions . as for these , 't is one of my chief cares to make my self as much unconcern'd at their censures , as i am at the cacklings of a flock of geese , or at the eager displeasure of those little snarling animals , that are angry when i pass by them . and ( if that may signifie any thing to keep them from troubling themselves about the following considerations ) i desire they would take notice from me , that i writ not those things for such as they ; and they will do well to throw up the book upon this advertisement , except they will stay to hear , that though philosophical discourses to justifie the common belief about witches , are nothing at all to them , or those of their measure ; yet they are too seasonable , and necessary for our age , in which atheism is begun in sadducism . and those that dare not bluntly say , there is no god , content themselves , ( for a fair step , and introduction ) to deny there are spirits , or witches . which sort of infidels , though they are not ordinary among the meer vulgar , yet are they numerous in a little higher rank of understandings . and those that know any thing of the world , know , that most of the looser gentry , and the little pretenders to philosophy and wit , are generally deriders of the belief of witches , and apparitions . and were this a slight or meer speculative mistake , i should not trouble my self , or them about it . but i fear this error hath a core in it that is worse than heresie : and therefore how little soever i care what men believe , or teach in matters of opinion , i think i have reason to be concern'd in an affair , that toucheth so near upon the greatest interests of religion . and really i am astonisht sometimes to think into what a kinde of age we are fallen , in which some of the greatest impieties are accounted but buggs , and terrible names , invisible titles , piccadillo's or chimera's . the sad and greatest instances , are sacriledge , rebellion , and vvitchcraft . for the two former , there are a sort of men ( that are far from being profest enemies to religion ) who , i do not know whether they own any such vices . vve finde no mention of them in their most particular confessions , nor have i observed them in those sermons that have contained the largest catalogues of the sins of our age , and nation . 't were dangerous to speak of them as sins , for fear who should be found guilty . but my business at present is not with these , but the other , vvitchcraft , which i am sure was a sin of elder times ; and how comes it about that this age , which so much out-does them in all other kindes of wickedness , should be wholly innocent in this ? that there may be vvitches and apparitions in our dayes , notwithstanding the objections of the modern sadduce , i believe i have made appear in the considerations following ; in which i did not primarily intend direct proof , but defence , as the title of the first edition , which is restor'd in this mention'd . but i have now added the evidence of the divine oracles , and two relations of fact , that are clear and unexceptionable . i have no humour nor delight in telling stories , and do not publish these , for the gratification of those that have ; but i record them as arguments for the confirmation of a truth , which hath indeed been attested by multitudes of the like evidences in all places , and times : but things remote , or long past , are either not believed , or forgotten : whereas these being fresh , and near , and attended with all the circumstances of credibility , it may be expected , they should have the more success upon the obstinacy of unbelievers . errata . page 12. line 25. r. a large , p. 36. l. 12. r. intrigues , p. 44. l. 6. and 7. r. appetites , p. 79. l. 20. r. taxe p. 105. l. 4. r. ludicrous fagaries , p. 111. l. 1. dele is , p. 113. l. 22. dele re , p. 118. l. 26 , 27. r. multitudes . p. 128. l. 4. dele her , p. 134. l. 26. r. scrutiny , p. 144. l. 14. r. effaeminacies . p. 146. l. 21. r. geninses , p. 148. l. 4. r. aggravated , ibid. r. herd . p. 154 l. 3. r. he sucks . some considerations about witchcraft : in a letter to robert hunt , esquire . sir , the frequent and late dealings you have had in the examination of witches , and the regards of one that hath a very particular honour for you , have brought you the trouble of some considerations on the subject . and though what i have to say , be but the careless and hasty product of a sitting or two ; yet i hope it may afford you some , not unreasonable , accounts of the odde phoenomena of witchcraft and fascination , and contribute to the defence of the truth , and certainty of matters , which you know by experiments that could not deceive ; in spite of the little exceptions of those that are resolved to believe nothing in affairs of this nature . and if any thing were to be much admired in an age of wonders , not only of nature ( which is a constant prodigy ) but of men and manners ; it would be to me matter of astonishment , that men , otherwise witty and ingenious , are fallen into the conceit that there 's no such thing as a witch or apparition , but that these are the creatures of melancholly and superstition , foster'd by ignorance and design ; which , comparing the confidence of their disbelief with the evidence of the things denied , and the weakness of their grounds , would almost suggest , that themselves are an argument of what they deny ; and that so confident an opinion could not be held upon such inducements , but by some kind of witchcraft and fascination in the fancy . and perhaps that evil spirit , whose influences they will not allow in actions ascribed to such causes , hath a greater hand and interest in their proposition than they are aware of . for that subtil enemy of mankinde ( since providence will not permit him to mischief us without our own concurrence ) attempts that by stratagem and artifice , which he could never effect by open wayes of acting ; and the success of all wiles depending upon their secrecy and concealment , his influence is never more dangerous than when his agency is least suspected . in order therefore to the carrying on the dark and hidden designs he manageth against our happiness , and our souls , he cannot expect to advantage himself more , than by insinuating a belief , that there is no such thing as himself , but that fear and fancy make devils now , as they did gods of old . nor can he ever draw the assent of men to so dangerous an assertion , while the standing sensible evidences of his existence in his practices by and upon his instruments are not discredited and removed . 't is doubtless therefore the interest of this agent of darkness to have the world believe , that the notion they have of him is but a phantome and conceit ; and in order thereunto , that the stories of witches , apparitions , and indeed every thing that brings tidings of another world , are but melancholick dreams , and pious romances . and when men are arriv'd thus far , to think there are no diabolical contracts or apparitions , their belief that there are such spirits , rests only upon their faith and reverence to the divine oracles , which we have little reason to apprehend so great in such assertors , as to command much from their assent , especially in such things in which they have corrupt interests against their evidence . so that he that thinks there is no witch , believes a devil gratis , or at least upon such inducements which he is like to finde himself disposed to deny when he pleaseth . and when men are arrived to this degree of diffidence and infidelity , we are beholden to them if they believe either angel , or spirit , resurrection of the body , or immortality of souls . these things hang together in a chain of connexion , at least in these mens hypothesis ; and 't is but an happy chance if he that hath lost one link , holds another . so that the vitals of religion being so much interessed in this subject , it will not be impertinent particularly to discourse it . and in order to the proof that there have been , and are unlawful confederacies with evil spirits , by vertue of which the hellish accomplices perform things above their natural powers ; i must premise , that this being matter of fact , is only capable of the evidence of authority and sense : and by both these , the being of witches and diabolical contracts , is most abundantly confirm'd . all histories are full of the exploits of those instruments of darkness , and the testimony of all ages , not only of the rude and barbarous , but of the most civiliz'd and polish'd world , brings tidings of their strange performances . we have the attestation of thousands of eye and ear-witnesses , and those not of the easily deceivable vulgar only , but of wise and grave discerners , and that when no interest could oblige them to agree together in a common lye : i say , we have the light of all these circumstances to confirm us in the belief of things done by persons of despicable power and knowledge , beyond the reach of art and ordinary nature ; standing publick records have been kept of these well attested relations , and epocha's made of those unwonted events . laws in many nations have been enacted against those vile practises ; those among the jews and our own are notorious ; such cases have been often determined near us , by wise and reverend judges , upon clear and convictive evidence : and thousands in our own nation have suffered death for their vile compacts with apostate spirits . all these i might largely prove in their particular instances , but that 't is not needful , since those that deny the being of witches , do it not out of ignorance of these heads of argument , of which probably they have heard a thousand times ; but from an apprehension that such a belief is absurd , and the things impossible . and upon these presumptions they contemn all demonstrations of this nature , and are hardened against conviction . and i think , those that can believe all histories are romances , that all the wiser world have agreed together to juggle mankinde into a common belief of ungrounded fables , that the sound senses of multitudes together may deceive them , and laws are built upon chymera's ; that the gravest and wisest judges have been murderers , and the sagest persons fools , or designing impostors : i say , those that can believe this heap of absurdities , are either more credulous than those whose credulity they reprehend , or else have some extraordinary evidence of their perswasion , viz. that 't is absurd and impossible there should be a witch or apparition . and i am confident , were those little appearances remov'd , which men have form'd in their fancies against the belief of such things ; their own evidence would make its way to mens assent , without any more arguments than what they know already to enforce it . there is nothing then necessary to be done , in order to the establishing the belief i would reconcile to mens minds ; but to endeavour the removal of those prejudices they have received against it , the chief of which i shall particularly deal with ; and i begin with that bold assertion , that i. ( i. ) the notion of a spirit is impossible and contradictious , and consequently so is that of witches , the belief of which is founded on that doctrine . to which objection i answer , ( 1 ) if the notion of a spirit be so absurd as is pretended , that of a god , and a soul distinct from matter , and immortal , is likewise an absurdity . and then , that the world was jumbled into this elegant and orderly fabrick by chance ; and that our souls are only parts of matter , that came together we know not whence , nor how ; and shall again shortly be dissolv'd into those loose atoms that compound them : that all our conceptions are but the thrusting of one part of matter against another ; and the idea's of our mindes meer blind and casual motions : these and a thousand more the grossest impossibilities and absurdities ( consequents of this proposition , that the notion of a spirit is absurd ) will be sad certainties and demonstrations . and with such assertors i would cease to discourse about witches and apparitions , and address my self to obtain their assent to truths infinitely more sacred . and yet ( 2 ) though it should be granted them , that a substance immaterial is as much a contradiction as they can fancy ; yet why should they not believe that the air and all the regions above us may have their invisible intellectuall agents , of nature like unto our souls , be that what it will ; and some of them at least as much degenerate as the vilest and most mischievous among men. this hypothesis will be enough to secure the possibility of witches and apparitions : and that all the upper stories of the universe are furnish'd with inhabitants , 't is infinitely reasonable to conclude from the analogy of nature ; since we see there is nothing so contemptible and vile in the world we reside in , but hath its living creatures that dwell upon it ; the earth , the water , the inferiour air ; the bodies of animals , the flesh , the skin , the entrails ; the leaves , the roots , the stalks of vegetables ; yea , and all kinde of minerals in the subterraneous regions : i say , all these have their proper inhabitants ; yea , i suppose this rule may hold in all distinct kindes of bodies in the world , that they have their peculiar animals . the certainty of which i believe the improvement of microscopical observations will discover . from whence i infer , that since this little spot is so thickly peopled in every atome of it , 't is weakness to think that all the vast spaces above , and hollows under ground , are desert and uninhabited . and if both the superiour and lower continents of the universe have their inhabitants also , 't is exceedingly improbable , arguing from the same analogy , that they are all of the meer sensible nature , but that there are at least some of the rational and intellectual orders . which supposed , there is good foundation for the belief of witches and apparitions , though the notion of a spirit should prove as absurd and unphilosophical , as i judge the denyal of it . and so this first objection comes to nothing . i descend then to the second prejudice , which may be thus formed in behalf of the objectors . ii. ( ii. ) there are actions in most of those relations ascribed to witches , which are ridiculous and impossible in the nature of things ; such are ( 1 ) their flying out of windows , after they have anointed themselves , to remote places . ( 2 ) their transformation into cats , hares , and other creatures . ( 3 ) their feeling all the hurts in their own bodies , which they have received in these . ( 4 ) their raising tempests , by muttering some nonsensical words , or performing some little ridiculous ceremonies . and ( 5 ) their being suck'd in a certain private place of their bodies by a familiar . these are presumed to be actions inconsistent with the nature of spirits , and above the powers of those poor and miserable agents . and therefore the objection supposeth them performed only by the fancy ; and that the whole mystery of witchcraft is but an illusion of crasie imagination . but to this objection i return , ( 1 ) in the general , the more absurd and unaccountable these actions seem , the greater confirmations are they to me of the truth of those relations , and the reality of what the objectors would destroy . for these circumstances being exceeding unlikely , judging by the measures of common belief , 't is the greater probability they are not fictitious ; for the contrivers of fictions use to form them as near as they can conformably to the most unsuspected realities , endeavouring to make them look as like truth as is possible in the main supposals , though withal they make them strange in the circumstance . none but a fool or mad-man would relate with a purpose of having it believed , that he saw in ireland , men with hoofs on their heads , and eyes in their breasts ; or , if any should be so ridiculously vain , as to be serious in such an incredible romance , it cannot be supposed that all travellers that come into those parts after him should tell the same story . there is large field in fiction ; and if all those relations were arbitrary compositions , doubtless the first romancers would have framed them more agreeable to the common doctrine of spirits ; at least , after these supposed absurdities had been a thousand times laugh'd at , people by this time would have learn'd to correct those obnoxious extravagancies ; and though they have not yet more veracity than the ages of ignorance and superstition , yet one would expect they should have got more cunning . this suppos'd impossibility then of these performances , seems to me a probable argument that they are not wilful and designed forgeries . and if they are fancies , 't is somewhat strange that imagination which is the most various thing in all the world , should infinitely repeat the same conceit in all times and places . but again ( 2 ) the strange actions related of witches , and presumed impossible are not ascribed to their own powers ; but to the agency of those wicked confederates they imploy : and to affirm that those evil spirits cannot do that which we conceit impossible , is boldly to stint the powers of creatures , whose natures and faculties we know not ; and to measure the world of spirits by the narrow rules of our own impotent beings . we see among our selves the performances of some out go the conceits and possibilities of others ; and we know many things may be done by the mathematicks , and mechanick artifice , which common heads think impossible to be effected by the honest wayes of art and nature . and doubtless the subtilties and powers of those mischievous fiends are as much beyond the reach and activities of the most knowing agents among us , as theirs are beyond the wit and ability of the most rustick and illiterate ; so that the utmost that any mans reason in the world can amount to in this particular , is only this , that he cannot conceive how such things can be performed ; which only argues the weakness and imperfection of our knowledge and apprehensions , not the impossibility of those performances ; and we can no more from hence form an argument against them , than against the most ordinary effects in nature . we cannot conceive how the foetus is form'd in the womb , nor as much as how a plant springs from the earth we tread on ; we know not how our souls move the body , nor how these distant and extream natures are united : and if we are ignorant of the most obvious things about us , and the most considerable within our selves , 't is then no wonder that we know not the constitution and powers of the creatures , to whom we are such strangers . briefly then , matters of fact well proved ought not to be denied , because we cannot conceive how they can be performed . nor is it a reasonable method of inference , first to presume the thing impossible , and thence to conclude that the fact cannot be proved . on the contrary , we should judge of the action by the evidence , and not the evidence by the measures of our fancies about the action . this is proudly to exalt our own opinions above the clearest testimonies , and most sensible demonstrations of fact : and so to give the lye to all mankind , rather than distrust the little conceits of our bold imaginations . but yet further , ( 3 ) i think there is nothing in the instances mention'd , but what may as well be accounted for by the rules of reason and philosophy , as the ordinary affairs of nature . for in resolving natural phoenomena , we can only assign the probable causes , shewing how things may be , not presuming how they are . and in the particulars under our examen , we may give an account how 't is possible , and not unlikely , that such things ( though somewhat varying from the common rode of nature ) may be acted . and if our narrow and contracted mindes can furnish us with apprehensions of the way and manner of such performances , though perhaps not the true ones , 't is an argument that such things may be effected by creatures , whose powers and knowledge are so vastly exceeding ours . i shall endeavour therefore briefly to suggest some things that may render the possibility of these performances conceivable , in order to the removal of this objection , that they are contradictions and impossible . for the first then , that the confederate spirit should transport the witch through the air to the place of general rendezvous , there is no difficulty in conceiving it ; and if that be true which great philosophers affirm concerning the real separability of the soul from the body without death , there is yet less ; for then 't is easie to apprehend , that the soul , having left its gross and sluggish body behinde it , and being cloath'd only with its immediate vehicle of air , or more subtile matter , may be quickly conducted to any place it would be at , by those officious spirits that attend it . and though i adventure to affirm nothing concerning the truth and certainty of this supposition , yet i must needs say , it doth not seem to me unreasonable . and our experience of apoplexies , epilepsies , extastes , and the strange things men report to have seen during those deliquiums , look favourably upon this conjecture ; which seems to me to contradict no principle of reason or philosophy ; since death consists not so much in the actual separation of soul and body , as in the indisposition and unfitness of the body for vital union , as an excellent philosopher hath made good . on which hypothesis , the witches anointing her self before she takes her flight , may perhaps serve to keep the body tenantable , and in fit disposition to receive the spirit at its return . these things , i say , we may conceive , though i affirm nothing about them ; and there is nothing in such conceptions but what hath been own'd by men of worth and name , and may seem fair and accountable enough to those who judge not altogether by the measures of the populace , and customary opinion . and there 's a saying of a great apostle that seems to countenance this platonick opinion ; what is the meaning else of that expression : [ whether in the body or out of the body i cannot tell ] except the soul may be separated from the body without death ; which if it be granted possible , 't is sufficient for my purpose . and ( 2. ) the transformations of witches into the shapes of other animals , upon the same supposal is very conceivable , since then 't is easie enough to imagine , that the power of imagination may form those passive and pliable vehicles into those shapes , with more ease than the fancy of the mother can the stubborn matter of the foetus in the womb , as we see it frequently doth in the instances that occur of signatures and monstrous singularities ; and perhaps sometimes the confederate spirit puts tricks upon the senses of the spectators , and those shapes are only illusions . but then ( 3. ) when they feel the hurts in their gross bodies , that they receive in their aiery vehicles , they must be supposed to have been really present , at least in these latter ; and 't is no more difficult to apprehend how the hurts of those should be translated upon their other bodies , then how diseases should be inflicted by the imagination , or how the fancy of the mother should wound the foetus , as several credible relations do attest . and ( 4. ) for their raising storms and tempests , they do it not , be sure , by their own , but by the power of the prince of the air , their friend and allie ; and the ceremonies that are enjoyn'd them , are doubtless nothing else but entertainments for their imaginations , and are likely design'd to perswade them ▪ that they do these strange things themselves . and ( lastly ) for their being suck'd by the familiar , i say ( 1 ) we know so little of the nature of doemons and spirits , that 't is no wonder we cannot certainly divine the reason of so strange an action . and yet ( 2 ) we may conjecture at some things that may render it less improbable . for some have thought that the genii ( whom both the platonical and christian antiquity thought embodied ) are recreated by the reeks and vapours of humane blood , and the spirits that derive from them . which supposal ( if we grant them bodies ) is not unlikely , every thing being refresh'd and nourish'd by its like . and that they are not perfectly abstract from all body and matter , besides the reverence we owe to the wisest antiquity , there are several considerable arguments i could alledge to render it exceeding probable . which things supposed , the devil 's sucking the sorceress is no great wonder , nor difficult to be accounted for . or perhaps ( 3 ) this may be only a diabolical sacrament and ceremony to confirm the hellish covenant . to which i added , ( 4 ) that which to me seems most probable , viz that the familiar doth not only suck the witch , but in the action infuseth some poisonous ferment into her , which gives her imagination and spirits a magical tincture , whereby they become mischievously influential : and the word venefica intimates some such matter . now that the imagination hath a mighty power in operation , is seen in the just now mention'd signatures and diseases that it causeth ; and that the fancy is modified by the qualities of the blood and spirits , is too evident to need proof : which things supposed , 't is plain to conceive that the evil spirit having breath'd some vile vapour into the body of the witch , it may taint her blood and spirits with a noxious quality , by which her infected imagination , heightned by melancholly , and this worse cause , may do much hurt upon bodies that are impressible by such influences . and 't is very likely that this ferment disposeth the imagination of the sorceress to cause the mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or separation of the soul from the body , and may perhaps keep the body in fit temper for its re-entry ; as also it may facilitate transformation , which , it may be , could not be effected by ordinary and unassisted imagination . thus we see 't is not so desperate to form an apprehension of the manner of these odde performances ; and though they are not done the way i have describ'd , yet what i have said may help us to a conceit of the possibility , which sufficeth for my purpose . and though the hypothesis i have gone upon will seem as unlikely to some , as the things they attempt to explain are to others , yet i must desire their leave to suggest , that most things seem unlikely ( especially to the conceited and opinionative ) at first proposal ; and many great truths are strange and improbable , till custom and acquaintance have reconciled them to our fancies . and i 'le presume to adde on this occasion , ( though i love not to be confident in affirming ) that there is none of the platonical supposals i have used , but what i could make appear to be fair and reasonable , to the capable and unprejudic'd . iii. but ( iii. ) i come to another prejudice against the being of witches , which is , that 't is very improbable that the devil who is a wise and mighty spirit , should be at the beck of a poor hag , and have so little to do , as to attend the errands of the impotent lusts of a silly old woman . to which i might answer , ( 1 ) that 't is much more improbable that all the world should be deceiv'd in matters of fact ; and circumstances of the clearest evidence and conviction ; than that the devil , who is wicked , should be also unwise ; and that he that perswades all his subjects and accomplices out of their wits , should himself act like his own temptations and perswasions . in brief , there is nothing more strange in this objection , than that wickedness is baseness and servility , and that the devil is at leasure to serve those he is at leasure to tempt , and industrious to ruine . and again , ( 2 ) i see no necessity to believe that the devil is alwayes the witches confederate ; but perhaps it may fitly be considered , whether the familiar be not some departed humane spirit , forsaken of god and goodness , and swallowed up by the unsatiable desire of mischief and revenge , which ●●●…ssibly by the laws and capacity of its st●●e it cannot execute immediately . and why we should presume that the devil should have the liberty of wandering up and down the earth and air , when he is said to be held in the chains of darkness ; and yet that the separated souls of the wicked , of whom no such thing is affirm'd in any sacred record , should be thought so imprison'd , that they cannot possibly wag from the place of their confinement , i know no shadow of conjecture . this conceit i 'm confident hath prejudic'd many against the belief of witches and apparitions ; they not being able to conceive that the devil should be so ludricous as appearing spirits are sometimes reported to be in their frolicks ; and they presume , that souls departed never revisit the free and open regions ; which confidence i know nothing to justifie : for since good men in their state of separation are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , why the wicked may not be supposed to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the worst sense of the word , i know nothing to help me to imagine . and if it be supposed that the imps of witches are sometimes wicked spirits of our own kinde and nature , and possibly the same that have been sorcerers and witches in this life : this supposal may give a fairer and more probable account of many of the actions of sorcery and witchcraft , than the other hypothesis , that they are alwayes devils . and to this conjecture i 'le adventure to subjoyn another , which also hath its probability , viz. ( 3 ) that 't is not impossible but that the familiars of witches are a vile kinde of spirits , of a very inferiour constitution and nature , and none of those that were once of the highest hierarchy , now degenerated into the spirits we call devils . and for my part i must confess , that i think the common division of spirits much too general ; conceiving it likely there may be as great a variety of intellectual creatures in the invisible world , as there is of animals in the visible : and that all the superiour , yea , and inferiour regions , have their several kindes of spirits differing in their natural perfections , as well as in the kinds and degrees of their depravities ; which being supposed , 't is very probable that those of the basest and meanest orders are they , who submit to the mention'd servilities . and thus the sagess and grandeur of the prince of darkness need not be brought into question . iv. but ( iv ) the opinion of witches seems to some , to accuse providence , and to suggest that it hath exposed innocents to the fury and malice of revengeful fiends ; yea , and supposeth those most obnoxious , for whom we might most reasonably expect a more special tutelary care and protection , most of the cruel practices of those presum'd instruments of hell , being upon children , who as they least deserve to be deserted by that providence that superintends all things , so they most need its guardian influence . to this so specious an objection i have these things to answer . ( 1 ) providence is an unfathomable depth ; and if we should not believe the phoenomena of our senses , before we can reconcile them to our notions of providence , we must be grosser scepticks than ever yet was extant . the miseries of the present life , the unequal distributions of good and evil , the ignorance and barbarity of the greatest part of mankinde , the fatal disadvantages we are all under , and the hazard we run of being eternally miserable and undone ; these , i say , are things that can hardly be made consistent with that wisdom and goodness that we are sure hath made , and mingled it self with all things . and yet we believe there is a beauty and harmony , and goodness in that providence , though we cannot unriddle it in particular instances ; nor , by reason of our ignorance and imperfection , clear it from contradicting appearances ; and consequently , we ought not to deny the being of witches and apparitions , because they will create us some difficulties in our notions of providence . but to come more close , ( 2 ) those that believe that infants are heirs of hell , and children of the devil as soon as they are disclosed to the world , cannot certainly offer such an objection ; for what is a little trifling pain of a moment , to those eternal tortures , to which , if they die as soon as they are born , according to the tenour of this doctrine , they are everlastingly exposed ? but however the case stands as to that , 't is certain , ( 3 ) that providence hath , not secur'd them from other violences they are obnoxious to , from cruelty and accident ; and yet we accuse it not when a whole townful of innocents fall a victim to the rage and ferity of barbarous executioners in wars and massacres . to which i adde ( 4 ) that 't is likely the mischief is not so often done by the evil spirit immediately , but by the malignant influence of the sorceress , whose power of hurting consists in the fore-mention'd ferment , which is infused into her by the familiar . so that i am apt to think there may be a power of real fascination in the witches eyes and imagination , by which for the most part she acts upon tender bodies . nescio quis teneros oculus — for the pestilential spirits being darted by a sprightful and vigorous imagination from the eye , and meeting with those that are weak and passive in the bodies which they enter , will not fail to infect them with a noxious quality , that makes dangerous and strange alterations in the person invaded by this poysonous influence : which way of acting by subtil and invisible instruments , is ordinary and familiar in all natural efficienties . and 't is now past question , that nature for the most part acts by subtil streams and aporhaea's of minute particles , which pass from one body to another . or however that be , this kinde of agency is as conceivable as any of those qualities ignorance hath call'd sympathy and antipathy , the reality of which we doubt not , though the manner of action be unknown . yea , the thing i speak of is as easie to be apprehended , as how infection should pass in certain tenuious streams through the air from one house to another ; or , as how the biting of a mad dog should fill all the blood and spirits with a venomous and malign ferment ; the application of the vertue doing the same in our case , as that of contact doth in this . yea , some kindes of fascination are perform'd in this grosser and more sensible way , as by striking , giving apples , and the like , by which the contagious quality may be transmitted , as we see diseases often are by the touch . now in this way of conjecture , a good account may be given why witches are most powerful upon children and timorous persons , viz. because their spirits and imaginations being weak and passive , are not able to resist the fatal invasion ; whereas men of bold mindes , who have plenty of strong and vigorous spirits are secure from the contagion , as in pestilential airs clean bodies are not so liable to infection as are other tempers . thus then we see 't is likely enough , that very often the sorceress her self doth the mischief ; and we know , de facto , that providence doth not alwayes secure us from one anothers injuries . and yet i must confess , that many times also the evil spirit is the mischievous agent ; though this confession draw on me another objection , which i next propose . v. ( v. ) then it may be said , that if wicked spirits can hurt us by the direction , and at the desire of a witch , one would think they should have the same power to do us injury without instigation or compact ; and if this be granted , 't is a wonder that we are not alwayes annoy'd and infested by them . to which i return , ( 1 ) that the laws , liberties , and restraints of the inhabitants of the other world are to us utterly unknown ; and this way we can only argue our selves into confessions of our ignorance , which every man must acknowledge that is not as immodest , as ignorant . it must be granted by all that own the being , power , and malice of evil spirits , that the security we enjoy is wonderful , whether they act by witches or not ; and by what laws they are kept from making us a prey , to speak like philosophers , we cannot tell : yea , why they should be permitted to tempt and ruine us in our souls , and restrain'd from touching or hurting us in our bodies , is a mystery not easily accountable . but yet ( 2 ) though we acknowledge their power to vex and torment us in our bodies also ; yet a reason may be given why they are less frequent in this kind of mischief , viz. because their main designs are levell'd against the interest and happiness of our souls , which they can best promote , when their actions are most sly and secret ; whereas did they ordinarily persecute men in their bodies , their agency and wicked influence would be discover'd , and make a mighty noise in the world , whereby men wonld be awaken'd to a more suitable and vigorous opposition , by the use of such means as would engage providence to rescue them from their rage and cruelties , and at last defeat them in their great purposes of undoing us eternally . thus we may conceive that the security we enjoy may well enough consist with the power and malice of those evil spirits ; and upon this account we may suppose that laws of their own may prohibit their unlicenc'd injuries , not from any goodness there is in their constitutions , but in order to the more successful carrying on the projects of the dark kingdom ; as generals forbid plunder , not out of love to their enemies , but in order to their own success . and hence ( 3 ) we may suppose a law of permission to hurt us at the instance of the sorceress , may well stand with the polity of hell , since by gratifying the wicked person they encourage her in malice and revenge , and promote thereby the main ends of their black confederacy , which are to propagate wickedness , and to ruine us in our eternal interests . and yet ( 4 ) 't is clear to those that believe the history of the gospel , that wicked spirits have vexed the bodies of men , without any instigation that we read of ; and at this day 't is very likely that many of the strange accidents and diseases that befall us , may be the infliction of evil spirits , prompted to hurt us only by the delight they take in mischief . so that we cannot argue the improbability of their hurting children and others by witches , from our own security and freedom from the effects of their malice , which perhaps we feel in more instances than we are aware of . vi. but ( vi ) another prejudice against the belief of witches , is , a presumption upon the enormous force of melancholy and imagination , which without doubt can do wonderful things , and beget strange perswasions ; and to these causes some ascribe the presum'd effects of sorcery and witchcraft . to which i reply briefly , and yet i hope sufficiently , ( 1 ) that to resolve all the clear circumstances of fact , which we finde in well attested and confirm'd relations of this kinde , into the power of deceivable imagination , is to make fancy the greater prodigy , and to suppose , that it can do stranger feats than are believed of any other kinde of fascination . and to think that pins and nails , for instance , can , by the power of imagination be convey'd within the skin ; or that imagination , should deceive so many as have been witnesses in objects of sense , in all the circumstances of discovery ; this , i say , is to be infinitely more credulous than the assertors of sorcery and demoniack contracts . and by the same reason it may be believ'd , that all the battels and strange events of the world , which our selves have not seen , are but dreams and fond imaginations , and like those that are fought in the clouds , when the brains of the deluded spectators are the only theatre of those fancied transactions . and ( 2 ) to deny evidence of fact , because their imagination may deceive the relators , when we have no reason to think so but a bare presumption , that there is no such thing as is related , is quite to destroy the credit of all humane testimony , and to make all men lyars in a larger sense than the prophet concluded in his haste . for not only the melancholick and the fanciful , but the grave and the sober , whose judgements we have no reason to suspect to be tainted by their imaginations , have from their own knowledge and experience made reports of this nature . but to this it will possibly be rejoyn'd , the reply will be another prejudice against the belief i contend for , viz. vii . ( vii ) that 't is a suspicious circumstance that witchcraft is but a fancy , since the persons that are accused are commonly poor and miserable old women , who are overgrown with discontent and melancholy , which are very imaginative ; and the persons said to be bewitch'd are for the most part children , or people very weak , who are easily imposed upon , and are apt to receive strong impressions from nothing : whereas were there any such thing really , 't is not likely , but that the more cunning and subtil desperado's , who might the more successfully carry on the mischievous designs of the dark kingdom , should be oftner engaged in those black confederacies , and also one would expect effects of the hellish combination upon others than the innocent and ignorant . to which objection it might perhaps be enough to return ( as hath been above suggested ) that nothing can be concluded by this and such like arguings , but that the policy and menages of the instruments of darkness are to us altogether unknown , and as much in the dark as their natures , mankinde being no more acquainted with the reasons and methods of action in the other world , than poor cottagers and mechanicks are with the intriques of government , and reasons of state. yea peradventure ( 2 ) 't is one of the great designs , as 't is certainly the interest , of those wicked agents and machinators , industriously to hide from us their influences and wayes of acting , and to work , as near as is possible , incognito ; upon which supposal 't is easie to conceive a reason , why they most commonly work by , and upon the weak and the ignorant , who can make no cunning observations , or tell credible tales to detect their artifice . besides ( 3 ) 't is likely a strong imagination , that cannot be weaken'd or disturb'd by a busie and subtil ratiocination , is a necessary requisite to those wicked performances ; and without doubt an heightned and obstinate fancy hath a great influence upon impressible spirits ; yea , and as i have conjectur'd before , on the more passive and susceptible bodies . and i am very apt to believe , that there are as real communications and intercourses between our spirits , as there are between material agents ; which secret influences , though they are unknown in their nature , and wayes of acting , yet they are sufficiently felt in their effects : for experience attests , that some by the very majesty and greatness of their spirits , discover'd by nothing but a certain noble air that accompanies them , will bear down others less great and generous , and make them sneak before them ; and some , by i know not what stupifying vertue , will tie up the tongue , and confine the spirits of those who are otherwise brisk and voluble . which thing supposed , the influences of a spirit possess'd of an active and enormous imagination , may be malign and fatal where they cannot be resisted , especially when they are accompanied by those poisonous reaks that the evil spirit breathes into the sorceress , which likely are shot out , and applied by a fancy heightned and prepared by melancholy and discontent . and thus we may conceive why the melancholick and envious are used upon such occasions , and for the same reason the ignorant , since knowledge checks and controuls imagination ; and those that abound much in the imaginative faculties do not usually exceed in the rational . and perhaps ( 4 ) the daemon himself useth the imagination of the witch so qualified for his purpose , even in those actions of mischief which are more properly his ; for it is most probable , that spirits act not upon bodies immediately , and by their naked essence , but by means proportionate and suitable instruments that they use ; upon which account likely 't is so strictly required , that the sorceress should believe , that so her imagination might be more at the devotion of the mischievous agent . and for the same reason also ceremonies are used in inchantments , viz. for the begetting this diabolical faith , and heightning the fancy to a degree of strength and vigour sufficient to make it a fit instrument for the design'd performance . and these i think are reasons of likelihood and probability , why the hellish confederates are mostly the ignorant and the melancholick . to pass then to another prejudice . viii . ( viii ) the frequent impostures that are met with in this kinde , beget in some a belief , that all such relations are forgeries and tales ; and if we urge the evidence of a story for the belief of witches or apparitions , they will produce two as seemingly strong and plausible , which shall conclude in mistake or design ; inferring thence , that all others are of the same quality and credit . but such arguers may please to consider , ( 1 ) that a single relation for an affirmative , sufficiently confirmed and attested , is worth a thousand tales of forgery and imposture , from whence cannot be concluded an universal negative . so that , though all the objectors stories be true , and an hundred times as many more such deceptions ; yet one relation , wherein no fallacy or fraud could be suspected for our affirmative , would spoil any conclusion could be erected on them . and ( 2 ) it seems to me a belief sufficiently bold and precarious , that all these relations of forgery and mistake should be certain , and not one among all those which attest the affirmative reality , with circumstances as good as could be expected , or wish'd , should be true , but all fabulous and vain . and they have no reason to object credulity to the assertors of sorcery and witchcraft , that can swallow so large a morsel . and i desire such objectors to consider . ( 3 ) whether it be fair to infer , that because there are some cheats and impostures , that therefore there are no realities . indeed frequency of deceit and fallacy will warrant a greater care and caution in examining ; and scrupulosity and shiness of assent to things wherein fraud hath been practised , or may in the least degree be suspected . but , to conclude , because that an old woman's fancy abused her , or some knavish fellows put tricks upon the ignorant and timorous , that therefore whole assises have been a thousand times deceived in judgements upon matters of fact , and numbers of sober persons have been forsworn in things wherein perjury could not advantage them ; i say , such inferences are as void of reason , as they are of charity and good manners . ix . but ( ix ) it may be suggested further , that it cannot be imagin'd what design the devil should have in making those solemn compacts , since persons of such debauch'd and irreclaimable dispositions as those with whom he is supposed to confederate , are pretty securely his , antecedently to the bargain , and cannot be more so by it , since they cannot put their souls out of possibility of the divine grace , but by the sin that is unpardonable ; or if they could so dispose and give away themselves , it will to some seem very unlikely , that a great and mighty spirit should oblige himself to such observances , and keep such a-do to secure the soul of a silly body , which 't were odds but it would be his , though he put himself to no further trouble than that of his ordinary temptations . to which suggestions 't were enough to say , that 't is sufficient if the thing be well prov'd , though the design be not known . and to argue negatively à fine , is very unconclusive in such matters . the laws and affairs of the other world ( as hath been intimated ) are vastly differing from those of our regions , and therefore 't is no wonder we cannot judge of their designs , when we know nothing of their menages , and so little of their natures . the ignorant looker-on can't imagine what the limner means by those seemingly rude lines and scrawls which he intends for the rudiments of a picture ; and the figures of mathematick operation are non-sense , and dashes at a venture to one un-instructed in mechanicks . we are in the dark to one anothers purposes and intendments ; and there are a thousand intrigues in our little matters , which will not presently confess their design even to sagacious inquisitors . and therefore 't is folly and incogitancy to argue any thing one way or other from the designs of a sort of beings , with whom we so little communicate ; and possibly we can take no more aim , or guess at their projects and designments , than the gazing beasts can do at ours , when they see the traps and gins that are laid for them , but understand nothing what they mean. thus in general . but i attempt something more particularly , in order to which i must premise that the devil is a name for a body politick , in which there are very different orders and degrees of spirits , and perhaps in as much variety of place and state , as among our selves ; so that 't is not one and the same person that makes all the compacts with those abused and seduced souls , but they are divers , and those 't is like of the meanest and basest quality in the kingdom of darkness ; which being supposed , i offer this account of the probable design of those wicked agents , viz. that having none to rule or tyrannize over within the circle of their own nature and government , they affect a proud empire over us ( the desire of dominion and authority being largely spread through the whole circumference of degenerated nature , especially among those , whose pride was their original transgression ) every one of these then desires to get him vassals to pay him homage , and to be employed like slaves in the services of his lusts and aptetites ; to gratifie which desire , 't is like enough to be provided and allowed by the constitution of their state and government , that every wicked spirit shall have those souls as his property , and particular servants and attendants , whom he can catch in such compacts ; as those wild beasts that we can take in hunting , are by the allowance of the law our own ; and those slaves that a man hath purchas'd , are his peculiar goods , and the vassals of his will. or rather those deluding fiends are like the seducing fellows we call spirits , who inveigle children by their false and flattering promises , and carry them away to the plantations of america , to be servilly employed there in the works of their profit and advantage . and as those base agents will humour and flatter the simple unwary youth , till they are on ship-board , and without the reach of those that might rescue them from their hands : in like manner the more mischievous tempter studies to gratifie , please , and accommodate those he deals with in this kinde , till death hath lanch'd them into the deep , and they are past the danger of prayers , repentance , and endeavours ; and then he useth them as pleaseth him. this account i think is not unreasonable , and 't will fully answer the objection . for though the matter be not as i have conjectur'd , yet 't will suggest a way how it may be conceiv'd , which nulls the pretence , that the design is inconceiveable . x. but then ( x. ) we are still liable to be question'd , how it comes about , that those proud and insolent designers practise in this kinde upon so few , when one would expect , that they should be still trading this way , and every where be driving on the project , which the vileness of men makes so feisable , and would so much serve the interest of their lusts . to which , among other things that might be suggested , i return , ( 1 ) that we are never liable to be so betrayed and abused , till by our vile dispositions and tendencies we have forfeited the tutelary care and oversight of the better spirits ; which , though generally they are our guard and defence against the malice and violence of evil angels , yet it may well enough be thought that sometimes they may take their leave of such as are swallowed up by malice , envy , and desire of revenge , qualities most contrary to their life and nature , and leave them exposed to the invasion and sollicitations of those wicked spirits , to whom such hateful attributes make them very suitable . and if there be particular guardian angels , as 't is not absurd to fancy , it may then well be supposed , that no man is obnoxious to those projects and attempts , but only such whose vile and mischievous natures have driven from them their protecting genius . and against this dereliction to the power of evil spirits , 't is likely enough what some affirm , that the royal psalmist directs that prayer , psal . lxxi . ix , x. cast me not off in the time of old age , forsake me not when my strength faileth . for — they that keep my soul [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the lxx and the vulgar latin , qui custodiunt animam meam ] they take counsel together , saying , god hath forsaken him , persecute him and take him , for there is none to deliver him . but i adde , ( 2 ) that 't is very improbable , that the state wherein they are , will not easily permit palpable intercourses between the bad genii and our nature , since 't is like enough that their own laws and government do not allow their frequent excursions into this world . or , it may with as great probability be supposed , that 't is a very hard and painful thing for them , to force their thin and tenuious bodies into a visible consistence , and such shapes as are necessary for their designs in their correspondencies with witches . for in this action their bodies must needs be exceedingly compress'd , which cannot be well supposed without a painful sense . and this is perhaps a reason why there are so few apparitions , and why appearing spirits are commonly in such haste to be gone , viz. that they may be deliver'd from the unnatural pressure of their tender vehicles , which i confess holds more , in the apparitions of good than of evil spirits ; most relations of this kinde , describing their discoveries of themselves , as very transient , ( though for those the holy scripture records , there may be peculiar reason , why they are not so ) whereas the wicked ones are not altogether so quick and hasty in their visits : the reason of which probably is , the great subtilty and tenuity of the bodies of the former , which will require far greater degrees of compression , and consequently of pain , to make them visible ; whereas the latter , are more foeculent and gross , and so nearer allyed to palpable consistencies , and more easily reduceable to appearance and visibility . at this turn , sir , you may perceive that i have again made use of the platonick hypothesis , that spirits are embodied , upon which indeed a great part of my discourse is grounded : and therefore i hold my self obliged to a short account of that supposal . it seems then to me very probable from the nature of sense , and analogy of nature . for ( 1. ) we perceive in our selves , that all sense is caus'd and excited by motion made in matter ; and when those motions which convey sensible impressions to the brain , the seat of sense , are intercepted , sense is lost : so that , if we suppose spirits perfectly to be disjoyn'd from all matter , 't is not conceivable how they can have the sense of any thing ; for how material objects should any way be perceiv'd , or felt without vital union with matter , 't is not possible to imagine . nor doth it ( 2. ) seem suitable to the analogy of nature , which useth not to make precipitious leaps from one thing to another , but usually proceeds by orderly steps and gradations : whereas were there no order of beings between us , who are so deeply plunged into the grossest matter , and pure unbodied spirits , 't were a mighty jump in nature . since then the greatest part of the world consists of the finer portions of matter , and our own souls are immediately united unto these , 't is infinitely probable to conjecture , that the nearer orders of spirits are vitally joyn'd to such bodies . and so nature by degrees ascending still by the more refin'd and subtile matter , gets at last to the pure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or immaterial minds , which the platonists made the highest order of created beings . but of this i have discoursed elsewhere , and have said thus much of it at present , because it will enable me to adde another reason of the unfrequency of apparitions and compacts , viz. ( 3. ) because 't is very likely , that these regions are very unsuitable , and disproportion'd to the frame and temper of their senses and bodies ; so that perhaps , the courser spirits can no more bear the air of our world , than bats and owls can the brightest beams of day . nor can the purer and better any more endure the noysom steams , and poysonous reeks of this dunghil earth , than the delicate can bear a confinement in nasty dungeons , and the foul squallid caverns of uncomfortable darkness . so that 't is no more wonder , that the better spirits no oftner appear , than that men are not more frequently in the dark hollows under ground . nor is 't any more strange that evil spirits so rarely visit us , than that fishes do not ordinarily fly in the air , as 't is said one sort of them doth ; or that we see not the batt daily fluttering in the beams of the sun. and now by the help of what i have spoken under this head , i am provided with some things wherewith to disable another objection , which i thus propose : xi . ( xi . ) if there be such an intercourse between evil spirits and the wicked , how comes it about that there is no correspondence between good spirits and the vertuous ? since without doubt , these are as desirous to propagate the spirit and designs of the upper and better world , as those are to promote the interest of the kingdom of darkness . which way of arguing is still from our ignorance of the state and government of the other world , which must be confest , and may , without prejudice to the proposition i defend . but particularly , i say , ( 1 ) that we have ground enough to believe , that good spirits do interpose in , yea , and govern our affairs . for that there is a providence reaching from heaven to earth , is generally acknowledg'd ; but that this supposeth all things to be order'd by the immediate influence , and interposal of the supreme deity , is not very philosophical to suppose ; since if we judge by the analogy of the natural world , all things we see are carried on by the ministry of second causes , and intermediate agents . and it doth not seem so magnificent and becoming an apprehension of the supreme numen , to fancy his immediate hand in every trivial management . but 't is exceeding likely to conjecture , that much of the government of us , and our affairs , is committed to the better spirits , with a due subordination and subserviency to the will of the chief rector of the universe . and 't is not absurd to believe , that there is a government runs from highest to lowest , the better and more perfect orders of being , still ruling the inferiour and less perfect . so that some one would fancy that perhaps the angels may manage us , as we do the creatures that god and nature have placed under our empire and dominion . but however that is , that god rules the lower world by the ministry of angels , is very consonant to the sacred oracles . thus , deut. xxxii . viii , ix . when the most high divided the nations their inheritance , when he separated the sons of adam , he set the bounds of the people , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to the number of the angels of god , as the septuagint renders it ; the authority of which translation , is abundantly credited and asserted , by its being quoted in the new testament , without notice of the h●brew text , even there where it differs from it , as learned men have observ'd . we know also , that angels were very familiar with the patriarchs of old ; and jacob's ladder is a mystery , which imports their ministring in the affairs of the lower world. thus origen and others understand , that to be spoken by the presidential angels . jer : li. ix we would have healed babylon , but she is not healed , forsake her , and let us go . like the voice heard in the temple before the taking of jerusalem by titus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and before nebuchadnezzar was sent to learn wisdom and religion among the beasts , he sees a watcher , according to the 70. an angel , and an holy one come down from heaven , dan. iv. xiii . who pronounceth the sad decree against him , and calls it the decree of the watchers , who very probably were the guardian genii of himself and his kingdom . and that there are particular angels that have the special rule and government of particular kingdoms , provinces , cities , yea and of persons , i know nothing that can make improbable : the instance is notorious in daniel , of the angels of fersia and graecia , that hindred the other that was engaged for the concerns of judaea ; yea , our saviour himself tells us , that children have their angels , and the congregation of disciples supposed that st. peter had his . which things , if they be granted , the good spirits have not so little to do with us , and our matters , as is generally believed . and perhaps it would not be absurd , if we referr'd many of the strange thwarts , and unexpected events , the disappointments and lucky coincidences that befal us , the unaccountable fortunes and successes that attend some lucky men , and the unhappy fates that dog others that seem born to be miserable ; the fame and favour that still waits on some without any conceivable motive to allure it , and the general neglect of others more deserving , whose worth is not acknowledg'd , i say , these and such like odde things , may with the greatest probability be resolv'd into the conduct and menages of those invisible supervisors , that preside over , and govern our affairs . but if they so far concern themselves in our matters , how is it that they appear not to maintain a visible and confest correspondence with some of the better mortals , who are most fitted for their communications and their influence ? to which i have said some things already , when i accounted for the unfrequency of apparitions ; and i now adde what i intend for another return to the main objection , viz. ( 2. ) that the apparition of good spirits is not needful for the designs of the better world , whatever such may be for the interest of the other . for we have had the appearance and cohabitation of the son of god , we have moses and the prophets , and the continued influence of the spirit , the greatest arguments to strengthen faith , the most powerful motives to excite our love , and the noblest encouragements to quicken and raise our desires and hopes , any of which are more than the apparition of an angel ; which would indeed be a great gratification of the animal life , but 't would render our faith less noble and less generous , were it frequently so assisted : blessed are they that believe , and yet have not seen . besides which , the good angels have no such ends to prosecute , as the gaining any vassals to serve them , they being ministring spirits for our good , and no self-designers for a proud and insolent dominion over us . and it may be perhaps not impertinently added , that they are not alwayes evil spirits that appear , as is , i know not well upon what grounds , generally imagined ; but that the extraordinary detections of murders , latent treasures , falsified and unfulfill'd bequests , which are sometimes made by apparitions , may be the courteous discoveries of the better , and more benign genii . yea , 't is not unlikely , that those warnings that the world sometimes hath of approaching judgements and calamities by prodigies , and sundry odde phoenomena , are the kind informations of some of the inhabitants of the upper world . thus , was jerusalem forewarned before its sacking by antiochus , by those aiery horsemen that were seen through all the city , for almost forty dayes together , 2 mac. v. ii , iii. and the other prodigious portents that fore-ran its destruction by titus : which i mention , because they are notorious instances . and though , for mine own part , i scorn the ordinary tales of prodigies , which proceed from superstitious fears , and unacquaintance with nature , and have been used to bad purposes by the zealous and the ignorant ; yet i think that the arguments that are brought by a late very ingenious author , to conclude against such warnings and predictions in the whole kinde , are short and inconsequent , and built upon too narrow hypotheseis . for if it be supposed , that there is a sort of spirits over us , and about us , who can give a probable guess at the more remarkable futurities , i know not why it may not be conjectured , that the kindness they have for us , and the appetite of fore-telling strange things , and the putting the world upon expectation , which we finde is very grateful to our own natures ; may not incline them also to give us some general notice of those uncommon events which they foresee . and i yet perceive no reason we have to fancy , that whatever is done in this kinde , must needs be either immediately from heaven , or from the angels , by extraordinary commission and appointment . but it seems to me not unreasonable to believe , that those officious spirits that oversee our affairs , perceiving some mighty and sad alterations at hand , in which their charge is much concerned , cannot chuse , by reason of their affection to us , but give us some seasonable hints of those approaching calamities ; to which also their natural desire to foretell strange things to come , may contribute to incline them . and by this hypothesis , the fairest probabilities , and strongest ratiocinations against prodigies , may be made unserviceable . but this only by the way . i proceed to the next objection , which may be made to speak thus . xii . ( xii . ) the belief of witches , and the wonderful things they are said to perform by the help of the confederate daemon , weakens our faith , and exposeth the world to infidelity in the great matters of our religion . for if they by diabolical assistance , can inflict and cure diseases , and do things so much beyond the comprehension of our philosophy , and activity of common nature ; what assurance can we have , that the miracles that confirm our gospel were not the effects of a compact of like nature , and that devils were not cast out by beelzebub ? if evil spirits can assume bodies , and render themselves visible in humane likeness ; what security can we have of the reality of the resurrection of christ ? and if , by their help , witches can enter chambers invisibly through key-holes and little unperceived crannies , and transform themselves at pleasure ; what arguments of divinity are there in our saviour's shewing himself in the midst of his disciples , when the doors were shut , and his transfiguration in the mount ? miracles are the great inducements of belief , and how shall we distinguish a miracle from a lying wonder ; a testimony from heaven , from a trick of the angels of hell ; if they can perform things that astonish and confound our reasons , and are beyond all the possibilities of humane nature ? this objection is spiteful and mischievous , but i thus endeavour to dispatch it . ( 1. ) the wonders done by confederacy with wicked spirits , cannot derive a suspition upon the undoubted miracles that were wrought by the author and promulgers of our religion , as if they were performed by diabolical compact , since their spirit , endeavours , and designs were notoriously contrary to all the tendencies , aims , and interests of the kingdom of darkness . for , as to the life and temper of the blessed and adorable jesus , we know there was an incomparable sweetness in his nature , humility in his manners , calmness in his temper , compassion in his miracles , modesty in his expressions , holiness in all his actions , hatred of vice and baseness , and love to all the world ; all which are essentially contrary to the nature and constitution of apostate spirits , who abound in pride and rancour , insolence and rudeness , tyranny and baseness , universal malice , and hatred of men. and their designes are as opposite , as their spirit and their genius . and now , can the sun borrow its light from the bottomless abyss ? can heat and warmth flow in upon the world from the regions of snow and ice ? can fire freeze , and water burn ? can natures , so infinitely contrary , communicate , and jump in projects , that are destructive to each others known interests ? is there any balsome in the cockatrice's egge ? or , can the spirit of life flow from the venome of the asp ? will the prince of darkness strengthen the arm that is stretcht out to pluck his usurp't scepter , and his spoils from him ? and will he lend his legions , to assist the armies of his enemy against him ? no , these are impossible supposals ; no intelligent being will industriously and knowingly contribute to the contradiction of its own principles , the defeature of its purposes , and the ruine of its own dearest interests . there is no fear then , that our faith should receive prejudice from the acknowledgement of the being of witches , and power of evil spirits , since 't is not the doing wonderful things that is the only evidence that the holy jesus was from god , and his doctrine true ; but the conjunction of other circumstances , the holiness of his life , the reasonableness of his religion , and the excellency of his designs , added credit to his works , and strengthned the great conclusion , that he could be no other than the son of god , and saviour of the world . but besides , i say , ( 2. ) that since infinite wisdom and goodness rules the world , it cannot be conceiv'd , that they should give up the greatest part of men to unavoidable deception . and if evil angels , by their confederates are permitted to perform such astonishing things , as seem so evidently to carry god's seal and power with them , for the confirmation of falshoods , and gaining credit to impostors , without any counter-evidence to disabuse the world ; mankinde is exposed to sad and fatal delusion . and to say that providence will suffer us to be deceived in things of the greatest concernment , when we use the best of our care and endeavours to prevent it , is to speak hard things of god ; and in effect to affirm , that he hath nothing to do in the government of the world , or doth not concern himself in the affairs of poor forlorn men. and if the providence and goodness of god be not a security unto us against such deceptions , we cannot be assured , but that we are alwayes abused by those mischievous ▪ agents , in the objects of plain sense , and in all the matters of our daily converses . if one that pretends he is immediately sent from god , to overthrow the ancient fabrick of established worship , and to erect a new religion in his name ; shall be born of a virgin , and honour'd by a miraculous star ; proclaimed by a song of seeming angels of light , and worshipped by the wise sages of the world ; revered by those of the greatest austerity , and admired by all for a miraculous wisdom , beyond his education and his years : if he shall feed multitudes with almost nothing , and fast himself beyond all the possibilities of nature : if he shall be transformed into the appearance of extraordinary glory , and converse with departed prophets in their visible forms : if he shall cure all diseases without physick or endeavour , and raise the dead to life after they have stunck in their graves : if he shall be honoured by voices from heaven , and attract the universal wonder of princes and people : if he shall allay tempests with a beck , and cast out devils with a word : if he shall foretell his own death particularly , with its tragical circumstances , and his resurrection after it : if the veil of the most famous temple in the world shall be rent , and the sun darkened at his funeral : if he shall , within the time foretold , break the bonds of death , and lift up his head out of the grave : if multitudes of other departed souls shall arise with him , to attend at the solemnity of his resurrection : if he shall after death , visibly converse , and eat , and drink with divers persons , who could not be deceived in a matter of clear sense , and ascend in glory in the presence of an astonisht and admiring multitude : i say , if such a one as this should prove a diabolical impostor , and providence should permit him to be so credited and acknowledged ; what possibility were there then for us to be assured , that we are not alwayes deceived ? yea , that our very faculties were not given us only to delude and abuse us ? and if so , the next conclusion is , that there is no god that judgeth in the earth ; and the best , and most likely hypothesis will be , that the world is given up to the government of the devil . but if there be a providence that superviseth us , ( as nothing is more certain ) doubtless , it will never suffer poor helpless creatures to be inevitably deceived , by the craft and subtility of their mischievous enemy , to their undoing ; but will without question take such care , that the works wrought by divine power for the confirmation of divine truth , shall have such visible marks and signatures , if not in their nature , yet in their circumstances , ends , and designs , as shall discover whence they are , and sufficiently distinguish them from all impostures and delusions . and though wicked spirits may perform some strange things that may excite wonder for a while , yet he hath , and will so provide , that they shall be baffled and discredited ; as we know it was in the case of moses and the aegyptian magicians . now , besides what i have directly said to the objection , i have this to adde to the objectors , that i could wish they would take care of such suggestions ; which , if they overthrow not the opinion they oppose , will dangerously affront the religion they would seem to acknowledge . for he that saith , that if there are witches , there is no way to prove that christ jesus was not a magician , and diabolical impostor , puts a deadly weapon into the hands of the infidel , and is himself next door to the sin against the holy ghost : of which , in order to the perswading greater tenderness and caution in such matters , i give this short account . the sin against the holy ghost is said to be unpardonable ; by which sad attribute , and the discourse of our saviour , mat. xii . from the xxii . to the xxxiii . verse , we may understand its nature : in order to which we consider , that since the mercies of god , and the merits of his son , are infinite , there is nothing can make a sin unpardonab●● , but what makes it incurable ; and there is no sin but what is curable by a strong faith , and a vigorous endeavour : for all things are possible to him that believeth . so that , that which makes a sin incurable , must be somewhat that makes faith impossible , and obstructs all means of conviction . in order to the finding which , we must consider the wayes and methods the divine goodness hath taken , for the begetting faith , and cure of infidelity ▪ which it attempted , first , by the prophets , and holy men of antient times , who , by the excellency of their doctrine , the greatness of their miracles , and the holiness of their lives , endeavoured the conviction and reformation of a stubborn and unbelieving world. but though few believed their report , and men would not be prevail'd on by what they did , or what they said , yet their infidelity was not hitherto incurable , because further means were provided in the ministry of john the baptist , whose life was more severe , whose doctrines were more plain , pressing and particular ; and therefore 't was possible that he might have succeeded . yea , and where he failed , and could not open mens hearts and their eyes , the effect was still in possibility , and it might be expected from him that came after , to whom the prophets and john were but the twilight and the dawn . and though his miraculous birth , the song of angels , the journey of the wise men of the east , and the correspondence of prophesies , with the circumstances of the first appearance of the wonderful infant : i say , though these had not been taken notice of , yet was there a further provision made for the cure of infidelity , in his astonishing wisdom , and most excellent doctrines ; for , he spake as never man did . and when these were despised and neglected , yet there were other means towards conviction , and cure of unbelief , in those mighty works that bore testimony of him , and wore the evident marks of divine power in their foreheads . but when after all , these clear and unquestionable miracles which were wrought by the spirit of god , and had eminently his superscription on them , shall be ascribed to the agency of evil spirits , and diabolical compact , as they were by the malicious and spightful pharisees in the periods above-mentioned ; when those great and last testimonies against infidelity , shall be said to be but the tricks of sorcery , and complotment with hellish confederates , this is blasphemy in the highest , against the power and spirit of god , and such as cuts off all means of conviction , and puts the unbeliever beyond all possibilities of cure. for miracles are god's seal , and the great and last evidence of the truth of any doctrine . and though , while these are only dis-believed as to the fact , there remains a possibility of perswasion ; yet , when the fact shall be acknowledg'd , but the power blasphemed , and the effects of the adorable spirit maliciously imputed to the devils ; such a blasphemy , such an infidelity is incurable , and consequently unpardonable . i say , in summe , the sin against the holy ghost seems to be a malicious imputation of the miracles wrought by the spirit of god in our saviour to satanical confederacy , and the power of apostate spirits ; then which , nothing is more blasphemous , and nothing is more like to provoke the holy spirit that is so abused to an eternal dereliction of so vile and so incurable an unbeliever . this account , as 't is clear and reasonable in it self , so it is plainly lodg'd in the mention'd discourse of our saviour . and those that speak other things about it , seem to me to talk at random , and perfectly without book . but to leave them to the fondness of their own conceits , i think it now time to draw up to a conclusion of the whole . therefore briefly , sir , i have endeavoured in these papers , which my respect and your concernment in the subject have made yours , to remove the main prejudices i could think of , against the existence of witches and apparitions : and i 'm sure i have suggested much more against what i defend , than ever i heard or saw in any that opposed it ; whose discourses , for the most part , have seemed to me inspired by a lofty scorn of common belief , and some trivial notions of vulgar philosophy . and in despising the common faith about matters of fact , and fondly adhering to it in things of speculation , they very grosly and absurdly mistake : for in things of fact , the people are as much to be believ'd , as the most subtile philosophers and speculators ; since here , sense is the judge . but in matters of notions and theory , they are not at all to be heeded , because reason is to be judge of these , and this they know not how to use . and yet thus it is with those wise philosophers , that will deny the plain evidence of the senses of mankinde , because they cannot reconcile appearances with the fond crotchets of a philosophy , which they lighted on in the high-way by chance , and will adhere to at adventure . so that i profess , for mine own part , i never yet heard any of the confident declaimers against witchcraft and apparitions , speak any thing that might move a mind , in any degree instructed in the generous kinds of philosophy , and nature of things . and for the objections i have recited , they are most of them such as rose out of mine own thoughts , which i obliged to consider what was possible to be said upon this o●casion . for though i have examined scot's discovery , fancying that there i should finde the strong reasons of mens dis-belief in this matter ; yet i profess i met not with the least suggestion in all that farrago , but what it had been ridiculous for me to have gone about to answer : for the author doth little but tell odde tales , and silly legends , which he confutes and laughs at , and pretends this to be a confutation of the being of witches and apparitions : in all which , his reasonings are trifling and childesh ; and when he ventures at philosophy , he is little better than absurd : so that 't will be a wonder to me , if any but boyes and buffoons imbibe any prejudices against a belief so infinitely confirmed , from the loose and impotent suggestions of so weak a discourser . but however observing two things , in that discourse that would pretend to be more then ordinary reasons , i shall do them the civility to examine them . it is said then , ( 1. ) that the gospel is silent , as to the being of witches ; and 't is not likely ▪ if there were such , but that our saviour or his apostles had given intimations of their existence . the other is . ( 2. ) miracles are ceased , and therefore the prodigious things ascribed to witchcraft are supposed dreams and impostures . for answer to the first in order , i consider ( 1. ) that though the history of the new testament were granted to be silent in the business of witches , and compacts , yet the records of the old have a frequent mention of them . the law , exod. xxii . xviii . against permitting them to live ( which i mention'd in the beginning ) is famous . and we have another remarkable prohibition of them , deut. xviii . x , xi . there shall not be found among you any one , that maketh his son or his daughter pass through the fire , or that useth divination , or an observer of times , or an enchanter , or a witch , or a charmer , or a consulter with familiar spirits , or a wizard , or a necromancer . now this accumulation of names , ( some of which are of the same sense and import ) is a plain indication that the hebrew witch was one that practised by compact with evil spirits . and many of the same expressions are put together in the charge against manasses . ii chron. xxxiii . viz. that he caused his children to pass through the fire , observed times , used inchantments , and witchcraft , and dealt with familiar spirits , and with wizards . so that though the original word which we render witch and witchcraft should , as our sadduces urge , signifie only a cheat and a poysoner ; yet those others mention'd , plainly enough speak the thing , and i have given an account in the former considerations , how a witch in the common notion is a poysoner . but why meer poysoning should have a distinct law against it , and not be concluded under the general one against murder ; why meer legerdemain , and cheating should be so severely animadverted on , as to be reckon'd with inchantments , converse with devils , and idolatrous practises : i believe the denyer of witches will finde it hard to give a reason . to which i may adde some other passages of scripture that yield sufficient evidence in the case . the nations are forbid to hearken to the diviners , dreamers , inchanters , and sorcerers , jer. xxvii . ix . the chaldeans are deeply threatned for their sorceries , and inchantments , isa . xlvii . ix . and we read that nebuchadnezzar call'd the magicians , astrologers , sorcerers , and chaldeans , to tell his dream . all which , 't is like enough , did cheat and delude by their predictions ; but that they did not confederate , and transact with evil spirits , is an assertion without a reason , contrary to the express letter , and to what was generally believed in those times . and the story of the witch of endor , 1 sam. xxviii . is a remarkable demonstration of the main conclusion , which will appear when we have considered , and removed the fancy , and glosses of our author about it , in his discovery , where to avoid this evidence , he affirms , this witch to be but a cozener , and the whole transaction a cheat and imposture , managed by her self , and a confederate . and in order to the perswading this , he tells a fine tale , viz. that she departed from saul into her closet , where doubtless , sayes he , she had a familiar , some lewd crafty priest , and made saul stand at the door like a fool , to hear the cozening answers . he saith , she there used the ordinary words of conjuration , and after them , samuel appears , whom he affirms to be no other than either the witch her self , or her confederate . by this pretty knack and contrivance he thinks he hath disabled the relation from signifyfying to our purpose . but the discoverer might have consider'd , that all this is an invention , and without book . for there is no mention of the witches closet , or her retiring into another room , or her confederate , or her form of conjuration : i say nothing of all this , is as much as intimated in the history ; and if we may take this large liberty in the interpretation of scripture , there is scarce a story in the bible , but may be made a fallacy , and imposture , or any thing that we please . nor is this fancy of his only arbitrary , but indeed contrary to the circumstances of the text. for it sayes , saul perceived it was samuel , and bowed himself , and this samuel truly foretold his approaching fate , viz. that israel should be deliver'd with him into the hands of the philistines , and that on the morrow he , and his sons should be in the state of the dead , which doubtless is meant by the expression , that [ they should be with him ] which contingent particulars , how could the cozener and her confederate foretell , if there were nothing in it extraordinary and preternatural ? it hath indeed been a great dispute among interpreters , whether the real samuel was raised , or the devil in his likeness ? most later writers suppose it to have been an evil spirit , upon the supposition that good and happy souls can never return hither from their coelestial abodes , and they are not certainly at the beck , and call of an impious hagg. but then those of the other ●ide urge , that the pi●ty of the words that were spoke , and the seasonable reproof given to despairing saul are indications sufficient that they come not from hell ; and especially they think the prophesie of circumstances very accidental to be an argument , that it was not utter'd by any of the infernal predictors . and for the supposal that is the ground of that interpretation , 't is judged exceedingly precarious ; for who saith that happy departed souls were never employed in any ministries here below ? and those dissenters are ready to ask a reason , why they may not be sent in messages to earth , as well as those of the angelical order ? they are nearer allyed to our natures , and upon that account more intimately concern'd in our affairs ; and the example of returning lazarus is evidence of the thing de facto . besides which , that it was the real samuel they think made probable by the opinion of jesus syrac , eccles . xlvi . xix , xx . who saith of him , that after his death he prophesied and shewed the king his end : which also is likely from the circumstance of the womans astonishment , and crying out when she saw him , intimating her surprize , in that the power of god had over-ruled her inchantments , and sent another than she expected . and they conceive there is no more incongruity in supposing god should send samuel to rebuke saul for this his last folly , and to predict his instant ruine , than in his interposing elias to the messengers of ahazias when he sent to beelzebub . now if it were the real samuel , as the letter expresseth , ( and the obvious sense is to be followed when there is no cogent reason to decline it ) he was not raised by the power of the witches inchantments , but came on that occasion in a divine errand . but yet attempts and endeavours to raise her familiar spirit ( though at that time over-ruled ) are arguments that it had been her custom to do so . or if it were as the other side concludes , the devil in the shape of samuel , her diabolical confederacy is yet more palpable . by all this it is evident , that there were witches in ancient times under the dispensation of the law , and that there were such in the times of the gospel also , will not be much more difficult to make good . i had a late occasion to say something about this , in a letter to a person of the highest honour , from which i shall now borrow some things to my present purpose . i say then ( 2. ) that there were compacts with evil spirits in those times also , is methinks intimated strongly in that saying of the jews concerning our saviour , that he cast out devils by beelzebub ; in his return to which , he denies not the supposition or possibility of the thing in general , but clears himself by an appeal to the actions of their own children , whom they would not task so severely . and i cannot very well understand why those times should be priviledg'd from vvitchcraft , and diabolical compacts , more than they were from possessions , which we know were then more frequent ( for ought appears to the contrary ) than ever they were before or since . but besides this , there are intimations plain enough in the apostles . writings of the being of sorcery and vvitchcraft . st. paul reckons witchcraft next idolatry , in his catalogue of the work● of the flesh , gal. v. xx . and the sorcerers are again joyn'd with idolaters in that sad denunciation , rev. xxi . viii . and a little after , rev. xxii . xv . they are reckon'd again among idolaters , murderers , and those others that are without . and methinks the story of simon magus , and his diabolical oppositions of the gospel in its beginnings , should afford clear conviction . to all which , i adde this more general consideration . ( 3. ) that though the new testament had mention'd nothing of this matter , yet its silence in such cases , is not argumentative our saviour spake as he had occasion , and the thousandth part of what he did , and said , is not recorded , as one of his historians intimates . he said nothing of those large unknown tracts of america , nor gave he any intimations of as much as the ●●●●…nce of that numerous people ; much 〈◊〉 did he leave instructions about their conversion . he gives no account of the aff●●●s and state of the other world , but only 〈◊〉 general one of the happiness of some , and the misery of others . he made no discovery of the magnalia of art , or nature ; no , not of those , whereby the propagation of the gospel might have been much advanced , viz. the mystery of printing , and the magnet ; and yet no one useth his silence in these instances as an argument against the being of things , which are evident objects of sense . i confess , the omission of some of these particulars is pretty strange , and unaccountable , and concludes our ignorance of the reasons , and menages of providence ; but i suppose , nothing else . thus sir , to the first . but the other pretence also must be examined . ( 2 ) [ miracles are ceast , therefore the presumed actions of witchcraft are tales , and illusions . ] to make a due return to this , we must consider a great and difficult problem , which is , what is a real miracle ? and for answer to this weighty question , i think , ( 1. ) that it is not the strangeness , or unaccountableness of the thing done simply , from whence we are to conclude a miracle . for then , we are so to account of all the magnalia of nature , and all the mysteries of those honest arts , which we do not understand . nor , ( 2 ) is this the criterion of a miracle that 't is concluded beyond all natural powers ; for we are ignorant of the extent , and bounds of natures sphere , and possibilities : and if this were the character , and essential mark of a miracle , we could not know what was so ; except we could determine the extent of natural causalities , and fix their bounds , and be able to say to nature , hitherto canst thou go , and no further . and he that makes this his measure whereby to judge a miracle , is himself the greatest miracle of knowledge , or immodesty . besides , though an effect may transcend really all the powers of meer nature , yet there is a world of spirits that must be taken into our account . and as to them also , i say , ( 3 ) every thing is not a miracle that is done by agents supernatural . there is no doubt but that evil spirits can make wonderful combinations of natural causes , and perhaps perform many things immediately which are prodigious , and beyond the longest line of nature . but yet these are not therefore to be called miracles ; for , they are sacred wonders , and suppose the power to be divine . but how shall the power be known to be so , when we so little understand the capacities , and extent of the abilities of lower agents ? the answer to this question will discover the criterion of miracles , which must be supposed to have all the former particulars ; ( they are unaccountable beyond the powers of meer nature , and done by agents supernatural ) and to these must be superadded . ( 4. ) that they have peculiar circumstances that speak them of a divine original . their mediate authors declare them to be so , and they are alwayes persons of simplicity , truth , and holiness , void of ambition , and all secular designs . they seldom use ceremonies , or natural applications , and yet surmount all the activities of known nature . they work those wonders , not to raise admiration , or out of the vanity to be talk't of , but to seal and confirm some divine doctrine , or commission , in which the good , and happiness of the world is concern'd . i say , by such circumstances as these , wonderful actions are known to be from a divine cause , and that makes , and distinguisheth a miracle . and thus i am prepared for an answer to the objection , to which i make this brief return , that though witches by their confederate spirit do those odde , and astonishing things we believe of them , yet are they no miracles , there being evidence enough from the badness of their lives , and the ridiculous ceremonies of their performances , from their malice and mischievous designs , that the power that works , and the end for which those things are done , is not divine , but diabolical . and by singular providence they are not ordinarily permitted , as much as to pretend to any new sacred discoveries in matters of religion , or to act any thing for confirmation of doctrinal impostures . so that whether miracles are ceased , or not , these are none . and that such miracles as are only strange , and unaccountable performances , above the common methods of art or nature are not ceas'd , we have a late great evidence in the famous greatrak ; concerning whom it will not be impertinent to adde the following account which i had in a letter from the reverend dr. r. dean of c. a person of great veracity , and a philosopher . this learned gentleman then is pleased thus to write . the great discourse now at the coffee-houses , and every where , is about mr. g. the famous irish stroker , concerning whom it is like you expect an account from me ; he undergoes various censures here , some take him to be a conjurer , and some an impostor , but others again adore him as an apostle . i confess i think the man is free from all design , of a very agreeable conversation , not addicted to any vice , nor to any sect , or party , but is , i believe , a sincere protestant . i was three weeks together with him at my lord conwayes , and saw him , i think , lay his hands upon a thousand persons ; and really there is some thing in it more then ordinary ; but i am convinc'd it is not miraculous . i have seen pains strangely fly before his hand till he hath chased them out of the body , dimness cleared , and deafness cured by his touch ; twenty persons at several times in fits of the falling sickness , were in two or three minutes brought to themselves , so as to tell where their pain was , and then he hath pursued it till he hath driven it out at some extream part ; running sores of the kings evil dryed up , and kernels brought to a suppuration by his hand , grievous sores of many months date , in few dayes healed , obstructions , and stoppings removed , cancerous knots in the breast dissolved , &c. but yet i have many reasons to perswade me , that nothing of all this is miraculous ; he pretends not to give testimony to any doctrine , the manner of his operation speaks it to be natural , the cure seldom succeeds without reiterated touches , his patients often relapse , he fails frequently , he can do nothing where there is any decay in nature , and many distempers are not at all obedient to his touch . so that i confess , i refer all his vertue to his particular temper and complexion , and i take his pirits to be a kinde of elixir , and universal ferment , and that he cures ( as dr. m. expresseth it ) by a sanative contagion . this sir , was the first account of the healer , i had from that reverend person , which with me signifies more , then the attestations of multitudes of ordinary reporters ; and no doubt but it will do so likewise , with all that know that excellent mans singular integrity and judgment . but besides this , upon my inquiry into some other particulars about this matter , i received these further informations . as for mr. g. what opinion he hath of his own gift , and how he came to know it ? i answer , he hath a different apprehension of it from yours , and mine , and certainly believing it to be an immediate gift from heaven ; and 't is no wonder , for he is no philosopher . and you will wonder less , when you hear how he came to know it , as i have often received it from his own mouth . about three or four years ago he had a strong impulse upon his spirit , that continually persued him whatever he was about , at his business , or devotion , alone , or in company , that spake to him by this inward suggestion [ i have given thee the gift of curing the evil. ] this suggestion was so importunate , that he complained to his wife , that he thought he was haunted : she apprehended it as an extravagancy of fancy , but he told her he believed there was more in it , and was resolved to try . he did not long want opportunity . there was a neighbour of his grievously afflicted with the kings-evil , he stroked her , and the effect succeeded . and for about a twelve-month together he pretended to cure no other distemper . but then the ague being very rife in the neighbourhood , the same impulse after the same manner spoke within him , [ i have given thee the gift of curing the ague ; ] and meeting with persons in their fits , and taking them by the hand , or laying his hand upon their breasts , the ague left them . about half a year after the accustomed impulse became more general , and suggested to him [ i have given thee the gift of healing : ] and then he attempted all diseases indifferently . and though he saw strange effects , yet he doubted whether the cause were any vertue that came from him , or the peoples fancy : to convince him of his incredulity , as he lay one night in bed , one of his hands was struck dead , and the usual impulse suggested to him to make tryal of his vertue upon himself , which he did , stroking it with his other hand , and then it immediately returned to its former liveliness . this was repeated two or three nights ( or mornings ) together . this is his relation , and i believe there is so much sincerity in the person , that he tells no more than what he believes to be true . to say that this impulse too was but a result of his temper , and that it is but like dreams that are usually according to mens constitutions , doth not seem a probable account of the phoenomenon . perhaps some may think it more likely , that some genius who understood the sanative vertue of his complexion , and the readiness of his minde , and ability of his body , to put it in execution , might give him notice of that which otherwise might have been for ever unknown to him , and so the gift of god had been to no purpose . this sir , is my learned and reverend friends relation , and i judge his reflections as ingenious , as his report is sincere . i shall say no more about it but this , that many of those matters of fact , have been since critically inspected and examined by several sagacious and deep searches of the royal society , whom we may suppose as unlikely to be deceived by a contrived imposture , as any persons extant . and now , sir , 't is fit that i relieve your patience ; and i shall do so , when i have said , that you can abundantly prove , what i have thus attempted to defend : and that among the many obligations your country hath to you , for the wisdom and diligence of your endeavours in its service ; your ingenious industry for the detecting of those vile practicers , is not the least considerable . to which i will adde no more , but the confession who it is that hath given you all this trouble ; which i know you are ready to pardon , to the respect and good intentions of sir , your affectionate and obliged honourer and servant , j. g. palpable evidence of spirits and witchcraft : in an account of the fam'd disturbance by the drummer , in the house of m. mompesson . with another modern and certain relation . in two leteers , one to the right honourable vvilliam , lord brereton ; the other , to the learned dr. henry more , d. d. london , printed by e. c. for james collins , at the kings head in westminster-hall , 1668. to the right honourable , william , lord brereton . my lord , the entertainments your lordships discourse hath often given me in matters of the best consequence , have left a relish on my minde , which 't is a pleasure to me to remember and acknowledge . and certainly , of all the matters the various , and busie minde of man imployes it self in , there is nothing more agreeable , and importing , than the enquiries of the other world , about which your lordship is so much , and so affectionately concern'd . indeed , as things are for the present , the land of spirits is a kinde of america , and not well discover'd region ; yea , it stands in the map of humane science like unknown tracts , fill'd up with mountains , seas , and monsters : for we meet with little in the immaterial haemisphere , but doubts , uncertainties , and fables ; and whether we owe our ignorance in these matters , to the nature of the things themselves , or to the mistakes and sloth of those that have enquired about them , i leave to your lordships happy sagacity to determine . only , perhaps more of the supra mundane light had shone in upon us , but for superstition , despair , and the wranglings of the schools . and did the society of which your lordship is an illustrious member , direct some of its wary , and luciferous enquiries towards the world of spirits , i believe we should have other kinde of metaphysicks , than those are taught by men that love to write great volumns , and to be subtil about nothing . for we know not any thing of the world we live in , but by experiment , and the phoenomena ; and there is the same way of speculating immaterial nature , by extraordinary events and apparitions , which possibly might be improved to notices not contemptible , were there a cautious , and faithful history made of those certain and uncommon appearances . at least it would be a standing evidence against sadducism , to which the present age is so unhappily disposed , and a sensible argument of our immortality . now though you , my lord are in no danger of that cold and desperate disease , the disbelief of spirits and apparitions ; nor need confirmation in the article of our future existence , yet being ingaged by my promise , and more by my desire of serving you , to send your lordship the story of the drummer at mr. mompessons house at tedworth , ( one of the most remarkable ones in our time for the confirmation of that great affair ) i have now at length put the most of those particulars i could obtain , into your hands ; which i had sooner done , but that i have been in a long expectation of additional circumstances , which mr. mompesson promised me . but his occasions it seems have hindered the performance ; and mine by reason of the distance of our abodes , would not permit personal solicitations , which possibly might have expedited the matter . to which i might adde , my lord , that a person intimately concerned in it , was unwilling mr. m. should meddle any more with relations , lest thereby the troublesome guest should be awakened to an unwelcome return ; which fear though perhaps but a panick , had yet an interest in the frustrating my expectations of the desired additionals . that which i had from the gentleman himself , i now send your lordship in the subsequent relation , which you may please to take as follows . master john mompesson of tedworth in wiltshire , being about the middle of march , in the year 1661. at a neighbouring town , called ludgarshal , heard a drum beat there , and being concerned as a commission officer in the militia , he enquired of the bayliffe of the town , at whose house he then was , what it meant . the bayliffe told him , that they had for some dayes been troubled by that idle drummer , who demanded money of the constable by vertue of a pretended pass , which he thought was counterfeit . upon this information master mompesson sent for the fellow , and ask't him , by what authority he went up and down the countrey in that manner , demanding money , and keeping a clutter with his drum ? the drummer answered , he had good authority , and produced his pass , with a warrant under the hands of sir william cawly , and colonel ayliffe of gretexham . these papers discover'd the knavery , for mr. mompesson knowing those gentlemens hands , found that his pass , and warrant were forgeries ; and upon the discovery , commanded the vagrant to put off his drum , and charged the constable to carry him to the next justice of peace , to punish him according to the desert of his insolence and roguery . the fellow then confest the cheat , and begg'd earnestly for his drum. but mr. mompesson told him , that if he understood from collonel ayliffe , whose drummer he pretended to be , that he had been an honest man , he should have it again ; but that in the interim he would secure it . so he left the drum with the bayliffe , and the drummer in the constables hands ; who it seems after , upon intreaty , let him go . about the midst of april following , when mr. m. was preparing for a journey to london , the bayliffe sent the drum to his house ; and being returned , his wife told him , that they had been much affrighted in the night by thieves , in his absence , and that the house had like to have been broken up . he had not been at home above three nights , when the same noise returned that had disturbed his family when he was abroad : it was a very great knocking at his doors , and the out-sides of his house . mr. m. arose , and with a brace of pistols in his hands , went up and down , searching for the cause of the disturbance . he open'd the door , where the great knocking was , and presently the noise was at another : he opened that also , and went forth , rounding his house , but could discover nothing ; only he still heard a strange noise , and hollow sound ; but could not perceive what was the occasion of it . when he was returned to his bed , the noise was a thumping and drumming on the top of his house , which continued a good space , and then by degrees went off into the air. after this it would come 5 nights together , and absent it self 3. knocking very hard on the out-sides of the house , which is , most of it of board . this it did constantly as they were going to sleep , either early or late . after a months racket without , it came into the room where the drum lay , where it would be 4 or 5 nights in 7 , making great hollow sounds , and sensibly shaking the beds and windows . it would come within half an hour after they were in bed , and stay almost two . the sign of its approach was an hurling in the air over the house ; and at its recess they should hear a drum beat , like the breaking up of a guard. it continued in this room for the space of two months ; the gentleman himself lying there to observe it : and though it was very troublesome in the fore-part of the night , yet after two hours disturbance , it would desist and leave all in quietness : at which time perhaps the laws of the black society required its presence at the general rendezvous elsewhere . about this time the gentleman's wife was brought to bed ; the noise came a little that night she was in travail , but then forbore for three weeks till she had recover'd strength . after this civil cessation , it returned in a ruder manner than before , applying wholly to the younger children ; whose bedsteads it would beat with that violence , that all present would expect , when they would fall in pieces . those that laid their hands upon them , could feel no blows , but perceived them to shake exceedingly . it would for an hour together beat , what they call roundheads and cuckolds — the tattoo , and several other points of warre , and that as dexterously as any drummer . after which it would get under the bed , and scratch there as if it had iron tallons . it would lift the children up in their beds , follow them from one room to another , and for a while applyed to none particularly but them . there was a cockloft in the house which had been observed hitherto to be untroubled ; thither they removed their children , putting them to bed while it was fair day : and yet they were no sooner covered , but the unwelcome visitant was come , and played his tricks as before . on the 5th . of novemb. 1662. it kept a mighty noise , and one of the gentlemans servants observing two boards in the childrens room that seemed to move , he bid it give him one of them , and presently the board came within a yard of him . the fellow added , nay , let me have it in my hand : upon which it was shuft quite home . the man thrust it back , and the daemon returned it to him , and so from one to another at least 20 times together , till the gentleman forbad his servant such familiarities . that morning it left a sulphurous smell behind it , very displeasant , and offensive ; which possibly , my lord , some would conjecture to be a smack of the bituminous matter brought from the mediterranious vaults , to which we may suppose the vehicles of those impure spirits to be nearly allyed . at night the minister of the place , one mr. cragge , and many of the neighbours came to the house , and went to prayer at the childrens bed-side , where at that time it was very troublesome , and loud . during the time of prayer it withdrew into the cockloft , but the service being ended , it returned ; and in the sight and presence of the company , the chairs walked about the room , the childrens shooes were thrown over their heads , and every loose thing moved about the chamber : also a bed-staffe was thrown at the minister , which hit him on the leg , but so favourably , that a lock of wooll could not have fallen more softly . and a circumstance more was observ'd , viz. that it never in the least roul'd , nor mov'd from the place where it lighted . the gentleman perceiving that it so much persecuted the little children , lodg'd them out at a neighbours house , and took his eldest daughter , who was about 10 years of age , into his own chamber , where it had not been in a month before . but no sooner was she in bed , but the troublesome guest was with her , and continued his unquiet visits for the space of three weeks , during which time it would beat the drum , and exactly answer any tune that was knock't , or call'd for . the house where the gentleman had lodged his children being full of strangers , he was forced to take them home again ; and because they had never observed any disturbance in the parlor , he laid them there , where also their old visitant found them ; but at this time troubled them no otherwise than by plucking them by the hair , and night-cloathes . it would sometimes lift up the servants with their beds , and lay them down again gently without any more prejudice , than the fright of being carried to the drummers quarters . and at other times it would lie like a great weight upon their feet . 't was observed , that when the noise was loudest , and came with the most suddain , and surprizing violence , yet no dog would move . the knocking was oft so boysterous and rude , that it hath been heard at a considerable distance in the fields , and awakened the neighbours in the village , none of which live very near this house . about the latter end of decemb. 1662. the drummings were less frequent , and the noise the fiend made , was a gingling as it had been of money ; occasioned , as 't was thought , by some discourse of an antient gentlewoman , mother to mr. m. ( who was one day saying to a neighbour that talked of fairies leaving money , that she should like it well , if it would leave them some to make amends for the trouble it made them ) for that night there was a great chinking of money all the house over ; but he that rose earliest next morning , was ne're a groat the richer . after this it desisted from its ruder noises , and imployed it self about little apish tricks , and less troublesome caprichio's . on christmas-eve , an hour before day , one of the little boyes arising out of his bed , was hit on a sore place in his heel , by the latch of the door , which the waggish daemon had pluckt out and thrown at him . the pin that fastned it was so small , that 't was for the credit of his opticks , that he pick't it out without candle light . the night after christmas-day it threw all the old gentlewomans cloaths about the room , and hid her bible in the ashes . in such impertinent ludricous fegaries , it was frequent . and such passages are to me considerable intimations that the imps of witches , and other troublesome appearing spirits , are not alwayes devils , as i have discours 't in my considerations about witchcraft . after this the spirit was very troublesome to a servant of mr. mompessons , who was a stout fellow , and of sober conversation . in the relation of whose vexations , i beg your lordships leave to be a little less solemn . this gamester then had the hardiness to lye within during the greatest disturbance . his master permitted him to give this proof of his courage , and lodg'd him in the next room to his own . there was john engarison'd , and provided for the assault with a trusty sword , and other implements of war. and for some time there was scarce a night past , without some doubty action and encounter , in which the success was various . one while john's bag and baggage would be in the enemies power , doublet and breeches surprized , and his shooes raised in rebellion against him ; and then lusty john by dint of weapon recovers all again , suppresseth the insurrection of his shooes , and holds his own in spight of satan , and the drummer . and for the most part our combatant came off with honour and advantage , except when his enemy out-watch'd and surprized him , and then he 's made a prisoner , bound hand and foot , and at the mercy of the goblin ; till he hath got the opportunity of recovering his diabolical blade , and then our champion is in good plight again . sometimes the scuffle was so great and loud , that mr. m. himself was fain to come in to john's assistance , which he took in very ill part , as a distrust of his courage ; as if he were not singly able to deal with the devil , who is a very coward , and fights with the disadvantage of a chain at his heels . after these contrasts , sir tho. bennet's son whose workman the drummer had sometimes been , came to the house , and told mr. m. some words that he had spoken , which it seems was not well resented ; for as soon as they were in bed , the drum came with a mighty rattle : the gentleman arose and call'd his man to him , who lay with john ; and no sooner was mr. bennets servant gone , but there came a rushing noise as if it had been a gentlewoman in silk , to johns bed-side . our champion takes the alarm , and catches at his sword to assault the lady , contrary to all the rules of knight errantry . 't was with much difficulty and tugging that he got it into his possession : for it seems the aiery damosel was not willing to be courted with john's cutting complements : but being possest of that dreadful blade , the amazon of the aire withdrew her self from the danger of his provoked ire , and left the champion to admire the effects of his courage . but enough of plaisance upon the occasion of john's chivalry , and encounters . by several instances it hath been discover'd , that this spirit was afraid of a weapon , or at least pretended to be so ; for when they used a sword , it alwayes cautiously avoided . and of this my lord , i have given an account elsewhere . about the beginning of jan. 1662. they were wont to hear a singing in the chimney , before it came down . and one night about this time , lights were seen in the house ; one of which came into mr. mompessons chamber , which seemed blue and glimmering , and caused a great stiffness in their eyes that saw it . an intimation that this daemon had its vehicle from the bituminous mines of the lower regions . after the light , something was heard coming up the stairs , as if it had been some one without shooes . the light was also 4 or 5 times seen in the childrens chamber ; and the maids confidently affirm , that the doors were at least ten times opened , and shut in their sight . they heard a noise at the same time when the doors were opened , as if half a dozen had entred in together . after which some were heard to walk about the room , and one rusled as if it had been in silk . the like mr. m. himself once heard . during the time of the knocking , when many were present , a gentleman of the company said , satan , if the drummer set thee a work , give three knocks and no more , which it did very distinctly , and stopt . then the gentleman knockt , to see if it would answer him as it was wont , but it remained quiet . he further tryed it the same way , bidding it , for confirmatton , if it were the drummer , to give 5 knocks and no more that night , which it did accordingly , and was silent all the night after . this was done in the presence of sir tho. chamberlain of oxfordshire , and several others . on saturday morning , jan. 10. an hour before day the drum was beaten upon the out-sides of mr. mompessons chamber , from whence it went to the other end of the house , where some gentlemen , strangers , lay , playing at their door , and without , 4 or 5 several tunes , and so went off into the air. the next night a smith of the village lying with john , they heard a noise in the room , as if one had been shooing of a horse there ; and somewhat came as it were with a pair of pincers , and snipt at the smiths nose most part of the night , one morning mr. mompesson rising early to go a journey , heard a great noise below , where the children lay , and running down with a pistol in his hand , heard this voice , a witch , a witch , as they had also heard it once before ; but upon his entrance all was quiet . having one night played some little pranks at mr. mompesson's beds feet , it went into another bed , where lay one of his daughters , where it passed from side to side , and lifted her up as it went under her . at that time there were three kindes of noises in the bed. they endeavoured to thrust at it with a sword , but it very carefully avoided them , still skipping under the childe , when they were ready to thrust . the night after it came panting , like a dog out of breath ; upon which one took a bedstaff to knock , which was taken out of her hand , and thrown away . upon this company came up , and presently the room was filled with a bloomy noisome smell , and was very hot , though without fire , and in midst of a very sharp and severe winter . it continued in the bed , panting , and scratching and hour and half , and then went into the next chamber , where it knockt a little , and seemed to rattle a chain . thus it did for two or three nights together . after this the old gentlewomans bible was found in the ashes open , the paper side being downwards . mr. mompesson took it up , and observed that it lay open at the third chapter of s. mark , in which there mention is of the unclean spirits falling down before our saviour ; of his giving power to the 12 to cast out devils , and of the scribes opinion , that he cast them out through beelzebub . the next night they strewed ashes over the chamber , to see what impressions it would leave . and in the morning , found in one place the resemblance of a great claw , in another of a lesser ; some letters in another , which they could make nothing of ; besides many circles and scratches in the ashes : all which i suppose were ludicrous devices , by which the sportful daemon made pastime with humane ignorance and credulity . about this time , as i formerly told your lordship , my curiosity drew me to the house , to be a witness of some of those strange passages . it had ceas't from its pranks of drumming , and ruder noises before i came ; but most of the more remarkable circumstances before related , were confirmed to me there by several of the neighbours together , who had been present at them . at that time it used to haunt the children ; i heard it scratch very loudly and distinctly in their bed , behinde the boulster . i thrust in my hand to the place where the noise seemed to be , upon which it withdrew to another part of the bed ; and upon the taking out of my hand , it returned as before . i had heard of its imitating noises , and therefore made the trial , by scratching certain determinate times upon the sheet , as 5. and 7. and 10. which it did also , and still stopt at my number . after a while it went into the midst of the bed under the children , and there panted like a dog , very loudly . i put my hand upon the place , and felt the bed bear up against it , as if something had thrust it up ; but by grasping , could feel nothing but the feathers : and there was nothing under it . the motion it caused by this panting was so strong , that it shook the room , and windows . it continued thus for more than half an hour , while i stayed , and as long after . i was certain there could be no fallacy nor deceit in these passages , which i critically examined ; and i am sure there was nothing of fear , or imagination in the case ; for i was no more concern'd than i am at the writing this relation . but to proceed with mr. mompesson's own particulars . there came one morning a light into the childrens chamber , and the voice , crying , a witch , a witch , for at least an hundred times together . mr. m. seeing at a time some wood move that was in the chimney , when no one was near , discharged a pistol into it ; after which they found several drops of blood on the hearth , and in divers places of the stairs . there was a seeming calm in the house for 2 or 3 nights after the discharge of the pistol ; but then it came again , applying it self to a little childe , newly taken from nurse ; which it so persecuted , that it would not let the poor infant rest for two nights together , nor suffer a candle in the room , but would carry them away lighted up the chimney , or throw them under the bed. it so scared this childe , by leaping upon it , that for some hours it could not be recovered out of the fright . insomuch as they were enforced again to reremove the children out of the house . the next night after they were gone , something about midnight came up the stairs , and knock't at mr. mompesson's door ; but he lying still , it went up another pair of stairs , to his man's chamber , to whom it appeared , standing at his beds foot . the exact shape and proportion he could not discover ; but saw a great body , with two red and glaring eyes , which for some time were fixt steddily upon him , and at length disappeared . another night strangers being present , it purr'd in the children's bed like a cat ; and at that time the cloaths and children were lift up from the bed , and 6. men could not keep them down . upon this they removed them thence , intending to have ript up the bed. but they were no sooner laid in another , but this second bed was more troubled than the former . it continued thus 4. hours , and so beat the childrens legs against the beds-posts , that they were forced to arise , and sit up all night . after this it would empty chamber-pots into their beds , and strew them with ashes ; and that though they were never so carefully watch't . it put a long piked iron into mr. mompesson's bed , and into his mothers a naked knife upright . it would fill porrengers with ashes , throw every thing about , and keep a noise all day . about the beginning of april , 1663. a gentleman that lay in the house had all his money turn'd black in his pockets . and mr. mompesson , one morning coming into his stable , found the horse he was wont to ride , on the ground , with one of his hinder legs in his mouth , and so fastned there , that 't was difficult work for several men , with a leaver , to get it out . after this there were some other remarkable things ; but my account goes no farther : only mr. mompesson told me , that afterwards the house was several nights beset with 7. or 8. in the shape of men , who as soon as a gun was discharged , would shufflle away together into an arbour . the drummer was tryed at the assize at salisbury , for some petty fellonies he had committed ; and there these passages also were produc'd , and urg'd . he was condemn'd to the islands , and was accordingly sent away : but i know not how , made a shift to come back again . and 't is observable , that during all the time of his restraint , and absence , the house was in quiet ; but as soon as ever he came back , the disturbance also returned . he had been a souldier under cromwel , and used to talk much of gallant books he had of an odde fellow 's , who was counted a wizard . and upon this occasion i 'le mention to your lordship a passage , which i had not from mr. mompesson ; but yet is not irrelative . a gentleman , who was with me at the house , being in company with one who practiseth physick , and pretends to strange matters , was telling the doctor this relation : the physician told him , he was sure 't was nothing but a rendezvous of witches , and that for an hundred pounds he would undertake to clear the house from all disturbance . in consequence of which discourse he talk'd many high things ; and having got my friend alone in another room apart from the company , said , he would shew him he could do something more than ordinary , and askt him who he desired to see . the gentleman had no great confidence in his talk , but yet he pressing that he would name some one , said , he desired to see no one so much as his wife . upon this the doctor took up a glass that was in the room , and setting it down again , bid him look in it , which he did ; and professeth that he saw the perfect image of his wife : which is the more strange , in that this person was an absolute stranger to her . this my lord , my friend averr'd to mee for a certainty ; and he is one in whose word i can repose , being a man very sober , and intelligent . i understand since , that this doctor hath the name of a very odde person among his neighbours ; and not only among the credulous , and easie vulgar , but even among those of more sense and judgment . thus my lord , i have given your honour the summe of the relation , which i extracted from mr. mompesson's own letters . the same particulars also he writ to the doctor of the chair in oxford . he is a gentleman of whose veracity in this account i know not the least ground of suspicion , he being neither vain , nor credulous ; but a discreet , sagacious , and manly person . you know , my lord , the credit of matters of fact depends much upon the consideration of the relators ; and if they cannot be deceived themselves , nor supposed any wayes interessed to impose upon others , we may , and we ought to acquiesce in their reports : for upon these circumstances all humane faith is grounded , and matter of fact is not capable of any proof besides , but that of immediate sensible evidence . now this gentleman cannot be thought ignorant himself of the truth , and certainty of what he relates , it having been done in his family , and himself a witness , and that not of a little circumstance , or two , but of a hundred ; not for once , or twice only , but for the space of some years ; during which time he was a concerned , and inquisitive observer . so that it cannot with any shew of reason be supposed that any of his servants abused him , since in all that time he must needs have detected the deceit : and what interest could any of his family have had ( if it had been possible to have managed it without discovery ) to continue so long , so troublesome , and so injurious a fallacy . nor can it with any thing of more probability be imagined , that his own melancholly deluded him ; since ( besides that , he is no crasie or imaginative person ) that humour could not have been so lasting and pertinacious : or if it were so in him , can we think he infected his whole family , and those multititudes of his neighbours and others , that think themselves as well assured of those actions , of which they were witnesses , as himself ? these are wilde supposals , and not like to tempt any but those whose wills are their reasons . the main relator then knew himself , whether what he said was true , and whether those things which were acted in his house were juggles , and contrived impostures , or extraordinary realities . and if so , what interest could he serve in maintaining such a cheat , if it were one , and he knew it to be so ? he suffered by it in his name , in his estate , in his affairs , and in the general peace of his family . those that believ'd not any thing of spirits , or witchcraft in those transactions , ( which were not a few ) took him for an impostor . those that did , many of them judg'd the permission of such an extraordinary evil , to be the judgment of god upon him , for some notorious impiety . thus his name was continually exposed to censure , and his estate suffered by the concourse of people from all parts to his house , whom he could not dismiss without the civility of an entertainment . and besides this , he was hindered , and diverted from the prosecution of his affairs , and he could hardly get , or retain any in his service . to which , if i adde the continual hurry that his family was in ; the affrights , vexations , and tossings up and down of his children , and the watchings and disturbance of his whole house ; in all which himself must needs be the most concerned person . i say , the putting together of these circumstances will be evidence enough , that he could have no interest in designing to put a cheat upon the world , in which he would most of all have injured , and abused himself . or , if he should have designed and managed so incredible , so unprofitable an imposture , 't is strange he should trouble himself so long in actuating an abusive artifice , only to deceive , and to be talk't of . and 't is yet more so , that none of those numerous inquisitive persons , that came thither purposely to criticise , and examine the truth of those matters , could make any discoveries . especially since many came prejudiced against the belief of such things in general , and others resolved before-hand against the belief of this ; and all were permitted all possible freedom of search and inquiry : and after things were weighed and examined , several that were prejudicated enough before , went away strongly convicted . to which i adde , that there are divers particulars in the story , in which no abuse or deceit could have been practised ; as the motion of boards and chairs of themselves , the beating of a drum in the midst of a room , and in the air , when nothing was to be seen ; the heat that fill'd a whole room without fire in excessive cold weather : the scratching and panting where nothing ordinary could be suspected for the cause ; and several others such like : all which have numbers of sober and uninteressed persons to attest them . 't is true my lord , that when the gentlemen the king sent were there , the house was quiet , and nothing heard , or seen that night . and this was confidently , and with triumph reported by many as an evidence of the untruth of the story . but certainly 't was but poor logick to conclude in matters of fact from a single negative , and such a one against numerous affirmatives ; and to inferr that a thing was never done , because omitted at such a season ; and that no body ever saw , what this man , or that did not . by the same rule of consequence i may say , that there were never any robbers upon salisbury plains , because i have often travelled over them , and never met any of those sorts of violence ; and the french-man inferred well , that said , there was no sun in england , because he was 6 weeks here , and never saw it . this my lord , is the common argument of those that deny the being of apparitions ; they have travel'd all times of the night , and never saw any thing worse than themselves ; and it may be so : therefore spirits and apparitions are bugs and impostures . but why do not such arguers conclude , that there was never a cut-purse on ludgate-hill , because they have past that way a hundred times , and were never met with by any of those nimble practitioners . certainly , he that denyes apparitions upon the confidence of this negative , against the vast heap of positive assurances , is credulous , if he believe there was ever any high-way-man in the world , if he himself was never rob'd . and the tryals of ass●ses , and attestations of those that have , if he will be just , ought to move , his assent no more in this case , than in that of witches and apparitions which have the very same evidence . but for the particular of the quiet of mr. mompesson's house , while the courtiers were there , it may be remembred , and considered , that the disturbances were not alwayes constant , but interrupted by intervals of cessation , sometimes for several dayes , and sometimes for weeks , as is mention'd in the relation ; some passages of which , that record those cessations , were i am sure written in mr. mompesson's letters , before those gentlemen had been at tedworth . so that its omitting at that time 't is like was meerly accidental ; or possibly the malicious spirit was not willing to give so publick a testimony of its being , and troublesome incursions , for the convincing those , he had rather should continue in the disbelief of his existence : but however it were , this circumstance will afford but a very slender inference against the credit of the story , except among those who are willing to take any thing for an argument against things they have an interest not to acknowledge . there are other exceptions made against the truth of this relation , and dr. h. more sent me an account of some particulars that were objected at cambridge , to which i have answered in a letter to him , and have sent it your lordship in company with this . thus , my lord , i have given your honour the sum of this affair ; and i have taken notice of , and recorded the particulars of the relation , not to satisfie curiosity , or feed the humour that delights in wonders , which are but mean designs , and unbecoming one that pretends to any thing that is generous . but i consider it as a great evidence against sadducism , the disease of our age. and though those passages are not so dreadful , tragical , and amazing , as there are some related in stories of this kinde ; yet are they never the less probable , or true , for being less prodigious , and astonishing . and they are strange enough to prove themselves the effects of some invisible extraordinary agent , and to demonstrate , that there are spirits that sometimes sensibly intermeddle in our affairs . and i think they do it with as many clear circumstances of evidence as any thing that is extant . for these things were not done long ago , or at far distance , in an ignorant age , or among a barbarous people ; they were not seen only by 2 or 3 of the melancholick , and superstitious , and reported by those that made them serve the advantage , and interest of a faction . they were not the passages of a day , or night , nor the vanishing glances of an apparition . but those circumstances were near , and late , publick , frequent , and of years continuance ; witnessed by multitudes of competent , and unbiast attestors , and acted in a searching and incredulous age ; arguments enough for the conviction of a modest , and capable reason . this relation , my lord , you perceive proves the being of spirits and apparitions , but not so directly that of witches and diabolick contracts ; and therefore , while i am about it , i shall adde the other narrative which i promised your honour , and which i received from the justice of peace , who took the examination upon oath : 't is the same gentleman to whom i directed my letter about witchcraft , and a very judicious , searching , and sagacious person . he was pleased to give me his own copy of the examination ; the sum of which is in the following relation . on sunday , 15. of nov. 1657. about three of the clock in the afternoon , rich , jones , then a sprightly youth , about 12 ▪ years old , son of henry jones of shepton mallet , in this county of somerset , being in his fathers house alone , and perceiving one looking in at the window , went to the door , where one jane brooks of the same town ( but then by name unknown to this boy ) came to him . she desired him to give her a piece of close bread , and gave him an apple . after which she also stroked him down on the right side , shook him by the hand , and so bid him good night . the youth returned into the house , where he had been left well when his father , and one gibson went from him : but at their return , which was within an hour , or thereabout , they found him ill , and complaining of his right side , in which the pain continued the most part of that night : and on monday following in the evening , the boy roasted the apple he had of jane brooks ; aud having eaten about half of it , was extreamly ill , and sometimes speechless ; but being recovered , he told his father , that a woman of the town on the sunday before , had given him that apple , and that she stroked him on the side , as above . he said he knew not her name , but should her person , if he saw her . vpon this jones was advised to invite the women of shepton to come to his house , upon the occasion of his son's illness ; and the child told him , that in case the woman should come in , when he was in his fit , if he were not able to speak , he would give him an intimation by a jogg , and desired that his father would then lead him through the room ; for he said he would put his hand upon her , if she were there . after this he continuing very ill , many women came daily to see him : and jane brooks the sunday after , came in with two of her sisters , when several other women of the neighbourhood were there . upon her coming in ; the boy was taken so ill , that for some time he could not see , nor speak ; but having recovered his sight , he gave his father that item , and he lead him about the room . the boy drew towards jane brooks , who was behinde her two sisters , among the other women , and put his hand upon her ; which his father perceiving , immediately scratcheth her her face , and drew blood from her . the youth then presently cryed out that he was well , and so he continued 7. or 8. dayes . but then meeting with alice coward , sister to jane brooks , who passing by , said to him [ how do you my honey ? ] he presently fell ill again . and after that , the said coward , and brooks often appeared to him : the boy would describe the cloath●s and habit they were in at the time , exactly , as the constable , and others , have found upon repairing to them ; though brooks's house was at a good distance from jones's . this they often tryed , and alwayes found the boy right in his descriptions . on a certain sunday about noon , the childe being in a room with his father , and one gibson , and in his fit , he on the sudden called out , that he saw jane brooks on the wall , and pointed to the place , where immediately gibson struck with a knife ; upon which the boy cryed out , [ o father , coz. gibson hath cut jane brooks 's hand , and 't is bloody . ] the father , and gibson immediately repaired to the constable , a discreet person , and acquainting him with what had past , desired him to go with them to jane brooks house , which he did . they found her sitting in her room on a stool with one hand over the other . the constable ask'd her how she did ? she answered , not well . he ask'd again , why she sate with one hand over the other ? she replyed , she was wont to do so . he enquired if any thing were amiss with her hand ? her answer was , it was well enough . the constable desired he might see the hand that was under ; which she being unwilling to shew him , he drew it out , and found it bloody , according to what the boy had said . being ask't how it came so , she said , 't was scratched with a great pin. on the 8. of december , 1657. the boy , jane brooks , and alice coward , appeared at castle cary , before the justices , mr. hunt , and mr. cary. the boy having begun to give his testimony upon the coming in of the two women , and their looking on him , was instantly taken speechless , and so remained till the women were removed out of the room , and then in a short time , upon examination , he gave a full relation of the mentioned particulars . on the 11. of january following , the boy was again examined by the same justices at shepton mallet , and upon the sight of jane brooks was again taken speechless , but was not so afterwards , when alice coward came into the room to him . on the next appearance at shepton , which was on the 17. of february , there were present many gentlemen , ministers , and others : the boy fell into his fit upon the sight of jane brooks , and lay in a man's arms like a dead person : the woman was then willed to lay her hand on him , which she did , and he thereupon started , and sprang out in a very strange and unusual manner . one of the justices to prevent all possibilities of legerdemain , caused gibson , and the rest to stand off from the boy , and then that justice himself held him . the youth being blinde-folded , the justice call'd as if brooks should touch him , but winked to others to do it , which two or three successively did ; but the boy appeared not concern'd . the justice then call'd on the father to take him , but had privately before desired one mr. geoffery strode to bring jane brooks to touch him , at such time , as he should call for his father ; which was done , and the boy immediately sprang out after a very odde and violent fashion . he was after touched by several persons , and moved not ; but jane brooks being again caused to put her hand upon him , he started and sprang out twice or thrice , as before . all this while he remained in his fit , and some time after ; and being then laid , on a bed in the same room , the people present could not for a long time bow either of his arms , or legs . between the mentioned 15. of nov. and the 11. of jan. the two women appeared often to the boy , their hands cold , their eyes staring , and their lips , and cheeks looking pale . in this manner on a thursday about noon , the boy being newly laid into his bed , jane brooks , and alice coward appeared to him , and told him , that what they had begun , they could not perform . but if he would say no more of it , they would give him money , and so put a two-pence into his pocket . after which they took him out of his bed , laid him on the ground , and vanished ; and the boy was found by those that came next into the room lying on the floor , as if he had been dead . the two-pence was seen by many , and when it was put into the fire , and hot , the boy would fall ill ; but as soon as it was taken out , and cold , he would be again as well as before . this was seen and observed by a minister , a discreet person , when the boy was in one room , and the two-pence ( without his knowledge ) put into the fire in another : and this was divers times tryed in the presence of several persons . between the 8. of decemb. and the 17. of feb. in the year mention'd , divers persons at sundry times heard in the boy a noise like the croaking of a toad , and a voice within him , saying , jane brooks , alice coward , twelve times in near a quarter of an hour . at the same time some held a candle before the boyes face , and earnestly looked on him , but could not perceive the least motion of his tongue , teeth , or lips , while the voice was heard . on the 25. of feb. between two and three in the afternoon , the boy being at the house of richard isles in shepton mallet , went out of the room into the garden ; isles his wife followed him , and was within two yards when she saw him rise up from the ground before her , and so mounted higher and higher , till he passed in the air over the garden wall , and was carried so above ground more then 300. yards , falling at last at one jordan's door at shepton , where he was found as dead for a time . but coming to himself , told jordan that jane brooks had taken him up by the arme out of isles his garden , and carried him in the air , as is related . the boy at several other times was gone on the suddain , and upon search after him , found in another room as dead ; and at sometimes strangely hanging above ground , his hands being flat against a great beam in the top of the room , and all his body two or three foot from ground . there he hath hung a quarter of an hour together ; and being afterwards come to himself , he told those that found him , that jane brooks had carried him to that place , and held him there . nine people at a time saw the boy so strangely hanging by the beam. from the 15. of nov. to the 10. of march following , he was by reason of his fits much wasted in his body , and unspirited ; but after that time , being the day the two women were sent to goal , he had no more of those fits. jane brooks was condemned , and executed at charde assises , march 26. 1658. this , my lord , is the sum of mr. hunts narrative , which concludes with both the justices attestation , thus , the aforesaid passages were some of them seen by us , and the rest , and some other remarkable ones not here set down , were , upon the examination of several credible witnesses , taken upon oath before us . subscribed , rob. hunt. john cary. this , i think , my lord , is good evidence of the being of witches ; and if the sadduce be not satisfied with it , i would fain know , what kinde of proof he would expect ? here are the testimony of sence , the oaths of several credible attestors , the nice and deliberate scruteny of quick-sighted and judicious examiners , and the judgment of an assize upon the whole . and now the security of all our lives and fortunes depends upon no greater circumstances of evidence then these . if such proof may not be credited , no fact can be proved , no wickedness can be punish'd , no right can be determined , law is at an end , and blinde justice cannot tell where to strike . all men are lyars , and the long sword must settle properties , and resolve all doubts of truth , and claim . these large morsels , my lord , he that denies such evidences of fact must swallow , and then let him tell me by what title he holds any thing he possesseth ? how proves he his relation , and consequently succession to the rights of his presumed progenitors ? and 't is no great matter whether he can or no , since when that is done , how will it appear , that his bonds , entails , and leases are not forgeries , and tricks of cousenage ? and how will he clear his own bargains and transactions of business from being dreams and illusions ? certainly , he that runs upon all these rocks , and layes the train of so many dangerous absurdities , hath some mighty winde that drives him , and some huge necessity for his conclusion , and nothing else can justifie his assertion , that those things of witches are not true ; but this other , that they are impossible ; and when he hath done that , i 'le use his arguments to prove all the world is a great inchanted house , and nature a grand imposture , viz. that really there are no such things as are represented to our gull'd and abused sences , but that all are meer prestigious shews , and phantastical idaeas . i say , my lord , i 'le prove this by the same method of arguing that concludes against the possibility of the actions of witchcraft , which i know can proceed but to this inference , that the mode of those performances is not perceived ; from whence , if it be just to infer , that the things are not ; i 'le set up for a sceptick , and use the argument against all the objects of my sences ; which i have elsewhere said , and proved to be really as unconceiveable and unaccountable as the obstrusest matters of magick and fascinations . but , my lord , my pen runs out to your lordships trouble ; i recal it , and must permit it to adde no more , but that i am , my lord , your lordships most obliged humble servant , j. g. a letter to the reverend and learned dr. henry more , about the drummer of tedworth . honoured sir , the scrupulous care you take in examining the story of the disturbance at tedworth , is no more then becomes a philosopher , and one that is not willing to be deceived . and without such a cautious , and particular enquiry , you could not answer the murmures , and petty evasions of wilful unbelievers . those objections you pickt up at cambridge , have the ill fortune to miscarry in almost every circumstance ; and are in no likelihood of being believed , but at a great distance . some of them , i could have answered upon mine own knowledge ; and concerning the rest , i have made a strict inquiry of mr. mompesson himself , and others , when i was last in those parts ; and upon certain information , i give you this account . to the ( 1. ) that saith , the house is rented , and that this is a device to beat down the value of it . i answer from his mouth , that the house is his own ; and so the foundation of this shift is overturned . the second of those that say , it is a trick to get money from those that come to see the prodigy , hath as little truth , but much more malice in the first contrivers than the former . for this gentleman being a person of estate , i 'me confident scorns so base , and so beggerly a policy ; and is so far from making any advantage by the disturbance , that it hath done him very material prejudice in his fortunes , and affairs . and those strangers that come to see the prodigy , use to leave nothing behinde them , except thanks for the civility of their entertainments . 't is true ( 3. ) as others say , that the house is boarded without , at least a great part of it : but there are no cellars ( as the objection adds ) save only under the parlour ; and the disturbance was most inother rooms . and whereas ( 4 ) 't is objected , that a knight that offer'd to go down , could not be permitted . 't is answer'd me , that the gentleman might have gone down , had he pleas'd ; and his servant did , who made a careful search , but could finde nothing that might be a cause of the noise , which he affirmed to be above ; and that it proceeded not from the cellar . and to disable what other objectors say , viz. ( 5 ) that there was no drumming in the midst of any room , but only a striking on the boards as it were with a hammer , in a corner of the outsides of the house : i say , to null this pretence , mr. mompesson and others assured me , that the noise was oft in the midst of the room , and oft overhead ; and he saith that there is scarce a man , or childe , in the village , but hath heard , and can witness it . and after the first moneth it was almost alwayes within . thus sir , to the objections of others which you have gather'd . and to your own quaeries i make this return . whereas you inquire ( 1. ) what part of the childrens bed did the daemon beat , and what noise did it make ? 't is answered , that it beat against the head and posts of the bed , and that when hands were laid on each side of them , at those times they would shake as if they would fall in pieces ; but nothing else could be perceived , or felt . the noise was like to that of striking with a hammer . and then ( 2. ) to that , whether the drummers drum was ever looked on while it beat ; or was it only in the dark ? i am assured , that it was seen while the noise was made upon it , both by the light of fire , and candle . ( 3 ) to the quaery , what were the boards that moved , by what light was their motion seen , and by whom ? mr. mompesson answers , they were seen move forwards , and backwards in the light of clear day , before the sun was set , and by a whole house full of people . and whereas ( 4. ) you ask , in what clearness of light were the chairs seen walk about , and by what witnesses ? 't is answered , that they were seen to do so by candle-light , and by divers persons . as to what i was a witness of my self , i adde these circumstances for the satisfaction of your quaeries . the children were in bed , when the scratching and panting was ; but i am sure did not contribute to those noises . i saw their hands above the cloathes , during the scraping , and searched the place whence the noise came : to which i might adde , that they were little , harmless , modest girles , that could not well have been suspected guilty of the confidence of such a juggle , had it been possible they could have acted in it . for the panting , i am certain there was no dog in the bed ; for i graspt it with my hand , and felt it in all parts , especially there where the original motion was . the bed also was searcht under , but no dog , nor any creature else could be found there . the floor i said shook with the panting sensibly , and yet it was as strong and substantial an one , as ordinarily is seen . but the children indeed did not seem to be much concern'd , having been us'd to those , and ruder noises , and there was company in the room to assure them . thus , sir , i have briefly answer'd others objections , and your quaeries . and because i have an humour to say little more , i 'le consider ( what you know as well as any man alive ) the reasons men are so apt to cavil at this kinde of relations , and are rather willing to believe any thing than the truth of such a narrative . they are chiefly , i think , an affected humour of drollery , and scoffing , and a worse cause , atheism . for the first , the subject of witches , and apparitions is an apt , and ample occasion . and the cheats of impostors , the conceits of melancholly , the credulity of ignorance , the tricks of waggery , the more solemn vanities of superstition , and the tales of old women ; these are excellent topicks for a frolick and wanton fancy . and the desire the humourist hath to be some body , and to have a name above those of common apprehension , will be sure to actuate the scoffing vein ; in the exercise of which , if he have quibled luckily , and made folks laugh , he is encouraged to take all such occasions to prove himself a wit , and to shew he had a pretty way to play the fool. and when he hath wanton'd a while , and frolickly toy'd in his affected merriments , his reason becomes an obedient servant to his fancy . he makes himself believe , by those arguments , that at first were intended only to make him laugh , and in the end , concludes in earnest , that there is neither witch , nor apparition : and 't is well if he stop there . now these , sir , are the wits ( if we will believe them ) and their admirers take every jest for an argument , and a loud laugh upon an idle tale of a devil , or a witch , for a demonstration of the non-existence of such beings . and thus the humour propagates , and sadducism is the fashion . nor is this all , but by the same method every thing that is sacred , or serious hath been exposed , and both government , and religion made the objects of idle , and phantastick buffoonry . and must we call this wit sir ? i confess there are few things that urge me to more indignation , than to hear that name which deserves to signifie better , to be so injuriously apply'd . certainly wit is not an odde metaphor , or a lucky simile , a wilde fetch , or unexpected inference , a mimick action , or a pretty knack in telling of a tale . but it is a faculty to profound into the depth of things , to finde out their causes , and relatives , consonances , and disagreements , and to make fit , useful , and unobvious applications of their respective relations and dependances ; for which great , and noble exercises of the minde , the droll is the most unfit and incompetent person in the world ; and those that on this account assume the prerogative of being the only wits , are of all men the most incapable of being so . for that trivial , and pedling way of fancy , and humour , to which they are addicted , emasculates their mindes , and makes them superficial , flashy , and phantastical , by imploying them upon effaemancies , and little apish fooleries . and by these darling entertainments of a too fondly indulged fancy , the minde is made incapable of serious and deep reflections , which give it the noblest , and most valuable improvements : so that i have observ'd , that the drolling humorists are for the most part , remarkably defective , in close ratiocinations , and the worst in the world at inference ; which is no wonder , since fancy is a desultory , and roving faculty ; and when 't is not under the conduct of a severe judgment , not able to keep it self to a steady , and resolved attention ; much less , to make coheherent chains of rational deduction . so that 't is next to impossible for such wits as these , to arrive to more than a knack of scoffing at what they understand not . and they are under almost an invincible temptation of doing so , by every thing that is too great for their comprehension ; for the humour that acts them is proud , and assuming , and would not have any thing to be valu'd , of which it self is incapable ; and therefore it depreciates all the nobler and more generous matters which it hath very great reason to despair of ; and endeavours by a ridiculous , and insolent scorn , to lift it self above them . and yet this presumed wit which raiseth them to such an elevation in their own conceit , is but a young and boyish humour ; and the very first essayes of juvenile inventions are in these exercises of fancy , which the maturer spirit out-grows . for you know , sir , our sences are the first powers we exercise , and indulge in our greenest years : from them , by degrees our imaginations grow up , and their actions , and gratifications are the pleasures , and entertainments of youth ; which is easie to observe in the little flirts , quibbles , and tricks of fancy , with which the younger students in the universities are so much tickled , and transported . but when age and experience ripens the judgment ( which is the faculty of slowest growth ) we then slight this wantonness , and ioying of our fancies , and apply our selves to pursuites that are more manly , and concerning . and when the judgment is come to its full exercise , and pitch , and hath overcome , and silenc'd the futilities and prejudices of imagination ; we are then , and not till then , grown into manhood . and those that never arrive to this consistence , but spend their age in fooling with their fancies , they are yet children , though they have gray hairs , and are still boyes , though past their great climacterical . i confess , sir , i am not so cynical , and severe , but that i allow even to the more improved genuises their relaxations and pleasant intervals , and sage socrates himself sometimes rid the boyes hobby-horse . fancy may be permitted its plaisance , and in-offensive raileries , so long as they are governed by the rules of vertue , and a prudent judgment . and no doubt god himself allows all our powers , and faculties their innocent gratifications , yea , and i acknowledge a delightful prettiness in the results of a managed and judicious fancy , while it is employed in exposing vice , and conceited follies , to deserved scorn , and laughter . but when imagination is rampant , loose , and ungoverned , when it knows no bounds , and observes no decorums , but shoots at randome , and insolently flies at all things that are august , and venerable ; its sallies are then vitious , and detestable excesses ; and those that are of this humour , are but a sort of fleering buffoons , that is , a better kinde of apes , in the judgment of the wise , though wits in their own , but sir , i intimated a greater charge against these quibbling debauches , ( viz. ) that they are the enemies of government and religion , and shall prove it , with this addition , that they are so of all the better sorts of knowledge . for government you know sir , its influence depends much upon the reverence its rulers have from the people ; and while they are men , there will be miscarriages in publick affairs , and managements of state ; and if all the slips , and imperfections , all the mistakes and faults of the supreme ministers of rule , be tattled and aggrevated among the heard , the government will thereby be exposed to the scorns of the rabble , and lose a great part of its force with its reverence . and in this it suffers infinitely from the drolling phantasticks , who blow in the sores , till they have rankled them , with their malicious , and poysonous breath , and shoot libels at the government till they have made deep wounds in its reputation , and reverence , and turned every tongue into a weapon of war against it . thus do these chams discover their fathers nakedness , and rejoyce to publish the shame of those , whose failures and infirmities , loyalty , prudence , and regard to the publick quiet , should oblige them to conceal . nor ( 2. ) is religion more beholden to them . for a minde that useth to whiffle up and down in the levities of fancy , will finde a very great indisposition to the serious and solemn exercises of piety , and that will grow into an aversation , which will be sure to prompt the humourist to take all occasions to expose it : so that he quickly jests at scripture , and makes a mock of sin , playes with eternal flames , and scoffs at those that fear them . as if the sacred oracles were but a legend of idle tales ; and sin but a name coin'd by fancy , and vain fears ; as if hell were but a painted fire , and the religious a sort of timerous fools , that are afraid of buggs , and the imagery of dreams : and if these are not yet the real articles of their creed , their extravagant fancies , and vile affections are like in a short time to encline these light , and impure spirits , to make them so , and this sort of wits are either atheists , or as great prodigies of folly , if they are not ; since to believe a god that made , sees , and will judge them ; and to scoff at that tremendous majesty before whom their brother-wits below tremble , to think the scriptures are the inspirations of the god of heaven , the laws of souls , and grand instruments of immortal happiness , and yet to droll upon them , and to jest with the records of eternity , to believe endless torments , and everlasting joyes in the state immediately succeeding these our short and uncertain beings , and yet to sport with the wrath of god , and to make tricks at eternal terrors ; to talk trivially of beatifical enjoyments , and to make as bold with heaven , as they do with an imaginary elisium : these , i say , are follies , these are degrees of impudence beyond all aggravation , or possibilities of expression ; and did not sad experience shew them , one would scarce believe there were such prodigious monsters in nature . and to these things i adde . ( 3. ) these idle drollists have an utter antipathy to all the braver and more generous kindes of knowledge . for that they are perfectly indisposed for philosophy , and all deep researches , i have said some things that may suffice for proof already . and i adde this observation to confirm it , that among the numerous youth i have seen bred in a great school , and in the university , i have noted , that those of them who were most remarkable for waggishness and jesting , seldom arrived to any great maturities , or capacity for things of consequence , and weight , and indeed frolickness of fancy , and solidity of judgment , require dispositions of brain that are very different , and such as seldom meet in great degrees , but in some very few , extraordinary tempers . but generally i believe the droll is very unfit for matters of sublimity and substance : and therefore ( as i intimated ) indeavours by his scoffs and injuries , to make them appear as much below his serious notice , as they are indeed above his reach : and in this design he hath many great advantages for his abuses , for the pedantry of disputers that make a loud claim to knowledge ; the vanity of the extravagant sort of chymists , the fond boasts of some hold pretenders to philosophy , and experiment ; the strangeness of things that soberer inquisitors declare practicable , but have not yet succeeded , the meanness and seeming contemptibleness of many subjects , the experimenter is often obliged to deal in : these afford plausible arguments for drolling harangues , and those advantages are taken to make the most useful theories , and endeavours appear ridiculous and vain . and for the incouragement of the phantastick , in his insolent humour of injustice , and abuse , there is a certain envy in mankinde against those that attempt any thing extraordinary , which makes men willing to embrace and applaud that which exposeth what themselves cannot act , nor comprehend ; by reason of which ill nature in the generality , yea , even of those that pretend to something : this kinde of wit becomes the most pestilent enemy to knowledge , and its improvements , especially to philosophick wisdom . for philosophy can shame , and disable all the reasons that can be urged against it ; but jests , and loud laughter are not to be confuted : and yet these are of more force to degrade a thing in the esteem of some sort of spirits , than the most potent demonstrations : and the mischief of it is , that these quibblers and buffoons that have some little scraps of learning matcht with a great proportion of confidence , have commonly the luck to be celebrated among the vulgar for men of great parts and knowledge ; and that opinion of them gains credit to their insolencies , and abuses . but , sir , i perceive my zeal against those pedlars of wit hath transported me to your trouble , i therefore make an abrupt return to my other reason mention'd , of mens disbelief of the being of witches , and apparitions , and that is , ( 2. ) atheism ; the folly of which accursed madness , you , sir , have so fully discovered to the world , in your incomparable works , and so throughly understand the mysteries of that black conspiracy against heaven , that 't would be fond for me to think to suggest any notion on the subject , which you could not teach . but sir , i have a relation about this matter to make you , which i believe you will not be unwilling to hear . and you shall have it when i have said something to the purpose of the particular i have mention'd . concerning which , 't is too sadly certain that there is a latent atheism at the root of the sadducean principle : for too many deny witches , because they believe there are no spirits ; and they are so perswaded because they own no being in the world , but matter , and the results of motion , and consequently , can acknowledge nothing of a god. it hath indeed been a question , whether 't is possible there should be such a prodigy as a speculative atheist in nature ; and i could wish it were so still : but alas , our age and experience hath ended the dispute ; and we need not search the dark , and barbarous corners of america , nor seek the monster among the wilde men of the desart ; we have found him in times of light , in a witty and civiliz'd region , and in an age of the greatest knowledge and improvements : he sculps not among the thickest of the woods , nor seeks caverns for concealment , but braves the sun , and appears in the clearest day . and the fool is not so modest as he was in the dayes of the royal prophet , to say only in his heart , there is no god : we know a bolder sort of infidels , and i can say , sir , from a particular experience , that there are , who deny the existence of a deity . i met with one such some years since in london , who confidently , and without mincing , denyed that there was any such being , and bid me prove it . i wondered at the boldness , as well as the impiety of his saying ; and because i had a great compassion for one in so deplorable a state , i resolved not to exasperate him by passion , hard words , or damning sentences , but calmly , and without seeming emotion , discoursed the business with him ; i granted him all i safely or reasonably could , and all that might serve my design for his conviction , before we began the close ingagement , that so he might have less prejudice against what was said by one whom he might see not to be of a narrow , confined judgment ; and that i might not have the disadvantage of being put upon the impugning of principles which are plausible by the great names , or reasons of any eminent philosophers , and that were not absolutely necessary for the defence of the proposition , for which i undertook , such were the platonick anima mundi , the eternity , and immensity of the world ; which sir , though i should not affirm , yet i would not at that time deny , but quietly granted them as hypotheseis ; being willing to permit his belief of these , in order to the convincing and abusing him in his main , and deadly conclusion . and by these concessions i gain'd the advantages i expected ; for hereby he was disappointed of all those plausibilities , which i perceived he was wont to urge for those doctrines . and i saw , that when he was prest with the necessity of a cause of all things , and a first , his refuge was that old epicurean one , of an eternal , infinite matter ; which when his unwary opposites would attempt to disprove by endeavouring to demonstrate the beginning , and finiteness of the world , they gave him the opportunity of a colourable defence , and diverted from the main thesis , which might be evinced though the immensity and eternity of the universe were granted . and so they let him go from an assertion that is most impious , and absurd , to another which is tollerably accountable , and specious , and the conclusion would be at last , that since the undertaker could not prove the world was not infinite and eternal , he could not make it appear , there was a god. by which procedure the arguer falls from a proposition which is the most demonstrative one in nature , to an other , which cannot be cleared but by supposing the main thing in question . but besides this shift which my concession made insignificant , when my atheist was urged with the order , harmony , contrivance , and wisdom that is visible in the creatures , he would betake him to his anima mundi ; the existence of which , when those other antagonists he had dealt with would endeavour to overthrow , they undertook a thing of harder profusion , than the main conclusion . i say therefore , sir , i permitted him to assume these principles , and then proved , that though the world were immense . and eternal , yet , that 't is not possible meer blinde , unguided matter should shuffle it self into such regular , and accurate productions , as we see are the results of every day , without the manuduction of some knowing agent , and contriver , as you have fully made good in your excellent antidote . and when he at this turn took sanctuary in an anima mundi , as the cause of all the art , and exactness in nature , i granted him the being , but askt him , whether he took it for a substance , that was intelligent , or devoid of reason , and perception ? when he seemed to incline to this latter , i shewed him , that such a principle as had no sence , or knowledge , signified no more to his purpose , than if he had stuck in the hypothesis of meer matter , and motion . but when he allow'd his great soul to be an intellectual being ( as he at last did ) and that it was immense and eternal ( as he was forced to do by his assertion , that this soul was diffused through the whole mass of his infinite and eternal matter . ) i shewed him , that in effect he was brought by his own principles to the acknowledgment of a god , though he gave him another name . thus sir , i pursued my infidel into all his starting holes , and retreats , and drive him from one assertion to another , its contradictory , and then back again upon the first thesis , and so up and down till at length he began to be ashamed of his shuffling , and confest that i had said to him more then he had heard , and some things that he would consider . he desired that i would give him the substance of my discourse in writing , which i prepared for him , and shall perhaps e're long give an account of these , and other dependent matters to the publick . after the heat of our ingagement was over , i was willing to learn by what means he came into that desperate infidelity , and understood from him , that he had run through the several stages of modern sects , not stopping till he came down to that sink of folly , and madness , quakerism , and thence made a step into atheism ; which is no great leap ; for east and west at long run meet , and are the same . and certainly he that places his religion in opinions , and judgeth it now to lie in this form of belief , and then in another ; when he comes to consider the vast variety of sects , the confidence of each in his own reasonings , the pretences of all to scripture , reason , and antiquity ; the antipathy they have one against another , and the doubtfulness , if not falshood , of things , that each of them hold sacred , and certain : i say , he that takes religion to be an adherence to sects and opinions , is upon the accounts mention'd , when he reflects , in mighty danger of being an atheist . and except he fix at last upon the few , plain , acknowledg'd essentials of belief , and good life ( if he be of an anxious , inquisitive mind , and not obstinately resolv'd in the way of his particular sect. ) 't is a miracle if he ends not there at last , for he having establisht this , that religion consists in the way , or form of some party , or other ; and then having successively deserted those sects that had most of his favour and affection ; and so past from one to another , through all the steps of descent , when at length he is fallen out with the last , he hath nothing else to fly to but contempt of all religion , as a meer juggle and imposture . this i took to be this gentleman's case ; and i believe much of the general atheism of our dayes is to be ascribed to this cause . thus , sir , i have followed the humour of writing , as it lead me , and expect your pardon of this ramble , upon the account of that liberty which vses to be allowed in intercourses of this nature ; and more from that friendship with which you are pleased to honour , sir , your affectionate humble servant , j. g. finis . a confirmation and discovery of witchcraft containing these severall particulars : that there are witches ... together with the confessions of many of those executed since may 1645 ... / by john stearne now of lawshall. sterne, john, 17th cent. this text is an enriched version of the tcp digital transcription a61373 of text r28178 in the english short title catalog (wing s5365). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 159 kb of xml-encoded text transcribed from 35 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a61373 wing s5365 estc r28178 10445619 ocm 10445619 45048 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a61373) transcribed from: (early english books online ; image set 45048) images scanned from microfilm: (early english books, 1641-1700 ; 1390:14) a confirmation and discovery of witchcraft containing these severall particulars : that there are witches ... together with the confessions of many of those executed since may 1645 ... / by john stearne now of lawshall. sterne, john, 17th cent. [4], 61 p. printed by william wilson, london : 1648. reproduction of original in the huntington library. eng witchcraft. a61373 r28178 (wing s5365). civilwar no a confirmation and discovery of vvitch-craft, containing these severall particulars; that there are vvitches called bad witches, and witches sterne, john 1648 33171 23 0 0 0 0 0 7 b the rate of 7 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2003-09 tcp assigned for keying and markup 2003-09 apex covantage keyed and coded from proquest page images 2003-10 olivia bottum sampled and proofread 2003-10 olivia bottum text and markup reviewed and edited 2003-12 pfs batch review (qc) and xml conversion a confirmation and discovery of witch-craft , containing these severall particulars ; that there are vvitches called bad witches , and witches untruely called good or white witches , and what manner of people they be , and how they may bee knowne , with many particulars thereunto tending . together with the confessions of many of those executed since may 1645. in the severall counties hereafter mentioned . as also some objections answered . by iohn stearne , now of lawshall neere burie saint edmonds in suffolke , sometimes of manningtree in essex . prov. 17. 15. he that justifieth the wicked , and he that condemneth the just , even they both are an abomination to the lord . devt. 13. 14. thou shalt therefore inquire , and make search , and aske diligently , whether it be truth , and the thing certaine . london , printed by william wilson , dwelling in little saint bartholomewes neere smithfield . 1648 courteous reader , to the end i might satisfie the opinions of such as desire to be further satisfied concerning the diabolicall art , or crying sin , of witch-craft ( as i may so call it ; ) for the sinne of witch-craft , and the diabolical practise thereof , is omnium scelerum atrocissimum , and in such as have the knowledge of god , the greatest apostacie from the faith ; for they renounce god and christ , and give themselves by a covenant to the devill , the utter enemy to god and all mankind , for in deut. 18. 10 , 11 , 12. god gave command to all the children of israel that none amongst his should bee such . for those abominations were the children of canaan driven out from before them , and utterly destroyed and plagued . as also manasseth , 2 cron. 33. 6. which wickednesse of his was so abhorred of god , as in his displeasure hee mentions it many yeares after by ieremy , as cause of removing the iewes from their land , and so leading them away captive into a strange land , ier. 15. 4 , 5. idolaters ought to dye , as in exod. 22. 20. and 32. 28 , 29. nay inticers to idolatrie , deut. 13. 9. because they worship devills , psal. 106. 37. 1 cor. 10. 20. revel. 9. 20. but witches worship devills , they invocate them , crave helpe of them , worke by them , and doe them homage , sacrifice to them , and they do it not to stockes and stones , and so mediately to the devill , as other idolaters doe , but immediately to the devill himselfe , and therefore the greatest idolaters that can be ; and are not they then more worthy of death ? and to convince others who are of such an erroneus opinion as to say , notwithstanding gods law against them , and the holy scripture speaking of them , besides the lawes of nations , both heathen and chrian , made to punish them , that there are no witches , but that there are many poore silly ignorant people hanged wrongfully , and that those who have gone or beene instruments in finding out or discovering those of late made knowne have done it for there owne private ends , for gaine and such like , favouring some where they thought good , and unjustly prosecuting others ; i therefore ( as my leasure hath permitted me ) have given my selfe to the reading of some approved relations touching the arraignement and condemnation of witches ; as also treatises of learned men concerning the devilish art of witch-craft ; adding withall some few things which otherwise i have learned and observed since the 25. of march 1645 as being in part an agent in finding out or discovering some of those since that time , being about two hundred in number , in essex , suffolke , northamptonshire , huntingtonshire , bedfordshire , norfolke , cambridgeshire , and the isle of ely in the county of cambridge , besides other places , justly and deservedly executed upon their legall tryalls . now the occasion being thus offered , and master hopkins dead , i desire to give some satisfaction to the world , that it may appeare , what hath beene done , hath beene for the good of the common wealth , and we free from those aspersions cast upon us , and that i never favored any , or unjustly prosecuted others , but that all that be guilty of this , ought to die ; as well the good or white witches so called , as the other : and that there is , and hath beene more favour shewed ▪ or at least lesse care taken for the discovery of such as be guilty , then by the word ▪ of god there ought . for how many are there now a daies which could be contented to passe by many of them , as magicians , negromancers and such like ? of whom his late majesty of famous renowne in his demonologie giveth a dreadfull censure , who saith they are to be dealt withall , as with socerers , and especially the curing witch , commonly called the good witch . nay these rather get credit and estimation , love and liking , as did the magicians and sorcerers with pharaoh , exod. 7. 8. with nabuchadnezer and belshazzar , isa. 47. 12. ezek. 22. as did also simon magus with the samaritans , who was held to be the great power of god , acts 8. likewise elimas with sergius paulus , acts 13. and the pythonesse with her master , acts 16. and will not many say , surely they worke by god , because they use good prayers and good words , and often name god ? but let those remember that the devill himselfe can use good words , mar. 1. 24. and 5. 7. acts 17. that hee can counterfeit the habit and words of an holy man , samuel . 1 sam. 28. 13 , 15 , 17. that hee can turne himselfe into an angell of light , 2 cor. 11. therefore hee not teach his servants to feigne holinesse and yet be these in many respects worse then the others , and the holy scripture exempts none , but utterly forbids any going to them , or asking counsell of them . i hope this my labour will excuse mee , and give some better satisfaction to those who are not yet fully satisfied herein , for that i shall make it plainely appeare , that i neither formerly , in any of my proceedings concerning this matter , or in penning of this , ayme at mine owne private ends rather then the publique good , for that i shall discover , so far forth as i am able , or at least , as civility and modestie shall give way ; yet i am not ignorant how dangerous it is for me to put my selfe so farre forth into the sea of common opinion , and i cannot see that by reason of the shelves and rocks of injurious conceits which are ready to be found on every hand i am like to passe any adventure ; having had experience already how forward many bee in taking part with many of those who have been detected to promote them forward to take the least advantage by suit of law , thereby to aquitt themselves , when as many times it hath fallen out otherwise , and been a meanes to bring to their deserved punishment , but let such remember , the devill needs no provoker . and though balack sent to balaam to pursue the people , yet we find the contrary , for surely said balaam , there is no enchantment in iacob , nor divination against israel . and yet neverthelesse craving pardon if in any thing herein i have taken too much upon me , i have once ventured to commit my selfe to thy sensure , & doubt not of prosperous acceptance , if but a charitable construction be had of my true intent & meaning therein , as from a plaine country man , who intend not to pen any thing but what i shall be able to make appeare plainely to bee truth , and then i shall reckon it as a sufficient recompence for my labour and paines . and so with my due respects i take leave . john stearne . a confirmation and discovery of witchcraft . man being borne in sinne , hath thereby since the fall of our first parents lost the image of god in which he was created , through the temptation of satan , and is naturally , wholy polluted with sinne and corruption , whereby he is become of very neere kin unto the devill , even his owne child , 1 iohn 3. 10. and that beeing his child , he will doe the iusts of his father , iohn 8. 44. and that no doubt in one thing as well as in another , for men love darkenesse more than light , iohn 3. 19. yea , and naturally are given to worke all uncleannesse even with greedinesse , so captivated are they to their lusts , ephes. 4 , 19. for satan hath his wiles , ephes. 11. his devices , 2 cor. 2. 11. his depths and policies . revel. 2. 24. his snares to catch people at unawares . 1 tim. 3. 7. 2 tim. 2. 26. and being thus furnished , hee dare set upon any , yea upon our saviour christ himselfe , to solicit him , yea , and to a most execrable impiety , even to have christ to fall downe and to worship him a devill , mat. 4. for he watcheth opportunities , he seeketh occasions , and the least offer he espieth and quickly taketh the same , and so prevaileth often , not only with the rude and sottish , but with the greatest spirits and sharpest witts many times . for man beeing given over to his unruly passion , is violent , inconsiderate and vehemently greedy to have his desired ends , by what meanes soever he can attaine them ; which maketh him seeke meanes of the devill to become injoyer of his inordinate desires , regarding more the having of his present will , than respecting his future state after death , and is more taken up to obtaine what he liketh for the body and outward estate in this world , than with the care of his spirituall condition and estate before god in the world to come , which the naturall man very little or nothing at all regardeth . this being the condition of a naturall man who remaines still unregenerate and given over of god unto satans temptation in this kind , how can they resist ? man is weake , satan is strong , and withall subtill to beguile , they may easily yeeld , for that he hath over meere naturall men a ruling power , ephes. 2. 2. who are already in his snare , and at his owne will are taken captive , 2 tim. 2. 26. here some will say , you goe about to make all subject to witchcraft , or at least all unregenerate persons . i answer , it said in iohn 3. 6. that which is borne of the flesh is flesh , and that which is borne of the spirit is spirit : and therefore witch-craft being as saint paul saith , amongst the fruits of the flesh , gal. 5. 20. one may fall into this sinne aswell as into any other , if god prevent it not . wherefore it behooves man ( if he would prevent the power of the devill and whatsoever witches can doe ) to labour to entertaine and uphold the preaching of the gospell . for where it commeth , downe goeth the power of witcherie , acts 8. and 13. historie likewise tells us , where the gospel came among the heathen , there the hellish power of devils and spirits greatly diminished , and we heare now by travellers , that in other countries where the gospel is not preached , & where they still remaine , ( as i may say ) according to the abominations of the canaanites , i meane in such places where the heathens still remaine , as in the indies , where they by travellers relations , worship the sunne , moone and starrs , nay i have heard in some places , the devill himselfe , and where popery and prophanenesse is , with contempt of preaching or vile neglect thereof , there witch-craft is most rife . therefore it behooves men to labour to bring forth fruits worthy the gospell and amendment of life . for god hedgeth the vertuous man about , iob 1. so as satan cannot come at him , without very speciall licence from god , and that onely for a tryall . the angels of god doe also pitch their tents about such , psal. 34. yea , and have charge over them to keepe them in their waies , psal. 91. 11 , 12. and to have religious duties in our families : and as the apostle saith , to pray continually . 1 thes. 5. and as saint iames telleth us , iam. 5. 16. that the prayer of a righteous man availeth much if it be servent . david did not onely serve god openly in the tabernacle , but returned home to blesse his house , 2 sam. 6. 20. and iob every day sacrificed to god , and sanctified his children and family . iob 1. 5. and god gave to israel a law to sanctifie their houses . and so going ever well armed against these rulers of darkenesse , devills and evill spirits , furnished with the heavenly furniture and spirituall weapons , of which the apostle speaketh , eph. 6. 14. 18. and being thus qualified , and armed , to trust in god only , who will keepe thee under the shadow of his wings , psal. 91. no man shall neede to feare witches or devills ; knowing ever this , that they cannot doe the very least harme unto any of the least creatures of god without leave from him : no , not to enter into the heard of swine of the very gardarens , for surely there is no inchantment in iacob , nor any divination against israel . it is the lord , let him doe what seemeth him good , 2 sam. 15. 26. it is the lord that giveth , it is the lord that taketh away , blessed bee the name of the lord , iob 1. 21. and therefore many yeeld thus farre as that satan needes no provoker to set him forward , as the scripture tells us . for the text saith , that he compasseth the world to , and fro , iob 1. going up and downe like a roaring lyon seeking whom hee may devoure , 1 pet. 5. 8. he is ready ( if god give waie ) to bee a lying spirit in the mouth of ahabs prophets to seduce him , 1 king. 22. and to beguile ; and that the people which brought the possessed to our saviour , complained only of the devill , mat. 15. 2. luk. 9. 39. they made no mention of witches , nor ( for ought we know ) had any suspition of them , for we find that god hath often sent the devill , as the executioner of his displeasure without any meanes of a witch , as amongst the egyptians , he sent evill angells , psal. 78. 49. between abimelech and the sichemites , judg. 9. 23. so upon saul , 1 sam. 16. 15. and so we reade of a legion sent by christ into the heard of swine , mat. 5. 12. thus we see devills immediately sent from god without any instigation of witches . and therefore conclude that all is from the devill by gods permission , and that there are no witches at all . but whosoever thou beest that art of this opinion , & although many have gone about to prove that there are no witches : yet besides the former reason , the contrary tenet is undeniable true , that there are witches . first , from the lawes that god himselfe hath made against them . first , in forbidding the practice of vvitch-craft , and that none amongst his should be vvitches , vvizzards , negromancers and such like , deut. 18. 10 , 11 , 12. secondly in forbidding any to go to them , levit. 19. 20. isa. 8. 19. thirdly , his commandement to put witches to death , exod. 22. 18. fourthly , gods judgements against them , deut. 18. 12. which if there were no vvitches what neede these lawes ? secondly , from the historie of the bible , which nameth to us certaine vvitches , as the socerers of egypt , exod. 7. iannes and iambres , 2 tim. 3. 8. those in babylon and persia , dan. 2. 5. 7. isa. 47 12. and amongst the nations driven out before the children of israel , deut. 18. 12 , 13. so wee reade of other vvitches which were , of balaam numb. 22. ios. 13. 22. of israel , 2 king. 9. 22. of manasses , 2 chron. 33. 6. of simon magus , acts 8. 9. and elimas , acts 13. 8. secondly , it maketh mention of the practizes of witches , exod. 7. 2 chron. 33. 6. isa. 47. 9. eze. 21. 21. thirdly , it speaketh of some going to them , 1 sam. 28. 7. and sending to them , numb. 22. 5. ios. 24. 9. fourthly , it relateth how some kings put them to death , 1 sam. 28. 3 , 9. and cut them off , 2 king. 23. 24. all this should be false if there were no witches . thirdly , from some comparisons or similies fetched from witch-craft , by samuel , 1 sam. 15. and by isa. 29. 4. which were absurd if there were no witches . fourthly , ( as before ) st pauls mentioning witch-craft amongst the workes of the flesh , gal. 5. 20. fifthly , gods threatning damnation upon socerers , rev. 21. 8. sixtly , the lawes of nations both heathen and christian against them . seventhly , the truth of histories , and manie relations of their arraignement and conviction . eightly , experience amongst our selves , and in other countries , together with the confession of some of those witches condemned and executed since may 1645. in the severall counties afore mentioned , hereafter , herein expressed , i hope will give all sufficient satisfaction that there are witches . now here some may say , this is sufficient to prove that there are witches in some countries , or at least have beene in formes times with us here in this country ; but how will you make it appeare that there have been any since the gospel preached amongst us ? for many are of oppinion that there are witches in other countries where the gospel is not at all , or very little regarded , but where the gospel is faithfully preached as with us in england and scotland , &c. that there are not any , no not since the comming of our saviour . i answer that if any man can make it appear that the gospell frees us from sinne , more then the law did our forefathers , that then it might be so . but the gospell frees us not , and therefore we are as like to have such miscreants amongst us as our forefathers . for we are as sinful as in the time of the law . and satan stil remains amongst us . and we are as impatient , profane , and unconscionable as ever , having distempered passions , violent in affection , given to ill company , and vain curiosities , not having respect of religion , by which occasions the devill taketh advantage and works to have his will , for he goeth thither where he is either sure or hopeth well for entertainment , mat. 12. 44. he therefore watcheth the time when he may best offer his service to such as any way he finds the least kind of preparednesse in , as when any fall into a passionate sorrow , accompanied with solitarinesse for some losse , as husband , wife , children or such like , the devill offers himself to comfort such in their sorrowfull melancholy mood . so in time of dearth through extreme poverty it many times causeth many to be desperately impatient ; or so impatient through poverty when they would needs be rich , even against gods providence , as that they be in such a distempered passion , as they would have their wants satisfied and their desires fulfilled , be it by what means it possible can be , ( as i may say ) right or wrong ; or when one is enraged with anger , plotting revenge , or is familiar with such as be witches ; as likewise when any are addicted to the reading and studie of dangerous books , inticing to the practice of hidden mysteries , of magick and inchantments . thus by these and such other like means as may be gathered from the confessions of witches , they prepare themselves for satans temptations , to draw them to witchcraft , as i could instance in those innumerable examples , as you shall read hereafter more at large when i come to speak of what sorts of people are most addicted to witchcraft ; and therefore do you not conceive that there are still such people remaining amongst us ? yea certainly there are , and witches likewise . but you will still say it doth not yet plainly appear to be so since the gospell , though all these sinnes still remain , for the devil needs no provoker as before , for he can , if god permit , greatly trouble us , and can bereave one of his wits , and make one lunatick , deaf , dumb and blind , bow the body together , so that one shall not be able to lift up himself , he can even enter in and possesse any really and make them invincibly strong , and work other effects . of all which you may read in matth. 9. 32 and 12. 22. and 15 22. and 17. 15. mark . 1. 23 and 5. 5 , 7. and 7 26. and 9. 17 , 18 , 19 , 20 , 22 , 25 , 26 and in luke 4. 35. and 7. 2. and 8. 29 , 39. and 11. 14. and 13. 11 , 16. and can enter into children , luke 13. 16. young folks , mark 7. 26. men , mark 5. 1 , 2 , 3. women , luke 13. 16. matt. the 15. 22. yea through the permission of god , such as be the elect of god . iob 1. and 2. a daughter of abraham , luke 13. 11. & mary magdalene , luke 7. 2. & can counterfeit the resemblance of an holy man , 1 sam. 28. 12. 14. 19. yea and for along time , luke 8. 27. from a child till one be grown up , mark 9. 21. even eighteen yeares , luke 13. 16. and so we reade in luke 7. 2. of seven devills in one at once , and more luke 11. 26. yea a whole legion , mark 5. 9 , 16 , 14. and sometimes the lord is pleased to send devills as executioners of his displeasure , as is before expressed . to this i answer , and grant it for truth , and not to be denyed , but yet notwithstanding all this , there are witches likewise , and yet the devill doth all this , and more if god permit , for in gen. 3. we may learne there that the devill may enter into a dumb creature , & come out of the same , utter a voice intelligible , & offer conference ( if any will hearken ) to deceive as our witches now a dayes confesse , and that he chooseth the subtilest creature to deceive by , and the weaker vessell to confer with , but by the confessions of witches now lately detected , he chooseth such creatures as they themselves are most addicted to , as you shall hereafter find by their confessions , by the severall shapes he appears in , but how ever we may read there , it was a powerfull perswasion to overcome , and yet work by witches , wizzards , necromancers , sorcerers , southsayers , and all kind of magick art , as we may reade in exod. 7. 11 , 12. and 8. 7. where we may see that pharaoh called the wisemen , the sorcerers , and the magicians of egypt , who did with their inchantments in like manner as moses and aaron . but i passe by the proofs out of the old testament for this because i desire to give such satisfaction ( as i am able ) that it may appear that there be witches now as in former ages . and if what hath been already spoken will not give satisfaction herein , you may read in the 2. tim. 3. 8. who they were , that were the oppsors of the truth , but such as iannes and iambres , who withstood moses , and then search who they were , and you shall find they were such as pharaoh called to him , as in the before mentioned places , who with their inchantments did the like as moses had done . so you may read of elymas the sorcerer , act. 13. 8. who resisted the apostles in the time of the gospell . so likewise in act. 8 9. you shall read of simon magus a sorcerer , to whom in the 10 verse it is said , they all gave heed from the least to the greatest , saying , this man is the great power of god , for in the 11. verse its is said , because that of long time he had bewitched them with sorceries , and in the 13 verse we read he was baptised , but read the 20 , 21 , 22 , and you shall read what peter said to him , and so read no more of him in all the new testament . also in the rev. 21. 8. you may read how sorcerers shall with other sinners there reckoned up , have their part in the lake which burneth with fire and brimstone . and so likewise we read in the epistle of iude the apostle speaking there of false teachers , which were crept into the church to seduce them , for whose damnable doctrine and manners , horrible judgement was prepared , in the 11. verse pronounceth woe unto them , for they have gone in the way of cain , and ranne greedily after the error of balaam , by which we may plainly see that there were witches in the time of the gospel , and after the coming and ascension of our saviour , and do any doubt then , whether there be any now ? do any think that we be free from such , where sinne and ignorance besides so much abounds ? or do you desire to have proof of witches since then , you shall have enough of their confessions to make this evident , besides the relations of learned men writing concerning witchcraft . but if you would but rightly observe that place in 2. tim. 3. 1 and so on to the 8. you shall find that in the last dayes shall come perillous times , &c. and in the 8. verse it is said , and as iannes and iambres withstood moses , so do those also resist the truth . there you may see plainly that there should be such to the latter end , besides in divers other places speaking expressely of witchcraft ; as 1. tim. 4. 1. and iude 18. likewise of the pythonesse which brought her mistris much gain acts 16. 16. also in rev 21. 8. and so i might nominate divers other places , for those which remain doubtfull either of being bewitched or of witches themselves , but because their own confessions clear this evidently , besides the forenamed places , i proceed to distinguish between those called bad witches , and those called white or good witches , which is easily to be discerned and known . but yet i say all witches be bad , and ought to suffer alike , being both in league with the devill : for so is the good , so untruly called , aswell as the other , either open or implicit . and therefore i conclude , all that be in open league with the devill ought to die . and the scripture maketh mention onely of ten sorts , which speakes rather of those called the good , which the world so much runnes after , then the other . as we may read : first in deut. 18. 10. 2 kings 17. 1. of a diviner foreshewing things to come . such the people delighted in and consulted with , ier. 27. 9. ezek. 21. 22. such an one was balaam , ios. 13. 22. secondly , we read in deut. 18. 10. of an observer of times , or soothsayer , one which by gaping on the heavens could also foretell something . to these likewise did the people give eare , ier. 27. 9. and such an one was manasses , 2 chron. 33. 6. and what was elimas the sorcerer spoken of in the acts ? thirdly , we read in deut. 18. 10. of an observer of times , or searcher out ; one which observed times to know when it was best to begin a businesse : as hamans witches did by casting of lots before him . of this manasses also was guilty , 2 chro. 33. 6. to which might be added that in hester . 3. 7. and 9. 24. fourthly , we read in deut. 18. 10. isa. 47. 12. of a magician , one that could deceive the eye-sight by making something to appeare otherwise then it is . such pharaoh called to him to oppose moses . herein , iannes and iambres , of whom saint paul speaketh of , were guilty , and so likewise was manasses , 2 chron. 33. 6. fifthly , we read in deut. 18. 11. of an inchanter , or conjurer ; one joyned in league with another , as the witch is with the devill . such an one used charmes to tame serpents , psal. 58. 5. many such were in babylon , isa. 47. 9. and eccl. 10. 11. sixthly , we read in deut. 18. 11. lev. 20. of one which hath a spirit in him or her which doth give answer to such as come to inquire of them . such an one was the witch of endor , sam. 28. such an one was the pythonesse which brought her mistris much gaine , acts 16. in isa. 29. 4. called a whisperer . to such the people had reguard , lev. 19. 21. and incouraged one another thereunto , isa. 8. 19. seventhly , wee read in deut. 18. 11. of a wizzard , 1 sam. 28. 9. one also which could foretell some things , and so called for his or her foreknowledge ; as now we terme them a wise man , or a wise woman . after this sort the people sought also , lev. 19. 31 ▪ and 20. 6. eighthly , we read in deu. 18. 41. of a negromancer , one that consulteth with the dead . isa. 8. 9. ninthly , we read in isa. 1 9. 3. of a vvhisperer , with secret or soft words , as our white vvitches doe , indeavouring to help man or beast . to these the aegyptians sought after , as they did to their idolls , as in the last forementioned place is expressed . these are now ( as i have read ) translated charmers . tenthly , we read in exod. 8. 11. of such as pharaoh sought to , as we call them iuglers , deceivers , beguiling the eye-sight . some hold them to be casters of nativities , which tell people their fortune by the time of their birth . these are onely expressed in the old testament : but the new speaketh , as i may say , onely in generall against vvitch-craft , which comprehends all the ten aforementioned . and therefore it cannot be denyed , besides their confessions herafter herein expressed , but that there are such to this time , and that they all ought to suffer alike , which have made an expresse league with the devill . an art so execrable , to renounce god , and to betake themselves to the devill , as for this thing onely they deserve death in the highest degree : for the law of god saith without exception , thou shalt not suffer a vvitch to live , exod. 22. 18. if a witch justly convicted , death is due to such an one , levit. 20. 27. for , for those abominations the lord utterly destroyed the canaanites , and plagued manasses , which wicknesse of his was so abhorred of god , as in his displeasure hee mentioned it many yeares after , as a cause of removing the iewes from their land , and of leading them away captive into a strange land , ier. 15. 4. and did not good king iosiah put such sorts to death , that he might fulfill the law ? 2 kings 23. 24. and so did saul , sam. 28. nay , hath not the lord threatned great judgements in the aforementioned places ? yea , and doth he not by the prophet promise to cut off vvitch-crafts and soothsayers , when he intends to blesse a nation ? mich. 5. 12. now , who they be that make this expresse or open league , are both sorts . but for the hurting and cursing vvitch , there is but one sort . all which makes this expresse or open league ; and they doe it onely for mischief , though severall wayes : for they take their familiars ; some for one mischief , some for another . vvhen as there be two sorts of the other ; the one in expresse and open league , for so i tearme it , though made never so secret , because it is done by conference with the devill ; and the other is by implicit , or secret league , onely by confidence in believing , that such or such a thing shall produce such , or such an effect . now the first of these two have familiars , as well as the other , or at least a brand , by which they may be known and discerned by , as well as the first . some to set spells ; some charmes ; some to cure diseases severall wayes , either by words , or washing clothes , or aanoynting the instrument which gave the wound to cure the wound ; some onely by laying on oft their hands ; some by using and saying superstitious words , or forme of prayers , using good words to bad ends ; some by both ; some by herbes ; some to know where stolen goods be , either by raising the devill , or familiar spirits ; some onely by words , and so likewise the same for lost goods , or man or beast , and to bring them againe ; and so by many such like wayes and meanes doe these worke by : yet many times they erre , all of these : for the devill cannot performe his promises at all times . so that it is not to be questioned , but all these sorts are in league with the devill . for it is not to be doubted , but before any of them can have power to doe any thing , against , or for any parry , or have any desired ends effected , the league expresse or implicit is first made ; bee it expresse then confirmed ; but for the confirmation hereof their confessions will make it plainely appeare , and plaine proofes and reasons for the other , that they confidently trust that their desires shall be effected accordingly to their beliefe , as the curing witches doe of them which come to them for help . all which i will make plainely appeare , when i come to speake how they may be known . for here some may first demand of mee what sorts of people they be of either sorts ? i answer , as for the first sort most women , and for the other most men . and albeit there be of both sorts of both : as elimas the sorcerer , and simon magus , and so likewise balaam , and the witch of endor , and of these young , middle , and old age , of which instances may be given ; yet of witches in generall , there be commonly more women then men . this is evident . first , from gods law against witches , exod. 22. in the feminine gender , praestigiatricem ne sinito vivere . secondly , from sauls speech , when he said , seeke one out , a woman that hath a familiar spirit , sam. 28 7. 1 chron. 10 13 , 14. in naming a woman and not a man . thirdly , from experience it is found true here , and in all countries , especially of hurting witches , that they are most in number , as appeares by their owne confessions , with the stories and relations even from these in our owne kingdome . as of those of burton-old , where there met above fourescore at a time ; and at tilbrooke bushes in bedfordshier , neere adjacent to catworth ; in huntingtonsheir , where there met above twenty at one time , as iohn wynick , and others confessed who suffered at huntington last may was two yeares : as also by the confessions of some others which suffered at northampton not long before ; so likewise were those which met at manningtree in essex , as elizabeth clarke , and anne leech confessed , and those which were condemned , there being about twenty eight , at chelmsford , in the summer 1645. were ( as i remember ) all women . and those at burie saint edmunds , where sixtie eight were ( as i likewise remember ) condemned , most women , all at one goale delivery , in the summer 1645. so i could nominate farre more instances in other places , and of about two hundred executed since the said may , 1645. in the severall counties aforementioned , the women farre exceeded the men in number . and as i have read , those in lancasheire , where ninteene assembled , and but two men , and that those that bewitched the earle of rutland were women ; and that those of warboyes were women , and but one man . women therefore without question exceed men , especially of the hurting witches ; but for the other , i have knowne more men ▪ and have heard such as have gone to them say , almost generally they be men , and so likewise finde them to be so in authors , which speake of such , and never knew any women questioned in that way but men , and of them as hitherto not many ; for as before , men rather uphold them , and say , why should any man be questioned for doing good ; but i am certaine the word of god is contrary . now , why it should be that women exceed men in this kind , i will not say , that satans setting upon these rather then man is , or like to be , because of his unhappy onset and prevailing with eve ; or their more credulous nature , and apt to bee misled , for that they be commonly impatient , and being displeased more malicious , and so more apt to revenge according to their power , and thereby more fit instruments for the devill ; or that , because they be more ready to be teachers of witchcraft to others , and to leave it to children , servants , or to some others ( but that you shall finde to be a great inducement thereto by their confessions ) or that , because , where they can command they are more fierce in their rule , and revengefull in setting such on worke whom they can command , wherefore the devill laboureth most to make them witches : for satan is subtill , and seeketh whom he may devoure , and if false teachers . but as saint paul saith , vvitchcraft being amongst the fruits of the flesh , one may fall into this sinne as well as into any other ( if god prevent it not ) and therefore whether men or women , these sorts following are the aptest , as by experience plainely appeares amongst us now a dayes . i passe by infidels , and heathen people in former times ( from whom these abominations mentioned in deut. 18. 10 , 11. came into israel , and savage nations now ( amongst whom ) by travellers relations , vvitchcraft is most rise ) and will speake onely of such sorts as be called christians , and these be , first , ignorant people whose eyes are blinded by satan , 2 cor. 4. 4. and are led captive by him , as is said in another place . this appeareth in those vvitches commonly detected amongst us , silly ignorant persons many of them . elizabeth deekes of ratlesden , in suffolk , a silly ignorant young woman being found with the markes , confessed that she was guilty , and had two crop eared impes , as she said , which had sucked two or three times upon those markes found upon her , which impes ( she said ) came like mice ; the one white , which she called birds , being the least , the other gray , which she called teates , which impe asked her to denye god , and christ , and told her if she would she should never want , but she said she then refused ▪ whereupon ( she said ) her mother asked her to give her soule from god to the devill , which ( she said ) she likewise refused : but as she was going to bed , either upon a paire of staires , or ladder , her mother pulled her back in much danger of her life , and confessed many other things then more at large . but for her ignorance she was saved at first , when her mother suffered , yet afterward , notwithstanding this , and her refusing those temptations , she confessed , she did make a league and covenant with the devill , and sealed it with her bloud , and imployed those impes , to the much prejudice of her neighbours and townsmen , as she confessed before the justice of peace . also ioane wallis of keyston , in huntingtonsheir , a very ignorant , sottish woman , confessed the devill came to her in the likenesse of a man , in blackish cloathing , but had cloven feet , which she called blackman , who used to lie with her , and have the use of her body , yet she confessed he was more uglier then man , and not as her husband , which speaks to her like a man , but he as he had been some distance from her when he was with her , who told her , if she would be ruled by him she should never want , but should have what she desired , and brought her two others the third time he came , which ( she said ) she called grizzell , and greedigut , for so ( she said ) they called themselves , and that those , after shee had consented to the other his demands , and confirmed the covenant , she could and did imploy as shee then further confessed , both to the townsemen , and after to the justice of peace , and some of the mischiefes she had done . ennumerable of these instances i could nominate in many of their confessions , as you shall finde in some of those following . but i desire to answer one objection before i proceed further ( that is ) some say , and many will and doe say ; but you watched them , and kept them from meat , drinke , or rest , and so made them say what you would . a very unnaturall part so to use christians . i answer so it were . but i never knew any deprived of meat , drinke or rest , but had what was sitting till they were carried before some justice of peace to be examined , and had provision to rest upon , as bolsters , pillowes , or cushions , and such like , if they were kept where no beds were ; yet i doe not deny but at first , some were kept two , three , or foure dayes , perchance somewhat baser , but then it hath been , either when no justice of peace was neere , or when the witnesses against them could not goe sooner , but then they have had beds , and for other provision , i never knew any kept , of what ranke or quality soever , but that they had better provision , either meate or drinke , then at their own houses . for the watching , it is not to use violence , or extremity to force them to confesse , but onely the keeping is , first , to see whether any of their spirits , or familiars come to or neere them ; for i have found , that if the time be come , the spirit or impe so called should come , it will be either visible or invisible , if visible , then it may bee discerned by those in the roome , if invisible , then by the party . secondly , it is for this end also , that if the parties which watch them , be so carefull that none come visible , nor invisible but may be discerned , if they follow their directions , then the party presently after the time their familiars should have come , if they faile , will presently confesse , for then they thinke they will either come no more , or at least have forsaken them . thirdly , it is also to the end , that godly divines and others might discourse with them , and idle persons be kept from them , for if any of their society come to them to discourse with them , they will never confesse ; this was observed at bury saint edmunds in suffolk , as i remember , when there were eighteene to be executed ; most of them kept in a barne together , they made a covenant amongst themselves , not to confesse a word next day at the gallowes , when they were to be hanged , notwithstanding they had formerly confessed , and some of them after they came into the goale , and some before the bench and country , but most of them ( if not all ) before the justices of the peace , and so dyed next day accordingly very desperately , except one penitent woman which refused their covenant or agreement : so she made it knowne , and how they made a singing of a psalme after they had done it . but if honest godly people discourse with them , laying the hainousnesse of their sins to them , and in what condition they are in without repentance , and telling them the subtilties of the devill , and the mercies of god , these wayes will bring them to confession without extremity , it will make them breake into confession hoping for mercy . now that the impes come visible , it is true and apparent , and so watching hath produced true and strange effects , and is a great meanes ( under god ) to bring them to confession , as for example ; elizabeth clarke of manningtree in essex , being kept three dayes and three nights , shee confessed many things , but how she was kept i know not well , for i came not at her during that time , notwithstanding i lived then in towne , and was one which caused her to be questioned , who did accuse some others which lived in their severall parishes , the townsemen desired me to goe with her confession taken in writing by another , to the justices of the peace for a warrant for those she accused , the warrant was made for the searching of such persons as i should nominate , whereupon , i would first goe to her before the warrant should be served , to know of her who she did accuse ; mr. hopkin being with mee went together , and when i had asked her who shee had accused , we were agoing away ; but she said to us , if you will stay , i will shew you my impes , for they bee ready to come . then said mr. hopkin ▪ besse , will they doe us no harme ? no said she , what ? did you thinke i am afraid of my children ? you shall sit downe , so wee did , where she appointed us . then one of the company which was appointed to be with her that night , said to her , besse , i asked you a question of late , but you answered not , then she said , what is it ? then he replyed and said , tell the truth , if it be the truth , say so . but if not truth , then say so , hath not the devill had the use of your body ? she said , why should you aske such a question ? he answerd , i desire to know the truth and no otherwise , then she fetched a sigh , and said , it is true , then said mr. hopkin , in what manner and likenesse came he to you ? shee said , like a tall , proper , black haired gentleman , a properer man then your selfe , and being asked which she had rather lie withall , shee said the devill , and so particularized every thing , and how hee came in , and his habit , and how he lay with her , and spoke to her , as she then affirmed to bee truth , and so presently fell a smacking with her lips and called lought two or three times , which presently appeared to us eight ( for there were six which were appointed to bee with her that night before we went ) in the likenesse of a cat , as she had formerly told us ; for she told us before what shapes they should come in , and so that presently vanished ; then she called againe as before , jermarah , then appeared another , like a red or sandie spotted dog , with legs not so long as a finger ( to our perceivance ) but his back as broad as two dogs , or broader , of that bignesse , and vanished , and so after that called more , as before , by their severall names , which came in severall shapes , one like a greyhound , with legs as long as a stagge ; another like a ferrit ; and one like a rabbit , and so in severall shapes they appeared to us , till there were some seven or eight seen ; some by some of us , and others by other some of us ; then i asked her if they were not all come , for there were more come then she spoke of , she answered that they came double in severall shapes , but said , one was still to come , which was to teare mee in peeces , then i asked her why , she said , because i would have swome her , and told me that now shee would bee even with mee , and so told in what manner it should come , black , and like a toade , and so afterward did come , as the rest averred that saw it , and so she confessed their meetings , and the manner how they worshipped the devill at their meetings , and said to us , they that be found with these markes that i am found withall , are without question witches , yet said , that there might be some witches which had not those markes ; but affirmed it over and over again , that all those that had those markes were witches , and had familiar spirits which sucked of them , and so confessed what mischiefe she had done with her impes , in a very large manner , and so did next day , after she had slept ; for the justice gave me order that she should sleepe before he examined her , lest shee had not slept before , and so i did accordingly , and yet shee then confessed at large before two justices of the peace , and how shee would have been my death ; this was the first accused , and her markes and confession , the beginning of our knowledge : yet i confesse , the markes be difficult to finde from naturall markes , as i shall hereafter declare . rebecca west of lamford , in essex , who was ( as she confessed ) married to the devill , and the manner , had an impe came to her in the time she was kept , but of her confession more at large hereafter . also elizabeth finch of watson in suffolke , confessed , that about twenty yeares before shee was found with the markes , the devill appeared to her in the likenesse of a smoaky coloured dog , which asked her to deny god and christ , which she said , upon his promises she did , and let him have bloud to seale , or confirme the covenant or agreement ; and that soone after that , there came two more , black on the backs and reddish on the bellies , which sucked her two or three times a week , upon those markes that were found on her , and that sometimes she fetched bloud in other places for them , and gave it to them ; shee also had her impes came visible ; for she confessed in the time shee was kept , one which was with her to looke to her , saw one of them , and flung it into the fire , which she affirmed was one of her impes , and that whilest they were busie about that , thinking to burne it , she confessed the other came , and threw her out of the chaire she sate in , which hurt her forehead and wrest , which was done accordingly , and so further confessed . of these i could bring diverse instances , but i will proceed . they come likewise invisible ; as one binkes of haverill had an impe sucking of her whilst she was talking with others , and presently confessed it ▪ another whilest i was in the roome with her , at huntington , i perceived by her carriage that she was asucking her impes , spirits , or familiars so called ; i layed it to her charge , but she denied it : yet presently after she confessed it was truth , when she was asked by the justice of peace . and as i remember , it was the same woman ; but i am sure of keyston in huntingtonshier , and so was she , that to the thinking of two which were with her , she sate still in her chaire , when two more in the yard saw her goe out into the yard , and her going in againe ; this woman confessed the devill sate in her likenesse , and she went out , and suckled her impes in the yard , as the other two affirmed . so in the same towne , one clarkes wife skipped out at a hole in a stone wall , above halfe a foot thick , which was some nine inches long , and some foure and a halfe broad , all the one side head and all , and but little to bee seen of her but one leg ; and the hole was neere a yard and halfe from the ground , and yet one pulled her back againe , and afterward went away , no body knew how : yet i say , if those which looke to them be carefull , it is to be discerned ; this is apparent by that i nominated at huntington . and so at codman in suffolke , being told how a woman there carried her selfe , i caused her to be searched againe , and there was alteration of the markes , and the woman presently confessed it , and made a large confession ; and so it hath been common in all our proceedings , and a great cause for keeping them ; for the bloud hath sometimes been found on the end of the marke , or to be stroked ou 't when they be taken on a suddaine , as i could instance the one halfe of their confessions ; but because it is so apparent , i instance no further . but now to manifest that good counsell will doe it , and so likewise without keeping ; for i hold they two depend most upon one : then say i , that upon good exhortations after the markes found , they may be brought to confession , either by keeping , though every thing necessary be afforded them , as i never did otherwise , but now lately keepe none , or not above one night till we goe thence , and yet have their confessions . witnesse those executed at elie , a litle before michaelmas last , who made large confessions . also one at chatterish there ; one at march there ; and another at wimblington there , now lately found , still to be tryed , who made very large confessions , especially the first two ; nicholas hempstead of greeting in suffolke , being found , upon exhortations , and laying the hainousnesse of the sinne , and gods judgements , and gods mercie , and the like , notwithstanding hee at first railed on me in very approbious tearmes , yet presently sent for me , and would have asked mee forgivenesse , he presently confessed that hee had made ▪ a league and covenant with the devill , and how hee had confirmed it with his bloud ; and the shape of his impes , and of the devill when they covenanted , and how he killed a horse of one of the constables , because he pressed him for a souldier , and five of the best horses in colonell rochesters troope ; and divers other things he had done , making a very large confession , with a great deale of penitency and sorrow , which hee so continued in ( as i since heard ) to his very execution without alteration . to this i might adde , henry carrs hereafter mentioned ; and the boyes next , after the objections answered , and diverse others which you shall here finde ; but because it falleth out better , when i shall speake how to discover them , i leave here , hoping this is sufficient for that objection , if not , i will answer more fully , as occasion shall serve . but then some will say , you swome some of them , especially at the first , was not that extremity ? i answer , that hath been used , and i durst not goe about to cleere my selfe of it , because formerly i used it , but it was at such time of the yeare as when none tooke any harme by it , neither did i ever doe it but upon their owne request ; and were to such as first were found with the markes ; but now lately , there hath been no such course taken that i know of . for i am of opinion , that it is one way of distrusting of gods providence , putting confidence that that shall bring such or such an effect , or event ; neither was it ever given in or taken , that i know , as an evidence against any , nor used by any of us but the first summer , from march , or may 1645. to about the middle of august next following ; when judge corbolt that now is , forwarned it ; when divines gave their opinion of the unlawfulnesse thereof , it hath ever since been left , and not many before so used : notwithstanding , it was then the desire of such persons themselves , thinking thereby to cleare themselves , whereas it fell out otherwise . yet under favour , let me speake one thing that i have found in that way ; that it is a true rule in one respect , that the vvater entreth not into any of them , when it will into a free person , though they swimme both alike ; for so they will , if the water be inchanted , but the free person will presently be choaked , when the other lye topling on the water , striving to get their heads , or themselves under the water , but cannot , neither can they bring out water in their mouthes , though they be foretold of it , nor spit cleare water ; for the water enters them not when it will the other thus farre i have observed , or further : but because it is held unlawfull , i should be sorry to speake any thing , either to give offence to any , or to be a meanes to animate any in such courses . for if any did confesse , rather then to goe into the water , or to come out of the water , or presently after , except they had been shifted , and refreshed every way , and knowne to be in perfect memory , it hath been taken as no evidence ; and so hath all other forcement been . but there is one , a very remarkable thing concerning this , that was done at saint neotts , in huntingtonshire , of a woman that had been searched two or three times , and not found , for they can hide their markes sometimes , as you shall heare after herein , yet was still in great suspicion of many of the townsmen to be guilty ( the brand is difficult to finde if she had notice ) and the rather , for that she fled , or went away after she was searched twice , for some are not found at first , yet be in the end : so at her returne some vvould swim her , and did , she swum apparently , where they had formerly cast a freeman in , tyed after the same manner , she was not further medled with then . but as i have heard , and in part from the man himself , where the act should be done , a dog was seen in his yard , which a mastie dog would not seize on , but his son stroke at the dog , and hatt him two or three blowes over the back , up to the shouldersward , presently a gelt bitch seized on him , and bit him on the neck , and gave him some shuckes , and then the dog got away : so it remained , but this woman not being seen in the street as formerly , was caused to be viewed ; and found bitten on the neck , or bruised on the other parts in a most fearfull manner . these are some similitudes , that there is something in swimming ( if lawfull ) but to proceed . this one more , that ignorant people are most apt to be witches , as afore said . of a boy in ratlesdon aforesaid , who was accused , when he was under nine yeares of age , when all know he could not be of much capacity , hee without watching , or keeping , voluntarily confessed , that hee suckled an impe , and had it at command to doe mischiefe , and nominated some , as the killing of some chickings , and some other mischiefes he had then done , as he confessed , together with the reasons he caused his impe to kill the chickens , which was , because the man which owed them had chidden him for spoyling his grasse , when , as he said , they did it , so the next time he saw them there , he did it . this boy being young , i ( suppose the jury had hopes of his amendment , as i confesse i then had ) he was then released , and vvent to the towne againe , where he continued some time , and was suspected againe for further mischiefe , and so apprehended againe , and put into prison , where he then voluntarily confessed likewise his renewing of the league and covenant with the devill , and the sealing of it with his bloud , after his mother vvas hanged ; for she suffered for witchcraft , about the michaelmas 1645. and then was the first questioned , and that he had more familiar spirits , or impes , as they call them , and that the devill appeared to him , in the likenesse of a black brovvne mare , and would carrie him whither hee desired , and confessed abundance of mischiefe he had done , between the time he was released , and committed againe . but after hee was in burie goale , not long before the assizes , the first since these warres , the goaler missing a prisoner in the morning , which he had over night , a notorious offender , whom he kept double shackled , the goaler questioned this boy , and upon some threatning speeches , the boy confessed , that he was gone home on his mare over the walls , and shewed where , and told him he should finde him with his wife ; whereupon , the goaler sent forthwith to the prisoners house , being at least twelve miles , and there found him at his house , as the boy had said , having shackles on as he went out . will this with the other give you satisfaction ? but i might adde to this , superstitious and idolatrous persons . but i passe , intending onely to take the heads , agreeing with the confessions of witches . secondly , malicious people , full of revenge , having hearts swolne with rancour , upon the least displeasure , with bitter bannings and curses , threatning revenge ▪ or requitalls ; this is manifest by the nature , quality , words , and deeds of witches convicted , who have shewed themselves to be such , as ever found so to be , as the said iohn wynnick confest , that when hee lived at thrapston in northamptonsheir , he having lost his purse with some seven shillings in it , as he was in a barne , where he lived , there in an inne , as hee was making up of bottles of hay , hee was in a passion for his purse and money , and in such a rage of banning and cursing , that he was saying to himselfe , would hee knew where he might goe to a cunning man for it , for have it he would , though he went to the devill for it ; ( here was a preparednesse for the devill ) for he confessed , the devill appeared to him immediately , in the likenesse of a beare , but not above the bignesse of a rabbit , vvhich told him , if hee would fall downe and worship him , he would help him to his purse , and money againe , and that he should have it where he stood , next day about the same time ; so he did fall downe and worship him ; and next day he came againe , to see for his purse and money , and found it accordingly , but confessed , that before he could tell it , the devill in the same shape appeared to him againe , and told him , hee must fall downe and worship him againe , and then he fell downe , and said , oh my lord , my god , i thanke thee , and then hee asked him to deny god , and christ , and to serve him as lord , and then he should never want , vvhich he confessed he consented to , then he demanded bloud , and he bade him take it , so he skipped on his shoulder , and fetched bloud with his claw , on the side of his head , which marke was seen at his tryall ; then he confessed , there appeared two more , vvhich the first told him hee must worship also , and take them for his gods , and they should be at his command , and so he said , he did ; then that like a beare turned like a ratt , and so those sucked on the three marks i found on him , after to the time he was taken , at their times appointed , and vvere at his command , as he then confessed more at large , before the justices of the peace , and confessed at the gallowes likewise , the last words he spoke . also one moores wife of sutton , in the isle of elie , in the county of cambridge , after she had confessed the league and covenant made , and sealed vvith her bloud , confessed , that she sent one of her impes to kill a man , or at least to hurt to him ; for that she had bought a pigge of him , for two shillings and two pence , and paid him two shillings , and afterward he comming by her dore , asked her for it , which man , was soone after taken sick , and in his sicknesse , cryed out of her , saying , he could not depart this life , untill hee had spoken with her , so she was sent for , but she refused , whereupon ( he lying in such extremity ) she was by some of his friends , at his request , being so desirous to speake with her in such extremity , forced to goe to him , and then soone after he dyed , according as hee formerly said ; so this woman confessed divers other things , and seemed to be very penitent , and sorry for it ; for she wept at her tryall , and confessed her selfe guilty before the judge , bench , and country ; but what she did after , or at her execution , i know not . thomazine ratcliffe of shellie , in suffolke , confessed , that it was malice that had brought her to that she was come to , meaning witchcraft ; for she confessed , that soone after her husbands decease , above twenty yeares before her confession , there came one in the likeuesse of a man , into bed to her , which spoke with a hollow , shrill voyce , and told her , he would be a loving husband to her , if she would consent to him , which she said , she did , and then he told her , he would revenge her of all her enemies , and that she should never misse any thing , in which she said , she found him a lyer , but said , that satan often tempted her to banning , swearing , and cursing , which shee confessed she did use a long time , and that many times ▪ it fell out accordingly , and that she , falling out with one martin's wife , who had a child drowned , for that she called her witch , saying , she was the cause of the childs drowning , she bad her goe home and look to the rest , lest she lost more , and one died suddenly after . also anne randall of lauenham in suffolke , after she had confessed the covenant , for still you must remember , that is first done , before the devill , or their familiars , or impes , act , or doe any thing , confessed that she had two impes , which were heavie and soft , but came in the likenesse of cats , or kitlins , of a blew colour , called hangman , and iacob , and that those sucked on the markes were found upon her body , some thirty yeares together : sometimes once a weeke , sometimes once a fortnight , and that shee sent her impe hangman to kill a horse of one william baldwins of thorpe , some two miles from lauenham , for that she asked him to bring her in some wood , and he bad her pay for that she had had first ; and the impe returned , and told her he had done , he had killed two , for they were lanquelled together , so he killed them both , which horses were killed ( but in such a tempest ) as was supposed by a devill in thunder , untill she confessed it of her selfe . also she confessed , that being at stephen humfries in thorpe aforesaid , and a begging for almes , hee came home well , and she being at the doore , he chid her , or gave her such words as she liked not of ; as she went over the way from the house , her impe hangman appeared to her , and asked her what he should doe , and she bad him goe and kill one of his hogs , which shee saw , which she said he did before she was out of fight , which hog died accordingly . likewise she further confessed , that she being angry with one mr. coppinger of lavenham , she sent her impe iacob to carry away bushes , which he had caused to be laid to fence his fences , above one load , here some , and there some , all along by the hedge side , as they were to be hedged out , and in one night they were gone , no man knew what way , untill such time as she confessed her impe did it . but as i have since heard , they were knowne to be in another mans ground , who confessed , they came the same night , but how , he knew not till then . also a young man of denford , in northampuonshire , who suffered for witchery since the said time , at northampton , confessed , that he sent one of his impes , to one cockes cattell of denford , because he would not let him keep them , and the cattell ranne so violently away foming , that the owner had much adoe to catch them with a horse , and more to get them home into his yard againe ; and so many other things he confessed , as i could particularly instance . and so for this , i hope it is sufficient , to give all satisfaction , for all confessions , or most of them at least , tend to prove this in some part . those that are given to over much curiosity , to seeke after vaine knowledge , in pride of heart to goe beyond others , to understand secret and hidden things , to know things to come . such are those , as not bounding themselves within the limits of reason , nor of gods revealed will , fall fowle unawares upon the devill , and are in great danger to be intrapped by him , and made his slaves by his inticements . thus was parson lowis taken , who had been a minister , ( as i have heard ) in one parish above forty yeares , in suffolke , before he was condemned , but had been indited for a common imbarriter , and for witchcraft , above thirty yeares before , and the grand jury ( as i have heard ) found the bill for a common imbarriter , who now , after he was found with the markes , in his confession , he confessed , that in pride of heart , to be equall , or rather above god , the devill tooke advantage of him , and hee covenanted with the devill , and sealed it with his bloud , and had three familiars or spirits , which sucked on the markes found upon his body , and did much harme , both by sea and land , especially by sea ; for he confessed , that he being at langarfort in suffolke , where he preached , as he walked upon the wall , or workes there , he saw a great saile of ships passe by , and that as they were sailing by , one of his three impes , namely his yellow one , forthwith appeared to him , and asked him what hee should doe , and he bade it goe and sinke such a ship , and shewed his impe a new ship , amongst the middle of the rest ( as i remember ) one that belonged to ipswich , so he confessed the impe went forthwith away , and he stood still , and viewed the ships on the sea as they were a sayling , and perceived that ship immediately , to be in more trouble and danger then the rest ; for he said , the water was more boystrous neere that then the rest , tumbling up and downe with waves , as if water had been boyled in a pot , and soone after ( he said ) in a short time ▪ it sanke directly downe into the sea , as he stood and viewed it , when all the rest sayled away in safety , there he confessed , he made fourteen widdowes in one quarter of an houre . then mr. hopkin , as he told me ( for he tooke his confession ) asked him , if it did not grieve him to see so many men cast away , in a short time , and that he should be the cause of so many poore widdowes on a suddaine ; but he swore by his maker , no , he was joyfull to see what power his impes had , and so likewise confessed many other mischiefes , and had a charme to keep him out of goale , and hanging , as he paraphrased it himselfe , but therein the devill deceived him ; for he was hanged , that michaelmas time 1645. at burie saint edmunds , but he made a very farre larger confession , which i have heard hath been printed ; but if it were so , it was neither of mr. hopkins doing , nor mine owne ; for we never printed any thing untill now . i doe this ( he being dead ) but make no use of any confessions taken by him , but only this , for that it falleth out so fit for this purpose : yet i have heard , that other confessions have been printed , and some other things besides , as if it had been of ours , or one of our doings , or at least , by one of our consents ; when as i know , he never had any hand in any , and for my part i utterly renounce all former . also i may adde to this , one henry carre of ratlesden , in suffolke , who i have heard was a scholler fit for cambridge , ( if not a cambridge scholler ) and was well educated ; yet fell into this grievous sinne , and confessed , that he had two impes , which sucked on those markes i found upon him , two yeeres together , and came in the likenesse of mice , which he felt oft , and said , they were hairy and heavie , and so seeming to bewaile his condition , said , that he had forsaken god , and god him , and therefore would confesse no more , he said , untill he came on the gallowes to be hanged , for he had confessed enough for that , and then he would confesse all , and make all other knowne he knew of , but in the meane time , he would confesse no more , nor did ; yet he was much importuned to it , but that was alwayes his answer , and was arraigned at the barre , three or foure times , and yet by reason of an allarum at cambridge , the goale delivery at burie saint edmunds was adjourned , for about three weekes , and he ▪ died in the goale in that time : so it was conceived to be pride of heart , which was the first originall cause , by reason of his knowledge ; yet i confesse , he fell into poverty before his death , but as for that , i thinke it is seldome or never knowne , that any get estates , or thrive , that thus give themselves over to satan , but rather consume their estates , if they have any : yet the word of god sayes , the wicked man thriveth as well as the godly in this world : but for witches , i never knew any . to these likewise might be added , those observers of times , deut. 18. and such as professe to cure diseases , by such meanes as have no reason , or worke of nature to doe the cure , nor have by any ordinance of god , from his word , any such operation to heale the infirmity . and therefore such remedies must be diabolicall , & the practisers either witches already , or by their implicit faith , the next doore to witchchraft . such be they that use spells , charmes , and such like ; and what be juglers and legerdemain companions ? for that they sport with such resemblances , and utter words , as the invocating of a spirit , the reality whereof , is called an abomination before god , and as saint paul speaketh , children of disobedience . what be the fortune tellers , and such like ? but apt to be satans slaves in witchery , as they be his otherwise in impiety ; for through curiosity of knowledge , if reason and , art faile , will it not move men to seeke help of a spirit , who is ready at hand to attend , to draw them into the pit of magick , and sorcery , and witchchraft ? as one mr. cooper speaketh of , in his booke , called , the mystery of witchcraft , whom himselfe was delivered from , by gods preventing grace ; but because as yet , these have not been so commonly found out now adayes , i forbeare further , though i might instance diverse examples more . those who with greedinesse gape after worldly wealth , or feare poverty . as meribell bedford of ratlesden aforesaid confessed , that above six yeares before she was found with the markes , which witches usually have , there came a black thing to her , and called meribell , which asked her to denie god , and christ , and told her , if she would , she should never want , but should bee avenged of all her enemies , which she consented to : then she said , he had bloud of one of her little fingers , to seale the covenant , which being done , she said , foure more came , one like a dow , called tib ; one like a miller called tom ; one like a spider , or a spinner called ioane ; and the other like a waspe called nann ; these she confessed were at her command , to performe the covenant , and did suck upon those markes found upon her body , two or three times a week , during the said six yeares , and did much harme , as she freely confessed with much penitency . to this i may adde , one elizabeth hubbard , widdow , of stow market in suffolke , who confessed , that above thirty yeares , she had three things came to her in the likenesse of children , which asked her whispering to deny god , christ , and all his workes , and to cleave to them , and she should want nothing ; these she said , as they named themselves , were called , thomas , richard , and hobb , and that they scratched her back , and fetched bloud to seale the covenant , and that they use to suck on those markes which were found upon her , two or three times a week , about breake of the day , and that she did say , i pray to god to doe to him as he dealt by me ( meaning a man of the same towne ) and he languished and died , and many other things she said she did , but was ashamed to tell them . alice the wife of edmund wright of hitcham , in suffolke , confessed that she had foure impes above threescore yeares ; two like little boyes ; one like a lambe , and the fourth like a gray buzzard , and that the biggest boy spoke to her with a great whorce voyce , as if he had been griev'd , and asked her to goe into the field , and she should have money , and should never misse or want any thing , and asked her to deny god , and christ , and to curse god two or three times , and that she tooke her elder brother with her , and went into the field , but when they came to the place where they appointed her to goe , they found none , and that she uses often to be in paine and trouble , after they had nipped or sucked her , where her markes were found , sometimes once a week , sometimes once a fortnight , and that she felt on them , and that they were soft , and that they came sometimes severally , sometimes altogether , and that they often asked her to goe and doe mischief , which she confessed , to some cattell of her neighbours , and said , that she was much troubled and tormented , and in extreame paine , which they have put her to for denying their demands . furthermore , ioane ruce ulver of powstead in suffolke , confessed , that in the field called horsecrost or hog-marsh , there appeared in a bush things like chickens , about five or six , and that she catched three of them and the rest ranne away , and that she carried three home , which soone after turned to the likenesse of mice , whose names she called touch , pluck , and take , which spoke to her with a great hollow voyce , and asked her to denie god , and christ , and told her , if she would , she should never want meat , drinke , or clothes , or money , but she said she told them , that if she denied god and christ , she should lose her soule , but she said , they told her againe , they were more able to save her soule then god , and that they would doe more for her then she thought for , if she would consent to them , which then she confessed she did , and then they demanded bloud , and she nipped her fore-finger , and they pricked her finger with a pin , and there dropped six drops of bloud which they catched , and so had it againe after the same manner thrice , and that she did agree to give them her soule ; then i asked her whether they brought her any money or no , and she said , sometimes foure shillings at a time , and sometimes six shillings at a time , but that is but seldome , for i never knew any that had any money before , except of clarkes wife of manningtree , who confessed the same , and shewed some which she said her impe brought her , which was perfect money : but this ruce , further confessed the sucking of her markes , and how she sent her impe touch to kill a bullock , and that he came back againe , and told her he had stuck it on the right side , and it died accordingly , and so many other things , and said she was stopped and could not confesse when she would , but after had ease . here you may observe , that if he cannot prevaile for want , then he promises to free them of hell torments , and so delude them that way . as he did ellen the wife of nicholas greenliefe of barton , in suffolke , who confessed that three things came to her ; one like a rat , cold and ragged as she felt on him ; the next like a mole , soft and cold ; the third like a mouse ; and that the mole spoke to her with a great hollow voyce , and asked her to give her soule and body to him , for he could save her , and bad her not be afraid of him , for he could performe what he promised , whereupon she consented , then he told her she should never want , but be avenged of all her enemies , and so should continue her life time , if she did not bewray him , for if she did he would have the upper hand of her , and confessed that her wishes came to passe ; as for example : she wished one goodman garneham might be lame , and so he was , and that master lockweed might have lice , because he formerly accused her for sending , or causing him to have some when ▪ she did it not , and so he had , and that her impes used to suck her two or three times a week , for nineteene yeares together ; and that the mole said she should be questioned in some short time , but advised her to stand out and not to confesse , for if she did he would cause her to drowne her selfe , or put her selfe to death , and then he should have her soule , and after when she was kept , before she went to the justices of peace , her impe in the shape of a mole came to her , when those which were with her saw it not , and tore her as she confessed , as if he would have torne her in pieces , because she had confessed . this woman also confessed , that when she prayed she prayed to the devill and not to god , and that she had her impes from her mother in law ▪ who she said spoiled her ; and further confessed that the devill had the use of her body , and used to come to bed to her , but was soft , cold , and heavier , so heavie as she could not speake , and that her impe like a rat went upon her , wishing to lame ralph roggards horse or mare , because he said he would goe for the searchers , and so it was . besides the former markes know this , that it is more easier to finde them on the brest then in any other place , for that the brest is all shrunke up , and the teate thereof extended longer then any womans that gives suck , be it on man or woman , with a circkle round about it as if it were sucked , and insensible as aforesaid , and if on a woman that gives suck , that brest is drye , for where the impes suck there will come no milke , but the teate will stick out longer there then the other , and is nothing but skinne , and will be much extended as aforesaid , and easily to bee discerned by feeling of it . i should thinke this should give all satisfaction ; that gaine , revenge , feare of want , or poverty , or fearefulnesse of hell torments , or ill parents , or company , yea and lust also , or any one may bee a meanes to draw one to witchchraft . as for ill company , bad and wicked parents , and such as are over-much given to lust , i will put them together , and instance some few more examples ; as one bush of barton aforesaid widdow , confessed that about three weekes after her husbands decease , being above fiteene yeares before she was questioned , the devill appeared to her in the shape of a young black man , standing by her bed side , which spoke to her with a hollow voyce , and came into bed to her , and had the use of her body , and asked her to deny god and christ , and serve him , and then she should never want , but should be avenged of all her enemies , which she consented to , then she said he kissed her and asked her for bloud , which he drew out of her mouth , and it dropped on a paper , and that he us'd to have the use of her body two or three times a weeke , and then us'd to kisse her , and at no other time but as beforesaid , but she said he was colder then man , and heavier , and could not performe nature as man , and that soone after she had consented to the covenant and given her bloud , there came two things more like mice , which used to suck her about twice a week during that time , and confessed how she sent an impe to torment a maiden , who she thought was against her having reliefe at her masters , which was done , but afterward this maiden went to her and scratched her till she got bloud of her , and then she confessed she had no further power over her ( but this is not alwayes true , nor to be observed , though it tooke effect there ) but she confessed the killing of three and twenty turkies at one time , and cowes , and how her impes returned and told her it was done , and other things then at large . one more which i should thinke should be a warning to others , to have a care to bring their children up in the nurture and feare of god . of one anne cricke of hitcham aforesaid widdow , that she had three impes about seven yeares together ; the one in the likenesse of a sparrow called harrie ; the other two in the likenesse ▪ of reddish dunne mice , called iack and will , and they sucked her twice a weeke severally , all in one night , and the devill fetched bloud on her left arme to seale the covenant , which was to denie god and christ , and to serve him , which she said she promised faintly , but confessed the promise was first made by her , before the devill had her bloud ; then i asked her if she did grieve for it after she had done it , she answered , when it was done it was too late to repent ; then i asked her why she did it , she said she was left weake , and the devill got the upper hand of her for want of faith , through want and otherwise , she also confessed the devill had the use of her body , but she said she could not tell whether he performed nature or not , and said she could not confesse before much company , but said the devill spoke in a hollow voyce , and confessed the imployment of her impes , as the sending of her impe harry to iohn leverishes of the same towne , to kill him a hog , because she was denyed egges and such like things , and they burnt his eares , and she could not keepe from going ; it being asked her why she went , she said they must needs goe the devill drives , and so many such like things . also susan scot of lauenham aforesaid , complained of one sweeting comming to her with one golding , who confessed the devill us'd to have the use of her body , and spoke to her with a great easie voyce , and that she had two impes like cats and dogs , which sucked on those markes found upon her , and how she was the death of thomazine , the daughter of one mr. coppinger there , and diverse other things . also one richmond , a woman which lived at brampford , confessed the devill appeared to her in the likenesse of a man , called daniel the prophet , who bad her not be afraid of him , for he was so , and tooke her by the hand , and bad her trust in him and he would avenge her of all her enemies , and ▪ he should misse nothing , for he would curse her enemies , and that she after falling out with her neighbour , cursed her and bad the devill take her , and she dyed after she had lyen some eight weekes , as she said , by her meanes , because the devill promised her revenge ; she confessed her covenant was to deny god , christ and his ministers , and to serve him , she said the devill , for she said so he was that she called daniel the prophet , none shall need question it ; and she confessed she had three more , one like a rugg red brinded dog with cloven feet , one like a hog called jack , and another like a dog called iames , and confessed the devill defired her to use cursing , and whatsoever she desired should come to her , and so confessed many things she did . also anne goodfellow of woodford , in northamptonshire widdow , confessed that soone after her aunts decease , about three yeares before she was questioned , the devill in the shape of a white cat appeared to her , and spoke to her with a low voyce , and bad her not be afraid of it , for he was her aunts spirit , and asked her to deny god , christ and her baptisme , which she said she did , for he promised her that she should be saved , and would doe for her what she desired , and then asked her for bloud to seale the covenant , and she further confessed that he bit her on the second finger , and got bloud into his mouth , but what he did with all she knew not , but said amongst other things that she found him a lyer , for she often wanted after . also elizabeth gurrey of risden , in bedfordshire widdow , confessed that the devill had the use of her body , and lay heavie upon her , and that through her wilfulnesse , and poverty , with desire of revenge , she denied god , and christ , and sealed it with her bloud , about five or seven yeares before she was found with the markes , and confessed what she had done to one william dickens , and another there , and the manner how , but afterward i heard she made a very large confession . anne hammer neere needham in suffolke , of creeting there ( as i remember ) confessed that soone after her mothers decease , which was above twenty yeares before she was questioned , there came two impes to her , which she called tom , robbin , and tom like a mole , and robbin like a dorr , which she sent to kill mr. campe a child , which she said did ( very like to be true , ) for master campe averred that a mole to their thinking was seen in the house , going towards the roome where the child lay , and that they had much adoe to keep it out , nor could tell what became of it in the end , and that they used to suck her twice a fortnight on those markes found upon her , during that time , and that the devill in the likenesse of a calfe asked her to denie god ▪ and christ , and to serve him as lord , and told her that if she would he would free her of hell torments , and that she should never want any thing , but be saved , and she consented , then he told her he would avenge her of her enemies , but she said the devill never performed any thing but revenge , and that the devill in the likenesse of a black man us'd to come in at the key hole , and to bed to her , and have the usy of her body , but was heavier and colder , and lay all over her as man , and us'd not to speake but onely to aske to lie with her , and as she thought performed nature : but if i should goe to pen all of these sorts , then i should have no end , or at least too big a volume , and therefore but this one more ; that anne boreham of sudbury , in the county of suffolke widdow , confessed that as she awoke out of a dreame she saw uglie men ( as she thought ) a fighting , and asked them why they fought , who answered that they would fight for all her , and then one vanished away , and then came to her into bed and had the use of her body , but said he was heavier and colder then man , and lay onely on part of her , and that man asked her to deny god and christ , and to serve him , but she said she told him she was a poore widdow , and then he said if she woud serve him she should never want , but have her desire , and then she consented , for he promised her to free her of hell torments , yet she said he told her she must goe to hell , but should not be tormented ( a fearefull and subtill delusion ) for i have been with some who have confessed the same , and that he promised them that they should onely walke too and fro the earth as their impes did , and never suffer or feele torments . now some may say , if all these sorts be witches , then most part of the world be so . i antwer no ; for honest persons may bee given to these , and yet free from witchcraft ; but this is onely to shew when any are given to be extreame in any of these , then is the devill busie to worke upon them , for he doth not upon all that be given to these wayes , but upon such as he findes some kinde of preparednesse in , as for example , was there not a preparednesse in boneham , and mr. parson lowis , and so if you doe but truly observe little or more in all their confessions , as take but this last when she saw that sight of fighting ( as she thought ) would not a good christian have had her thoughts upon god , rather then to have suffered one to come to bed to her , which she knew could be no lesse but the devill , and no man , for then he could not have come into the roome , for satan appeareth not to them in any shape untill he finde some preparednesse , and then as you have heard by these confessions past he appeares in severall shapes , and then maketh the league , and confirmes it with bloud , and then sends them familiars more or lesse , and so proceedes by degrees : so you may finde as i said before , extreme poverty , passionate sorrow accompanied with solitarinesse , too much inraged with anger and desire of revenge , those of such parents , and all that i have formerly reckoned ; you see by their confessions , that the extreame makes a preparednesse , and i have heard of some schollers for want of learning , to be learned have growne to it , and some through overmuch , as is instanced before . likewise iohn scarfe of ratlesden aforesaid , confessed that about three yeares before he was accused to be searched , there came a thing into his house of a gray colour , of the bignesse of a great rat , of about a quarter of an ell long , which he tooke up and put into a box , and kept it some certaine time there , and then tooke it out , and laid it downe on his belly , and put it to the place where the markes were found , where he said it sucked halfe an houre ; ( did he prepare himselfe , or was he desirous to be one ? ) i conceive he did desire to be one , for he was a heathenish man , and so the agreement past ; but to shew his willingnesse to put it to the place , for in his confession more at large , he confessed that within a fortnight after there came two more , of a whitish dunne colour , and lesse then the other , which he called tom , and will ; but the first he called harrie , and so proceeded . now i will proceed to prove that witches may be found out . first , from god in the giving of his law against witches . exod. 21. 18. thou shalt not suffer a witch to live , which implyeth a discovery of them , else it could never be put in execution , and so should be a law to no purpose . secondly from the history , first divine . for it is said saul found out witches , and executed the law upon them , or put them to death , and so good king iosiah , 2 king. 3. 14. secondly , we have chronicles , and many relations made of the evident discourse of witches . thirdly , the many tryalls in our owne country at many assizes : so it is cleere that witches may be discovered , though it cannot be denyed but that there is some difficulty therein , because the secresie of the grounds of witchcraft is so close and hidden , as being one of the greatest workes of darknesse committed this day under the sunne : for that naturall causes may arise very strong , and many may cunningly counterset outward appearances , and witnesses may feigne their accusations out of malice , being transported with rage and uncharitablenesse , and desire of revenge , because of the strange imagination they have through many seeming probabilities ; some for words , or deeds , taken in the worst sense ; some upon some suddaine sight of some creature , and so likewise upon burning any thing of the party suspected to be bewitched , if any shall come ( though peradventure accidentally ) and so sometimes something else , as thatch over the doore or such like of the parties suspected to be a witch , and so i could reckon divers instances of severall wayes , which many times have produced strange and sometimes true effects , which meanes have partly been the cause of the questioning of many , who have been found no lesse then witches , and have suffered since the aforementioned time : but i forbeare to speake any further of those wayes , for i conceive them to be unlawfull altogether , and not to be used , for it cannot be conceived any lesse then a distrust in gods providence , in putting confidence that such meanes will make the witch knowne , and effect their desires : yet to proceed as i have said , i cannot deny but those may be just grounds of suspicion , and cause of questioning them , but not alwayes certaine , besides the unlawfulnesse held by divines . but these cannot be denyed to be just grounds as aforesaid . as when one shall be given to cursing and banning , with imprecations upon slight occasion , and withall use threatnings to be revenged , and thereupon evill to happen . as cherrie of thrapston , in northamptonshire , a very aged man , who upon a small occasion , of falling out with one of his neighbours in the field , where they kept cattell , one of the two ( i doe not now well remember which ) scared some cattell off the ground , where the cattell the other kept was to goe , with a dog ; the said cherrie and the other fell at odds and worded , whereupon cherrie wished that his tongue might rot out of his head , the man was soone after strangely taken , and his tongue did come out of his mouth , hanging onely by the rootes thereof within his mouth , but could not be kept all in his mouth , and so continued to his death , and died in a miserable condition . this cherrie confessed himself , and that he was his death , onely upon that occasion . after which confession , that it came to be known , many of the townsmen of thrapstone aforesaid averred that he died with his tongue out , and that in a manner it rotted . a fearful thing to be thought of , what a miserable condition the poor man died in . cherrie likewise confessed the death of two more , which by his confession , and those that knew their deaths , died in a strange and miserable condition , through his wicked cursing ( as he confessed ; ) and so confessed many other notorious facts he had done . and being asked whether he did not do sir iohn washington , a knight which lived in the same town , any harm in his cattel or otherwise , for that he had suffered strange losses , he confessed he did , and particularized the death of much cattel ; saying , when he had reckoned up as many as he could well remember , that he had been the death of so many of his , that he could not reckon them all . then it was demanded of him , why he would offer it to sir iohn , who had been so loving to him in affording him relief constantly . he answered ; the more he gave him , the more power he had over him to do him mischief : for he said his imps must be employed , else they would not let him be quiet , but torment him . this cherrie also confessed divers other things and harms he had done , and the sealing of the covenant with the devil with his blood , to deny god and christ , and to serve him the devil for revenge , with promise of freedom from hell-torments : and that his imps , the last time they sucked him , not long before he was searched , told him they would not suck him any more but that time , because he was an old man , and had but little blood . this cherrie confessed presently after he was searched , who died at northampton in the goal there , the same day he should have beed tried , much about the time the grand jury had found the bill of indictment against him , billa vera , as it was reported , miserably . a just judgement of god : for it was reported , that a night or two before , his coat was all rent right down on the back , and his mouth stopped full : and when it was pulled out , he confessed that he had been at a bridge going into thrapston town , and had a cord found about his neck . to this i might adde the aforenamed thomazin ratcliff , who upon the falling out with another woman about the death of a childe , bade her go home and look to the rest , lest she lost more . and one died suddenly after , as before is expressed . of these kindes i could nominate divers more , as you may observe in many of their confessions , and might adde implicite confessions : as , when a question is asked the suspected party , if he or she were not the cause of such or such a thing ; answer is made , he or she might have let me alone , or not done so and so ; or such like . as for example , you may observe in most of their confessions , they did it because they had not ▪ such things as they desired , or used to have : as anne leech of hawford in essex confessed in her confession , besides the death of two or three , the laming of a childe of one turners . it being asked her why she did it , she answered , her mother might have paid her for work she had done . likewise one anne parker , being asked why she did one pryer mischief ; she answered , he might have given her money upon a thanksgiving-day , as well as he gave to others ; but would not give her any , because she was not at church : whereupon she sent her spirit to him , who did accordingly . and so confessed how the devil in the likenesse of a dun dog , had three drops of blood under her tongue , to seal the covenant ; and had a piece of paper in his hand , and wrote her name thereon with her consent , and so promised her money , and that she should never want , but should be avenged of her enemies , according as is expressed in others . hereto i might adde such as said they have such things as familiars suck on them , but cannot help it . alexander sussums of melford in suffolk , confessed that he had things which did draw those marks i found upon him ▪ but said he could not help it , for that all his kinred were naught . then i asked him how it was possible they could suck without his consent . he said he did consent to that . then i asked him again why he should do it , when as god was so merciful towards him , as i then told him of , being a man whom i had been formerly acquainted withal , as having lived in town . he answered again , he could not help it , for that all his generation was naught ; and so told me his mother and aunt were hanged , his grandmother burnt for witchcraft , and so others of them questioned and hanged . this man is yet living , notwithstanding he confessed the sucking of such things above sixteen yeers together , but was suspected for doing of mischief , yet never questioned , but as he came into a house accidentally where i was , and so profered himself to be searched , and presently confessed these particulars , and so by that means brought to trial , but freed , and living , as aforesaid . likewise i may adde , when the party suspected makes enquiry after the party taken sick , or desires to visit the party , or the party the suspected : for many have confessed that after they have done a thing , they are sorry for it , but cannot help it ; as king of acton in suffolk confessed , to a woman whom he had bewitched , in the time she was in her extremity , long before he was questioned : but this woman desired him to undo what he had done ; and he told her he could not undo what he had done , but told her he was sorry for it , and told her of another that could , as he said , and as she affirmed , that was one , as we untruly call them , white or good witches , and one that was then suspected , who accordingly did it . to confirm this , i can tell you of a very remarkable example much tending to this particular , of one at heddenham in the isle of ely in the county of cambridge , where a childe suspected to be bewitched , was carried to the justice of peace his house , where the party suspected was to be carried to be examined . this childe being very sick , was set in a chair , and held in it ; but as soon as the party who was suspected came in , on a sudden it arose of it self , and got hold of her face to scratch her , as its strength would afford , she not stirring . here you may observe the former confessions , where the witch confessed , that after she was scratched , she had no further power over that party ; for this woman stood still : and so you may perceive that many of them , after they have done mischiefs , are sorry for it , and cannot help it : ( this it is to renounce god and christ ) for this woman presently confessed , that it was she that had hurt the childe , through her diabolical practice , and told him what imp she had sent to hurt the childe , and the occasion why she did it ; and how she had sent one of her imps a little before she was accused , ( for she had been searched , and found with the marks ) to destroy or spoil a whole field of corn in that parish ; and so made a very large confession , with the suckling of her imps upon those marks found upon her , and the covenant sealed with her blood , ( as aforesaid in other confessions ) besides other mischiefs which she did . may not spell-setters and charmers be also added ? for i cannot conceive any lesse , when they shall say that by words they can charm , set spells , and help or cure mad dogs , or any thing bitten by them , and such-like ; though it be by their implicite league , ( as some of them do ) yet it is a distrust of gods providence , putting their confidence in their words , rather then in the living god , who saith it is an abomination to him . and i have heard some of these , not long since , boast of their doings therein , saying they had it from their parents , and were not their parents good christians ? and they do but use the words for good ends . so likewise of those born of ill parents , if their carriage be not otherwise ; as i have instanced enough of those , else i could instance more , as the aforenamed rebecca west , who was drawn to it by her mother , ( as she confessed ) after a strange manner , as she said : for her mother asked her to go to manningtree with her , which was about a mile , and bade her work hard that she might go : and as they went , she told her she must not say any thing whatsoever she saw , but consent to them , and do as they did , and then she should be a happie woman ; or such-like inticements . but when she came there , at the house where her mother went , there were her confederates met ; then , before she could be entertained , her mother was asked whether her daughter was acquainted with the matter in hand ; who answered she was . then she was entertained ; and as she confessed , the devil appeared , and first kissed the woman of the house , and so one after another , and at last her self ; and so she was asked then if she were willing to be entred into their society ; who said , she was . then appeared familiars , which she confessed , also the sucking of her body on the marks , and the sealing of the covenant with her blood . this young woman confessed the naming of their imps , and the manner , which i am ashamed to expresse ; and the initiation of a witch , and every particular thing at large ; especially , she confessed how the devil took her by the hand , and the manner and words were used at her marriage , when she was married to the devil ( as she confessed : ) a fearful thing to declare . but one thing observe , that the devil imitates god in all things as he can , much after the book of common-prayer , then in his outward worship . she likewise confessed that her mother prayed constantly , ( and , as the world thought , very seriously ) but she said it was to the devil , using these words , oh my god , my god , meaning him , and not the lord . this i put in the rather , because you may take notice , where such meetings be , there are just grounds of suspicion : for they cannot always do their mischiefs according to their desires , without their meetings , and the help one of another . i might adde the apparition of the party suspected to the party sick , and could nominate some instances thereof , as in northampton-shire , and elsewhere : but because apparitions may proceed from the phantasie of such as the party use to fear , or at least suspect , i forbear , because i would not that any should be accused , but where there are just grounds of suspicion . but those called wisemen , or wise-women , called your white witches , which will shew the other in glasses , or undo what the other have done , ( if proved ) is it not sufficient ? but i hope there it none so ignorant or blinde , as to think or believe it is lawful for any to go or send to such , much lesse to put any confidence or trust in them , who require faith to believe they can cure , before they will undertake it ; seeing by the law of god they ought to die , as well as the other . and the holy scripture utterly forbids any going to them , levit. 2. 6. where it is said , that he will set his face against such as shall seek after those that have familiar spirits , and will cut them off from amongst his people ; much more then such as should be guilty themselves . then some will say , how shall they be known one from another , or how shall they be found out , if these difficulties be ? for it cannot be denied but that many of them have made great shews of religion . i answer , it is truth : as the devil can transform himself into an angel of light , so have many of these witches made outward shews , as if they had been saints on earth , and so were taken by some ; as one of catworth in huntingtonshire , who made as large a confession , in a manner , as ever any did , & confessed at the gallows before her death , in my hearing . likewise one lendall of cambridge , who suffered also , carried her self as if she had been no lesse : and so did the mother of the said rehecca west , and many others , which by their carriage seemed to be very religious people , and would constantly repair to all sermons neer them : yet notwithstanding all their shews of religion , there appeared some of these probabilities , whereby they were suspected , and so searched , and so by that means discovered and made known . for if you do but observe these and such-like other reasons as may be thereby gathered , together with their confessions , you shall finde that they prepare themselves in some kinde or other , and that by their outward carriage , either by ill company keeping , maliciousnesse , revengeful persons , or such as be born of such parents , or go under a general suspicion of witchcraft , or one way or other as aforesaid , there will appear just grounds of suspicion , either by words or deeds , whereby they may be brought to be questioned , whereby it may appear there is a league made with the devil : for notwithstanding all former reasons , to convict or prove one guilty of witchcraft , is to prove a league made with the devil : in this onely act , standeth the very reality of a witch ; without which , ( notwithstanding great shews of probabilities ) i know not , nor cannot conceive how any can be properly said to be witches : for the devil ( through gods permission ) may hurt mens bodies , and kill their cattel ; and ill haps may fall out upon his or her cursing , and but grounds to make enquiry and search , which must be for this league ; which though never so secretly made , yet it is to be discerned , seeing it is that which maketh a witch , and not to some of their own society : for besides the former reasons , it is an heathenish practice to seek to such , isa. 19. 3. and 65. 4. 2 king. 17. 17. now we should not be like the abominable heathen in any evil , much lesse in these abominations . and they which seek to them , are commonly wicked and evil people , haunted themselves by an evil spirit , who suggesteth this course into them , as he did into saul , 1 sam. 28. yea , such as esteem of these , and think they work in gods name , and by his power , are bewitched in so thinking , acts 8. 9 , 11. for it is found true by daily experience amongst our selves , that those which most use them , most need them , as i might instance ; but onely i desire to prove the league , which is to be proved : for they that make this league , if expresse as before , have a familiar or spirit , more or lesse : for as soon as the league is made , the spirit or familiar , one or more , is familiar , as was before sufficiently proved by saul and iosiah in the forementioned places , when witches were known to have familiars , besides the confessions of witches lately executed herein expressed , and so they have now adays ; by which , after their league made , they work their mischief , as is likewise proved by their confessions ; as the said elizabeth clark confessed , who averred that all were witches who had such marks as she was found withal , and had familiar spirits more or lesse ; and that there were some which had none ; which i have found true ; for they have onely the brand , or devils mark , as i may so call it : but for the other , you may observe it as a genetal rule in all their confessions ; as iohn bysack , alias gleede , of waldingfield magna in the county of suffolk , confessed that the devil came in at his window in the shape of a rugged sandy-coloured dog , which asked him to deny god , christ , and his baptism , which he spake with a great hollow voice ; and he consented . then he said satan asked him for blood to seal and confirm the covenant or agreement ; and he bade him take it ; and that satan with his consent had , in the shape of such a coloured dog , thorow his leather doublet , with his claw . then i asked him where away satan had it : and he said , from his heart ; and that satan promised to free him of hell-torments , and that he would send him other things which he must let suck his blood , and they should avenge him of all his enemies . all which he said he consented to , and was willing withal ; and then soon after those came , which he called his imps , and sucked on those marks or teats which i found on his body , neer twenty yeers together , sometimes once a week , sometimes once a fortnight , which he confessed came in the likenesse of snails , onely they differed one from another in colour and bignesse . then i asked him how they could suck on that part of his body i found the marks on : and he said he used to lie down on his right side to let them suck , and was willing withal : for he confessed he oftentimes arose out of his bed , and made a fire , and lay down by it to let them suck his blood ; which rising out of his bed , and fire making , his wife averred to be truth ; yet she said she never knew or thought him to be such a manner of person ; for she said he used to tell her he was sick , and used to be troubled with a disease which he could not help himself better for to ease himself of his pain he used to be in , then by that means , and could not endure his bed , his pain was so troublesome . but to clear all suspicion which after might fall on her thereby , she was searched , and found clear , and no lesse thought to be by her neighbours before and since , as i have heard . he likewise confessed his imps names were sydrake , ieffry , peter , ayleward , sacar , and pyman ; for he had six by his confession , and no lesse by the number of his marks . the first was to kill all manner of fowls , which was the first he confessed he employed . the second was to kill sheep and such-like cattel . the third , hogs , and such-like . the fourth , cows , and such-like beasts . the fifth , all manner of horses . and the sixth , christians : and so particularized many mischiefs he had done . so they have their familiars , some for one thing , and some for another ; some to help them at their needs , ( though many times therein they fail them ) and others to work their mischiefs and revenge , as the aforesaid iohn wynnicke and many others have confessed . but i onely instance their confessions in short , and but in part onely , tending to that i quote them for as neer as i can . for i could adde divers more to this , but many of the other in effect tend to prove this ; so do most of the confessions little or more depend one upon another : so that i do but instance part of them , and of the effect of them , and not the third part of those i have ; for if i should , i have many larger confessions , which perchance might give better satisfaction to some : but i onely aim at the principal heads , and to clear and make it appear , that what hath been done , hath been in a legal way , and not unjustly , as mady have surmised , but for the good of the common-wealth , and i doubt not but agreeable to the word of god . and that all that be thus in league , ( as expresse or open league as aforesaid ) are to be found out and known by these evidences , be they of either sort , bad , or white or good witches so called ; firsh , by witches marks , which are most commonly upon those baser sorts called the bad and cursing witch ; and so upon the other called the good or white witch , though not so easily found , ( if but onely the brand , or devils mark , as it may well be termed ) but the other , which the spirits suck of , are easily to be distinguished and known from all the other marks , but yet have as before ( if an expresse league . ) this is not to be doubted of ; it is the devils custom to mark his : god will have his mark for his , ezek. 9. rev. 7. the beast will have his mark , rev. 13. so the devil himself will have his mark , as you may see as well by the relations and confessions of witches , as also the witnesses of many learned men , writing of witches and witchcraft . therefore , where this mark is , there is a league and familiar spirits more or lesse ; which marks are to be found by searching . now some will say , how shall they be discerned from natural marks ? i answer : first , as for that mark which comes by the sucking or by the drawing of the spirit or familiar , more or lesse , which is most commonly upon the baser sort called the bad witch , and so many times upon the other so untruly called the good or white witch , for all witches are bad indeed , though peradventure for the most part they have not commonly so many familiars as the other , yet i say most of them work by familiars as well as the other , and suckle them likewise , though not commonly above onè . they are to be known by these tokens , as by the insensiblenesse of them , sometimes like a little teat or big , that is when it remains as the imp or familiar sucks thereof : if outward , then nothing to be discerned but as a little bit of skin , which may be extended and drawn out , and wrung , much like the finger of a glove , and is very limber , and hath no substance in it , except it be when their imps have newly sucked them , and then it may be there may be a little watrish blood perceived , but may be known from natural marks several ways ; for it hath no scar , but at the very top a little hole , where the blood cometh out . but if it be inward , then it is beyond all natural marks , or where no such-like ( if natural ) could possibly be , and remains but as a little red spot , much like , or litttle differing from a flea-bite ; onely it is out of the flesh above it , when as the other is flat , but this as i say is out above it , with a whitish end at the top , and may be known both of them by a circle about them , much like the circle of a womans brest which hath been sucked , and one may discern the place where the blood comes out : and many times it falleth out , if new sucked , the watrish blood may be stroaked out , especially in the time they be kept , if the watchers be careful to discern when they be in most trouble , though their familiars come never so insensible : and therein ( as before ) watching hath done good ( though not deprived of any thing necessary , as before . ) and the skin may be pulled one side from the other , and differeth from the other parts in colour , and remains as if it were a dead place , and so it is insensible of pricking and other usage , if it be done in a direct manner ; and so may be easily discerned from any natural mark otherwise , if this were not sufficient to give satisfaction , which i doubt not but it will , as i could otherwise expresse , if it were neither for giving offence to some , nor a means to give some of such persons insight so far , as thereby they might grow more experienced to make away their marks , for that hath been too common amongst them already ; for which i could instance many examples : but you finde by their confessions , that all of them tend to manifest , that their familiars suck upon those marks which we first finde , which are before expressed , and therefore i forbear to instance any to that particular . sometimes they be like a blue spot , that is , when they make them away , and then no more to be discerned besides the insensiblenesse thereof ; but will grow or be drawn again by the sucking of their imps or familiars more or lesse , for they cannot hide them always : as one marsh a woman of brampford confessed , who had been searched two or three times one after another , and no other marks could be found upon her : at length , she being accused by another of the same town , was forthwith before she had any knowledge thereof , or thoughts ( as i suppose ) of being searched again , taken by the constables there in the streets , as she was coming homeward to her own house , and brought to be searched again , upon the others accusation : but as she came by her own house , she desired to go in , ( as she said ) to shift her self , for that she was very unwilling ( as she pretended ) to go to the women to be searched with a foul shift on her back : but the constable having had notice of it formerly , not to suffer her to go to do it , it being known she did it before her former searching , brought her forthwith away to the place where she was to be searched ; and when she was a searching , she was presently found to have the marks very apparent , and had a clean shift on her back . but not long after , in her confession , amongst other things , she confessed that if she had been let go home to have shifted her self , she had not been found with the marks , for that she had a shift so dressed , that her marks could not have been found at present , and that she thereby so escaped by the same means the former searches ; yet she was searched by those which were the first that ever to my knowledge found any of those marks ; and so confessed that she had made a covenant with the devil , and sealed it with her blood , and set a round o to the paper the devil brought her , and confessed her familiars , with the sucking of them , and the mischief she had done by her witchcraft , or at least part of them , as she then further confessed , and suffered for the same . here you may observe , that the diligentnesse of searching is a great matter , and one of the chiefest points of their discovery : for i have observed this one thing in my proceedings herein , that if all their marks , though in several places , be not found , they will hardly confesse : but when all are found , and the just number of them more or lesse laid to their charge , according as they have , it is a great inducement to bring them to confession ; and that hath made me careful when apparent marks have not been seen at first , that a second or third search be made : for it is a matter of concernment of life and death ; and therefore , as i conceive , it were fitting that those which search , and those with them , they having some intelligence of the marks first given them , were sworn before searching , that diligent search might be made in all places of such as be suspected in such a case of life and death , for the detection of so great a height of sin and implety , that none that be guilty might escape the punishment due according to their deserts here ; and so those likewise that wrongfully go under that aspersion , be freed thereof . to which end , it were fitting that such as did it might be such as know what belongs to an oath , and who make conscience to perform the same likewise ; and such as be at the searching , able people , of discretion and good carriage ; for i fear that money hath swayed some , and want of knowledge others . sometimes the flesh is sunk in a hollow , that is , when they pull them off , and pull them out with their nails , or otherwise cause them to be pulled off ; as one of over in cambridge-shire confessed , it being so found and laid to her charge , that she heard of our coming to town , and plucked her marks off the night before , because she would not have been found , as she confessed before a justice of peace of the same town at large , both of the covenant and her imps , and the harms she did both to him and others by her imps. but some will say , it is strange they should know when they should be searched , if it be kept private . i answer , let it be kept never so private , it hath been common , and as common as any other thing , as they themselves have confessed : for so did they of fenny-drayton in cambridge-shire , who made very large confessions , as , that the devil told them of our coming to town , but withal told them they should be searched , but should not be found ; wherein they said they found him a lyar ; and so they said they did in his promising them they should never want , which they did : and so likewise that is usual with others ; but those made very large confessions . also sometimes there is nothing to be discerned but red spots , as if the skin were perished , ( and so it is ) for that is when they onely cut them off , and apply no medicine at all to it ; yet the blood will appear all round within the circle , as afore is expressed . and of these i have found divers ; but for the most part , those have been left for a second search , or a third ; as occasion or ground sufficient required . and of these though i have found divers , yet i have but one example by confession , and that is of one clarke of keyston in huntington-shire , a young man , who was so found , and set at liberty , expecting to have been searched another time , when he should not know of it ; but he soon after confessed he had cut off his marks , saying they were fools that were found with the marks , for he had made sure he could not be found with them , for he had cut off his two or three days before i searched him . but i perceived the blood , and shewed it to the townsmen , and told them that i thought he was naught , and guilty of that sin , and doubted not thereof , but would not take oath , unlesse the marks had been apparently seen upon him . now some will say , notwithstanding all this that is said , there may be and are natural marks like all these afore spoken of . i answer , for natural marks , as i conceive , there be wens of divers sorts ; but view these well , and next adjacent to the flesh they are very small , and hang like a thred , but from thence like a teat or big ; but feel of it , and it is fleshie , and will not extend as the other will do . but some will say , it may be a rent , and so a piece of skin may hang . i answer , this , though it be nothing but as a skin , yet it cometh firmly out of the flesh , and sticks out like a big or teat , and not hang down , when i conceive rents will either hang , or lie flat ; but if hang , then i believe a scar is to be seen , and feels fleshlike besides : but these have no scar , onely as it were a little hole on the top , where the blood comes out , which is easily to be discerned , for i have nipped blood out . and then likewise they be insensible , when the other be not : but i confesse , if these be not pricked the right way , they will feel it likewise . some have warts : but i answer , they be out of the flesh as well as the other , but they are flat and fleshie , and sensible , and will not any way extend : but so far unlike the other , as i will not further speak of them . some have mouls ; it is truth , i believe most men have , though they be of several colours ; but those be flat to the flesh always , which is nothing like the other , nor will extend , but is sensible . but some will say , it may be like the brand . i answer , no : for it differeth as well in colour , as also it hath no circle about it , but it as the rest of the skin is on the other parts of the body , onely differs sometimes in colour , but not like the other , and is sensible : neither for the most part have any of the marks of those which have suffered been found , where there were either warts , wens , or mouls , or commonly rents , especially of the men . but then some will say , there are emrod-marks , and piles . i answer , true , but the emrod-marks are upon the veins , though they issue out , and are to be discerned either by the colour , or by the lying up of the veins ; but if the veins be down , still , the colour remains in part , and are to be known that way : but however , they will not extend to be drawn out and twisted , as the other will ; if at all , i am sure not so much ; and if a little , then it is pain , and the other none : for therein the insensiblenesse cleers this expresly ; for it cannot be conceived that any should be insensible upon their veins , and the other are meerly out of the flesh ; for i conceive if they were upon the veins , they would bleed after they were sucked , and would not easily be stenched again ; neither be they so inward as the emrods marks , except the inward marks , which are beyond them , and where no natural cause can be of that colour , and insensible and as for the piles , i think this is a sufficient answer for that likewise ; for they be out of the veins , and are sensible without question , and be flat , and will not be extended as the other will . and then some others will say , but women have rents and other miscarriages by childe-bearing . i answer partly as before , and grant it for truth ; but yet if that way will neither scar appear , nor will it feel fleshie , but will it be extended as the other ; admit all this were truth , i will affirm the colour differs , and that there will be no circle about it , nor twisted ▪ nor have a hole as the other have , and be insensible likewise , and otherwise , as i could further explain more at large , if it were fitting : for , all things ( as the proverb is ) ought not to be spoken at all times , much lesse printed . but if any shall hereafter make any objections against me ( as i expect they will ) i will then explain my self ( through permission ) as far as by experience i have found , or by reading or otherwise my knowledge shall extend to . for i am confident , and my conscience tells me , that those who shall be found with these marks , are expresly guilty of that diabolical art or practice of witchcraft , whether they have done mischief or not , but onely for that they have renounced god and christ , and betaken themselves to the devil , the utter enemy of god and all the world . and i had rather be an instrument ( if any such thing ought to be ) to save one who should confesse and humble himself , as manasseh did , then any of those who , being found with the marks upon them , shall deny : but i shall forbear herein , where it nothing concerns me , but those in authority ; for i would not give offence to any , onely desire to cleer my self , in giving satisfaction to the world that my conscience is , that none of these sorts ought to live amongst us ; for by the laws of god and the realm , they ought to die , as it is said in the 18 of deuteronomy . and then remember this one place , which is in micah 5 , where it is said , that when god intends to blesse a nation , he will cut off or root out all witchcrafts and inchantments : which i should think should give all sufficient satisfaction , that those which have these marks , are in league and covenant with the devil , and that it is not to be doubted but that there are witches , and that those which have the brand be also guilty as aforesaid , be they of either sort , and are to be found as well as the other , by searching also ; yet i confesse that is very difficult to be known , and very few ever attained to the discovery thereof : but it is to be known by the insensiblenesse thereof , and otherwise , being drawn or shrunk up so with a circle about it , as if the skin were stretched to that place , or shrunk up about it ; but very little by the colour , for that is as if it were or had been some natural cause , or where some issue had been , when as the skin was never perished , as may be easily discerned ; onely it shews in the middle thereof , for the most part , as if a little hole had been , except it be such as the places where the blood is fetched to seal the covenant , which is onely like a natural mark , either long or otherwise , as natural marks be ; onely it seemeth to be deader and harder , and so it is , and not so tender as other places be , or where plaisters have been used : but the other is for the most part round , but however , it hath a little circle about it , just adjacent to it , as if it were sunk in all the circle about , and then within that , next adjacent to the circle , somewhat higher then the flesh , and harder ; and in the middle thereof , a little hole ot pit somewhat sunk . this brand or mark , if it come to be tried for the insensiblenesse , will soon be felt , if greater care be not had in pricking of it ; for though it be insensible a little way , yet it is not so deep into the flesh as the others be , but shews deadlike , much like as if it had been seared with a hot-iron , and is firmly upon the body , and in no secret place , as the other be , but differs a little in colour , as a feared place doth from another ; as i might somewhat in large , but i will not presume too far , lest others should unadvisedly and rashly proceed in the discovery of such persons wrongfully , and then fault me for the insight ; as hath been formerly done by some , who when they have done that they are not able to give an account of , or render a reason for , or perchance say those be guilty , where they finde some other evidence may be given that they be guilty , or where money will be largely given that they are guilty , when as if they come to be further questioned , they can onely say they be such marks as such a one told me ; and so likewise can say , i have seen some have such marks in the jail , of his finding out , or some who have confessed : when as they themselves cannot distinguish between natural marks , and those , neither indeed know them asunder , but however , know but one sort of the marks ▪ and so let many escape , and i fear wrongfully thereby , or for lucre , accuse ; a fearful thing to be considered of : and therefore i conceive it were fitting , that when such come to their trials in this kinde , it might be done by those of knowledge and discretion , and upon good grounds , and not by every light-carriag'd houswife , who regards more her own ends then the life of a christian ; who can render no other reason , but that they do but what they have learned some insight in , & so go where they are sent for , or else they would not do it ; indeed for money , and not for the common-wealths good , as may be seen by their want of knowledge therein : for , as i said , it had need be done by able , discreet , honest persons , especially for these last mentioned , and upon good grounds , and other cleer evidences concurring with them . yet i affirm that all that have these , or any of these marks , are guilty of witchcraft , if plainly made appear : for i could have spoken somewhat more , both of wrongfully accusing , and excusing , onely i know it will then be judged that i do it to take off all others , and that none , or but such as i like of , were fitting to do it , and so thereby take all upon my self ; which i know many in the world will be ready enough to censure of me : but for my part , where one hath the least insight herein , i wish there were hundreds in all countries which had the whole , and more then any now have ; but onely that such as be idle , or unconscionable of their ways , and carelesse of men and womens lives , or at least unskilful in these ways , might not be suffered to meddle in such a businesse of concernment of life and death , as this is . as for this , and the lucre of money , i shall more fully clear in the last objection in the close hereof , to acquit my self thereof . now for the implicite or secret league , if it be asked what these be which thus work by satan : i answer , in some sort , by way of similitude , from the direction of that place in mark 9. 38 , 40. and luke 9. 49. for satan will be gods ape in all things whatsoever he can , and therefore will he also imitate christ herein . they are such as invocate the devil by certain superstitious forms of words , and prayers , believing that these means can effect what they have offered them for , and do withal earnestly desire to have them effectual . now the devil herein consenteth , and affordeth his power , at the utterance of the words , to bring the thing to passe which is desired . here therefore is a covenant and mutual consent on both sides : for if a man or woman be content to use superstitious forms of invocation for help in time of need , and in using them desireth in heart to have the thing effected ; if the devil work the feat , there is a secret compact : for they have desired , and he hath consented . they are such as do know , that neither by gods work in nature , nor by gods ordination from his word , the things they do are warrantable , ( but rather hear such things forbidden ) and that they also are absurd to common reason , and yet will do them , because they finde an effect answerable to their expectation . hereto i might adde the healing of a wound by anointing the instrument which gave the wound , spell-setters , and charmers , and such-like , who many of them are in expresse league as aforesaid : for the devil contenteth himself sometimes , to wit , there where he well perceiveth the party will not be brought to the other , and lets them please themselves with hope of gods mercy , employing them onely about seeming-good things , for that in so doing they suppose they sin not , nor are in danger of the devil , nor under gods wrath ▪ as the other are , because they fall not so foully into the pit of destruction by an expresse league , as the others do , and make an outward shew of religion as well as others . for what can be said of those who onely cure diseases by laying on their hands , and using certain words or forms of prayers ? is it not done by this secret compact , though ignorantly they think otherwise ? for if the remedy be not natural , then it is supernatural ; if supernatural , then either from god , and so hath warrant from his word , and is ordinary , not miraculous ; for that work of god hath ceased long since : or else is from the devil , as works wrought by spells and charms , and such-like , forbidden by god . yet these sorts of persons , finding their practices succesful , are not against satan , nor can lightly speak ill of his working power , because of their secret and implicite league they have with him , and especially because of the profit they finde come to them thereby . and herein also doth the devil imitate christ , who allowed some , which openly as yet did not follow him , to have power to cast out devils , mark 9. 38 , 39. who were not , as he said , against him , nor could lightly speak ill of him , nor of his power , by reason of their secret and implicite faith , and covenant with christ ; yet did it , because they found successe in it . so likewise in the scripture is found the cutting off hair , and burning it , numb. 6. 18. the writing of words , and the blotting of them out again , and to give them unto one , numb. 5. 23. also the giving of a portion , numb. 5. 27. so satan teacheth his to cut off hair and burn it ; as the white-witch will do to such as come to them , advising them to cut hair , or such-like , off the beast they suspect to be bewitched , and to write a charm , and to blot it out , and then give it one ; also to use portions ; thus seeming , by these imitations , to have scripture for their warrant . and so after this manner i might reckon up several other ways : as , the lord had some which by cursing and threatning procured evil upon others , 2 kings 2. 24. acts 13. so satan hath such , which by cursing and threats procure mischiefs upon others , as you may plainly see by their confessions . also the lord tied his to certain rules and ordinances in his service , and sometimes to a certain number , iosh. 6. 15. 1 kings 17. 21. so satan tieth his witches to certain words and deeds in going about his service , and to observe numbers , and to do a thing so and so often , three times , seven times , or such-like , as the white witches do : and so imitate christ in many things , as his assemblies and sabbaths , baptism and covenants ; so satan hath all his , after his manner , as rebecca west and elizabeth clarke confessed , as well in these as in other particulars , as you may finde as well by theirs and others confessions , as also by the writings of learned men who have writ concerning the same . and further , as the lord had such as cured diseases by words , by prayers , and did anoint the party infirm ; as by something brought them from the sick , and carried to the sick again , iames 5. mark 6. 13. acts 19. 12. so hath satan such as seem by words to cure diseases , by forms of prayers , and by oils ; and also by bringing something from the sick party , and carrying the same back again . so the lord by his servants raised some from the dead , 1 kings 17. 21. acts 9. 40. and likewise satan maketh shew by his servants to raise up the dead , 1 sam. 28. and as the lord maketh some to be his , either by his immediate inspiration , and speaking to them , or winneth them to him by his instruments : so satan maketh some witches by inward suggestions , and his speaking to them , or by using other witches to gain them to him ; as you may finde also by their confessions . and that as the lord spake by a beast unto a witch , numb. 22. 28. so satan speaketh to witches , sometimes in one shape , and sometimes in another . so likewise , as the lord ordained sacrifices to be offered to him , satan hath taught his to do so too , numb. 23. and as the lord promised earthly blessings , to stir up people to serve him ; so satan , as you may finde , is very large in his promises to such as will serve him , matth. 4. and so it is in many other particulars , as might well be observed , if you do but rightly observe their confessions , with their carriages , and satans doings . but here some will say , is there no other way to finde them out , but onely by searching ? i answer , that is both the most ready and certain way , and such a way , as that , if they which undertake it be careful , there can be no mistake , especially in those who shall be found to have the marks ; and for the other , if in expresse league , then by the brand ; if implicite , then by the aforesaid reasons , and by their carriages . yet they may be found by witches words also , as when he or she hath been heard to call upon their spirits , or to speak to them , or talk of them to any , inticing them to receive such familiars . as some of those of rattlesden confessed that they had their familiars from old mother orvis ; so had elizabeth clarke from anne west , and so had her daughter from her , anne clarke from her mother , and her mother from another ; so in many other particulars . as also , when they have been heard telling of killing of some man or beast , or of the hurting of them ; or when they have not onely threatned revenge upon any or their cattel , but have told particularly what shall happen to such a one , and the same found true ; and their boasting afterward thereof . furthermore , if they have been heard to speak of their transportation from home to certain places of their meetings with others there , as was at manningtree , burton , old , trilbrook-bushes , and other places . these and such like , as you may finde by their confessions , prove a league and familiarity also with the devil . so also by witches deeds , as when any have seen them with their spirits , or seen to feed some creatures secretly ; or where the witch hath put such , which may be known by the smell of the place ; for they will stink detestably , which we have often found true in the time they have been kept , if their imps or familiars came to suck in the mean time , as you may finde they often have . also when it can be found that they have made pictures ; as i have credibly heard of one of yarmouth , who since the aforementioned time suffered there , and confessed that she had made a picture of wax or clay , i do not well remember which , of the proportion of a childe which she was intended to work her mischief against , and had thrust a nail in the head thereof , and so had buried it in a place , which she then confessed ; and that as that consumed , so should the childe , and did , a long time , as i was told by master hopkins , who was there , and took her confession , and went to look for the picture ; and that the childe ( as i have heard ) did soon after mend , and grew lusty again . a hellish invention . and so many such witchery-tricks , both of this kinde and otherwise , have thus been lately found out : as , the giving any thing to any man or other creature , which immediately caused either pains or death ; as was at brampford and other places , as you may also finde by their confessions . so likewise by laying on their hands , or by some one or more fellow-witches confessing their own witchcraft , and bearing witnesse against others ▪ so as they can make good the truth of their witnesse , and give sufficient proof thereof , as , that they have seen them with their spirits , or that they have received their spirits from them , as beforesaid ; or that they can tell when they used their witchery-tricks to do harm , or joyned with them ; as those of manningtree and other places at their meetings used to do : or that they told them what harm they had done , or that they can shew the mark upon them , or such-like ; or by the witches confessing of giving their souls to the devil , and of the spirits which they have , and how they come by them , and the suckling of them , and such other like ways , as you may gather by their confessions . all which , notwithstanding , principally depends upon searching , which is the readiest way to bring them to these confessions . also some witnesse of god himself happening upon the execrable curses of witches upon themselves , praying god to shew some token , if they be guilty ; who by bitter curses upon themselves , think thereby to clear themselves : as one binkes of haverill in suffolk , who confessed to me that she was guilty , and amongst other things told me , that the fly which was seen to flie about the chamber , was one of her imps ; but desired to speak with one master fairecloth , who lived not above two miles , or thereabouts , from the town , being an able orthodox divine ; who was immediately sent for , and came . this woman , notwithstanding her confessing to me , denied all to him , wishing and desiring withal , that if she were such a manner of person , that the lord would shew an example upon her ; and that if she had any imps , that they would come whilst he was there : presently after , she cries out , a just judgement of god , they are come indeed , said she . this imp , in the same shape it was seen formerly flying in the room , was seen fastened upon another place of her body , not far from the other marks , but not upon them , and so remained above half a quarter of an hour , till some women came neer a quarter of a mile , who saw it fastened on her body , she onely crying out to have it pulled off , which at first they were fearful to do ; but at length they wiped it off , as they say , with a cloth ; and what became of it after , they knew not ; but it had drawn a new mark , like the other . was this woman fitting to live , this evidence , with others , being against her , by credible witnesses ? i am sure she was living not long since , and acquitted upon her trial : for she never confessed any more , but denied what she had formerly confessed . here you may take notice , first , that if they have their familiars come to them either before or after confession , they will not confesse till another time , or deny , and therein watching is of some consequence , till they be examined by a justice of peace , or else they must expect but few confessions . this was observed as well by those at bury , as indeed for the most part of all those now lately detected . and secondly , the extreme pain they put them to , especially when they first draw their marks , as most of them generally confesse . and i have observed in the time they have been kept , that if their imps be a sucking , it is easie to be discerned and known ; for then they will either covet to ruck or sit down upon the ground , or will lie shrinking up all of a heap , making sowre faces , as if they were in extreme pain : so that they may be easily discerned by their carriage and gestures , whether any thing come to them , or not , while they be kept . also i have read that a witch , in some cases , hath been brought to a dead party , who hath been suspected to have been bewitched by that witch , to touch the dead corps ; which was no sooner touched by the witch , but the corps bled fresh blood . these and such-like evidences may sometimes , though peradventure not always be given from god , when he is pleased to detect such malefactors guilty of blood , as well as in other cases of murther . and thus you may plainly see that witches may be discovered , albeit there be some difficulty therein , and may likewise be brought to confesse their witchcraft ; as also , that there be witches in these our days , nay i rather think more frequent then formerly : for if satan be such a powerful deceiver and seducer , who can make an eve in paradise ( being in the state of perfection ) to believe him , the devil , before god ; can he not seduce now ? yes certainly , more desperately , to manifest his bloody malice in these later times against mankinde , and therefore he hath now adays stirred up such cruel witches as be wholly set upon revenge , tormenting men and women , and their cattel , and making a trade of killing and murdering : of which sort the scripture hardly gives an instance , except it be in balaam , hired to curse gods people . let us therefore learn to follow the lord , and hate witches , wizzards , magicians , soothsayers , fortune-tellers , inchanters , jugling companions , and all others that deal in sorcery and witchcraft , beholding in them a spectacle of mans misery , as being left of god unto the power of the devil , and so be moved with compassion towards them , and pray for their conversions . yet consider , though they be left of god for a time , yet not all so left , nor so dreadfully catched by satan , but that they may , through the mercy of god , be his servants , and converted , as none can deny but manasseh was ; and so put a difference between their fearful sin and their persons ; hate the one , but not the other ; hate the one in conscience to gods commandment , utterly forbidding to regard such , levit. 19. 31. for it is spiritual whoredom and defilement , levit. 26. 6. because such as used them were heathens , as , the egyptians , canaanites , philistines , and caldeans . such as in israel followed the heathenish customs , were wicked and ungodly ; as saul , who was a murderer , 1 sam. 22. a profane neglecter of gods worship , 1 chron. 13. 3. and one whom god had forsaken , and taken his spirit from , 1 sam. 16. 14. an evil spirit likewise was upon him , neither did god vouchsafe him any answer by sacred means , 1 sam. 18. 16. and therefore he fell to witches . and what was manasseh , but an idolater , and an observer of times , and so fell to witchery , and to such as had familiars ? and the people which delighted in these , were haters of true teachers , and believed false prophets , dreamers , and diviners , ierem. 27. 9. and with us , what are they , but vain loose livers , superstitious neutrals , and such-like ? but let them remember , that it will be but bitternesse in the end . let saul and manasseh be a warning to all of this kinde , besides examples abroad , and in histories , with those amongst our selves , which may serve to terrifie all good christians from seeking unto or regarding such : for it is plainly said , the lord setteth his face against such , to cut them off , levit. 20. 6. and if god be against them , what may they look for in the end , seeing the least of these do intice people from god , in requiring faith of them , and do cause the people to run a whoring after them ? as moses speaketh , levit. 20. 6. being therefore in league with satan and abominable idolaters , inticing people from their faith in god , they are therein worthy to die , or at least to receive punishment according to the statutes : for many of them are hurting witches , as well as curing , and certainly to be discovered and known , with far lesse difficulty then the other ; for they are to be discerned by their practices here , working openly by their cures , &c. when as the other work onely secretly and in darknesse . and surely let no man doubt but that the finding out of such miscreants is an acceptable service before god , else why should the lord have given such command to the children of israel , and to have driven out the nations from before them for those abominations , and to cause his owne people to be led into captivity for those sins , threatning judgements upon them , and likewise against those who should suffer any such abominations amongst them ; as in divers places both in the prophecies of ieremiah and isaiah , besides many other places of scripture both in the old and new testament , aforementioned . nay , there are threatnings against such as shall but resort unto them , as in exod. 20. 6. and so in divers other places before mentioned . and doth not the lord by the prophet micah promise to cut off witchcraft out of the land , and that they should have no more soothsayers , in the time that he intended to blesse a nation ? micab 5. 12. and in truth , was there no alteration in england at the beginning and continuance of the suppression of this sin , and in some counties more then others ? and who are they that have been against the prosecution of , or been partakers with such , but onely such as ( without offence i may speak it ) be enemies to the church of god ? i dare not instance , not onely for fear of offence , but also for suits of law . for was there not above fourty in essex , ( as i take it ) all in tendring-hundred , there where some were discovered , illegally outlawed , contrary to the law of this realm , upon a writ of conspiracy ( as i have been credibly informed ) i being one of the number , as i was likewise informed by some which were my neighbours when i lived there , by the means of one who is reported to have been one of the greatest agents in colchester-businesse , within the town ; when as there was never any notice given to any upon the proclamations , as ought , i am sure ? this man , with another who is likewise reported to have been fellow-agent with him in that businesse , and the two chiefest in it , was the cause that some were not questioned in that town : but for his part , i saw him labour and endeavour all he could to keep this woman , whom he so much held withal from her legal trial , and likewise heard him threaten both me and all that had given evidence against her , or informed what manner of woman she had been in her life and conversation , to their knowledge , or as they had heard : yea , as i since have heard , she was condemned at that assize , and by his procurement reprieved . since which time , on her behalf , this hath been done . was not this an animation to all such people in those parts , when so many gentlemen and yeomen thereabouts should be thus questioned for testifying their knowledge ? and was it not a sit object for the devil , to work upon others ? let the world judge . for i have heard many of them say , that the devil hath inticed them to witchcraft by some sermons they have heard preached ; as when ministers will preach of the power of the devil , and his tormenting the wicked , and such-like : as i have heard some say ( i will not say , in the place where i now live ) that the devil will sit and laugh at such and such offenders when he torments them , and will jeer at them in tormenting them , when he hath got them . a fearful thing ! whenas the devil is tormented himself , and tormenteth none ; for it is the wrath of god for sins committed , and the judgements of god for his mercies abused . these and such-like speeches , i have heard them say , the devil hath made use of to perswade them to witchery ; coming to them , and asking them , how do you think to be saved ? for your sins are so and so , ( as he can set them out large enough ) and you heard the minister say that i will torment you : give me your soul , and agree with me , and i will free you of hell-torments . ignorant people have been thus seduced . therefore it behoves all to be careful in giving the devil the least advantage , and to put a difference between their fearful sin and their persons , hating the one , but not the other , for that by corrupt nature we are no lesse apt to be missed by him then they , walking in sins and trespasses , ephes. 2. 1. but in obedience to the law of god , and accomplishment of all things in the scripture contained , such ought not to live amongst us , lest the lord should deal with us as he did with others for the same abominations ; much lesse should any harbour such thoughts , as that there are not any : for did not the lord leave some of the nations , to try and prove israel ? iudg. 2 and 3. and doth not s. iohn say , ( matth. 3. 7. ) o generation of vipers , who hath warned you to flee from the wrath to come ? do not they , when they covenant with the devil to free them of hell-torments , who cannot free himself of them , flee ( as much as in them lieth ) from the wrath to come ? as for you that are of such an opinion , surely , if neither all the threatnings and judgements of god against such , besides their own confessions , will not prevail with you , methinks the mercies of god should , in that fifth of micah ; for it is undeniably true , that there was , is , and shall be witches , till christs conquest there spoken of , agreeable with that in revel. 20. 1 , 2 , 3. which as yet cannot be : for without doubt the devil is busie in deceiving of nations , and that not onely such as know not christ , but others also ; which could not be , if he were bound ; nor the jews or other nations still to come : but other places of scripture would be contradicted . and therefore every one must conclude with me , that ( as yet ) of witchcraft there is no end . now whosoever thou beest that thinkest i ever made such gain of the way , or favoured any , and persecuted others , or took bribes , i call god to witnesse , that considering the charge of going to several places , and assizes , and goal-deliveries , and the time i expended thereabouts , i never , one time with another , got so much as i did by my calling and practice , towards the maintenance of my family . and as for taking any money , or other thing , by way of bribe or gift , i never did , to the value of one peny , neither one way nor other , but what i openly took in the view of the townsmen where i came ; and that in many places i never received peny as yet , nor any am like , notwithstanding i have hands for satisfaction , except i should sue ; but many rather fall upon me for what hath been received : but i hope such suits will be disannulled , and that where i have been out moneys for towns in charges and otherwise , such course will be taken , that i may be satisfied and paid with reason . and for ever accusing one wrongfully , my conscience is clear before the almighty : and i ever desired equal punishment to all that were guilty , or at least , if any favour , that it might be to those who confessed : but those still suffered , and others , though never so guilty , escaped . the reason why i did thus , was , because i desired so to satisfie the world in this particular , that it must needs be a great errour to save such , and not to question others at all , as before mentioned , they being all guilty alike . and in truth , concerning him who is dead , who likewise was an agent in the businesse , for my part , i never knew that he either unjustly favoured any , or received bribes , or used such extremity as was reported of him ; onely at first , before he or i ever went , many towns used extremity of themselves , which after was laid on us . and i do not deny but at first he might watch some ; but to my knowledge , he soon left it , or at least in such a way as not to make them uncapable : but if he ever did at first , evidence was not taken till after they rested . and for my part , i never watched any at first , so as any way at all to disturb them in their brains ; but when some have been watched before i have come to them , i have caused them to take their rest , before i would ever question with them : but now lately , and ever since the michaelmas after the first beginning , i never used any but as aforesaid , with consent of the justices , and not otherwise , nor ever did . but to my knowledge , we have been both much injured in words , and he since his death : but i am certain ( notwithstanding whatsoever hath been said of him ) he died peaceably at manningtree , after a long sicknesse of a consumption , as many of his generation had done before him , without any trouble of conscience for what he had done , as was falsly reported of him . and though many of these things may seem very strange , and hardly to be believed , yet this is the very truth ; and that he was the son of a godly minister , and therefore without doubt within the covenant . therefore let no man take upon him either to speak or write more then he knoweth to be truth ; for this i am able to manifest and prove to be truth . and so i leave my self to the censure of the world , yet desire it might be left to the almighty , who knoweth the secrets of all hearts : for , blessed are they that do his commandments , revel. 22. 14. finis . the wonders of the invisible world observations as well historical as theological upon the nature, the number and the operations of the devils : accompany'd with i. some accounts of the greievous [sic] molestations by daemons and witchcrafts ... and the trials of some eminent malefactors ... ii. some councils directing a due improvement of the terrible things lately done by the unusual and amazing range of evil spirits ... iii. some conjectures upon the great events likely to befall the world in general and new england in particular ... iv. a short narrative of a late outrage committed by a knot of witches in swedeland ... v. the devil discovered, in a brief discourse upon those temptations which are the more ordinary devices of the wicked one / by cotton mather. mather, cotton, 1663-1728. 1693 approx. 228 kb of xml-encoded text transcribed from 69 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-09 (eebo-tcp phase 1). a50177 wing m1173 estc r26804 09546970 ocm 09546970 43586 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a50177) transcribed from: (early english books online ; image set 43586) images scanned from microfilm: (early english books, 1641-1700 ; 1335:20) the wonders of the invisible world observations as well historical as theological upon the nature, the number and the operations of the devils : accompany'd with i. some accounts of the greievous [sic] molestations by daemons and witchcrafts ... and the trials of some eminent malefactors ... ii. some councils directing a due improvement of the terrible things lately done by the unusual and amazing range of evil spirits ... iii. some conjectures upon the great events likely to befall the world in general and new england in particular ... iv. a short narrative of a late outrage committed by a knot of witches in swedeland ... v. the devil discovered, in a brief discourse upon those temptations which are the more ordinary devices of the wicked one / by cotton mather. mather, cotton, 1663-1728. [30], 104 p. printed and sold by benjamin harris, boston : 1693. "published by special command of his excellency the governour of the province of the massachusetts-bay in new-england": verso of t.p. reproduction of original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng witchcraft -new england. massachusetts -history -colonial period, ca. 1600-1775. 2003-04 tcp assigned for keying and markup 2003-05 apex covantage keyed and coded from proquest page images 2003-07 john latta sampled and proofread 2003-07 john latta text and markup reviewed and edited 2003-08 pfs batch review (qc) and xml conversion the wonders of the invisible world. observations as well historical as theological , upon the nature , the number , and the operations of the devils . accompany'd with , i. some accounts of the grievous molestations , by daemons and witchcrafts , which have lately annoy'd the countrey ; and the trials of some eminent malefactors executed upon occasion thereof : with several remarkable curiosities therein occurring . ii. some counsils , directing a due improvement of the terrible things , lately done , by the unusual & amazing range of evil spirits , in our neighbourhood : & the methods to prevent the wrongs which those evil angels may intend against all sorts of people among us ; especially in accusations of the innocent . iii. some conjectures upon the great . events , likely to befall , the world in general , and new-england in particular ; as also upon the advances of the time , when we shall see better dayes . iv a short narrative of a late outrage committed by a knot of witches in swedeland , very much resembling , and so far explaining , that under which our parts of america have laboured ! v. the devil discovered : in a brief discourse upon those temptations , which are the more ordinary devices , of the wicked one. by cotton mather . boston printed , and sold by benjamin harris , 1693. published by the special command of his excellency , the governour of the province of the massachusetts-bay in new-england . the authors defence . 't is as i remember , the learned scribonius , who reports , that one of his acquaintance , devoutly making his prayers on the behalf of a person molested by evil spirits , received from those evil spirits an horrible blow over the face : and i may my self expect not few or small buffetings from evil spirits , for the endeavours wherewith i am now going to encounter them . i am far from insensible , that at this extraordinary time of the devils coming down in great wrath upon us , there are too many tongues and hearts thereby set on fire of hell ; that the various opinions about the witchcrafts which of later time have troubled us , are maintained by some with so much cloudy fury , as if they could never be sufficiently stated , unless written in the liquor wherewith witches use to write their covenants ; and that he who becomes an author at such a time , had need be , fenced with iron , and the stuff of a spear . the unaccountable frowardness , asperity , untreatableness , and inconsistency of many persons , every day gives a visible exposition of that passage , an evil spirit from the lord came upon saul ; and illustration of that story , there met him two possessed with devils , exceeding fierce , so that no man might pass by that way . to send abroad a book , among such readers , were a very unadvised thing if a man had not such reasons to give as i can bring , for such an undertaking . briefly , i hope it cannot be said , they are all so : no , i hope the body of this people , are yet in such a temper , as to be capable of applying their thoughts , to make a right use , of the stupendous and prodigious things that are happening among us : and because i was concern'd , when i saw that no abler hand emitted any essayes to engage the minds of this people in such holy , pious , fruitful improvements , as god would have to be made of his amazing dispensations now upon us , therefore it is that one of the least among the children of new-england , has here done , what is done . none , but , the father who sees in secret , knows the heart-breaking exercises , wherewith i have composed what is now going to be exposed ; lest i should in any one thing , miss of doing my designed service for his glory , and for his people ; but i am now somewhat comfortably assured of his favourable acceptance ; and , i will not fear ; what can , a satan do unto me ! having performed , something of what god required , in labouring to suit his words unto his works , at this day among us , and therewithal handled a theme that has been sometimes counted not unworthy the pen , even of a king , it will easily be perceived , that some subordinate ends have been considered in these endeavours . i have indeed set my self to countermine the whole plot of the devil , against new-england , in every branch of it , as far as one of my darkness , can comprehend such a work of darkness . i may add , that i have herein also aimed at the information and satisfaction of good men in another countrey , a thousand leagues off , where i have , it may be more , or however , more considerable , friends , than in my own ; and i do what i can to have that countrey , now , as well as alwayes , in the best terms with , my own. but while i am doing these things , i have been driven a little to do something likewise for my self ; i mean , by taking off the false reports and hard censures about my opinion in these matters , the parters portion , which my pursuit of peace , has procured me among the keen . my hitherto unvaried thoughts are here published ; and , i believe , they will be owned by most , of the ministers of god in these colonies : nor can amends be well made me , for the wrong done me , by other sorts of representations . in fine , for the dogmatical part of my discourse , i want no defence ; for the historical part of it , i have a very great one. the lievtenant governour of new-england , having perused it , has done me the honour of giving me a shield , under the umbrage whereof i now dare to walk abroad . reverend and dear sir , you very much gratify'd me , as well as put a kind respect upon me , when you put into my hands . your elaborate and most seasonable discourse , entituled , the wonders of the invisible world. and having now perused so fruitful and happy a composure , upon such a subject , at this juncture of time , and considering the place that i hold in the court of oyer and terminer , still labouring and proceeding in the trial of the persons accused and convicted for witchcraft , i find that i am more nearly and highly concerned than as a meer ordinary reader , to express my obligation and thankfulness to you , for so great pains ; and cannot but hold my self many ways bound , even to the utmost of what is proper for me , in my present publick capacity , to declare my singular approbation thereof . such is your design , most plainly expressed throughout the whole ; such your zeal for god ; your enmity to satan and his kingdom ; your faithfulness and compassion to this poor people ; such the vigour , but yet great temper of your spirit ; such your instruction and counsel ; your care of truth ; your wisdom and dexterity in allaying and moderating , that among us , which needs it ; such your clear discerning of divine providences and periods , now running on apace towards their glorious issues in the world ; and finally , such your good news of , the shortness of the devils time ; that all good men must needs desire the making of this your discourse , publick to the world ; and will greatly rejoyce that the spirit of the lord has thus enabled you to lift up a standard against the infernal enemy , that hath been coming in like a flood upon us . i do therefore make it my particular and earnest request unto you , that as soon as may be , you will commit the same unto the press accordingly . i am , your assured friend , william stoughton . i live by neighbours , that force me to produce these undeserved lines . but now , as when mr. wilson , beholding a great muster of souldiers , had it by a gentleman then present , said unto him , sir , i 'l tell you a great thing ; here is a mighty body of people ; and there is not seven of them all but what loves mr. wilson ; that gracious man presently & pleasantly reply'd , sir , i 'll tell you as good a thing as that ; here is a mighty body of people ; and there is not so much as one among them all , but mr. wilson loves him . somewhat so ; 't is possible that among , this body of people , there may be few , that love the writer of this book ; but , give me leave to boast so far , there is not one among all this body of people , whom this mather would not study to serve , as well as to love. with such a spirit of love , is the book now before us written ; i appeal to all this world ; and if this world , will deny me the right of acknowlèdging so much , i appeal to the other , that it is , not written with an evil spirit : for which cause , i shall not wonder if evil spirits , be exasperated by what is written , as the sadducees doubtless were with what was discoursed in the days of our saviour . i only demand the iustice , that others read it , with the same spirit wherewith i writ it . enchantments encountred . s 1. it was as long ago , as the year 1637. that a faithful minister of the church of england , whose name was mr. edward symons , did in a sermon afterwards printed , thus express himselfe ; at new-england now the sun of comfort begins to appear , and the glorious day-star to show it self ; — sed venient annis saecula seris , there will come times , in after-ages when the clouds will over-shadow and darken the sky there . many now promise to themselves nothing but successive happiness there , which for a time through gods mercy they may enjoy ; and i pray god , they may a long time ; but in this world there is no happiness perpetual . an observation , or , i had almost said , an inspiration , very dismally now verify'd upon us ! it has been affirm'd by some who best knew new-england , that the world will do new-england a great piece , of injustice , if it acknowledge not a measure of religion , loyalty , honesty and industry , in the people there , beyond what is to be found with any other people for the number of them . when i did a few years ago , publish a book , which mentioned a few memorable witchcrafts , committed in this country ; the excellent ▪ baxter graced the second edition of that book , with a kind preface , wherein he sees cause to say , if any are scandalized , that new-england , a place of as serious piety , as any i can hear of , under heaven , should be troubled so much with witches , i think , t is no wonder : where will the devil show most malice , but where he is hated , and hateth most ; and i hope , the country will still deserve and answer , the charity so expressed by that reverend man of god! whosoever travels over this wilderness , will see it richly bespangled with evangelical churches , whose pastors are holy , able , & painful overseers of their flocks , lively preachers , and vertuous livers ; and such as in their several neighbourly associations , have had their meetings whereat ecclesiastical matters of common concernment are considered : churches , whose communicants have been seriously examined about their experiences of regeneration , as well as about their knowledge , and beleef and blameless conversation , before their admission to the sacred communion ; although others of less but hopeful attainments in christianity are not ordinarily deny'd baptism for themselves and theirs ; churches , which are shy of using any thing in the worship of god , for which they cannot see a warrant of god ; but with whom yet the names of congregational , presbyterian , episcopalian , or , antipaedobaptist , are swallowed up in that of , christian ; persons of all those perswasions being actually taken into our fellowship , when visible godliness has recommended them : churches , which usually do within themselves manage their own discipline , under the conduct of their elders ; but yet call in the help of synods upon emergencies , or aggrievances churches , lastly , wherein multitudes are growing ripe for heaven every day ; and as fast as these are taken off , others are daily rising up . and by the presence and power of the divine institutions thus mentained in the country , we are still so happy , that , i suppose , there is no land in the universe more free from the debauching , and the debasing vices of ungodliness . the body of the people are hitherto so disposed , that swearing , sabbath-breaking , whoring , drunkenness , and the like , do not make a gentleman , but a monster , or a goblin , in the vulgar estimation . all this notwithstanding , we must humbly confess to our god , that we are miserably degenerated from the first love , of our predecessors ; however we boast our selves a litile , when men would go to trample upon us , and we venture to say , whereinsoever any is bold ( we speak foolishly ) we are bold also . the first planters of these colonies were a chosen generation of men , who were first so pure , as to disrelish many things which they thought wanted reformation else where ; and yet withal so peaceable , that they embraced a voluntary exile in a squalid , horrid , american desart , rather than to live in contentions with their brethren . those good men imagined that they should leave their posterity , in a place , where they should never see the inroads of profanity , or superstition ; and a famous person returning hence could in a sermon before the parliament , profess , i have now been seven years in a country , where i never saw one man drunk , or heard one oath sworn , or beheld one beggar in the streets , all the while . such great persons as budaeus , and others , who mistook sir. thomas mores utopia , for a country really existent , and stirr'd up some divines charitably to undertake a voyage thither , might now have certainly found a truth in their mistake ; new-england was a true utopia . but alas , the children , and servants of those old planters , must needs afford many , degenerate plants , and there is now risen up a number of people , otherwise inclined than our ioshua's and the elders that out-lived them . those two things , our holy progenitors , and our happy advantages , make omissions of duty , and such spiritual disorders as the whole world abroad is overwhelmed with , to be as provoking in us , as the most flagitious wickednesses committed in other places ; and the ministers of god are accordingly severe in their testimonies . but in short , those interests of the gospel , which were the errand of our fathers into these ends of the earth , have been too much neglected and postponed , and the attainments of an hand-some education , have been too much undervalued , by multitudes , that have not fallen into exorbitancies of wickedness ; and some , especially of our young ones , when they have got abroad from under the restraints here laid upon them , have become extravagantly and abom●…nably vicious . hence t is , that the happiness of new-england , has been , but for a time , as it was foretold , and not for a long time , as ha's been desir'd for us . a variety of calamity ha's long follow'd this plantation ; and we have all the reason imaginable to ascribe it unto the rebuke of heaven upon us for our manifold apostasies ; we make no right use of our disasters , if we do not , remember whence we are fallen , and repent , and do the first works . but yet our afflictions may come under a further consideration with us : there is a further cause of our afflictions , whose due must be given him . s ii. the new-englanders , are a people of god settled in those , which were once the devils territories ; and it may easily be supposed that the devil was exceedingly disturbed , when he perceived such a people here accomplishing the promise of old made unto our blessed jesus , that he should have the utmost parts of she earth for his possession . there was not a greater uproar among the ephesians , when the gospel was first brought among them , then there was among , the powers of the air ( after whom those ephesians walked ) when first the silver trumpets of the gospel here made the ioyful sound . the devil thus irritated , immediately try'd all sorts of methods to overturn this poor plantation : and so much of the church , as was fled into this wilderness , immediately found , the serpent cast out of his mouth , a flood for the carrying of it away . i believe , that never were more satanical devices used for the unsetling of any people under the sun , than what have been employ'd for the extirpation of the vine which god has here planted , casting out the heathen , and preparing a room before it , and causing it to take deep root , and fill the land ; so that it sent its boughs unto the attlantic sea eastward , and its branches unto the connecticut river westward , and the hills were covered with the shadow thereof . but , all those attempts of hell , have hitherto been abortive , many an ebenezer has been erected unto the praise of god , by his poor people here ; and , having obtained help from god , we continue to this day . wherefore the devil is now making one attempt more upon us ; an attempt more difficult , more surprizing , more snarl'd with unintelligible circumstances than any that we have hitherto encountred ; an attempt , so critical , that if we get well through , we shall soon enjoy halcyon days with all the vultures of hell , trodden under our feet . he has wanted his inearnate legions , to persecute us , as the people of god , have in the other hemisphere been persecuted : he has therefore drawn forth his more spiritual ones to make an attacque upon us . we have been advised , by some credible christians yet alive , that a malefactor , accused of witchcraft as well as murder , and executed in this place more than forty years ago , did then give notice , of , an horrible plot against the country , by witchcraft , and a foundation of witchraft then laid , which if it were not seasonably discovered , would probably blow up , and pull down all the churches in the country . and we have now with horror seen the discovery of such a witchcraft ! an army of devils is horribly broke in , upon the place which is the center and after a sort , the first-born of our english settlements : and the houses of the good people there , are fill'd with the doleful shrieks of their children and servants , tormented by invisible hands , with tortures altogether preternatural . after the mischiefs there endeavoured , and since in part conquered , the terrible plague , of , evil angels , hath made its progress into some other places , where other persons have been in like manner diabolically handled . these our poor afflicted neighbours , quickly after they become infected and infested with these daemons , arrive to a capacity of discerning those which they conceive the shapes of their troublers ; and notwithstanding the great and just suspicion , that the daemons might impose the shapes of innocent persons in their spectral exhibitions upon the sufferers , ( which may perhaps prove no small part of the witch-plot in the issue ) yet many of the persons thus represented , being examined , several of them have been convicted of a very damnable witchcraft : yea , more than . one twenty have confessed , that they have signed unto a book , which the devil show'd them , and engaged in his hellish design of bewitching , and ruining our land. we know not , at least i know not , how far the delusions of satan may be interwoven into some circumstances of the confessions ; but one would think , all the rules of understanding humane affayrs are at an end , if after so many most voluntary harmonious confessions , made by intelligent persons of all ages , in sundry towns , at several times , we must not believe the main strokes wherein those confessuns all agree : especially when we have a thousand preternatural things every day before our eyes , wherein the confessors do acknowledge their concernment , and give demonstration of their being so concerned . if the devils now can strike the minds of men , with any poisons of so fine a composition and operation , that scores of innocent people shall unite , in confessions of a crime , which we see actually committed , it is a thing prodigious , beyond the wonders of the former ages , and it threatens no less than a sort of a dissolution upon the world. now , by these confessions 't is agreed , that the devil has made a dreadful knot of witches in the country , and by the help of witches has dreadfully encreased that knot : that these witches have driven a trade of commissioning their confederate spirits , to do all sorts of mischiefs to the neighbours , whereupon there have ensued such mischievous consequences upon the bodies , and estates of the neighbourhood , as could not otherwise be accounted for : yea , that at prodigious witch-meetings , the wretches have proceeded so far , as to concert and consult the methods of rooting out the christian religion from this country , and setting up instead of it , perhaps a more gross diabolism , than ever the world saw before . and yet it will be a thing little short of miracle , if in so spread a business , as this , the devil should not get in some of his juggles , to confound the discovery of all the rest . s. 3. doubtless , the thoughts of many will receive a great scandal against new-england , from the number of persons that have been accused , or suspected , for witchcraft , in this country : but it were easy to offer many things , that may answer and abate the scandal . if the holy god should any where permit the devils to hook two or three wicked scholars , into witchcraft , and then by their assistance to range with their poisonous insinuations , among ignorant , envious , discontented people , till they have cunningly decoy'd them into some sudden act , whereby the toyls of hell shall be perhaps inextricably cast over them : what country in the world , would not afford witches , numerous to a prodigy ? accordingly , the kingdoms of sweeden , denmark , s●…tland , yea , and england it self , as well as the province of new-england , have had their storms of witchcrafts breaking upon them , which have made most lamentable devastations : which also i wish , may be , the last . and it is not uneasy to be imagined , that god ha's not brought out all the witchcrafts in many other lands , with such a speedy , dreadful , destroying iealousy , as burns forth upon such high treasons committed here in , a land of uprightness : transgressors , may more quickly here , than else where become a prey to the vengeance of him , who ha's eyes like a flame of fire , and , who walks in the midst of the golden candlesticks . moreover , there are many parts of the world , who if they do upon this occasion insult over this people of god , need only to be told the story of what happened at loim , in the dutchy of gulic , where , a popish curate , having ineffectually try'd many charms , to eject the devil out of a damsel there possessed , he passionately bid the devil come out of her , into himself ; but the devil answered him , q●…id mihi opus est eum tentare , quem novissimo die , iure optimo sum possessurus ? that is , what need i meddle with one , whom i am sure to have and hold at the last day , as my own forever ! but besides all this , give me leave to add ; it is to be hoped , that among the persons represented by the spectres which now afflict our neighbours , there will be found some that never explicitly contracted with any of the evil angels . the witches have not only intimated , but some of them acknowledged , that they have plotted the representations of innocent persons , to cover and shelter themselyes in their witchcrafts ; now , altho' our good god has hitherto generally preserved us , from the abuse therein design'd by the devils for us , yet who of us can exactly state , how far our god may for our chastisement permit the devil to preceed in such an abuse ? it was the result of a discourse , lately held at a meeting of some very ●…ious , and learned , ministers among us , that the devils may sometimes have a permission to represent an innocent person , as tormenting such as are under diabolical molestations : but that such things are rare and extraordinary , especially , when such matters come before civil iudicature . the opinion expressed with so much caution and judgment , seems to be the prevailing sense of many others ; who are men eminently cautious and judicious ; and have both argument and history to countenance them in it . it is rare and extraordinary , for an honest naboth to have his life it self sworn away , by two children of belial , and yet no infringement hereby made on the rectoral righteousness of our eternal soveraign , whose iudgments are a great deep , and who gives none account of his matters . thus , although , the appearance of innocent persons , in spectral exhibitions afflicting the neighbourhood , be a thing rare and extraordinary ; yet who can be sure , that the great belial of hell must needs be es , and those bloody felons , be wholly left unprosecuted . the witchcraft is a business , that will not be sham'd , without plunging us into sore plagues and of long continuance . but then , we are to unite in such methods , for this deliverance , as may be unquestionably s●…fe ; lest , the latter end be worse then the beginning . and here , what i shall say ? i will venture to say , thus much ; that we are safe , when we make just as much use of all advice from the invisible world , as god sends it for . it is a safe principle , that when god almighty permits any spirits from the unseen regions , to visit us with surprising informations , there is then something to be enquired after ; we are then to enquire of one another , what cause there is for such things ? the peculiar government of god , over the unbodied intelligences , is a sufficient foundation for this principle . when there has been a murder committed , an apparition of the slain party accusing of any man , altho' such apparitions have oftener spoke true than false , is not enough to convict the man , as guilty of that murder ; but yet it is a sufficient occasion for magistrates to make a particular enquiry , whether such a man have afforded any ground for such an accusation . even so , a spectre , exactly resembling such or such a person , when the neighbourhood are tormented by such spectres , may reasonably make magistrates inquisitive , whether the person so represented have done or said any thing that may argue their confederacy with evil spirits ; altho' it may be defective enough in point of conviction ; especially at a time , when 't is possible , some over-powerful conjurer may have got the skill of thus exhibiting the shapes of all sorts of persons , on purpose to stop the prosecution of the wretch●…s whom due enquiries thus provoked , might have made obnoxious unto ●…ustice . quaere , whether if god would have us , to proceed any further than bare enquiry , upon what reports there may come against any man , from the world of spirits , he will not by his providence at the same time have brought into our hands , these more evident & sensible things , whereupon , a man is to be esteemed a criminal . but i will venture to say this further ; that it will be safe , to account the names as well as the lives of our neighbours , too considerable things to be brought under a iudicial process , until it be found by humane observations , that the peace of mankind , is thereby disturbed . we are humane creatures ; and we are safe while we say , they must be humane witnesses , who also have in the particular act of seeing , or hearing , which enables them to be witnesses , had no more than humane assistences , that are to turn the scale , when laws are to be executed . and , upon this head , i will further add ; a wise and a just magistrate , may so far give way to a common stream of dissatisfaction , as to forbear acting up to the heighth of his own perswasion , about , what may be judg'd convictive , of a crime , whose nature shall be so abstruse and obscure , as to raise much disputation . tho' he may not do what he should leave undone , yet he may leave undone something that else he could d●… , when the publick safety , makes an exigency . s 7. i was going to make one venture more ; that is , to offer some safe rules , for the finding out of the witches which are at this day our accursed troublers : but this were a venture too presumptuous and icarian for me to make . i leave that unto those excellent and judicious persons , with whom i am not worthy to be numbred : all that i shall do , shall be to lay before my readers , a brief synopsis of what has been written on that subject , by a triumvirate , of as eminent persons , as have ever handled it . i will begin with , an abstract of mr. perkin's way for the discovery of witches . i. there are presumptions , which do at least probably and conjecturally note one to be a witch . these , give occasion to examine , yet they are no sufficient causes of conviction . ii. if any man or woman , be notoriously defamed for a witch ; this yeelds a strong suspition . yet the iudge ought carefully to look , that the report be made by men of honesty and credit . iii. if a fellow witch , or magician , give testimony of any person to be a witch ; this indeed is not sufficient for condemnation ; but it is a fit presumption , to cause a strait examination . iv. if after cursing there follow death , or at least , some mischief : for witches are wont to practise their mischievous facts , by cursing and banning : this also is a sufficient matter of examination , tho' not of conviction . v. if after enmity , quarrelling , or thrèatening , a present mischief do's follow ; that also is a great presumption . vi. if the party suspected be the son or daughter , the man-servant or maid-servant , the familiar friend ; near neighbour , or old companion , of a known and convicted witch : this may be likewise a presumption : for witchcraft is an art , that may be learn'd , and convey'd from man to man. vii . some add this for a presumption ; if the party suspected be found to have the devils mark ; for it is commonly thought , when the devil makes his covenant with them , he alwayes leaves his mark behind them , whereby he knows them for his own : — a mark , whereof no evident reason , in nature can be given . viii . lastly , if the party examined be unconstant , or contrary to himself , in his deliberate answers , it argueth a guilty conscience , which stops the freedom of utteranee . and yet , there are causes of astonishment , which may befal the good , as well as the bad , ix . but then there is a conviction , discovering the witch ; which must proceed from just and sufficient proofs , and not from bare presumptions . x scratching of the suspected party , and recovery thereupon ; with several other such weak proofs ; as also , the fleeting of the suspected party , thrown upon the water ; these proofs are so far from being sufficient , that some of them , are after a sort , practices of witcheraft . xi . the testimony of some wizzard , tho' offering to show the witches face in a glass ; this i grant , may be a good presumption , to cause a strait examination ; but a sufficient proof of conviction , it cannot be . if the devil tell the grand-iury , that the person in question , is a witch , and offers withal , to confirm the same by oath , should the inquest receive his oath or accusation to condemn the man ? assuredly no. and yet , that is as much as the testimony of another wizzard , who only by the devils help , reveals the witch , xii . if a man being dangerously sick , and like to dy , upon suspicion , will take it on his death , that such an one hath bewitched him , it is an allegation of the same nature , which may move the iudge to examine the party , ; but it is of ●…o onement for conviction . xiii . among the sufficient means of conviction , the first is , the free and voluntary confession of the crime , made by the party suspected , and accused , after examination . i say not , that a bare confession is sufficient , but a confession after due examination , taken upon pregnant presumptions . what needs now more witness , or further enquiry ? xiv . there is a second sufficient conviction , by the testimony of two witnesses , of good and honest report avouching before the magistrate upon their own knowledge , these two things : either that the party accused , hath made a league with the devil , or hath done some known practices of witchcraft . and , all arguments that do necessarily prove either of these , being brought by two sufficient witnesses , are of force , fully to convince the party suspected . xv. if it can be proved that the party suspected , hath called upon the devil , or desired his help ; this is a pregnant proof of a league formerly made between them . xvi . if it can be proved , that the party hath entertained a familiar spirit , and had conference with it , in the likeness of some visible creatures : here is evidence of witchcraft . xvii . if the witnesses affirm upon outh , that the suspected person , hath done any action , or work , which necessarily infers a covenant made : as that he hath used enchantments ; divined of things before they come to pass , and that peremptorily ; raised tempests ; caused the form of a dead man to appear ; it proveth sufficiently that he or she is a witch . this is the substance of mr. perkins . take , next , the summ of mr gaules judgment , about the detection of witches . i some tokens for the trial of witches , are altogether unwarrantable . such are the old paganish sign , the witches long eyes ; the tradition , of the witches not weeping ; the casting of the witch into the water , with thumbs , and toes , ty'd across . and many more such marks , which if they are to know a witch by , certainly 't is no other witch , but the user of them . ii. there are some tokens for the trial of witches , more probable : and yet not so certain us to afford conviction . such are , strong and long suspicion : suspected ancestors : some appearance of fact : the corpse bleeding upon the witches touch : the testimony of the party bewitched : the supposed , witches unusual bodily marks ; the witches usual cursing and banning : the witches lewd and naughty kind of life . iii. some signs there are of a witch , more certain and infallible . as , firstly , declining of judicature , or fultring , faulty , unconstant , and contrary answers , upon judicial and deliberate examination . secondly , when upon due enquiry , into a persons faith and manners , there are found all or most of the causes , which produce witchcraft ; namely , god forsaking , satun invading , particular sins disposing , and lastly a compact compleating all . thirdly , the witches free confession , together with full evidence of the fact. confession without first , may be a meer delusion ; and fact without confession may be a meer accident . 4thly , the semblable gestures & actions of suspected witches , with the comparable expressions of affections , which in all witches have been observ'd and found very much alike . fifthly , the testimony of the party bewitched , whether pining or dying , together with the joint oaths of sufficient persons , that have seen certain prodigious pranks or feats , wrought by the party accused . iv. among the most unhappy circumstances , to convict a witch . one is , a maligning and oppugning , the word , work , and worship of god : and by any extraordinary sign seeking to seduce any from it . see deut. 13. 1 , 2. math. 24. 24. act. 13 : 8 , 10. 2 tim. 3 8. do but mark well the places ; & for this very property ( of thus opposing and perverting ) they are all there concluded arrant and absolute witches . v. it is not requisite , that so palpable evidence of conviction , should here come in , as in other more sensible matters . t is enough , if there be but so much circumstantial proof or evidence ; as the substance , matter , and nature of such an abstruse mystery of iniquity will well admit . [ i suppose he means , that whereas in other crimes , we look for more direct proofs , in this there is a greater use of consequential ones ] but i could heartily wish that the juries were empannelled of the most eminent physicians , lawyers , and divines , that a country could afford . in the mean time , t is not to be called a toleration , if witches escape , where conviction is wanting . to this purpose our gaule . i will transcribe a little from one author more . t is the judicious bernard of batcombe ; who in his guide to grand-iury men , after he ha's mentioned several things that are shrow'd presumptions of a witch , proceeds to such things as are the convictions of such an one . and he says , a witch , in league with the devil , is convicted by these evidences ; i. by a witches mark ; which is upon the baser sort of witches ; and this , by the devils either sucking or touching of them . tertullian says , it is the devils custome to mark his . and note , that this mark is insensible , and being prick'd , it will not bleed . sometimes , it s like a teate ; sometimes but a blewish spot : sometimes a red one ; and sometimes the flesh sunk : but the witches do sometimes cover them . ii. by the witches words . as when they have been heard calling on , speaking to , or talking of , their familiars ; or , when they have been heard telling of hurt they have done to man or beast : or when they have been heard threatning of such hurt ; or if they have been heard relating their transportations . iii. by the witches deeds . as when they have been seen with their spirits , or seen secretly feeding any of their imps. or , when there can be found their pictures , poppets , and other hellish compositions . iv. by the witches extasies : with the delight whereof , witches are so taken , that they will hardly conceal the same : or , however at some time or other , they may be found in them . v. by one or more fellow-witches , confessing their own witchcraft , & bearing witness against others ; if they can make good the truth of their witness , and give sufficient proof of it . as , that they have seen them with their spirits ; or , that they have received spirits from them ; or , that they can tell , when they used witchery-tricks to do harm ; or , that they told them what harm they had done ; or that they can show the mark upon them ; or , that they have been together in their meetings ; and such like . vi. by some witness of god himself , happening upon the execrable curses of witches upon themselves , praving of god to show some token , if they be guilty . vii . by the witches own confession , of giving their souls to the devil . it is no rare thing , for witches to confess . they are considerable things , which i have thus recited ; and yet it must be with open eyes , kept upon open rules , that we are to follow these things . s. 8. but iuries are not the only instruments to be imploy'd in such a work ; all christians are to be concerned with daily and servent prayers , for the assisting of it . in the days of athanasius , the devils were found unable to stand before , that prayer , however then used perhaps with too much of ceremony , let god arise , let his enemies be scattered , let them also that hate him , flee before him. o that instead of letting our hearts rise against one another , our prayers might rise unto an high pitch of importunity , for such a rising of the lord ! especially , let them that are suffering by witchcraft , be sure to stay and pray , and beseech the lord thrice , even as much as ever they can , before they complain of any neighbour for afflicting them . let them also that are accused of witchcraft , set themselves to fast and pray , and so shake off the daemons that would like v●…per's fasten upon them ; and get the waters of iealousie made profitable to them . and now , o thou hope of , new-england , and the saviour thereof in the time of trouble ; do thou look mercifully down upon us , & rescue us , out of the trouble which 〈◊〉 this time do's threaten to swallow us up . let sat●…n be shortly bruised under our feet , and let the ●…nted v●…ssals of satan which have traiterously brought him in upon us , be gloriously conquered , by thy powerful and gracious presence in the midst of us . abhor us not , o god , but cleanse us , but h●…l us , but save us , for the sake of thy glory , enwrapped in our salvations . by thy spirit , lift up a standard against our infernal adversaries ; let us quickly find thee making of us glad , according to the days wherein we have been afflicted . accept of all our endeavours to glorify thee , in the fires that are upon us ; and among the re●… ; let these ●…hy poor and we●…k essays , composed with what tears , what cares , what prayers , th●… only knowest , n●…t w●…nt the acceptance of the lord. amen . always yoked up , from this piece of mischief ? the best man that ever lived has been called a witch : and why may not this too usual and unhappy symptom of , a witch , even a spectral representation , befall a person that shall be none of the worst ? is it not possible ? the laplanders will tell us 't is possible : for persons to be unwittingly attended with officious daemons , bequeathed unto them , and impos'd upon them , by relations that have been witches . quaere , also , whether at a time , when the devils with his witches are engag'd in an actual war upon a people , some certain steps of ours , in such a war , may not be follow'd with our appearing so and so for a while among them in the visions of our afflicted forlorns ! and , who can certainly say , what other degrees , & methods of sinning , besides that of a diabolical compact , may give the devils advantage , to act in the shape of them that have miscarried ? besides what may happen for a while , to try the patience of the virtuous . may not some that have been ready upon feeble grounds uncharitably to censure and reproach other people , be punished for it by spectres for a while exposing them to censure and reproach ? and furthermore , i pray , that it may be considered , whether a world of magical tricks often used in the world , may not insensibly oblige devils to wait upon the superstitious users of them . a witty writer against sadducism , has this observation , that persons , who never made any express contract with apostate spirits , yet may act strange things by diabolick aids , which they procure by the use of those wicked forms and arts , that the devil first imparted unto his confederates . and he adds , we know not , but the laws of the dark kingdom , may enjoyn a particular attendence upon all those that practise their mysteries , whether they know them to be theirs or no. some of them that have been cry'd out upon , as employing evil spirits to hurt our land , have been known to be most bloody fortune-tellers ; and some of them have confessed , that when they told fortunes , they would pretend the rules of chiromancy and the like ignorant sciences , but indeed , they had no rule ( they said ) but this , the things were then darted into their minds . darted ! ye wretches ; by whom , i pray . surely , by none but the devils ; who , tho' perhaps they did not exactly foreknow all the thus predicted contingencies ; yet having once foretold them , they stood bound in honour now , to use their interest , which alas , in this world , is very great , for the accomplishment of their own predictions . there are others , that have used most wicked sorceries to gratify their unlawful curiosities , or to prevent inconveniencies in man and beast ; sorceries ; which i will not name , lest i should by naming , teach them . now , some devil is overmore invited into the service of the person that shall practise these witchcrafts ; and if they have gone on impenitently in these communions with any devil , the devil may perhaps become at last a familiar to them , and so assume their livery , that they cannot shake him off in any way , but that one , which i would most heartily prescribe unto them , namely , that of a deep and long repentance . should these impieties , have been committed in such a place as new-england , for my part i should not wonder , if when devils are exposing the gres●…er witches among us , god permit them , to bring in these les●…er ones with the rest , for their perpetual humiliation . in the issue therefore , may it not be found , that new-england is not so stock'd with rattle snakes , as was imagined ? s 4. but i do not believe , that the progress of witchcraft among us , is all the plot , which the devil is managing in the witchcraft now upon us . it is judg'd , that the devil rais'd the storm , whereof we read in the eighth chapter of matthew , on purpose to oversett the little . vessel , wherein the disciples of our lord , were embarqued with him. and it may be fear'd , that in the horrible tempest , which is now upon ourselves , the design of the devil is to sink that happy settlement of government , wherewith almighty , god , has graciously enclined their majesties to favour us . we are blessed with a governour , than whom no man can be more willing to serve their majesties or this their province : he is continually venturing his all to do it : and were not the interests of his prince , dearer to him , than his own , he could not but soon be weary of the helm , whereat he sits . we are under the influence of a lievtenant governour , who not only by being admirably accomplished both with natural and acquired endowments , is fitted for the service of their. majesties , but also with an unspotted fidelity , applys himself to that service . our councellours , are some of our most eminent persons , and as loyal subjects to the crown , as hearty lovers of their countrey . our constitution also is attended with singular priviledges ; all which things are by the devil exceedingly envy'd unto us . and the devil will doubtless take this occasion , for the raising of such complaints and clamours , as may be of pernicious consequence , unto some part of our present settlement , if he can so far impose . but that which most of all threatens us , in our present circumstances , is the misunderstanding , and so the animosity , whereinto the witchcraft now raging , has enchanted us . the embroiling , first , of our spirits , and then of our affayrs , is evidently , as considerable a branch of the hellish intreague , which now vexes us , as any one thing whatever . the devil has made us like a troubled sea ; and the more and mud , begins now also to heave up apace . even , good and wise men , suffer themselves to fall into their paroxysms ; and the shake which the devil is now giving us , fetches up the dirt which before lay still , at the bottom of our sinful hearts . if we allow the mad dogs of hell to poison us by biting us , we shall imagine that we see nothing but such things about us , and like such things fly upon all that we see . were it not for what is in us , for my part , i should not fear a thousand legions of devils ; 't is by our quarrels that we spoil our prayers ; and if our humble , zealous , and united , prayers , are once hindred , alas , the philistines of hell have cut our locks for us ; they will then blind us , mock us , ruine us . in truth , i cannot altogether blame it , if people are a little transported , when they conceive all the secular interests of themselves and their families , at the stake ; and yet , at the sight of these heart-burnings , i cannot forbear the exclamation of the sweet-spirited austin , in his pacificatory epistle , to ierom on his contest with ruffin , o miserd et miser and a conditio ! o condition , truly miserable ! but what shall be done to cure these distractions ? it is wonderfully necessary , that some healing attempts , be made at this time ; and i must needs confess , if i may speak so much , like a nazianzen , i am so desirous of a share in them , that if , being thrown over-board , were needful to allay the storm , i should think , dying , a trifle to be undergone , for so great a blessedness . s 5. i would most importunately in the first place , entreat every man to maintain an holy jealousy over his own soul , at this time , and think , may not the devil make me , tho' ignorantly , & unwillingly , to be an instrument of doing something that he would have to be done ? for my part i freely own my suspicion , lest something of enchantment , have reach'd more persons and spirits among us , then we are well aware of . but then , let us more generally agree to maintain a kind opinion , one of another . that charity without which , even our giving our bodies to be burned , would profit nothing , uses to proceed by this rule , it is kind , it is not easily provoked , it is thinks no evil , it believes all things , hopes all things . but if we disregard this rule , of charity , we shall indeed give our body politic to be burned . i have heard it affirmed , that in the late great flood upon convecticut , those creatures which could not but have quarrelled at another time , yet now being driven together , very agreeably stood by one another . i am sure we shall be worse than bruitish , if we fly upon one another , at a time when the floods of belial make us afraid . on the one side , [ alas , my pen , must thou write the word , side , in the business ? ] there are very worthy men , who having been call'd by god , when and where this witchcraft , first appeared upon the stage , to encounter it , are earnestly desirous to have it sifted unto the bottom of it . and , i pray , which of us all , that should live under the continual impressions , of the tortures , outcries , and havocks , which devils confessedly commissioned by witches , make among their distressed neighbours , would not have a biass that way , beyond other men ? persons this way disposed , have been men eminent for wisdome and vertue , and men acted by a noble principle of conscience : had not conscience of duty to god , prevailed above other considerations with them , they would not for all they are worth in the world , have meddled in this thorny business , have there been any disputed methods used , in discovering the works of darkness ? it may be none , but what have had great precedents in other parts of the world : which may , tho' not altogether iustify , yet much alleviate a mistake in us , if there should happen to be found any such mistake , in so dark a matter . they have done , what they have done , with multiply'd addresses to god , for his guidance , and have not been insensible how much they have exposed themselves in what they have done . yea , they would gladly contrive , and receive , an expedient , how the shedding of blood , might be spared , by the recovery of witches , not gone beyond the reach of pardon and after all , they invite all good men , in terms to this purpose , being amazed , at the number , and quality of those accused , of late , we do not know , but satan , by his wiles , may have enwrapped some innocent persons , and therefore should earnestly and humbly desire , the most critical enquiry upon the place , to find out the fallacy ; that there may be none of the servants of the lord , with the worshippers of baal . i may also add , that whereas , if once a witch do ingenuously confess among us , no more spectres do in their shapes after this , trouble the vicinage ; if any guilty creatures will accordingly to so good purpose confess their crime to any minister of god , and get out of the snare of the devil , as no minister will discover such a conscientious confession , so i believe none in the authority , will press him to discover it ; but rejoyce in , a soul sav'd from death ▪ on the other side [ if i must again use the word , side , which yet i hope , to live , to blot out ] there are very worthy men , who are not a little dissatisfy'd at the proceedings in the prosecution of this witchcraft . and why ? not because they would have any such abominable thing defended from the strokes of impartial justice . no , those reverend persons who gave in this advice unto the honourable council , that presumptions , whereupon persons may be committed , and much more convictions , whereupon persons may be condemned , as guilty of witchcrafts , ought certainly to be more considerable , than barely the accused persons being represented by a spectre , unto the afflicted ; nor are alterations made in the sufferers , by a look or touch of the accused , to be esteemed an infallible evidence of guilt ; but frequently liable to be abused by the devils legerdemains : i say , those very men of god , most conscientiously subjoined this article , to that advice , — nevertheless , we cannot but humbly recommend unto the government , the speedy and vigorous prosecution of such , as have rendred themselves obnoxious ; aceording to the best directions given in the laws of god , and the wholsome statutes of the english nation , for the detection of witchcraft . only , t is a most commendable cautiousness , in those gracious men , to be very shye lest the devil get so far into our faith , as that for the sake of many truths which we find he tells us , we come at length , to believe any lies , wherewith he may abuse us : whereupon , what a desolation of names would soon ensue , besides a thousand other pernicious consequences ? and lest there should be any such principles taken up , as when put into practice must unavoidably cause the righteous to perish with the wicked ; or procure the bloodshed of any persons , like the gibeonites , whom some learned men suppose to be under a false notion of witches , by saul exterminated . they would have all due steps taken for the extinction of witches ; but they would fain have them to be sure ones : nor is it from any thing , but the real and hearty goodness of such men , that they are loth to surmise ill of other men , till there be the fullest evidence , for the surmises . as for the honourable iudges , that have been hitherto in the commission , they are above my consideration : wherefore , i will only say thus much of them , that such of them as i have the honour of a personal acquaintance with , are men of an excellent spirit ; and as at first they went about the work for which they were commission'd , with a very great aversion , so they have still been under heart-breaking sollicitudes , how they might therein best serve , both god and man. in fine , have there been faults on any side fallen into ? surely , they have at worst been but the faults of a well-meaning ignorance . on every side then , why should not we endeavour with amicable correspondencies , to help one another out of the snares , wherein the devil would involve us ? to wrangle the devil , out of the country , will be truly a new experiment ! alas , we are not aware of the devil , if we do not think , that he aims at enflaming us one against another ; & shall we suffer our selves to be devil-ridden ? or , by any unadviseableness , contribute unto the widening of our breaches ? to say no more , there is a published and a credible relation , which affirms , that very lately , in a part of england , where some of the neighbourhood were quarrelling , a raven , from the top of a tree very articulately and unaccountably cry'd out , read the third to the colossians , and the fifteenth ! were i my self to chuse what sort of bird i would be transformed into , i would say , o that i had wings like a dove ! nevertheless , i will for once do the office , which as it seems , heaven sent that raven upon ; even to beg , that the peace of god may rule in our hearts . s 6 't is necessary that we unite in every thing : but there are especially two things wherein our union must carry us along together . we are to unite in our endeavours to deliver our distressed neighbours , from the horrible annoyances and molestations with which a dreadful witchcraft is now persecuting of them . to have an hand in any thing , that may stifle or obstruct a regular detection of that witchcraft , is what we may well with an holy fear , avoid . their majesties good subjects , must not every day be torn to pieces , by horrid witch a discourse : on the wonders of the invisible world. uttered ( in part ) on aug. 4. 1692. ecclesiastical history has reported it unto us , that a renowned martyr at the stake , seeing the book of the revelation thrown by his no less profane than bloody persecutors , to be burn'd in the same fire with himself , he cry'd out , o beata apocalypsis ; quam bene mecum agitur , qui tecum comburar ! blessed revelation ! said he ; how blessed am i in this fire , while i have thee to bear me company . as for our selves this day , 't is a fire of sore affliction and confusion , wherein we are embroiled ; but it is no inconsiderable advantage unto us , that we have the company of this glorious and sacred book , the revelation , to assist us in our exercises . from that book , there is one text , which i would single out , at this time , to lay before you ; 't is that in rev. xii . 12. wo to the inhabiters of the earth , and of the sea ; for the devil is come down unto you , having great wrath ; because he knoweth , that he hath but a short time . the text is like the cloudy and fiery pillar , vouchsafed unto israel , in the wilderness of old ; there is a very dark side of it , in the intimation , that , the devil is come down having great wrath ; but it has also a bright side , when it assures us , that , he has but a short tim●… ; unto the contemplation of both , i do this day invite you . we have in our hands a letter from our ascended lord in heaven , to advise us of his being still alive , and of his purpose e're long , to give us a visit , wherein we shall see our living redeemer , stand at the latter day upon the earth . 't is the last advice that we have had from heaven , for now sixteen hundred years ; and the scope of it , is , to represent how the lord jesus christ , having begun to set up his kingdom in the world , by the preaching of the gospel , he would from time to time utterly break to pieces all powers that should make head against it , until ; the kingdomes of this world are become the kingdomes of our lord , and of his christ , and he shall reign for ever and ever . 't is a commentary on what had been written by daniel , about , the fourth monarchy ; with some touches upon , the fifth ; wherein , the greatness of the kingdom under the whole heaven , shall be given to the people of the saints of the most high : and altho' it have , as 't is expressed by one of the ancients , tot sacramenta , quot verba , a mystery in every syllable , yet it is not altogether to be neglected with such a despair , as that , i cannot read , for the book is sealed : it is a revelation , and a singular , and notable blessing is pronounc'd upon them that humbly study it . the divine oracles , have with a most admirable artifice and carefulness , drawn , as the very pious beverley , has laboriously evinced , an exact line of time , from the first sabbath at the creation of the world , unto the great sabbatism at the restitution of all things . in that famous line of time , from the decree for the restoring of ierusalem , after the babylonish captivity , there seem to remain a matter of two thousand and three hundred years , unto that new ierusalem , whereto the church is to be advanced , when the mystical babylon shall be fallen . at the resurrection of our lord , there were seventeen or eighteen hundred of those years , yet upon the line , to run unto , the rest which remains for the people of god ; and this remnant in the line of time , is here in our apocalypse , variously embossed , adorned , and signalized with such distinguished events , if we mind them , will help us escape that censure , can ye not discern the signs of the times ? the apostle iohn , for the view of these things , had laid before him , as i conceive , a book , with leaves , or folds ; which v●…lumn was written both on the backside , & on the inside , & roll'd up in a cylindriacal form , under seven labels , fastned with so many seals . the first seal being opened , and the first label removed , under the first label the apostle saw what he saw , of a first rider pourtray'd , and so on , till the last seal was broken up ; each of the sculptures being enlarged with agreeable visions and voices , to illustrate it . the book being now unrolled , there were trumpets , with wonderful concomitants , exhibited successively on the expanding backside of it . whereupon the book was eaten , as it were to be hidden , from interpretations ; till afterwards , in the inside of it , the kingdom of antichrist came to be exposed . thus , the judgments of god on the roman empire , first unto the downfal of paganism , and then , unto the downfal of popery , which is but revived paganism , are in these displayes with lively colours and features made sensible unto us . accordingly , in the twelfth chapter of this book , we have an august preface , to the description of that horrid kingdom , which our lord christ refused , but antichrist accepted , from the devils hands ; a kingdom , which for twelve hundred and sixty years together , was to be a continual oppression upon the people of god , and opposition unto his interests ; until the arrival of that illustrious day , wherein , the kingdom shall be the lords , and he shall be governour among the nations . the chapter is ( as an excellent person calls it ) an extravasated account , of the circumstances , which befel the primitive church , during the first four of five hundred years of christianity : it shows us the face of the church , first in rome heathenish , and then in rome converted , before the man of sin was yet come to mans estate . our text contains the acclamations made upon the most glorious revolution that ever yet happened upon the roman empire ; namely , that wherein the travailing church brought forth a christian emperour . this was a most eminent victory over the devil , and resemblance of the state , wherein the world , ere long shall see , the kingdom of our god , and the power of his christ. it is here noted . first , as a matter of triumph . 't is said , rejoice , ye heavens , and ye that dwell in them . the saints in both worlds , took the comfort of this revolution ; the devout ones that had out-lived the late persecutions , were filled with transporting joyes , when they saw the christian become the imperial religion , and when they saw good men come to give law unto the rest of mankind ; the deceas'd ones also , whose blood had been sacrificed in the ten persecutions , doubtless made the light regions to ring with hallelujahs unto god , when there were brought unto them , the tidings of the advances now given to the christian religion , for which they had suffered martyrdom . secondly , as a matter of horror . 't is said , wo to the inhabiters of the earth and of the sea. the earth still means the false church , the sea means the wide world , in prophetical phrasaeology . there was yet left a vast party of men that were enemies to the christian religion , in the power of it ; a vast party left for the devil to work upon : unto these is , a wo denounced ; and why so ? 't is added , for the devil is come down unto you , having great wrath , because he knows , that he has but a short time . these were it seems to have some desperate and peculiar attempts of the devil , made upon them . in the mean time , we may entertain this for our doctrine . great wo proceeds from the great wrath , with which the devil , towards the end of his time , will make a descent upon a miserable world. i have now published a most awful and solemn warning for our selves at this day ; which has four propositions , comprehended in it . proposition i. that there is a devil , is a thing doubted by none but such as are under the influence of the devil . for any to deny the being of a devil must be from an ignorance or profaneness , worse than diabolical . a devil ! what is that ? we have a definition of the monster , in eph. 6. 12. a spiritual wickedness , that is , a wicked spirit . a devil is a fall●…n angel , an angel fallen from the fear and love of god , and from all celestial glories ; but fallen to all manner of wretchedness and cursedness . he was once in that order of heavenly creatures , which god in the beginning made ministring spirits , for his own peculiar service and honour , in the management of the universe ; but we may now write that epitaph upon him , how art thou fall●…n from heaven ! thou hast said in thine heart , i will exalt my thr●…ne above the stars of god ; but thou art brought down to hell ! a devil is a spiritual and a rational substance , by his apostasy from god , inclined unto all that is vicious , and for that apostasy confin'd unto the atmosphere of this earth ; in chains under darkness , unto the iudgment of the great day . this is a devil ; and the experience of mankind as well as the testimony of scriptu●…e , does abundantly prove the existence of such a devil . about this devil , there are many things , whereof we may reasonably and profitably be inqusitive ; such things , i mean , as are in our bibles reveal'd unto us ; according to which if we do not speak , on so dark a subject , but according to our own uncertain , and perhaps humoursome conjectures , there is no light in us . i will carry you with me , but unto one paragraph of the bible , to be informed of three things , relating to the devil ; 't is the story of the gadaren energumen , in the fifth chapter of mark. first , then ; 't is to be granted ; the devils are so many , that some thousands , can sometimes at once apply themselves to vex one child of man. it is said , in marc. 5. 15. he that was possessed with the devil , had the legion . dreadful to be spoken ! a legion consisted of twelve thousand five hundred people : and we see that in one man or two , so many devils can be spared for a garrison . as the prophet cry'd out , multitudes , multitudes , in the valley of decision ! so i say , there are multi●…udes , multitudes , in the valley of destruction , where the devils are ! when we speak of , the devil , 't is , a name of multitude ; it means not one individual devil , so potent and scient , as perhaps a man chee would imagine ; but it means a kind , which a multitude belongs unto . alas , the devils , they swarm about us , like the frogs of egypt , in the most retired of our chambers are we at our boards ? there will be devils to tempt us unto sensuality : are we in our beds ? there will be devils to tempt us unto carnality ; are we in our shops ? there will be devils to tempt us unto dishonesty . yea , tho' we get into the church of god , there will be devils to haunt us in the very temple it self , and there tempt us to manifold misbehaviours . i am verily perswaded , that there are very few humane affayrs , whereinto some devils are not insinuated ; there is not so much as a iourney intended , but satan will have an hand in hindering or furthering of it . secondly , 't is to be supposed , that there is a sort of arbitrary , even military government , among the devils . this is intimated , when in mar. 5. 9. the unclean spirit said , my name is legion : they are under such a discipline as legions use to be . hence we read about , the prince of the power of the air : our air has a power ! or an army , of devils in the high plac●…s of it ; and these devils have a prince over them , who is , king over the children of pride . 't is probable , that the devil , who was the ring-leader of that mutinous and rebellious crew , which first shook off the authority of god , is now the general of those hellish armies ; our lord , that conquer'd him , has told us the name of him ; 't is belzebub ; 't is he that is , the devil , and the rest are , his angels , or his souldiers . think on , vast regiments , of cruel , and bloody french dragoons , with an intendant over them , over-running a pillaged neighbourhood , and you will think a little , what the constitution among the devils is . thirdly , t is to be supposed , that some divels are more peculiarly commission'd , and perhaps qualify'd , for some countreys , while others are for others . this is intimated , when in mar. 5. 10. the devils besought our lord , much , that he would not send them away out of the countrey . why was that ? but in all probability , because these divels were more able , to , do the works of the divel , in such a countrey , than in another . it is not likely that every divel do's know every language ; or that every divel can do every mischief . t is possible that the experience , or , if i may call it so , the education , of all divels , is not alike , and that there may be some difference in their abilities . if one might make an inference from what the divels do , to what they are , one cannot forbear dreaming , that there are degrees of divels . who can allow that such tri●…ing daemons , as that of mascon , or those that once infested our new berry , are of so much grandeur , as those daemons , whose games are mighty kingdomes ? yea , t is certain , that all divels do not make a like figure , in the invisible world. nor do's it look agreeably , that the daemons , which were the familiars of such a man as the old apoll●…nius , differ not from those baser goblins that chuse to nest in the filthy and loathsome rags , of a beastly sorceress . accordingly , why may not some divels , be more accomplished for what is to be done in such and such places : when others must be detachd for other terri●…ories ? each divel as he sees his advantage , cries out , let me be in this countrey , rather than another . but enough , if not too much , o●… these things . proposition ii. there is a divellish wrath against mankind , with which the divel is , for gods sake inspired . the divel is himself broiling under the intollerable and interminable wrath of god ; and a fiery wrath at god , is that with which the divel is for that cause enflamed . methinks i see the posture of the divels in isa. 8. 21. they fret themselves , and curse their god , and look upward . the first and chief wrath of the divel , is at the almighty god himself ; he knows , the god that made him , will not have mercy on him , and the god that formed him , will shew him no favour ; and so he can have no kindness for that god , who has no mercy , nor favour for him . hence t is , that he cannot bear the name of god should be acknowledged in the world ; every acknowledgment paid unto god , is a fresh drop of burning brimstone falling upon the divel ; he do's make his insolent , tho' impotent batteries , even upon the throne of god himsel●… : and soolishly affects to have hims●…lf exalted unto that glorious high throne , by all people , as he sometimes is , by ex●…rcable witches . this ho●…ible dragon do's not only wi●…h 〈◊〉 , tayl st●…ike at the stars of god , but at the god 〈◊〉 , wh●… made the stars , being desirous to 〈◊〉 them all . god and the divel are swo●…n enemi●…s to each other ; the terms between them , are those , in zech. 11. 18. my soul 〈◊〉 them , and their soul also abb●…rred me . and from this furious wrath , or displeasure and prejudice at god , proceeds the divels wrath at us , the poor children of men. our doing the service of god , is one thing that exposes us to the wrath of the divel . we are the high-priests of the world ; when all creatures are call'd upon , praise ye the lord , they bring to us those demanded praises of god , saying , do you offer them for us . hence 't is , that the divel has a a quarrel with us , as he had with the high-priest in the vision of old. our bearing the image of god , is another thing that brings the wrath of the divel upon us . as a tygre , thro' his hatred at a man , will tear the very picture of him , if it come in his way ; such a tygre the devil is ; because god said of old , let us make man in our image , the devil is ever saying , let us p●…ll this man to pieces . but the envious pride of the devil , is one thing more that gives an edge unto his furious wrath against us . the apostle has given us an hint , as if pride had been the condemnation of the devil . 't is not unlikely , that the devils affectation to be above that condition which he might learn that mankind was to be preferr'd unto , might be the occasion of his taking up arms against the immortal king. however , the devil now sees man lying in the bosome of god , but himself damned in the bottom of hell ; and this enrages him exceedingly ; o , says he , i cannot bear it , that man should not be as miserable as myself . proposition iii. the devil , in the prosecution , & for the execution , of his wrath upon them , often getts a liberty to make a descent upon the children of men . when the devil does hurt unto us , he comes down unto us ; for the randezvouze of the infernal troops , is indeed in the supernal parts of our air. but as t is said , a. sparrow of the air does not fall down without the will of god ; so i may say , not a devil in the air , can come down without the leave of god. of this we have a famous instance in that arabian prince , of whom the devil was unable so much as to touch any thing , till the most high god gave him a permission , to go down . the divel stands with all the instruments of death , aiming at us , and begging of the lord , as that king ask'd for the hood-winck'd syrians of old , shall i smite 'em , shall i smite ' em ? he cannot strike a blow , till the lord say , go down and smite , but sometimes he does obtain from the high possessor of heaven and earth , a license for the doing of it . the divel sometimes does make most rueful havock among us ; but still we may say to him , as our lord said unto a great servant of his , thou couldest have no power against me , except it were given thee from above . the divel is called in 1 pet . 5. 8. your adversary . t is a law-term ; and it notes , an adversary at law. the divel cannot come at us , except in some sence according to law ; but sometimes he does procure sad things to be inflicted , according to that law of the eternal king , upon us . the divel first goes up as an accuser against us : he is therefore styled the accuser ; and it is on this account , that his proper name , does belong unto him . there is a court somewhere kept ; a court of spirits , where the divel enters all sorts of complaints against us all ; he charges us with manifold sins against the lord our god : there he loads us with heavy imputations , of hypocrisy , iniquity , disobedience ; where upon he u●…ges , lord , let 'em now have the death , which is their wages , paid unto ' em ! if our advocate in the heavens do not now take off his libels , the devil then with a concession of god , comes down , as a destroyer upon us . having first been an attorney , to bespeak that the judgments of heaven may be ordered for us , he then also pleads that he may be the executioner of those judgments ; and the god of heaven sometimes after a sort signs a warrant , for this destroying angel , to do what has bin desired to be done for the destroying of men . but such a permission from god , for the divel to come down , and break in upon mankind , oftentimes must be accompanyed with a commission from some wretches of mankind it 〈◊〉 . every man is , as 't is hinted in gen. 4 9. his brothers kee●…per . we are to keep one another from the 〈◊〉 of the divel , by mutual and cordi●…l wi●…hes of prosperity to one another . when ungodly people , give their consents in witchcrafts diabolically performed , for the divell to annoy their neighbours , he ●…nds a breach made in the hedge about us , whereat he rushes in upon us , with g●…ievous molestations . yea , when impious people , that never saw the divel , do but utter their curses against their neighbours , those are so many watch words whereby the ma●…ives of hell are animated presently to fall upon us . ' ti●… thus , that the devil gets leave to worry us . proposition iv. most horrible woes come to be inflicted upon mankind , when the divel do's in great wrath , make a descent upon them . the divel , is a do-evil , and wholly set upon mischief . when our lord once was going to muzzel him , that he might not mischief others , he cry'd out , art thou come to 〈◊〉 me ? he is , it seems , himself tormented , if he be but restrained from the tormenting of men. if upon the sounding of the three last apocalyptical angels , it was an outcry made in heaven , wo , wo , wo , to the inhabitants of the earth by reason of the voice of the trumpet . i am sure , a descent made by the angel of death , would give cause for the like exclamation : wo to the world , by reason of the wrath of the divel ! what a woful plight , mankind would by the descent of the divel , be brought into , may be gathered from the woful pains , and wounds , and hideous desolations , which the divel b●…ings upon them , of whom he has with a bodily possession made a siezure . you may both in sacred and profane history , read many a direful account of the woes , which they , that are possessed by the divel , do undergo : and from thence conclude , what must the children of men , hope from such a divel ! moreover the tyrannical ceremonies , whereto the divel uses to subjugate such vvoful nations or orders of men , as are more entirely under his dominion , do declare what vvoful work , the divel would make where he comes . the very devotions of those forlorn pagans , to whom the divel is a leader , are most bloody penances : and what vvoes indeed must we expect from such a divel of a m●…loch , as relishes no sacrifices like those of humane heart-blood , and unto whom there is no musick like the bitter , dying , doleful groans , ejulated by the roasting children of men . furthermore , the servile , abject , needy circumstances wherein the devil keeps the slaves , that are under his more sensible vassallage , do suggest unto us , how woful the devil would render all of our lives . we that live in a province , which affords unto us , all that may be necessary or comfortable for us , found the province fill'd with vast herds of salvages , that never saw so much as a knife , or a nail , or a board , or a grain of salt , in all their dayes . no better would the devil have the world provided for ! nor should we , or any else , have one convenient thing about us ; but be as indigent as usually our most ragged vvitches are ; if the devils malice were not over-ruled by a compassionate god , who preserves man and beast . hence t is , that the devil , even like a dragon , keeping a guard upon such fruits as would refresh a languishing world , has hindred mankind for many ages , from hitting upon those useful inventions , which yet were so obvious and facil , that it is every bodies wonder , they were no sooner hit upon . the bemisted world , must jog on for thousands of years , without the knowledge of the loadstone , till a neapolitan stumbled upon it , about three hundred years ago . nor must the world be blest with such a matchless engine of learning and vertue , as that of , printing , till about the middle of the fifteenth century . nor could one old man all over the face of the whole earth , have the benefit of such a little , tho' most needful , thing , as a pair of spectacles , till a dutch-man , a little while ago accommodated us . indeed , as the divel do's begrutch us all manner of good , so he do's annoy us with all manner of vvo , as often as he finds himself capable of doing it . but shall vve mention some of the special woes with which the divel do's usually infest the world ! breefly then ; plagues are some of those woes , with which the divel troubles us . it is said of the israelites , in 1. cor. 10. 10 they were destroyed of the destroyer . that is , they had the plague among them . 't is the destroyer , or the divel , that scatters plagues about the world : pestilential and contagious diseases , 't is the divel , who do's oftentimes invade us with them . 't is no uneasy thing , for the divel , to impregnate the air about us , with such malignant salts , as meeting with the salt of our microcosin , shall immediately cast us into that fermentation and putrefaction , which will utterly dissolve all the vital tyes within us ; ev'n as an aqua-fortis , made with a conjunction of nitre and vitriol , corrodes what it siezes upon . and when the divel has raised those arsenical fumes , which become venemous quivers full of terrible arrows , how easily can he shoot the delete●…ious m●…sms into those juices or bowels of mens bodies , which will , soon enflame them with a mortalfire ! hence come such plagues , as that beesome of destruction which within our memory swept away such a throng of people from one english city in one visitation : and hence those infectious feavers , which are but so many disguised plagues among us , causing epidemical desolations . again , wars are also some of those vvoes , with which the divel causes our trouble . it is said in rev. 12. 17. the dragon was wroth , and went to make war : and there is in truth , scarce any vvar , but what is of the dragons kindling . the divel is that v●…lcan , out of whose forge come the instruments of our vvars , and it is he that finds us employments for those instruments . we read concerning daemoniacks , or people in whom the devil was , that they would cut and wound themselves ; and so , when the devil is in men , he puts 'em upon dealing in that barbarous fashion with one another . vvars do often furnish him with some thousands of souls in one morning from one acre of ground ; and for the sake of such thyestaean banquets , he will push us upon as many vvars as he can . once more , why may not storms be rekoned among those vvoes , with which the devil do's disturb us ? it is not improbable , that natural storms on the world , are often of the devils raising . we are told in job . 1. 11. 12 , 19. that the devil made a storm , which hurricano'd the house of iob , upon the heads of them that were feasting in it . paracelsus could have informed the devil , if he had not been informed , as be sure he was before , that if much aluminious matter , with salt-peter not throughly prepared , be mixed , they will send up a cloud of smoke , which will come down in rain . but undoubtedly the devil understands as well the way to make a tempest , as to turn the vvinds at the solicitation of a laplander ; whence perhaps it is , that thunders are observed oftner to break upon churches , than upon any other buildings ; and besides many a man , yea many a ship , yea many a town has miscarried , when the devil ha's been permitted from above to make an horrible tempest . however that the divel has raised many metaphorical storms upon the church , is a thing , than which there is nothing more notorious . it was said unto believers , in rev. 2. 10. the devil shall cast some 〈◊〉 you into prison . the devil was he that at first 〈◊〉 cain upon abel , to butcher him , as the apo●… seems to suggest , for his faith in god , as a rewarder . and , in how many persecutions , as well as haeresies , has the devil been ever since engaging all the children of cain ! that serpent the devil ha's acted his cursed seed , in unwearied endeavours to have them , of whom the world is not worthy , treated as those who are , not worthy to live in the world. by the impulse of the devil , t is that first the old heathens , and then the mad arians , were pricking briars , to the true servants of god ; and that the papists that came after them , have out-done 〈◊〉 all , for slaughters , upon those that have been accounted as the sheep for the slaughters . the late french persecution , is perhaps the horriblest that ever was in the world : and as the devil of mascon seems before to have meant it , in his outcries , upon , the miseries preparing for the poor hugonots ! thus it ha's been all acted , by a singular fury of the old dragon inspiring of his emissaries . but in reality , spiritual woes , are the principal woes , among all those that the devil would have us undone withal . sins are the worst of w●…es ; and the devil seeks nothing so much , as to plunge us into sins . when men do commit a crime for which they are to be indicted , they are usually , mov'd by the instigation of the devil . the devil will put ill men upon being worse . was it not he , that laid in 1 king 22. 22. i will go forth , and be a lying spirit in the mouth of all the prophets ? even so the devil becomes an unclean spirit , a drinking spirit , a swearing spirit , a worldly spirit , a passionate spirit , a revengful spirit , and the like , in the hearts of those that are already too much of such a spirit ; and thus , they become improv'd in sinfulness . yea , the devil will put good men upon doing ill. thus we read , in 1 chron. 21. 1. satan provoked david to number israel . and so , the devil provokes men that are eminent in holiness , unto such things as may become eminently pernicious ; he provokes them especially unto pride , and unto many unsuitable emulations . there are likewise most lamentable impressions , which the devil makes upon the souls of men , by way of punishment upon them for their sins . 't is thus , when an offended god , puts the souls of men over into the hands of that officer , who has the power of death , that is , the devil . it is the woful misery of unbelievers , in 2 cor. 4. 4. the god of this world has blinded their minds . and thus it may be said of those woful wretches , whom the devil is a god unto , the devil so muffles them , that they cannot see the things of their peace . and , the devil so hardens them , that nothing will awaken their cares about their souls : how come so many to be seared in their sins ? 't is the devil , that with a red hot iron fetch 't from his hell , does cauterise them . thus t is , till perhaps at last they come to have a wounded conscience in them , and the devil has often a share in their torturing and confounding anguishes . the devil who terrify'd cain , and saul , and iudas , into desperation , still becomes a king of terrors , to many sinners , and frights them from laying hold on the mercy of god in the lord jesus christ. in these regards , wo to us , when the devil comes down upon us . proposition v. toward the end of his time the descent of the devil in wrath upon the world , will produce more woful effects , than what have been in former ages . the dying dragon , will bite more cruelly , & sting more bloodily than ever he did before : the ●…th-pangs of the devil will make him to be more of a devil than ever he was ; and the furnace of this nebuchadnezaear will be heated seven times hotter , just before its putting out . we are in the first place , to apprehend , that there is a time fixed and stated by god , for the devil to enjoy a dominion over our sinful and therefore woful world. the d●…vil once exclaimed , in mat. 8. 29. iesus , thou son of god , art thou come hither to torment us before our time ? it is plain , that until the second coming of our lord , the devil must have a time of plaguing the world , which he was afraid , would have expired at his first . the devil is , by the wrath of god , the prince of this world ; and the time of his reign , is to continue until the time , when our lord himself , shall , take to himself , his great power and reign . then 't is that the devil shall hear the son of god , swearing with loud thunders against him , thy time shall now be no more ! then shall the devil with his angels , receive their doom , which will be , depart into the everlasting fire prepared for you . we are also to apprehend , that in the mean time , the divel can give a shrowd guess , when he drawes near to the end of his time. when he saw christianity enthron'd among the romans , it is here said , in our rev , 12 12 , he knows he hath but a short time . and how does he know it ? why , reason will make the divel to know that god won't suffer him to have , the everlasting dominion ; & that when god has once begun to rescue the world out of his hands hee 'l go through with it , until the captives of the mighty shall be taken away and the prey of the terrible shall be delivered . but the divel will have scripture also , to make him know that when his antichristian vicar the seven headed beast on the seven-hilled city , shall have spent his determined years , he with his vicar must unavoidably go down into the bottomless pitt .. it is not improbable , that the divel often hears the scripture expounded in our congregations ; yea that we never assemble without a satan among us . as there are some divines , who do with more uncertainty conjecture , from a ●…eartain p●…ace in the epistle to the ephesians , that the angels do some times come into our churches , to gain some advantage from our ministry . but be sure our demonstra ble interpretations , may give repeated notices to the-divel , that his time is almost out : and what the preacher says unto the young man , know thou , that god will bring thee into iudgment ! that may our sermons tell unto that old wretch , know thou , that the time of thy iudgment is at hand ▪ but we must now , likewise , apprehend , that in such a time , the woes of the world , will be heightened , beyond what they were at any time yet from the foundation of the world . hence ti 's , that the apostle has forewarned us , in 2. tim. 3. 1. this know , that in the last days , perillous times shall come . truly , when the divel knows , that he is got into his last days , he will make perillous times for us ; the times will grow more full of divels , and therefore more full of perils , than everthey were before . of this if we would know , what cause is to be assigned ; it is not only , because the divel growes more able and more eager to vex the world ; but also , and cheefly , because the world is more worthy to be vexed by the divel , than ever heretofore . the sins of men in this generation , will be more mighty sins , than those of the former ages ; men will be more accurate & exquisite , & refined in the arts of sinning , than they use to be . and besides , their own sins , the sins of all the former ages will also lie upon the sinners of this generation . do we ask why the mischievous powers of darkness are to prevail more in our days , than they did in those that are past & gone ! t is because that men by sinning over again the sins of the former days , have a fellowship with all those unfruitful works of darkness . as 't was said in math. 23. 36. all these things shall come upon this generation ; so , the men of the last generation , will find themselves involved in the guilt of all that went before them . of sinners t is said , they heap up wrath ; and the sinners of the last generations do not only add unto the heap of sin that has been pileing up , ever since the fall of man , but they interest themselves in every sin of that enormous heap . there has been a cry of sin in all former ages going up to god , that the divel may come down ! and the sinners of the last generations , do sharpen and louden that cry , till the thing do come to pass , as destructively as irremediably . from whence it follows , that the thrice holy god , with his holy angels , will now after a sort more abandon the world , than in the former ages . the roaring impieties of the old world , at last gave mankind such a dista●…t in the heart of the just god ; that he came to say , it repents me , that i have made such a creature ! and however , it may be but a witty fancy , in a late learned writer , that the earth before the flood was nearer to the sun , than it is at this day ; and that gods hurling down the earth to a further distance from the sun , were the cause of that flood ; yet we may fitly enough say , that men perished by a rejection from the god of heaven . thus , the enhanc'd impieties of this our world , will exasperate the displeasure of god , at such a rate , as that he will more cost us off , than heretofore ; until at last , he do with a more than ordinary indignation say , go devils ; do you take them , and make them beyond all former measures miserable ! if lastly , we are inquisitive after instances of those aggravated woes , with which the devil will towards the end of his time assault us ; let it be remembred , that all the extremities which were foretold by the trumpets and the vials in the apocalyptic schemes of these things , to come upon the world , were the woes to come from the wrath of the divel , upon the shortning of his time , the horrendous desolations that have come upon mankind , by the irruptions of the old barbarians upon the roman world , and then of the saracens , and since , of the turks , were such woes , as men had never seen before . the infandous blindness and vi●…eness which then came upon mankind , and the monstrous 〈◊〉 which thereupon carried the roman world by the millions together unto the shambles , were also such woes as had never yet had a parallel . and yet these were some of the things here intended , when it was said , wo ! for the divel is come down in great wrath , having but a short time. but besides all these things , and besides the increase of plagues & wars , and storms , and internal maladies now in our days , there are especially two most extraordinary woes , one would fear , will in these days become very ordinary . one woe that may be look'd for is , a frequent repetition of earthquakes , and this perhaps by the energy of the divel in the earth . the divel will be clap't up , as a prisoner in or near the bowels of the earth , when once that conflagration shall be dispatch'd , which will make , the new earth wherein shall dwell righteousness ; and that conflagration will doubtless be much promoted , by the subterraneous fires , which are a cause of the earthquakes in our dayes . accordingly , we read , great earthquakes in divers places , enumerated among the tokens of the time approaching , when the devil shall have no longer time. i suspect , that we shall now be visited with more usual , and yet more fatal earthquakes , than were our ancestors ; inasmuch as the fires that are shortly to , burn unto the lowest hell , and set on fire the foundations of the mountains , will now get more head than they use to do ; and it is not impossible , that the devil , who is e're long to be punished in those fires , may aforehand augment his desert of it , by having an hand in using some of those fires , for our detriment . learned men have made no scruple to charge the devil with it ; deo permittente , terraemotus causat . the devil surely , was a party in the earthquake , whereby the vengeance of god , in one black night sunk twelve considerable cities of asia , in the reign of tiberius . but there will be more such catastrophe's in our dayes ! italy has lately been shaking , till its earthquakes have brought ruines at once upon more than thirty towns ; but it will within a little while , shake again , and shake till the fire of god have made an entire etna of it . and behold , this very morning , when i was intending to utter among you such things as these , we are cast into an heartquake by tidings of an earthquake that has lately happened at iamaica : an horrible earthquake , whereby the tyrus of the english america , was at once pull'd into the jawes of the gaping and groaning earth , and many hundreds of the inhabitants buried alive . the lord sanctifie so dismal a dispensation of his providence , unto all the american plantations ! but be assured , my neighbours , the earthquakes are not over yet ! we have not yet seen the last . and then , another wo that may be look'd for is , the devils being now let loose in preternatural operations more than formerly ; & perhaps in possessions & obsessions that shall be very marvellous . you are not ignorant , that just before our lords first coming , there were most observable outrages committed by the devil upon the children of men : and i am suspicious , that there will again be an unusual range of the devil among us , a little before the second coming of our lord , which will be , to give the last stroke in , destroying the works of the devil . the evening wolves will be much abroad , when we are near the evening of the world. the devil is going to be dislodged of the air , where his present quarters are ; god will with flashes of hot lightning upon him , cause him to fall as lightning from this ancient habitations : and the raised saints will there have a new heaven , which , we expect according to the promise of god. now , a little before this thing , you 'l be like to see the devil , more sensibly and visibly busy upon earth perhaps , than ever he was before : you shall oftner hear about apparitions of the devil , and about poor people strangely bewitched , possessed and obsessed , by infernal fiends . when our lord is going to set up his kingdom , in the most sensible and visible manner that ever was , and in a manner answering the transfiguration in the mount , it is a thousand to one , but the devil will in sundry parts of the world , assay the like for himself , with a most apish imitation : and men , at least in some corners of the world , and perhaps in such as god may have some special designs upon , will to their cost , be more familiarized with the world of spirits than they had been formerly . so that , in fine , if just before the end when the times of the iews were to be finished , a man then ●…an about every where , crying , wo to the nation ! wo to the city ! wo to the temple ! wo ! wo ! wo ! much more may the descent of the devil , just before his end , when also the times of the gentiles will be finished , cause us to cry out , wo ! wo ! wo ! because of the black things that threaten us ! but it is now time to make our improvement of what has been said . and , first , we shall entertain ourselves with a few corollaries : deduced from what has been thus asserted . corollary i. what cause have we to bless god , for our preservation from the devils wrath , in this which may too reasonably be call'd the devils vvorld ! while we are in , this present evil world , we are continually surrounded with swarms of those devils , who make this present world , become so evil . what a wonder of mercy is it , that no devil could ever yet make a prey of us ! we can set our foot no where but we shall tread in the midst of most hellish rattle-snakes ; and one of those rattle-snakes once thro' the mouth of a man on whom he had siezed , hissed out such a truth as this , if god would let me loose upon you , i should find enough in the best of you all , to make you all mine . what shall i say ? the vvilderness thro' which we are passing to the promised land , is all over fill'd with , fiery , flying serpents . but blessed be god ; none of them have hitherto so fastned upon us , as to confound us utterly ▪ all our way to heaven , lies by the 〈◊〉 of lions , and the mounts of leopards ; there are incredible droves of divels in our way . but have we safely got on our way thus far ? o let us be thankful to our eternal preserver for it . it is said in , psal. 76. 10. surely the wrath of man shall praise thee , and the remainder of wrath shalt thou restrain but surely it becomes us to praise god , in that we have yet sustain'd no more damage by the wrath of the devil , and in that he has restrain'd that overwhelming wrath . we are poor travellers in a world , which is as well the devils field , as the devils gaol ; a world , in every nook whereof , the devil is encamped , with bands of robbers , to pester all that have their face looking zion-ward : and are we all this while preserved from the undoing snares of the devil ! it is , thou , o keeper of israel , that hast hitherto been our keeper ! and therefore , bless the lord , o my soul , bless his holy name , who has redeemed thy life from the distroyer ! corollary . ii. we may see the rise of those multiply'd magnify'd , and singularly stinged afflictions , with which aged or dying saints frequently have their death prefaced , & their age embittered . when the saints of god are going to leave the world , it is usually a more stormy world with them , than ever it was ; and they find more vanity , and more vexation in the world than ever they did before . it is true , that many are the afflictions of the righteous but a little before they bid adieu to all those many afflictions , they often have greater , harder , sorer , loads thereof laid upon them , than they had yet endured . it is true , that thro' much tribulation we must enter in the kingdom of god ; but a little before our entrance thereinto , our tribulation may have some sharper accents of sorrow , than ever were yet upon it . and what is the cause of this ! it is indeed the faithfulness of our god unto us , that we should find the earth mo●…e full of thorns and briars than ever , just before he fetches us from earth to heaven ; that so we may go away the more willingly , the more easily , and with less convulsion , at his calling for us . o there are ugly ties , by which we are fastned unto this world ; but god will by thorns and briars tear those ties asunder . but , is not the hand of ioab here ? sure , there is the wrath of the devll also in it . a little before we step into heaven , the devil thinks with himself , my time to abuse that saint is now but short ; what mischief i am to do that saint , must be done quickly , if at all ; he 'l shortly be out of my reach for ever . and for this cause he will now fly upon us with the fiercest efforts and furies of his wrath. it was allowed unto the serpent , in gen. 2. 15. to bruise the heel . why , at the heel , or at the close , of our lives , the serpent will be nibbling , more than ever in our lives before : and it is , because now he has but a short time . he knows , that we shall very shortly be , where the wicked cease from troubling , and where the weary are at rest ; wherefore that wicked one will now trouble us , more than ever he did , and we shall have so much disrest , as will make us more weary than ever we were , of things here below . corollary . iii what a reasonable thing then is it , that they whose time is but short , should make as great use of their time , as ever they can ! i pray , let us learn some good , even from the wicked one himself . it has been advised , be wise as serpents : why , there is a peece of wisdom , whereto that old serpent , the divel himself , may be our monitor . when the divel perceives his time is but short , it puts him upon great wrath. but how should it be with us , when we perceive that our time is but short ? why , it should put us upon great work. the motive which makes the divel to be more full of wrath , should make us more full of warmth , more full of watch , and more full of all diligence to make our vocation , and election sure . our pace in our journey heaven-ward ; must be quickened , if our space for that journey be shortened : even as israel went further the two last years of their journey canaan ward , than they did in thirty eight years before . the apostle brings this , as a spur to the devotions of christians , in . 1. cor. 7. 29. this i say , bretheren , the time is short . even so , i say this day ; some things i lay before you , which i do only think , or guess , but here is a thing which i venture to say with all the freedom imaginable . you have now a time to get good ; even a time to make sure of grace and glory , and every good thing , by true repentance ; but , this i say , the time is but short . you have now time to do good ; even to serve out your generation , as by the will , so for the praise of god ; but , this i say the time is but short . and what i say thus to all people , i say to old people , with a peculiar vehemency : syrs , it cannot be long , before your time is out ; there are but a few sands left in the glass of your time : and it is of all things the saddest , for a man to say , my time is done but my work undone ! o then , to work as fast as you can ; and of soul-work , and church-work , dispatch as much as ever you can . say to all hindrances , as the gracious ieremiah burrows would sometimes to visitants : you 'l excuse me if i ask you ●…o be short with me , for my work is great , and my time is but short . methinks every time , we hear a clock , or see a watch , we have an admonition given us , that our time is upon the wing , and it will all be gone within a little while . i remember i have read of a famous man , who having a clock-watch long lying by him , out of kilture in his trunk , it unaccountably struck eleven just before he dy'd . why , there are many of you , for whom i am to do that office this day : i am to tell you , you are come to your eleventh hour ; there is no more than a twelfth part at most , of your life yet behind . but if we neglect our business , till our short time shall be reduced into none , then , ●…o to us , for the great wrath of god will send us down from whence there is no redemption . corollary . iv. how wellcome should a death in the lord , be unto them , that belong not unto the divel , but unto the lord ! while we are sojourning in this world , we are in what may upon too many accounts be called the divels country : we are where the divel may come down upon us in great wrath continually . the day when god shall take us out of this world , will be , the day when the lord will deliver us from the hand of all our enemies , and from the hand of satan : in such a day , why should not our song be that of the psalmist , blessed be my rock , and let the god of my salvation be exalted ! while we are here , we are in the valley of the shadow of death ; and what is it that makes it so ! ti 's because the wild beasts of hell are lurking on every side of us , & every minute ready to salley forth upon us . but our death will fetch us out of that valley , and carry us where we shall be , for ever with the lord. we are now under the daily buffetings of the divel , and he does molest us with such fiery darts , as cause us even to cry out , i am weary of my life . yea , but are we as willing to dy , as , weary of life ? our death will then soon set us where we cannot be reach'd by the , fist of wickednoss : and where the , perfect cannot be shotten at . it is said , in rev. 14. 13. blessed are the dead , which dy in the lord , they rest from their labours . but we may say , blessed are the dead in the lord , inasmuch they rest from the devils ! our dying will be but our taking wing : when , attended with a convoy of winged angels , we shall be convey'd into that heaven , from whence the devil having been thrown , he shall never more come thither after us . what if god should now say to us , as to moses , go up and dy ! as long as we go up , when we dy , let us receive the message with a joyful soul ; we shall soon be there , where the devil can't come down upon us . if the , god of our life , should now send that order to us , which he gave to hezekiah , set thy house in order , for thou shalt dy , and not live ; we need not be cast into such deadly agonies thereupon , as hezekiah was : we are but going to that house , the golden doors whereof , cannot be entred by the devil that here did use to persecute us . methinks , i see the departed spirit of a believer , triumphantly carried thro' the devils territories , in such a stately and fiery , chariot , as the spiritualizing body of elias had ; methinks , i see the devil , with whole flocks of harpies , grinning at this child of god , but unable to fasten any of their griping talons upon him : and then , upon the utmost edge of our atmosphaere , methinks i over-hear the holy soul , with a most heavenly gallantry deriding the defeated fiend , and saying , ah! satan ! return to thy dungeons again ; i am going where thou canst not come for ever ! o 't is a brave thing so to dy ! and especially so to dy , in our time. for , tho' when we call to mind , that the devils time is now but short , it may almost make us wish to live unto the end of it ; and to say with the psalmist , because the lord will shortly appear in his glory , to build up zion . o my god , take me not away in the midst of my dayes ! yet when we bear in mind , that the devils wrath is now most great , it would make one willing to be , out of the way . inasmuch as now is the time for the doing of those things in the prospect whereof balaam long ago cry'd out , who shall live when such things are done ! we should not be inordinately loth to dy at such a time. in a word , the times are so bad , that we may well count it , as good a time to dy in , as ever we saw . corollary . v. good news for the israel of god , and particularly for his new-english israel ! if the devils time were above a thousand years ago , pronounced , short , what may we suppose it now in our time ? surely we are not a thousand years distant from those happy thousand years of rest and peace , and [ which is better ] holiness , reserved for the people of god in the latter days ; and if we are not a thousand years , yet short of that golden age , there is cause to think , that we are not an hundred . that the blessed thousand years are not yet begun , is abundantly clear from this , we do not see the devil bound ; no , the devil was never more let loose than in our days ; and it is very much that any should imagine otherwise : but the same thing that proves the thousand years of prosperity for the church of god , under the whole heaven , to be not yet begun , do's also prove , that it is not very far off ; and that is the prodigious wrath with which the devil do's in our days prosecute , yea , desolate the world. let us cast our eyes almost where we will , and we shall see the devils domineering at such a rate as may justly fill us with astonishment ; it is quaestionable whether iniquity ever were so rampant , or whether calamity were ever so pungent , as in this lamentable time ; we may truly say , t is the hour and the power of darkness . but , tho' the wrath be so great , the time is but short : when we are perplexed with the wrath of the devil , the word of our god at the same time unto us , is that , in rom. 16. 20. the god of peace shall bruise satan under your feet shortly . shortly , didst thou say , dearest lord ! o! gladsome word ! amen , even so , come , lord ! lord iesus , come quic●…ly ! we shall never be rid of this troublesome devil , till , thou do come to chain him up ! but because the people of god , would willingly be told whereabouts we are with reference to the wrath and the time , of the devil , you shall give me leave humbly to set before you a few , conjectures . the first conjecture the devils eldest son seems to be towards the end of his last half-time ; and if it be so , the devils whole-time , cannot but be very near it's end. it is a very scandalous thing that any protestant , should be at a loss where to find , the anti-christ . but , we have sufficient assurance , that the duration of antichrist , is to be but for a time , and for times , and for half a time ; that is for twelve-hundred and sixty years . and indeed , those twelve hundred and sixty years , were the very spott of time left for the devil , and meant when 't is here said , he has but a short time . now , i should have an easy time of it , if i were never put upon an harder task , than to produce what might render it extreamly probable , that antichrist entred his last half-time , or the last hundred and fourscore years of his reign , at or soon after the celebrated reformation which began at the year 1517 in the former century . indeed , it is very agreeable to see how antichrist then lost half of his empire ; and how that half which then became reformed , have been upon many accounts little more than half-reformed . but by this computaion , we must needs bee within a very few years of such a mortification to befall the see of rome , as that antichrist who ha's lately been planting ( what proves no more lasting than ) a tabernacle in the glorious holy mountain between the seas , must quickly , come to his end and none shall help him . so then , within a very little while , we shall see the devil stript of the grand , yea , the last , vehicle , wherein he will be capable to abuse our world. the fires , with which , that beast , is to be consumed , will so singe the wings of the devil too , that he shall no more set the affairs of this world on fire . yea , they shall both go into the same fire , to be tormented for ever and ever . the second conjecture . that which is , perhaps , the greatest effect of the divels wrath , seems to be in a manner at an end : and this would make one hope that the divels time cannot be far from its end . it is in persecution , that the wrath of the divel uses to break forth , with its greatest fury . now there want not probabilities , that the last persecution intended for the church of god , before the advent of our lord , has been upon it . when we see the , second we passing away , we have a fair signal given unto us , that the last slaughter of our lords witnesses is over : and then what quickly followes ? ( the next thing is , the kingdomes of this world , are become the kingdomes of our lord ) and of his christ : and then down goes the kingdome of the divel , so that he cannot any more come down upon us . now , the irrecoverable & irretrievable humiliations that have lately befallen the turkish power , are but so many declarations of the , second wo passing away . and the dealings of god with the european parts of the world , at this day , do further strengthen this our expectation . we do see , at this hour a great earth-quake all europe over : and we shall see , that this great earth-quake , and these great commotions , will but contribute unto the advancement of our lords hitherto depressed interests . t is also to be remark'd that , a disposition to recognize the empire of god over the conscience of man , does now prevail more in the world than formerly ; & god from on high more touches the hearts of princes & rulers with an averseness to persecution . t is particularly the unspeakable happiness of the english nation , to be under the influences of that excellent queen , who could say , inasmuch as a man cannot make himself believe what he will , why should we persecute men for not believing as we do ! i wish i could see all good men of one mind ; but in the mean time i pray , let them 〈◊〉 love one another . words worthy to be written in letters of gold ! and by us the more to be considered , because to one of ours did that royal person express her self so excellently , so obligingly . when the late king iames published his declaration for , liberty of conscience , a worthy divine in the church of england , then st●…dying the revelation , saw cause upon revelational grounds , to declare himself in such words as these , whatsoever others may intend or design by this liberty of conscience , i cannot believe , that it will 〈◊〉 be recalled in england , as long as the world stands . and you know how miraculously the earth quake which then immediately came upon the kingdom , ●…a's established that liberty ! but that which exceeds all the tendencies this way , is , the dispensation of god at this day , towards the blessed vaud●… . those renowned waldenses , which 〈◊〉 〈◊〉 sort of 〈◊〉 〈◊〉 all the protestant churches , were never dissipated , by all the persecutions of many ages , till within these few years , the french king and the duke of savoy leagued for their disspation . but just three years and half after the scattering of that holy people , to the surprise of all the world , a spirit of life from god is come into them ; and having with a thousand miracles repossessed themselves of their antient seats , their hot persecutor is become their great protector . whereupon the reflection of the worthy person , that writes the story is , the churches of piemont , being the root of the protestant churches , they have been the first established ; the churches of other places , being but the branches , shall be established in due time , god will deliver them speedily , he has already delivered the mother , and he will not long leave the daughter behind : he will finish what he has gloriously begun ! the third conjecture . there is a little room for hope , that the great wrath of the devil , will not prove the present ruine of our poor new-england in particular . i believe , there never was a poor plantation , more pursued by the wrath of the devil , than our poor new-england ; and that which makes our condition very much the more deplorable is , that the wrath of the great god himself , at the same time also presses hard upon us . it was a rowsing alarm to the devil , when a great company of english protestants , and puritans , came to erect evangelical churches , in a corner of the world , where he had reign'd without any controll for many ages ; and it is a vexing eye-sore , to the devil , that our lord christ should be known , and own'd , and preached in this howling wilderness . wherefore he has left no stone unturned , that so he might undermine his plantation , and force us out of our country . first , the indian powawes , used all their sorceries to molest the first planters here ; but god said unto them , touch them not ! then , seducing spirits , came to root in this vineyard , but god so rated them off , that they have not prevail'd much further than the edges of our land. after this , we have had a continual blast upon some of our principal grain , annually diminishing a vast part of our ordinary food . herewithal , wasting sicknesses , especially burning , and mortal agues , have shot the arrows of death in at our windows . next , we have had many adversaries of our own language , who have been perpetually assaying to deprive us of those english liberties , in the encouragement whereof these territories have been settled . as if this had not been enough ; the tawnies among whom we came , have watered our soyl , with the blood , of many hundreds of our inhabitants . desolating fires also have many times laid the chief treasure of the whole province in ashes . as for losses by sea , they have been multiply'd upon us : and particularly in the present french war , the whole english nation have observed , that no part of the nation has proportionably had so many vessels taken , as our poor new-england . besides all which , now at last the devils are ( if i may so speak ) in person come down upon us , with such a wrath , as is justly much , and will quickly be more , the astonishment of the world. alas , i may sigh over this wilderness , as moses did over his , in psal. 90. 7 , 9. we are consumed by thine anger , and by thy wrath we are troubled : all our dayes are passed away in thy wrath. and i may add this unto it , the wrath of the devil ●…oh as been troubling and spending of us , all our dayes . but what will become of this poor new-england after all ? shall we sink , expire , perish , before the short time of the devil shall be finished ? i must confess , that when i consider the lamentable unfruitfulness of men , among us , under as powerful and perspicuous dispensations of the gospel , as are in the world ; and when i consider the declining state of the power of godliness in our churches , with the most horrible indisposition that perhaps ever was , to recover out of this declension ; i cannot but fear lest it comes to this , and lest an asiatic removal of candlesticks come upon us . but upon some other accounts , i would fain hope otherwise ; and i will give you therefore the opportunity to try what inferences may be drawn from these probable prognostications . i say , first , that surely , america's fate , must at the long run , include new-englands in it . what was the design of our god , in bringing over so many europaeans hither of later years ? of what use or state will america be , when the kingdom of god shall come ? if it must all be the devils propriety , while the saved nations of the other haemisphere , shall be , walking in the light of the new ierusalem , our new-england has then , 't is likely , done all that it was erected for . but if god have a purpose to make here a seat for any of , those glorious . things , which are spoken of thee , o thou city of god ; then even thou , o new-england , art within a very little while of better dayes than ever yet have dawn'd upon thee . i say , secondly , that tho' there be very threatning symptoms on america , yet there are some hopeful ones . i confess , when one thinks upon the crying barbarities with which the most of those europaeans that have peopled this new world , became the masters of it ; it looks but ominously . vvhen one also thinks , how much the way of living in many parts of america , is utterly inconsistent with the very essentials of christianity ; yea , how much injury and violence is therein done to humanity it self ; it is enough to damp the hopes of the most sanguine complexion . and the frown of heaven which has hitherto been upon attempts of better gospellizing the plantations , considered , will but increase the damp. nevertheless , on the other side , what shall be said of all the promises , that our lord iesus christ shall have the uttermost parts of the earth for his possession ? and of all the prophecies , that all the ends of the earth shall remember and turn unto the lord ? or does it look agreeably , that such a rich quarter of the vvorld , equal in some regards to all the rest , should never be out of the devils hands , from the first inhabitation unto the last dissolution of it ? no sure ; why may not the last be the first ? and the sun of righteousness come to shine brightest , in climates which it rose latest upon ! i say , thirdly , that as it fares with old england , so it will be most likely to fare with new-england . for which cause , by the way , there may be more of the divine favour in the present circumstances of our dependence on england , than we are well aware of . this is very sure , if matters go ill with our mother , her poor american daughter here , must feel it ; nor could our former happy settlement have hindred our sympathy in that unhappiness . but if matters go well in the three kingdoms ; as long as god shall bless the english nation , with rulers that shall encourage piety , honesty , industry ; in their subjects , and that shall cast a benign aspect upon the interests of our glorious gospel , abroad as well as at home ; so long , new-england will at least keep its head above water : and so much the more , for our comfortable settlement in such a form as we are now cast into . unless , there should be any singular , destroying , topical plagues , whereby an offended god should at last make us rise ; but , alas , o lord , what other hive hast thou provided for us ! i say , fourthly , that the elder england will certainly & speedily be visited with the ancient loving kindness of god. when one sees , how strangely the curse of our ioshua , ha's fallen upon the persons & houses of them , that have attempted the rebuilding of the old romish iericho , which has there been so far demolished , they cannot but say , that the reformation there , shall not only be maintained , but also pursued , proceeded , perfected ; and that god will shortly there have a new ierusalem . or , let a man in his thoughts run over ; but the series of amazing providences towards the english nation for the last thirty years : let him reflect , how many plots for the ruine of the nation , have been strangely discovered ? yea , how very unaccountably , those very persons , yea ; i may also say , and those very methods which were intended for the tools of that ruine , have become the instruments , or occasions of deliverances ? a man cannot but say upon these reflections , as the wife of manoah once prudently expressed her self , if the lord were pleased to have destroyed us , he would not have show'd us , all these things . indeed , it is not unlikely , that the enemies of the english nation , may yet provoke such a shake unto it , as may perhaps exceed any that has hitherto been undergone : the lord prevent the machinations of his adversaries ! but , that shake will usher in the most glorious times , that over arose upon the english horizon : as for the french cloud which hangs over england , tho' it be like to rain showers of blood upon a nation , where the blood of the blessed jesus , has been too much treated , as an unholy thing ; yet i believe , god will shortly scatter it : and my belief is grounded upon a bottom , that will bear it . if that overgrown french leviathan , should accomplish any thing like a conquest of england , what could there be to hinder him from the universal empire of the west ? but the visions of the western world , in the views both of daniel and of iohn , do assure us , that whatever monarch , shall while the papacy continues , go to smallow up the ten kings which received their power upon the fall of the western empire , he must miscarry in the attempt . the french phaetons epitaph seems written in that , sure word of prophecy ! [ since the making of this conjecture , there are arriv'd unto us , the news of a victory obtain'd by the english over the french , which further confirms our conjecture ; and causes us to sing , pharaohs chariots , and his host , has the lord cast down into the sea ; thy right-hand has dashed in pieces the enemy ! ] now , in the salvation of england , the plantations cannot but rejoyce , and new-england also will be glad . but so much for our corollaries , i hasten to the main thing designed for your entertainment . and that is , an hortatory and necessary address . to a country now extraordinarily alarum'd by the wrath of the devil . t is this , let us now make a good and a right use , of the prodigious descent , which the devil , in great wrath , is at this day making upon our land , upon the death of a great man once , an orator call'd the town together , crying out , c●…currite cives , dilapsa sunt vestra maenia ! that is , come together , neighbours , your town-walls , are fallen down ! but such is the descent of the devil at this day upon ourselves , that i may truly tell you , the walls of the whole world are broken down ! the usual walls of defence about mankind have such a gap made in them , that the very devils are broke in upon us , to seduce the souls , torment the bodies , sully the credits , and consume the estates of our neighbours , with impressions both as real and as furious , as if the invisible world were becoming incarnate , on purpose for the vexing of us . and what use ought now to be made of so tremendous a dispensation ? we are engaged in a fast this day ; but shall we try to fetch , meat 〈◊〉 of the eater , and make the lion to afford some hony for our souls . that the devil , is come down unto us with great wrath , we find , we feel , we now deplore . in many wayes , for many years , hat the devil been assaying to extirpate the kingdom of our lord jesus here . new-england may complain of the devil , as in psal. 129. 1 , 2. many a time have they afflicted me , from my youth , may , new-england now say ; many a time have they afflicted me from my youth ; yet they have not prevailed against me . but now there is a more than ordinary affliction , with which the devil is galling of us : and such an one as is indeed unparallellable . the things confessed by witches and the things endured by others , laid together , amount unto this account of our affliction . the devil , exhibiting himself ordinarily as a small black man , has decoy'd a fearful knot of proud , froward , ignorant , envious , and malicious creatures , to list themselves in his horrid service , by entring their names in a book by him tendred unto them . these witches , whereof above a score have now confessed , and shown their deeds , and some are now tormented by the devils , for confessing , have met in hellish randezvouzes , wherein the confessors do say , they have had their diabolical sacraments , imitating the baptism and the supper of our lord. in these hellish meetings , these monsters have associated themselves to do no less a thing than , to destroy the kingdom of our lord iesus christ , in these parts of the world ; and in order hereunto , first , they each of them have their spectres , or devils , commission'd by them , and representing of them , to be the engines of their malice . by these wicked spectres , they sieze poor people about the country , with various and bloody torments ; and of those evidently preternatural torments there are some have dy'd . they have bewitched some , even so far as to make them self-destroyers : and others are in many towns here and there languishing under their evil hands . the people thus afflicted , are miserably scratched and bitten , so that the marks are most visible to all the world , but the causes utterly invisible ; and the same invisible furies , do most visibly stick pins into the bodies of the afflicted , and scald them , & hideously distort , and disjoint all their members , besides a thousand other sorts of plagues beyond these of any natural diseases which they give unto them . yea , they sometimes drag the poor people out of their chambers , and carry them over trees and hills , for diverse miles together . a large part of the persons tortured by these diabolical spectres , are horribly tempted by them , sometimes with fair promises , and sometimes with hard threatenings , but alwayes with felt miseries , to sign the devils laws , in a spectral book laid before them ; which two or three of these poor sufferers , being by their tiresome sufferings overcome to do , they have immediately been released from all their miseries , & they appear'd in spectre then to torture those that were before their fellow-sufferers . the witches which by their covenant with the devil , are become owners of spectres , are oftentimes by their own spectres required and compelled to give their consent , for the molestation of some , which they had no mind otherwise to fall upon ; and cruel depredations are then made upon the vicinage . in the prosecution of these witchcrafts , among a thousand other unaccountable things , the spectres have an odd faculty of cloathing the most substantial and corporeal instruments of torture , with invisibility , while the wounds thereby given have been the most palpable things in the world ; so that the sufferers assaulted with instruments of iron wholly unseen to the standers-by , tho' to their cost seen by themselves , have upon snatching , wrested the instruments out of the spectres hands , and every one has then immediately not only beheld , but handled , an iron instrument taken by a devil from a neighbour . these wicked spectres have proceeded so far , as to steal several quantities of mony from divers people , part of which money has before sufficient spectators been dropt out of the air into the hands of the sufferers , while the spectres have been urging them to subscribe their covenant with death . in such extravagant wayes , have these wretches propounded , the dragooning of as many as they can , into their own combination , and the destroying of others , with lingring , spreading , deadly diseases ; till our country should at last become too hot for us . among the ghastly instances of the success which those bloody witches have had , we have seen even some of their own children , so dedicated unto the devil , that in their infancy , it is found , the imps have sucked them , and rendred them venemous to a prodigy . we have also seen devils first batteries , upon the town , where the first church of our lord in this colony was gathered , producing those distractions , which have almost ruined the town . we have seen likewise the plague reaching afterwards into other towns far and near , where the houses of good men have the devils filling of them with terrible vexations ! this is the descent which , as it seems , the devil has now made upon us . but that which makes this descent the more formidable is ; the multitude and quality of persons accused of an interest in this witchcraft , by the efficacy of the spectres which take their name and shape upon them ; causing very many good and wise , men to fear , that many innocent , yea , and some vertuous persons , are by the devils in this matter imposed upon ; that the devils have obtain'd the power , to take on them the likeness of harmless people , and in that likeness to afflict other people , and be so abused by praestigious d●…emons , that upon their look or touch , the afflicted shall be oddly affected . arguments from the providence of god , on the one side , and from our charity towards man , on the other side , have made this now to become a most agitated controversy among us . there is an agony produced in the minds of men , lest the devil should sham us with devices , of perhaps a finer thred , than was ever yet practised upon the world. the whole business is become hereupon so snarled , and the determination of the question one way or another , so dismal , that our honourable judges , have a room for iehoshaphats exclamation , we know not what to do ! they have used , as judges have heretofore done , the spectral evidences , to introduce their further enquiries into the lives of the persons accused ; and they have thereupon , by the wonderful providence of god , been so strengthened with other evidences , that some of the witch gang have been fairly executed . but what shall be done , as to those against whom the evidence is chiefly founded in the dark world ? here they do solemnly demand our addresses to the , father of lights , on their behalf . but in the mean time , the devil improves the dark ness of this affair , to push us into a blind mans buffet , and we are even ready to be sinfully , yea , hotly , and madly , mauling one another , in the dark . the consequence of these things , every considerate man trembles at ; and the more , because the frequent cheats of passion , and rumour , do precipitate so many , that i wish i could say , the most were considerate . but that which carries on the formidableness of our trialls , unto that which may be called , a wrath unto the uttermost , is this : it is not without the wrath of the almighty god himself , that the devil is permitted thus to come down upon us in wrath . it was said , in isa. 9. 19. thro the wrath of the lord of hosts , the land is darkned . our land is darkned indeed ; since the powers of darkness are turned in upon us , ; t is a dark time , yea , a black night indeed , now the ty-dogs of the pitt , are abroad among us : but , it is thro the wrath of the lord of hosts ! inasmuch as the fire-brands of hell it self are used for the scorching of us , with cause enough may we cry out , what means the heat of this anger ? blessed lord ! are all the other instruments of thy vengeance , too good for the chastisement of such transgressors as we are ? must the very devils be sent out of their own place , to be our troublers ? must we be lash'd with scorpions , fetch'd from the place of torment ? must this wilderness be made a receptacle for the dragons of the wilderness ? if a lapland should nourish in it vast numbers , the successors of the old biarmi , who can with looks or words bewitch other people , or sell winds to marriners , and have their familiar spirits which they bequeath to their children when they dy , and by their enchanted kettle-drums can learn things done a thousand leagues off ; if a swedeland should afford a village , where some scores of haggs , may not only have their meetings with familiar spirits , but also by their enchantments drag many scores of poor children out of their bed-chambers , to be spoiled at those meetings ; this , were not altogether a matter of so much wonder ! but that new-england should this way be harassed ! they are not chaldeans , that bitter , and hasty nation , but they are , bitter and burning devils ; they are not swarthy indians , but they are sooty devils ; that are let loose upon us . ah , poor new-england ! must the plague of old egypt come upon thee ? whereof we read in psal. 78. 49. he cast upon them , the fierceness of his anger , wrath , and indignation , and trouble , by sending evil angels among them . what ? o what must next be looked for . must that which is there next mentioned , be next encountered ? he spared not their soul from death , but gave their life over to the pestilence . for my part , when i consider what melancthon saies , in one of his epistles , that these diabolical spectacles are often prodigies ; and when i consider , how often people have been by spectres called upon , just before their deaths ; i am yerily afraid , lest some wasting mortality , be among the things , which this plague is the forerunner of . i pray god , prevent it ! but now , what shall we do ? i. let the devils coming down in great wrath upon us , cause us to come down in great grief before the lord. we may truly and sadly say , we are brought very low ! low , indeed when the serpents of the dust , are crawling and coyling about us , and insulting over us . may we not say , we are in the very belly of hell. when hell it self is feeding upon us ? but how low is that ! o let us then most penitently lay ourselves very low , before the god of heaven , who has thus abased us . when a truculent nero , a devil of a man , was turned , in upon the world , it was said in , 1. pet. 5. 6 , humble yourselves under the mighty hand of god. how much more now ought we to humble ourselves , under that mighty hand of that god who indeed has the devil in a chain , but has horribly lengthened out the chain ! when the old people of god , heard any blasphemies tearing of his ever-blessed name to pieces , they were to rend their cloaths at what they heard . i am sure , that we have cause to rend our hearts this day , when we see what an high treason has been committed against the most high god , by the witchcrafts in our neighbourhood . we may say ; and shall we not be humbled when we say it ? we have seen an horrible thing done in our land ! o 't is a most humbling thing , to think , that ever there should be such an abomination among us , as for a crue of humane race , to renounce their maker , and to unite with the devil , for the troubling of mankind , and for people to be , ( as is by some confess'd ) baptized by a fiend using this form upon them , thou art mine , and i have a full power over thee ! afterwards communicating in an hellish bread and wine , by that fiend admnistred unto them . it was said in deut. 18. 10 , 11 , 12. there shall not be found among you an inchanter , or a witch , or a charmer , or a consulter with familiar spirits , or a wizzard or a necromancer ; for all that do these things are an abomination to the lord , and because of these abominations , the lord thy god doth drive them out before thee . that new-england now should have these abominations in it , yea , that some of no mean profession , should be found guilty of them : alas , what humiliations are we all hereby oblig'd unto ? o 't is a defiled land , wherein we live ; let us be humbled for these defiling abominations , lest we be driven out of our land , it 's a very humbling thing to think , what reproaches will be cast upon us , for this matter , among , the daughters of the philistines . indeed , enough might easily be said for the vindication of this country from the singularity of this matter , by ripping up , what has been discovered in others . great britain alone , and this also in our dayes of greatest light , has had that in it , which may divert the calumnies of an ill-natured world , from centring here . they are the words of the devout bishop hall , satans prevalency in this age , is most clear in the marvellous number of witches abounding in all places . now hundreds are discovered in one shire ; and , if fame deceive us not , in a village of fourteen houses in the north , are found so many of this damned brood . yea , and those of both sexes , who have professed much knowledge , holiness , and devotion , are drawn into this damnable practice . i suppose the doctor in the first of those passages , may refer to what happened in the year 1645. when so many vassals of the devil were detected , that there were thirty try'd at one time , whereas about fourteen were hang'd , and an hundred more detained in the prisons of suffolk and essex . among other things which many of these acknowledged , one was , that they were to undergo certain punishments , if they did not such and such hurts , as were appointed them . and , among the rest that were then executed , there was an old parson , called , lowis , who confessed , that he had a couple of imps , whereof one was alwayes putting him upon the doing of mischief ; once particularly , that imp calling for his consent so to do , went immediately and sunk a ship , then under sail. i pray , let not new-england become of an unsavoury and a sulphurous resentment in the opinion of the world abroad , for the doleful things which are now fallen out among us , while there are such histories of other places abroad in the world. nevertheless , i am sure that we , the people of new-england , have cause enough to humble our selves under our most humbling circumstances . we must no more , be , haughty , because of the lords holy mountain among us ; no , it becomes us rather to be , humble , because we have been such an habitation of unholy devils ! ii. since the divel is come down in great wrath upon us , let not us in our great wrath against one another provide a lodging for him . it was a most wholesome caution , in eph. 4. 26. 27. let not the sun go down upon your wrath : neither give place to the divel . the divel is come down to see what quarter he shall find among us : and , if his coming down , do now fill us with wrath against one another , and if between the cause of the sufferers on one hand , and the cause of the suspected on t'other , we carry things to such extreames of passion as are now gaining upon us , the devil will bless himself , to find such a convenient lodging as we shall therein afford unto him . and it may be that the wrath which we have had against one another has had more then a little influence upon the coming down of the divel in that wrath which now amazes us . have not many of us been devils one unto another for slanderings , for backbitings , for animosities ? for this , among other causes , perhaps , god has permitted the devils to be worrying , as they now are , among us . but it is high time to leave off all devilism , when the devil himself is falling upon us : and it is no time for us to be censuring and reviling one another , with a devilish wrath , when the wrath of the devil is annoying of us . the way for us to out-wit the devil , in the wiles with which he now vexes us , would be for us , to join as one man in our cries to god , for the directing , and issuing of this thorny business ; but if we do not lift up our hands to heaven , without wrath , we cannot then do it without doubt , of speeding in it . i am ashamed when i read french authors giving this character of englishmen [ ils se haissent les uns les autres , et sont en division continuelle . ] they hate one one another , and are always quarrelling one with another . and i shall be much more ashamed , if it become the character of new-englanders ; which is indeed , what the devil would have . satan would make us bruise one another , by breaking of the peace among us ; but o let us disappoint him . we read of a thing that sometimes happens to the devil , when he is foaming with his wrath , in mat. 12. 4●… . the unclean spirit seeks rest , and finds none . but we give rest unto the devil , by wrath one against another . if we would lay aside all fierceness , and keeness , in the disputes which the devil has raised among us ; and if we would use to one another none but the , soft answers , which turn away wrath : i should hope that we might light upon such counsels , as would quickly extricate us out of our labyrinths . but the old incendiary of the world , is come from hell , with sparks of hell-fire flashing on every side of him ; and we make ourselves tynder to the sparks . when the emperour henry iii. kept the feast of pentecost , at the city mentz , there arose a dissension among some of the people there , which came from words to blows , and at last it passed on to the shedding of blood. after the tumult was over , when they came to that clause in their devotions , thou hast made this day glorious ; the devil to the unexpressible terrour of that vast assembly , made the temple ring with that outcry but i have made this day quarrelsome ! we are truly come into a day , which by being well managed might be very glorious , for the exterminating of those , accursed things , which have hitherto been the clogs of our prosperity ; but if we make this day quarrelsome , thro' any raging confidences , alas , o lord , my flesh trembles for fear of thee , and i am afraid of thy iudgments . erasmus , among other historians , tells us , that at a town in germany , a witch or devil , appear'd on the top of a chimney , threatning to set the town on fire : and at length , scattering a pot of ashes abroad , the town was presently and horribly burn't unto the ground . methinks , i see the spectres , from the tops of the chimneys to the north , ward , threatning to scatter fire , about the countrey ; but let us quench that fire by the most amicable correspondencies : lest , as the spectres , have , they say , already most literally burn't some of our dwellings , there do come forth a further fire from the brambles of hell , which may more terribly devour us . let us not be like a troubled house , altho we are so much haunted by the devils . let our long suffering be a well-placed piece of armour , about us , against the fiery darts of the wicked ones . history informs us , that so long ago , as the year , 858. a certain pestilent and malignant sort of a daemon , molested caumont in germany with all sorts of methods to stir upstrife among the citizens . he uttered prophecies , he detected villanies , he branded people with all kind of infamies . he incensed the neighbourhood against one man particularly , as the cause of all the mischiefs : who yet proved himself innocent . he threw stones at the inhabitants , and at length burn't their habitations , till the commission of the daemon could go no further . i say , let us be well aware lest such daemons do , come hither also ! iii. inasmuch as the devil is come down in great wrath , we had need labour , with all the care and speed we can to divert the great wrath of heaven from coming at the same time upon us . the god of heaven has with long and loud admonitions , been calling us to , a reformation of our provoking evils , as the only way to avoid that wrath of his , which does not only threaten , but consume us . 't is because we have been deaf to those calls , that we are now by a provoked god , laid open to the wrath of the devil himself . it is said in prov. 16. 7. when a mans ways please the lord , he maketh even his enemies to be at peace with him . the devil is our grand enemy : and tho' we would not be at peace with him , yet we would be at peace from him ; that is , we would have him unable to disquiet our peace . but inasmuch as the wrath which we endure from this enemy , will allow us no peace , we may be sure , our ways have not pleased the lord. it is because we have broken the hedge of gods precepts , that the hedge of gods provodence is not so entire as it uses to be about us ; but serpents are biting of us . o let us then set our selves to make our peace with our god , whom we have displeased by our iniquities : and let us not imagine that we can encounter the wrath of the devil , while there is the wrath of god almighty to set that mastiff upon us . reformation ! reformation ! has been the repeated cry , of all the judgments , that have hitherto been upon us : because we have been as deaf adders thereunto , the adders of the infernal pit are now hissing about us , at length , as it was of old said in luc 16. 30. if one went unto them , from the dead , they will repent ; even so ▪ there are some come unto us from the damned . the great god has loosed the bars of the pit , so that many damned spirits are come in among us , to make us repent of our misdemeanours . the means which the lord had formerly employ'd for our awakening , were such , that he might well have said , what could i have done more ? and yet after all , he has done more , in some regards , than was ever done for the awakening of any people in the world. the things now done to awaken our enquiries after our provoking evils , and our endeavours to reform those evils ; are most extraordinary things ; for which cause i would freely speak it , if we now do not some extraordinary things in returning to god , we are the most incurable , and i wish it be not quickly said , the most miserable , people under the sun. believe me , 't is a time for all people to do something extraordinary in searching and in trying of their ways , and in turning to the lord. it is at an extraordinary rate of circumspection and spiritual mindedness , that we should all now maintain a walk with god. at such a time as this , ought magistrates to do something extraordinary in promoting of what is laudable , and in restraining and chastising of evil doers . at such a time as this , ought ministers to do something extraordinary in pulling the souls of men out of the snares of the devil , not only by publick preaching , but by personal visits and counsels , from house to house . at such a time as this , ought churches to do something extraordinary , in renewing of their covenants , and in remembring , and reviving the obligations of what they have renewed . some admirable designs about the reformation of manners , have lately been on foot in the english nation , in pursuance of the most excellent admonitions , which have been given for it , by the letters of their majesties . besides the vigorous agreements of the iustices here and there in the kingdom ; assisted by godly gentlemen and informers , to execute the laws upon profane offenders : there has been started , a proposal , for the well-affected people in every parish , to enter into orderly societies , whereof every member shall bind himself , not only to avoid profaneness in himself , but also according unto their place , to do their utmost in first reproving , and , if it must be so , then exposing , and so punishing , as the law directs , for , others that shall be guilty . it has been observed , that the english nation has had some of its greatest successes , upon some special , and signal actions this way ; and a discouragement given unto legal proceedings of this kind , must needs be very exerci●…ng to the , wise that observe these things . but , o why should not new-england be the most forward part of the english nation in such reformations ? methinks , i hear the lord from heaven saying over us , o that my people had hearkened unto me ; then i should soon have subdued the devils , as well as their other enemies ! there have been some fome feeble essays towards reformation , of late in our churches ; but , i pray , what comes of them ? do we stay till the storm of his wrath be over ? nay , let us be doing what we can as fast as we can , to divert the storm . the devils , having broke in upon our world , there is great asking , who is it that have brought them in ? and many do by spectral exhibitions come to be cry'd out upon . i hope in gods time , it will be found , that among those that are thus cry'd out upon , there are persons yet clear from the great transgression ; but indeed , all the unreformed among us , may justly be cry'd out upon , as having too much of an hand in letting of the devils in to our borders ; 't is our worldliness , our formality , our sensuality , and our iniquity , that has help'd this letting of the devils in . o let us then at last , consider our wayes . 't is a strange passage recorded by mr. clark , in the life of his father , that the people of his parish refusing to be reclaimed from their sabbath breaking , by all the zealous testimonies which that good man bore against it ; at last , on a night after the people had retired home from a revelling profanation of the lords day , there was heard a great noise , with rattling of chains , up and down the town , and an horrid scent of brimstone fill'd the neighbourhood . upon which the guilty consciences of the wretches , told them , the devil was come to fetch them away : and it so terrify'd them , that an eminent reformation follow'd the sermons which that man of god preached thereupon . behold , sinners , behold , and wonder , lest you perish ; the very devils are walking about our streets , with lengthened chains , making a dreadful noise in our ears , and brimstone , even without a metaphor , is making an hellish and horrid stench in our nostrils . i pray , leave off all those things , whereof your guilty consciences may now accuse you , lest these devils do yet more direfully fall upon you . reformation is at this time , our only preservation . iv. when the devil is come down in great wrath , let every great vice which may have a more particular tendency to make us a prey unto that wrath , come into a due discredit with us . it is the general concession of all men , who are not become too unreasonable for common conversation , that the invitation of vvitchcrafts is the thing that ha's now introduced the devil into the midst of us . i say then , let not only all vvitchcrafts be duely abominated with us , but also let us be duely watchful against all the steps leading thereunto . there are lesser sorcertes which , they say , are too frequent in our land. as it was said in 2 king. 17. 9. the children of israel did secretly , those things that were not right against the lord their god. so t is to be feared , the children of new-england have secretly done many things that have been pleasing to the devil . they say , that in some towns , it ha's been an usual thing for people to cure hurts with spells , or to use detestable conjurations , with sieves , & keyes , and pease , and nails , and horse-shooes , and i know not what other implements , to learn the things , for which they have a forbidden , and an impious curiositie . 't is in the devils name , that such things are done ; and in gods name i do this day charge them , as vile impieties . by these courses 't is , that people play upon the hole of the asp ; till that cruelly venemous asp has pull'd many of them , into the deep hole , of witchcraft it self . it has been acknowledged by some who have sunk the deepest into this horrible pit , that they began , at these little witchcrafts ; on which 't is pitty but the laws of the english nation , whereby the incorrigible repetition of those tricks , is made felony , were severally executed . from the like sinful curiosity it is , that the prognostications of iudicial astrology , are so injudiciously regarded by multitudes among us ; and although the jugling astrologers do scarce ever hit right , except it be in such weighty iudgments , forsooth , as that many old men will dy such a year , and that there will be many losses felt by some that venture to sea , and that there will be much lying and cheating in the world ; yet their foolish admirers , will not be perswaded , but that the innocent stars have been concern'd in these events . it is a disgrace to the english nation , that the phamphlets of such idle , futil , trifling star-gazers are so much considered ; and the countenance hereby given to a study , wherein at last , all is done by impulse , if any thing be done to any purpose at all , is not a little perillous to the souls of men . it is , ( a science , i dare not call it , but ) a iuggle , whereof the learned hall , well says , it is presumptuous and unwarrantable , & cry'd ever down by councils and fathers , as unlawful , as that which lies in the mid-way between magick , and imposture , and partakes not a little of both . men consult the aspects of planets , whose northern or southern motions receive denominations from a caelestial dragon , till the infernal dragon at length insinuate into them , with a poyson of witchcraft that can't be cured has there not also been a world of discontent in our borders ? 't is no wonder , that the fiery serpents are so stinging of us ; we have been a most murmuring generation . it is not irrational , to ascribe the late stupendous growth of witches among us , partly to the bitter discontents , which affliction and poverty has fill'd us with : it is inconceivable , what advantage the devil gains over men , by discontent . moreover , the sin of unbelief may be reckoned as perhaps the chief crime of our land. we are told , god swears in wroth , against them that believe not ; and what follows then but this , that the devil comes unto them in wrath ? never were the offers of the gospel , more freely tendered , or more basely despised , among any people under the whole cope of heaven , then in this new-england . seems it at all marvellous unto us , that the devil should get such footing in our country ? why , 't is because the saviour has been slighted here , perhaps more than any where . the blessed lord jesus christ has been profering to us , grace , and glory , and every good thing , and been alluring of us to accept of him , with such terms as these ; undone sinner , i am all ; art thou willing that i should be thy all ? but , as a proof of that contempt which this unbelief has cast upon these proffers , i would seriously ask of the so many hundreds above a thousand people within these walls ; which of you all , o how few of you , can indeed say , christ is mine , and i am his , and he is the beloved of my soul ? i would only say thus much : when the precious and glorious jesus , is entreating of us to receive him , in all his offices , with all his benefits ; the devil minds what respect we pay unto that heavenly lord ; if we refuse him that speaks from heaven , then he that , comes from hell , does with a sort of claim set in , and cry out , lord , since this wretch is not willing that thou shouldst have him , i pray , let me have him . and thus , by the just vengeance of heaven , the devil becomes a master , a prince , a god , unto the miserable unbelievers : but o what are many of them then hurried unto ! all of these evil things , do i now set before you , as branded with the mark of the devil upon them . v. with great regard , with great pitty , should we lay to heart the condition of those , who are cast into affliction , by the great wrath of the devil . there is a number of our good neighbours , and some of them very particularly noted for goodness and vertue , of whom we may say , lord , they are vexed with devils . their tortures being primarily inflicted on their spirits , may indeed cause the impressions thereof upon their bodies to be the less durable , tho ▪ rather the more sensible : but they endure horrible things , and many have been actually murdered . hard censures now bestow'd upon these poor sufferers , cannot but be very displeasing unto our lord , who , as he said , about some that had been butchered by a pilate , in luc. 13. 2 , 3. think ye that these were sinners above others , because they suffered such things ? i tell you no , but except ye repent , ye shall all likewise perish : even so , he now says , think ye that they who now suffer by the devil , have been greater sinners than their neighbours . no , do you repent of your own sins , lest the devil come to fall foul of you , as he has done to them . and if this be so , how rash a thing would it be , if such of the poor sufferers , as carry it with a becoming piety , seriousness , and humiliation under their present suffering , should be unjustly censured ; or have their very calamity imputed unto them as a crime ? it is an easy thing , for us to fall into , the fault of , adding affliction to the afflicted , and of , talking to the grief of those that are already vvounded : nor can it be wisdom to slight the dangers of such a fault . in the mean time , we have no bowels in us , if we do not compassionate the distressed county of essex , now crying to all these colonies , have pitty on me , o ye my friends , have pitty on me , for the hand of the lord has touched me , and the wrath of the devil has been therewithal turned upon me . but indeed , if an hearty pitty be due to any , i am sure , the difficulties which attend our honourable iudges , doe demand no inconsiderable share in that pitty . what a difficult , what an arduous task , have those worthy personages now upon their hands ? to carry the knife so exactly , that on the one side , there may be no innocent blood shed , by too unseeing a zeal for the children of israel ; and that on the other side , there may be no shelter given to those diabolical works of darkness , without the removal whereof we never shall have peace ; or fo those furies whereof several have kill'd more people perhaps than would serve to make a village : hic labor , hoc opus est ! o what need have we , to ●…be concerned , that the sins of our israel , may not provoke the god of heaven to leave his davids , unto a wrong step , in a matter of such consequence , as is now before them ! our disingenuous , uncharitable , unchristian reproching of such faithful men , after all , the prayers and supplications , with strong crying and tears , with which we are daily plying the throne of grace , that they may be kept , from what they fear , is none of the way for our preventing of what we fear . nor all this while , ought our pitty to forget such accused ones , as call for indeed our most compassionate pitty , till there be fuller evidences that they are less worthy of it . if satan have any where maliciously brought upon the stage , those that have hitherto had a just and good stock of reputation , for their just and good living , among us ; if the evil one have obtained a permission to appear , in the figure of such as we have cause to think , have hitherto abstained , even from the appearance of evil : it is in truth , such an invasion upon mankind , as may well raise an horror in us all : but , o what compassions are due to such as may come under such misrepresentations , of the great accuser ! who of us can say , what may be shown in the glasses of the great lying spirit ? altho' the usual providence of god [ we praise him ! ] keeps us from such a mishap ; yet where have we an absolute promise , that we shall every one alwayes be kept from it ? as long as charity is bound , to think no evil , it will not hurt us that are private persons , to forbear the iudgment which belongs not unto us . let it rather be our wish : may the lord help them to learn the lessons , for which they are now put unto so hard a school . vi. with a great zeal , we should lay hold on the covenant of god , that we may secure us and ours , from the great wrath , with which the devil rages . let us come into the covenant of grace , and then we shall not be hook'd into a covenant with the devil , nor be altogether unfurnished with armour , against the wretches that are in that covenant . theway to come under the saving influences of the new cove●…ant , is , to close with the lord jesus christ , who is the allsufficient mediator of it : let us therefore do that , by resigning up ourselves unto the saving , teaching , and ruling , hands of this blessed mediator . then we shall be , what we read in jude , 1. preserved in christ iesus : that is , as the destroying angel , could not meddle with such as had been distinguished , by the blood of the passeover on their houses , thus the blood of the lord jesus christ , sprinkled on our souls , will preserve us from the devil . the birds of prey ( and indeed the devils most literally in the shape of great birds ! ) are flying about : would we find a covert from these vultures : let us then hear our lord jesus from heaven clocqing unto us , o that you would be gathered under my wings . well ; when this is done , then let us own the covenant , which we are now come into , by joining ourselves to a particular church , walking in the order of the gospel ; at the doing whereof , according to that covenant of god , we give up ourselves unto the lord , and in him unto one another . while others have had their names entred in the devils book ; let our names be found in the church book , and let us be , written among the living in ierusalem . by no means let , church-work sink and fail in the midst of us ; but let the tragical accidents which now happen , exceedingly quicken that work. so many of the rising generation , utterly forgetting the errand of our fathers to build churches in this wilderness , and so many of our cottages being allow'd to live , where they do not , and perhaps cannot , wait upon god with the churches of his people ! t is as likely as any one thing to procure the swarmings of witch-crafts among us . but it becomes us , with a like ardour , to bring our poor children with us , as we shall do , when we come ourselves , into the covenant of god. it would break an heart of stone , to have seen , what i have lately seen ; even poor children of several ages , even from seven to twenty more or less , confessing their familiarity with devils ; but at the same time , in doleful bitter lamentations , that made a little pour traiture of hell it self , expostulating with their execrable parents , for devoting them to the devil in their infancy , and so entailing of devillism upon them ! now , as the psalmist could say , my zeal hath consumed me , because my enemies have forgotten thy words : even so , let the nefarious wickedness of those that have explicitly dedicated their children to the devil , even with devillish symbols , of such a dedication , provoke our zeal to have our children , sincerely , signally , and openly consecrated unto god ; with an education afterwards assuring and confirming that consecration . vii . let our prayer go up with great faith , against the devil , that comes down in great wrath. such is the antipathy of the devil to our prayer , that he cannot bear to stay long where much of it is : indeed it is diaboli flagellum , as well as , miseriae remedium ; the devil will soon be scourg'd out of the lords temple , by a whip , made and used , with the , effectual fervent prayer of righteous men. when the devil by afflicting of us , drives us to our prayers , he is , the fool making a whip for his own back . our lord said of the devil , in mat. 17. 21. this kind goes not out , but by prayer and fasting . but , prayer and fasting will soon make the devil be gone . here are charms indeed ! sacred and blessed charms , which the devil cannot stand before . a promise of god , being well managed in the hands of them , that are much upon their knees , will so , resist the devil , that he will flee from us . at every other weapon , the devils will be too hard for us ; the spiritual wickednesses in high places , have manifestly the upper hand of us ; that old serpent will be too old for us , too cunning , too subtil ; they will soon out-wit us , if we think to encounter them with any wit of our own . but when we come to prayers , incessant and vehement prayers before the lord , there we shall be too hard for them . when well-directed prayers , that great artillery of heaven , are brought into the field , there , methinks i see , there are these workers of iniqnity fallen , all of them ! and who can tell , how much the most obscure christian among you all , may do towards the deliverance of our land from the molestations which the devil is now giving unto us . i have read , that on a day of prayer kept by some good people for and with a possessed person , the de●…l at last flew out of the window , and referring to a devout , plain , mean woman then in the room , he cry'd out , o the woman behind the door ! 't is that woman that forces me away ! thus , the devil that now troubles us , may be forced within a while to forsake us : and it shall be said , he was driven away by the prayers of some obscure and retired souls , which the world has taken but little notice of ! the great god , is about a great work at this day among us ; now there is extream hazzard lest the devil who by compulsion must submit unto that great work , may also by permission come to confound that work : both in the detections of some , and in the confessions of others , whose ungodly deeds may be brought forth , by a great work of god , there is hazzard lest the devil intertwist some of his delusions . 't is prayer , i say , 't is prayer , that must carry us well thro' the strange things that are now upon us . only that prayer , must then be , the prayer of faith : o where is our faith in him , who hath spoiled these principalities and powers , on his cross triumphing over them ! viii . lastly , shake off , every soul , shake off the hard yoke of the devil , if you would not perish under the great wrath of the devil . where 't is said , the whole world lies in wickedness , 't is by some of the ancients rendred , the whole world lies in the devil . the devil is a prince , yea , the devil is a god unto all the unregenerate ; and alas , there is , a whole world of them . desolate sinners , consider what an horrid lord it is that you are enslav'd unto ; and oh shake off your slavery to such a lord. instead of him , now make your choice of the eternal god in jesus christ ; choose him with a most unalterable resolution ; and unto him say , with thomas , my lord , and my god! say with the church , lord , other lords have had the dominion over us , but now thou alone shalt be our lord for ever . then instead of your perishing under the wrath of the devils , god will fetch you to a place among those that fill up the room of the devils , left by their fall from the ethereal regions . it was a most awful speech made by the devil , possessiing a young woman , at a village in germany , by the command of god , i am come to torment the body of this young woman , though i can ▪ not hurt her soul ; and it is that i may warn men , to take heed of sinning against god. indeed ( said he ) 't is very sore against my will that i do it ; but the command of god forces me to declare what i do ; howeveer i know that at the last day , i shall have more souls than god himself . so spoke that horrible devil ! but o that none of our souls may be found among the prizes of the devil , in the day of god! o that what the devil has been forc'd to declare , of his kingdom among us , may prejudice our hearts against him for ever ! my text saies , the devil is come down in great wrath , for he has but a short time. yea , but if you do not by a speedy and thorough conversion to god , escape the wrath of the devil , you will yourselves go down , where the devil is to be , and you will there be sweltring under the devils wrath , not for a short time , but , world without end ; not for a short time , but for , infinite millions of ages . the smoke of your torment under that wrath , will ascend for ever and ever ! indeed the devils time for his wrath upon you in this world , can be but short , but his time for you to do his work , or , which is all one , to delay your turning to god , that is a long time. when the devil was going to be dispossessed of a man , he roar'd out , am i to be tormented before my time. you will torment the devil , if you rescue your souls out of his hands , by true repentance : if once you begin to look that way , hee 'll cry out , o this is before my time , i must have more time , yet in the service of such a guilty soul. but , i beseech you , let us join thus to torment the devil , in an holy revenge upon him , for all the injuries which he has done unto us ; let us tell him , satan , thy time with me is but short , nay , thy time with me shall be no more ; i am unutterably sorry that it has been so much ; depart from me thou evil-doer , that would'st have me to be an evil-doer like thy self ; i will now for ever keep the commandments of that god , in whom i live , and move , and have my being ! the devil has plaid a fine game for himself indeed , if by his troubling of our land , the souls of many people shoul come to , think upon their wayes , till eurn they turn their feet into the testimonies of the lord now that the devil may be thus outshot in his own bow , is the desire of all that love the salvation of god among us , as well as of him , who has thus addressed you. amen . having thus discoursed on the wonders of the invisible world , i shall now , with gods help , go on to relate some remarkable and memorable instances of wonders which that world he 's given to ourselves . and altho' the chief entertainment which my readers do expect , and shall receive , will be , a true history of what ha's occurred , respecting the witchcrafts wherewith we are at this day persecuted , yet i shall choose to usher in the mention of those things , with a narrative of an apparition which a gentleman in boston , had of his brother , just then murdered in london . it was , on the second of may in the year 1687 that a most ingenious , accomplished and well-disposed young gentleman , mr. ioseph beacon , by name , about five a clock in the morning , as he lay , whether sleeping or waking he could not say , ( but judged the latter of them , ) had a view of his brother then at london , altho' he was now himself at our boston , distanced from him a thousand leagues . this his brother appear'd unto him , in the morning , about five a clock at boston , having on him a bengale gown , which he usually wore , with a napkin ty'd about his head ; his countenance was very pale , ghastly , deadly , and he had a bloody wound on one side of his forehead ! brother ! saies the affrighted ioseph . brother ! answered the apparition . said ioseph , what 's the matter , brother ! how came you here ! the apparition reply'd , brother , i have been most barbarously and injuriously butchered , by a debauch'd , drunken fellow , to whom i never did any wrong in my life . whereupon he gave a particular description of the murderer ; adding , brother , this fellow , changing his name , is attempting to come cover unto new-england , in foy or wild ; i would pray you , on the first arrival of either of these , to get an order from the governour , to seiz the person , whom i have now described ; and then do you indict him for the murder of me your brother : i 'le stand by you , and prove the indictment . and so he vanished . mr. beacon was extreamly astonished at what he had seen and heard ; and the people of the family not only observed an extraordinary alteration upon him , for the week following , but have also given me under their hands a : full testimony , that he then gave them an account of this apparition . all this while , mr. , beacon had no advice of any thing amiss attending his brother then in england ; but about the latter end of iune following , he understood by the common ways of communication , that the april before , his brother going in hast by night to call a coach for a lady , mett a fellow then in drink , with his doxy in his hand . some way or other the fellow thought himself affrontted in the hasty passage of this beacon , & immediately ran in to the ●…-side of a neighbouring tavern , from whence he fetch'd out a fire-fork , wherewith he grievously wounded beacon in the skull ; even in that very part , where the apparition show'd his wound . of this wound he languished until he dy'd , on the second of may , about five of the clock in the morning at london . the murderer it seems , was endeavouring an escape , as the apparition affirm'd , but the friends of the deceased beacon siezed him : and prosecuting him at law , he found the help of such friends , as brought him off without the loss of his life ; since which , there has no more been heard of the business . this history i received of mr ioseph beacon himself ; who , a little before his own pious & hopeful death , which follow'd not long after , gave me the story written and signed with his own hand , and attested with the circumstances i have already mentioned . but i shall no longer detain my reader , from his expected entertainment ; in a brief account of the trials , which have passed upon some of the malefactors , lately executed at salem , for ●…he w●…hcrafts , whereof they stood convicted . for my own part , i was not present at any of them ; nor ever had i any personal prejudice at the persons thus brought upon the stage ; much less , at the surviving relations of those persons , with and for whom i would be as hearty a mourner as any man living in the world : the lord comfort them ! but having received a ●…mand , so to do , i can do no other than shortly relate the chief matters of fact which accurr'd in the trials of some that where executed ; in an abridgment collected out of the court-papers , on this occasion put into my hands . you are to take the truth , just as it was ; and the truth will hurt no good man. there might have been more of these , if my book would not thereby have been swollen too big ; and if some other worthy hands did not perhaps intend something further in these collections ; for which cause i have only singled out four or five which may serve to illustrate the way of dealing , wherein witchcrafts use to be concerned ; and i report matters not as an advocate but as an historian . they were some of the gracious words , inserted in the advice , which many of the neighbouring ministers , did this summer humbly lay before our honourable judges , we cannot but with all thankfulness , acknowledge the success which the merciful god has given unto the sedulous and assiduous endeavours of our honourable rulers , to detect the abominable witchcrafts which have been committed in the country ; humbly praying that the discovery of those mysterious and mischievous wickednesses , may be perfected . if in the midst of the many dissatisfactions among us , the publication of these trials , may promote such a pious thankfulness unto god , for justice being so far , executed among us , i shall rejoyce that god is glorified ; and pray that no wrong steps of ours may ever fully any of his glorious works . but we will begin with , a modern instance of witches discovered and condemned , in a trial , before that celebrated judge , sir. matthew hale . it may cast some light upon the dark things now in america , if we just give a glance upon the like things lately hapening in europe . we may see the witchcrafts here , most exactly resemble the witchcrafts there ; and we may learn what sort of devils do trouble the world. the venerable baxter very truly sais , iudge hale was a person , than whom no man , was more backward , to condemn a witch , without full evidence . now , one of the latest printed accounts , about a , trial of witches , is of what was before him ; and it ran on this wise . [ printed in the year 1682 ] and it is here the rather mentioned , because it was a trial , much considered by the judges of new-england . i. rose cullender , and amy duny , were severally indicted , for bewitching elizabeth durent ann durent , iane bocking , susan chandler , william durent , elizabeth and deborah pacy . and the evidence , whereon they were convicted , stood upon diverse particular circumstances . ii. ann durent , susan chandler , and elizabeh pacy , when they came into the hall , to give instructions for the drawing the bills of indictments , they fell into strange and violent fitts , so that they were unable to give in their depositions , not only then but also during the whole assizes . william durent being an infant , his mother swore , that amy duny looking after her child one day in her absence , did at her return confess , that she had given suck to the child : ( tho' she were an old woman : ) whereat , when durent expressed her displeasure , duny went away with discontents and menaces . the night after , the child fell into strange and sad fitts , wherein it continued for diverse weeks . one doctor iacob advised her to hang up the childs blanket , in the chimney corner all day , and at night , when she went to put the child into it , if she found any thing in it then to throw it without fear into the fire . accordingly , at night , there fell a great toad out of the blanket , which ran up & down the hearth . a boy , catch't it , & held it in the fire with the tongs : where it made an horrible noise , and flash'd like to gun-powder , with a report like that of a pistol : whereupon the toad was no more to be seen , the next day a kinswoman of duny's , told the deponent , that her aunt was all grievously scorch'd with the fire , and the deponent going to her house , found her in such a condition . duny told her , she might thank her for it ; but she should live to see some of her children dead , and her self upon crutches . but after the burning of the toad , this child recovered . this deponent further testify'd , that her daughter elizabeth , being about the age of ten years , was taken in like manner , as her first child was , and in her fitts complained much of amy duny , and said , that she did appear to her , and afflict her in such manner as the former . one day she found amy duny in her house , and thrusting her out of doors , duny said , you need not be so angry , your child won't live long . and within three days the child dyed . the deponent added , that the was her self , not long after taken with such a lameness , in both her leggs , that she was forced to go upon crutches ; and she was now in court upon them . [ it was remarkable , that immediately upon the juries bringing in duny guilty , durent was restored unto the use of her limbs , and went home without her crutches . ] iii. as for elizabeth and deborah pacy , one aged eleven years , the other nine ; the elder , being in court , was made utterly senseless , during all the time of the triall : or at least speechless . by the direction of the judge , duny was privately brought to elizabeth pacy , and she touched her hand : whereupon the child , without , so much as seeing her , suddenly leap'd up and flew upon the prisoner ; the younger was too ill , to be brought unto the assizes . but samuel pacy , their father , testify'd , that his daughter deborah , was taken with a sudden lameness ; and upon the grumbling of amy duny , for being denyed something , where this child was then sitting , the child was taken with an extreeme pain in her stomach , , like the pricking of pins ; and shrieking at a dreadful manner , like a whelp , rather then a rational creature . the physicians could not conjecture the cause of the distemper ; but amy duny being a woman of ill fame , and the child in fitts crying out of amy duny , as affrighting her with the apparition of her person , the deponent suspected her , and procured her to be set in the stocks . while she was there , she said in the hearing of two witnesses , mr pacy keeps a great stir about his child , but let him stay till he has done as much by his children , as i have done by mine : and being asked , what she had done to her children , she answered , she had been fain to open her childs mouth with a tap to give it victuals . the deponent added , that within two days , the fits of his daughters were such , that they could not preserve either life or breath , without the help of a tap. and that the children cry'd out of amy duny , and of rose cullender , as afflicting them , with their apparitions . iv. the fits of the children , were various . they would sometimes be lame on one side ; sometimes on t' other . sometimes very sore ; sometimes restored unto their limbs , and then deaf , or blind , or dumb , for a long while together . upon the recovery of their speech , they would cough extreamly ; and with much flegm , they would bring up crooked pins ; & one time , a two-penny nail , with a very broad head. commonly at the end of every fit , they would cast up a pin. when the children read , they could not pronounce the name of , lord , or iesus or christ , but would fall into fitts ; and say , amy duny says , i must not use that nami . when they came to the name of satan , or devil , they would clap their fingers on the book , crying out , this bites , but it makes me speak right well ! the children in their fitts , would often , cry out , there stands amy duny , or , rose cullender ; and they would afterwards relate , that these witches appearing before them , threatned them , that if they told what they saw or heard , they would torment them ten times more than ever they did before . v. margaret arnold , the sister of mr. pacy , testify'd unto the like sufferings being upon the children , at her house , whither her brother had removed them . and that sometimes , the children ( only ) would see things like mice , run about the house ; and one of them suddenly snap't one with the tongs , and threw it into the fire , where it screeched out like a rat. at another time , a thing like a bee , flew at the face of the younger child ; the child fell into a fitt ; and at last vomited up a , two-penny nail , with a broad head ; affirming , that the bee brought this nail , and forced it into her mouth . the child would in like manner be assaulted with flies , which brought crooked pins , unto her , and made her first swallow them , and then vomit them . she one day caught , an invisible mouse , and throwing it into the fire , it flash'd like to gun-powder . none besides the child saw the mouse , but every one saw the flash . she also declared , out of her fitts , that in them , amy duny , much tempted her to destroy her self . vi. as for ann durent , her father testifyed that upon a discontent of rose cullender , his daughter was taken with much illness in her stomach and great and sore pains , like the pricking of pins : and then swooning fitts , from which recovering she declared , she had seen the apparition of rose cullender , threatning to torment her . she likewise vomited up diverse pins . the maid was present at court , but when cullender look'd upon her , she fell into such fitts , as made her utterly unable to declare any thing . ann baldwin , deposed the same . vii . iane bocking , was too weak , to be at the assizes . but her mother testify'd , that her daughter having formerly been afflicted with swooning fitts , and recovered of them ; was now taken with a great pain in her stomach ; and new swooning fitts . that she took little food , but every day vomited crooked pins . in her first fitts , she would extend her arms , and use postures ; as if she catched at something , and when her clutched hands were forced open , they would find several pins diversely crooked , unaccountably lodged there . she would also maintain a discourse with some that were invisibly present , when casting abroad her arms , she would often say , i will not have it ! but at last say ; then i will have it●… and closing her hand , which when they presently after opened , a lath-nail was found in it . but her great complaints were of being visited by the shapes of amy duny , and rose cullender . viii . as for susan chandler , her mother testifyed , that being at the search of rose cullender , they found on her belly a thing like a teat , of an inch long ; which the said rose ascribed to a strain . but near her privy parts , they found thre●… more , that were smaller than the former . at the end of the long teat , there was a little hole , which appeared , as if newly sucked ; and upon straining it , a white milky matter issued out . the deponent further said , that her daughter being one day concerned at rose cullenders : taking her by the hand , she fell very sick , and at night cry'd out , that rose cullender woald come to bed unto her . her fitts grew violent , and in the intervals of them , she declared , that she saw rose cullender in them , and once having of a great dog with her . she also vomited up crooked pins ; and when she was brought into court , she fell into her fitts ▪ she recovered her self in some time , and was asked by the court , whether she was in a condition to take an oath , and give evidence . she said , she could ; but having been sworn , she fell into her fitts again , and , burn her ! burn her ! were all the words that she could obtain power to speak . her father likewise gave the same testimony with her mother ; as to all but the search . ix . here was the sum of the evidence : which mr. serjeant keeling ; thought not sufficient to convict the prisoners . for admitting the children were bewitched , yet , said he , it can never be apply'd unto the prisoners , upon the imagination only of the parties afflicted ; inasmuch as no person whatsoever could then be in safety . dr. brown , a very learned person then present , gave his opinion , that these persons were bewitched . he added , that in denmark , there had been lately a great discovery of witches ; who used the very same way of afflicting people , by conveying pins and nails into them . his opi nion was , that the devil in witchcrafts , did work upon the bodies of men and women , upon a natural , foundation ; and that he did extraordinarily afflict them , with such distempers as their bodies were most subject unto . x. the experiment about the usefulness , yea , or law●…ness whereof good men have sometimes disputed , was divers times made , that though the afflicted were utterly deprived of all sense in their fitts , yet upon the touch of the accused , they would so screech out , and fly up , as not upon any other persons . and yet it was also found that once upon the touch of an innocent person , the like effect follow'd , which put the whole court unto a stand ●…altho ' a small reason was at length attempted to be given for it . xi . however , to strengthen the credit of what had been already produced against the prisoners . one iohn soam testify'd , that bringing home his hay in three carts , one of the carts wrenched the window of rose cullenders house , whereupon she flew out , with violent threatenings against the deponent . the other two carts , passed by twice , loaded , that day afterwards ; but the cart which touched cullenders house , was twice or thrice that day overturned . having again loaded it , as they brought it thro' the gate which leads out of the field , the cart stuck so fast in the gates head , that they could not possibly get it thro' , but were forced to cut down the post of the gate , to make the cart pass thro' , altho' they could not perceive that the cart did of either side touch the gate-post . they afterwards , did with much difficulty get it home to the yard ; but could not for their lives get the cart nea●… the place , where they should unload . they were fain to unload at a great distance ; and when they were tired , the noses of them that came to assist them , would burst forth a bleeding ; so they were fain to give over till next morning : and then they unloaded without any difficult . xii . robert sherringham also testify'd , that the axle-tree of his cart , happening in passing , to break some part of rose cullenders house , in her anger at it , she vehemently threatned him , his horses should suffer for it . and within a short time , all his four horses dy'd ; after which he sustained many other losses in the sudden dying of his cattle . he was also taken with a lameness in his limbs ; and so vexed with lice of an extraordinary number and bigness , that no art could hinder the swarming of them , till he burnt up , two suits of apparrel . xiii . as for amy duny , t' was testfi'd by one richard spencer ' that he heard her say , the devil would not lett her rest ; until she were revenged on th●… wife of cornelius sandswel and that sandswel testify'd , that her poultrey dy'd suddenly , upon a●… dunyes threatning of them ; and that her husband●… chimney fell , quickly after duny had spoken 〈◊〉 such a disaster . and a firkin of fish could not be kept from falling into the water , upon suspicious words of duny's . xiv . the judge , told the jury , they were to inquire 〈◊〉 first , whether these children were bewitched ; and secondly , whether the prisoners at the bar were guilty of it . he made no doubt , there were such creatures as witches ; for the scriptures affirmed it ; and the wisdom of all nations had provided laws against such persons . he pray'd the god of heaven , to direct their h●…ts in the weighty thing they had in hand ; for , 〈◊〉 condemn the innocent , and let the guilty go free , were both an abomination to the lord. the jury in half an hour , brought them in guilty , upon their several indictments , which 〈◊〉 nineteen in number . the next morning , the children with their parents , came to the lodgings of the lord chi●…●…ustice , and were in as good health , as ever 〈◊〉 their lives ; being restored within half an 〈◊〉 after the witches were convicted . the witches were executed ; and confessed nothing ; which indeed will not be wondred by them , who consider and entertain the judgment of a judicious writer , that the unpardonable sin , is most usually committed by professors of the cristian religion falling into witchcraft . we will now proceed unto several of the like trials among our selves . i. the tryal of g. b. at a court of dyer and terminer , held in salem . 1692. glad should i have been , if i had never known the name of this man ; or never had this occasion to mention so much as the first letters of his name . but the government requiring some account , of his trial , to be inserted in this book , it becomes me with all obedience , to submit unto the order . i. this g. b. was indicted for witchcrafts ; and in the prosecution of the charge against him , he was accused by five or six of the bewitched , as the author of their miseries ; he was accused by eight of the confessing witches , as being an head actor at some of their hellish randezvouzes , and one who had the promise of being a king in satans kingdom , now going to be erected ; he was accused by nine persons , for extraordinary lifting , and such feats of strength , as could not be done without a diabolical assistance . and for other such things he was accused , until about thirty testimonies were brought in against him ; nor were these , judg'd the half of what might have been considered , for his conviction : however they were enough to fix the character of a witch upon him , according to the rules of reasoning , by the judicious gaule , in that case directed . ii. the court being sensible , that the testimonies of the parties bewitched , use to have a room among the suspicions , or presumptions , brought in against one indicted for witchcraft , there were now heard the testimonies of several persons , who were most notoriously bewitched , and every day tortured by invisible hands , and these now all charged the spectres of g. b. to have a share in their torments . at the examination of this g. b. the bewitched people were grievously harassed , with preternatural mischiefs , which could not possibly be dissembled ; and they still ascribed it unto the endeavours of g. b. to kill them . and now upon his trial , one of the bewitched persons testify'd , that in her agonies , a little black hair'd man came to her , saying his name was band bidding her set her hand unto a book which ▪ he show'd unto her ; and bragging that he was a conjurer above the ordinary rank of witches ; that he often persecuted her , with the offer of that book , saying , she should be well , and need fear no body , if she would but sign it : but he inflicted cruel pains and hures upon her , because of her denying so to do . the testimonies of the other sufferers concurred with these ; and it was remarkable , that whereas biting , was one of the ways which the witches used , for the vexing of the sufferers , when they cry'd out of g. b. biting them , the print of the teeth , would be seen on the flesh of the complainers ; and just such a sett of teeth , as g. b' s would then appear upon them , which could be distinguished from those of some other mens . others of them testify'd , that in their torments , g. b. tempted them , to go unto a sacrament , unto which they perceived him with a sound of trumpet summoning of other witch●…s ; who quickly after the sound would come from all quarters unto the rendezvouz . one of them falling into a kind of trance , afterwards af●…ed , that g. b. had carried her into a very high mountain , where he show'd her mighty and glorious kingdoms , and said , he would give them all to her , if she would write in his book ; but she told him , they were none of his to give ; and refused the motions ; enduring of much misery for that refusal . it cost the court a wonderful deal of trouble , to hear the testimonies of the sufferers ; for when they were going to give in their depositions , they would for a long while be taken with fitts , that made them uncapable of saying any thing . the chief judge asked the prisoner , who he thought hindred these witnesses from giving their testimonies ? and he answered , he supposed , it was the divel ? that honourable person , then reply'd , how comes the divel so loathe to have any testimony born against you ? which cast him into very great confusion . iii. it has been a frequent thing for the bewitched people , to be entertained with apparitions of ghosts of murdered people , at the same time , that the spectres of the witches trouble them . these ghosts do always affright the beholders , more than all the other spectral representations ; and when they exhibit themselves , they cry out , of being murdered by the witchcrafts or other violences of the persons who are then in spectre present . it is further considerable , that once or twice , these apparitions have been seen by others at the very same time that they have shown them selves to the bewitched ; & seldom have there been these apparitions but when somthing unusual & suspected had attended the death of the party thus appearing . some that have bin accused by these apparitions , accosting of the bewitched people , who had never heard a word of any such persons , ever being in the world , have upon a fair examination freely , and fully , confessed the murders of those very persons , altho' these also did not know how the apparitions had complained of them . accordingly several of the bewitched , had given in their testimony , that they had been troubled with the apparitions of two women , who said , that they were g. bs. two wives ; and that he had been the death of them ; and that the magistrates must be told of it , before whom if b. upon his trial deny'd it , they did not know but that they should appear again in the court. now , g. b. had been infamous for the barbarous usage of his two successive wives , all the country over . moreover ; it was testifi'd , the spectre of g. b. threatning of the sufferers told them , he had killed ( besides others ) mrs lawson and her daughter ann. and it was noted , that these were the vertuous wife and daughter , of one at whom this g. b. might have a prejudice for his being serviceable at salem-village , from whence himself had in ill terms removed some years before : & that when they dy'd , which was long since , there were some odd circumstances about them , which made some of the attendents there suspect something of witchraft , tho' none imagined from what quarter it should come . well , g. b. being now upon his triall , one of the bewitched persons was cast into horror at the ghosts of b's . two deceased wives , then appearing before him , and crying for , vengeance , against him . hereupon several of the bewitched persons were successively called in , who all not knowing what the former had seen and said , concurred in their horror , of the apparition , which they affirmed , that he had before him . but he , tho' much appalled , utterly deny'd that he discerned anything of it ; nor was it any part of his conviction . iv judicious writers , have assigned it a great place , in the conviction of witches , when persons are impeached by other notorious witches , to be as ill as themselves ; especially , if the persons have been much noted for neglecting the worship of god. now , as there might have been testimonies enough of g. b's . antipathy to prayer and the other ordinances of god , tho' by his profession singularly obliged thereunto ; so , there now came in against the prisoner , the testimonies of several persons , who confessed their own having been horrible witches , and ever since their confessions had been themselves terribly tortured by the devils and other witches , even like the other sufferers ; and therein undergone the pains of many deaths for their confessions . these now testify'd , that g. b. had been at witch-meetings with them ; and that he was the person who had seduced , and compelled them into the snares of witchcraft : that he promised them fine cloaths , for doing it ; that he brought poppets to them , and thorns to stick into those poppets , for the afflicting of other people : and that he exhorted them , with the rest of the crue , to bewitch all salem-village , but besure to do it gradually , if they would prevail in what they did . when the lancashirewitches were condemn'd , i don't remember that there was any considerable further evidence , than that of the bewitched , and then that of some that confessed . we see so much already against g. b. but this being indeed not enough , there were , other things to render what had been already produced credible . v. a famous divine , recites this among the convictions of a witch ; the testimony of the party bewitched , whether pining or dying ; together with the ioint oathes of sufficient persons , that have seen certain prodi●…ious pranks or feats , wrought by the party accused . now god had been pleased so to leave this g. b. that he had ensnared himself , by several instances which he had formerly given of a preternatural strength , and which were now produced against him . he was a very puny man ; yet he had often done things beyond the strength of a giant . a gun of about seven foot barrel , and so heavy that strong men could not steadily hold it out , with both hands ; there were several testimonies , given in by persons of credit and honour , that he made nothing of taking up such a gun behind the lock , with but one hand , and holding it out like a pistol , at arms-end . g. b. in his vindication was so foolish as to say , that an indian was there , and held it out at the same time : whereas , none of the spectators ever saw any such indian ; but they suppos'd the black man ( as the witches call the devil ; and they generally say he resembles an indian ) might give him that assistence . there was evidence , likewise , brought in , that he made nothing of taking up whole barrels fill'd with malasses , or cider , in very disadvantagious postures , and carrying of them through the difficultest places , out of a canoo to the shore . [ yea , there were two testimonies , that g. b. with only putting the fore-finger of his right hand , into the muzzel of an heavy gun , a fowling-piece , of about six or seven foot barrel , did lift up the gun , and hold it out at arms end ; a gun which the deponents , though strong men , could not with both hands lift up , and hold out , at the butt end , as is usual . indeed one of these witnesses , was over perswaded by some persons , to be out of the way , upon g. b. 's trial ; but he came afterwards , with sorrow for his withdraw , and gave in his testimony : nor were either of these witnesses made use of as evidences in th●… trial. ] vi. there came in several testimonies , relating to the domestick affayrs of g. b. which had a very hard aspect upon him ; and not only prov'd him a very ill man ; but also confirmed the belief of the character , which had been already fastned on him . e. g. t' was testifyed , that keeping his two successive wives in a strange kind of slavery , he would when he came home from abroad , pretend to tell the talk which any had with them . that he ha's brought them to the point of death , by his harsh dealings with his wives , and then made the people about him to promise that in case death should happen , they would say nothing of it . that he used all means to make his wives write , sign , seal , and swear a covenant , never to reveal any of his secrets . that his wives had privately complained unto the neighbours about frightful apparitions of evilspirits , with which their house was sometimes infested ; and that many such things have been whispered among the neighbourhood . there were also some other testimonies , relating to the death of people , whereby the consciences of an impartial jury , were convinced , that g. b. had bewitched the persons mentioned in the complaints . but i am forced to omit several such passages , in this , as well as in all the succeeding trials , because the scribes who took notice of them , have not supplyed me . vii . one mr. ruck , brother in law to this g. 〈◊〉 testify'd , that g. b. and he himself , and his siste●… who was g. b's wife , going out for two or thre●… miles , to gather straw-berries , ruck , with his sister the wife of g. b. rode home very softly , with g. b. on foot in their company , g. b. stept aside a little into the bushes ; whereupon they halte●… and halloo'd for 〈◊〉 he not answering , they went away homewards , with a quickened pace ; without any expectation of seeing him in a considerable while : and yet when they were got 〈◊〉 home , to their astonishment they found him on foot , with them , having a basket of straw-berries ▪ 〈◊〉 . 〈◊〉 . immediately , then fell to chiding his wife 〈◊〉 〈◊〉 account of what she had been speaking to 〈◊〉 brother , of him , on the road : which when they wondred at , he said , he knew their thoughts . ruck being startled at that , made some reply , intimating that the devil himself did not know so far ; but g. b. answered , my god , makes known your thoughts unto me . the prisoner now at the barr had nothing to answer , unto what was thus witnessed against him , that was worth considering . only he said , ruck , and his wife left a man with him , when they left him . which ruck now affirm'd to be false ; and when the court asked g. b. what the man's name was ? his countenance was much altered ; nor could he say , who ' t was . but the court began to think , that he then step'd aside , only that by the assistance of the black man , he might put on his invisibility , and in that fascinating mist , gratify his own jealous humour , to hear what they said of him . which trick of rendring themselves invisible , our witches do in their confessions pretend that they sometimes are masters of ; and it it is the more credible , because there is demonstration that they often render many other things utterly invisible . viii . faltring , fau●…ty , unconstant , and contrary answers upon iudicial and deliberate examination , are counted some unlucky symptoms of gui●… in al●… crimes ; especially in witchcrafts . now there 〈◊〉 ver was a prisoner more emiuent for them , tha●… g. b. both at his examination and on his trial. h●… tergiversations , contradictions , and falsehoods , 〈◊〉 very sensible ; he had little to fay , but that 〈◊〉 heard some things that he could not prove , reflecting upon the reputation of some of the witnesses ▪ only he gave in a paper , to the jury ; wherein , altho ' he had many times before , granted , not only that there are witches , but also that the present sufferingsof the countrey are the effect of horrible witchcrafts , yet he now goes to , evince it , that there neither are , nor ever were , witches that having made a compact with the divel , can send a divel to torment other people at a distance . this paper was transcribed out of ady ; which the court presently knew , as soon as they heard it . but he said , he had taken none of it out of any book ; for which his evasion afterwards was , that a gentleman gave him the discourse , in a manuscript , from whence h●… transcribed it . ix . the jury brought him in guilty ; but when he came to dy , he utterly deny'd the fact , whereof he had been thus convicted . finis . the vvonderfull discouerie of witches in the countie of lancaster vvith the arraignement and triall of nineteene notorious witches, at the assizes and general gaole deliuerie, holden at the castle of lancaster, vpon munday, the seuenteenth of august last, 1612. before sir iames altham, and sir edward bromley, knights; barons of his maiesties court of exchequer: and iustices of assize, oyer and terminor, and generall gaole deliuerie in the circuit of the north parts. together with the arraignement and triall of iennet preston, at the assizes holden at the castle of yorke, the seuen and twentieth day of iulie last past, with her execution for the murther of master lister by witchcraft. published and set forth by commandement of his maiesties iustices of assize in the north parts. by thomas potts esquier. potts, thomas, fl. 1612-1618. 1613 approx. 247 kb of xml-encoded text transcribed from 98 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2007-10 (eebo-tcp phase 1). a09875 stc 20138 estc s114979 99850200 99850200 15387 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a09875) transcribed from: (early english books online ; image set 15387) images scanned from microfilm: (early english books, 1475-1640 ; 1554:24) the vvonderfull discouerie of witches in the countie of lancaster vvith the arraignement and triall of nineteene notorious witches, at the assizes and general gaole deliuerie, holden at the castle of lancaster, vpon munday, the seuenteenth of august last, 1612. before sir iames altham, and sir edward bromley, knights; barons of his maiesties court of exchequer: and iustices of assize, oyer and terminor, and generall gaole deliuerie in the circuit of the north parts. together with the arraignement and triall of iennet preston, at the assizes holden at the castle of yorke, the seuen and twentieth day of iulie last past, with her execution for the murther of master lister by witchcraft. published and set forth by commandement of his maiesties iustices of assize in the north parts. by thomas potts esquier. potts, thomas, fl. 1612-1618. bromley, edward, sir. [188] p. : ill. (woodcut) printed by w. stansby for iohn barnes, and are to be sold at his shop neare holborne conduit, london : 1613. editor's note signed: edward bromley. signatures: pi⁴ (-pi1) a-z⁴ (-z4). errata on a4r. variant: last line of title reads "by t.p. esquire."; a4r is blank. "the arraignement and triall of iennet preston" has separate title page dated 1612; register is continuous. reproduction of the original in university of illinois (urbana-champaign campus). library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng preston, jennet, d. 1612. witchcraft -lancashire (england) -early works to 1800. 2003-04 tcp assigned for keying and markup 2003-05 spi global keyed and coded from proquest page images 2004-11 ben griffin sampled and proofread 2006-01 spi global rekeyed and resubmitted 2007-01 ali jakobson sampled and proofread 2007-01 ali jakobson text and markup reviewed and edited 2007-02 pfs batch review (qc) and xml conversion 〈…〉 ●●s●●verie of w●●●●●● in the covntie of lancaster . vvith the arraignement and triall 〈…〉 notorious witches , at the assi●●● 〈◊〉 generall gaole deliuerie , holden at the castle of lancaster , vpon munday , the seuenteenth of august last , 1612. before sir iames altham , 〈◊〉 sir edward bromley , knights ; barons 〈…〉 court of 〈◊〉 : and iusti●●● 〈…〉 together with the 〈◊〉 and triall of iennet preston , at the assizes 〈◊〉 at the castle of york● , 〈…〉 published and set forth by commandement of his 〈…〉 london , 〈…〉 to the right honorable , thomas , lord knyvet , baron of escrick in the countie of yorke , my very honorable good lord and master . and to the right honorable and vertvovs ladie , the ladie elizabeth knyvet his wife , my honorable good ladie and mistris . right honorable , let it stand ( i beseech you ) with your fauours whom profession of the same true religion towards god , and so great loue hath vnited together in one , jointly to accept the protection and patronage of these my labours , which not their owne worth hath encouraged , but your worthinesse hath enforced me to consecrate vnto your honours . to you ( right honourable my very good lord ) of right doe they belong : for to whom shall j rather present the first fruits of my learning then to your lordship : who nourished then both mee and them , when there was scarce any being to mee or them ? and whose iust and vprght carriage of causes , whose zeale to justice and honourable curtesie to all men , haue purchased you a reuerend and worthie respect of all men in all partes of this kingdome , where you are knowne . and to your good ladiship they doe of great right belong likewise ; whose religion , iustice , and honourable admittance of my vnworthie seruice to your ladiship doe challenge at my handes the vttermost of what euer j may bee able to performe . here is nothing of my own act worthie to bee commended to your honours , it is the worke , of those reuerend magistrates , his maiesties iustices of assizes in the north partes , and no more then a particular declaration of the proceedings of iustice in those partes . here shall you behold the iustice of this land , truely administred , proemium & poenam , mercie and iudgement , freely and indifferently bestowed and inflicted ; and aboue all thinges to bee remembred , the excellent care of these iudges in the triall of offendors . it hath pleased them out of their respect to mee to impose this worke vpon mee , and according to my vnderstanding , i haue taken paines to finish , and now confirmed by their iudgement to publish the same , for the benefit of my countrie . that the example of these conuicted vpon their owne examinations , confessions , and euidence at the barre , may worke good in others , rather by with-holding them from , then imboldening them to , the atcheiuing such desperate actes as these or the like . these are some part of the fruits of my time spent in the seruice of my countrie , since by your graue and reuerend counsell ( my good lord ) i reduced my wauering and wandring thoughts to a more quiet harbour of repose . if it please your honours to giue them your honourable respect , the world may iudge them the more worthie of acceptance , to whose various censures they are now exposed . god of heauen whose eies are on them that feare him , to bee their protector and guide , behold your honours with the eye of fauor , be euermore your strong hold , and your great reward , and blesse you with blessings in this life , externall and internall , temporall and spirituall , and with eternall happines in the world to come : to which i commend your honours ; and rest both now and euer , from my lodging in chancerie lane , the sixteenth of nouember 1612. your honours humbly deuoted seruant , thomas potts . vpon the arraignement and triall of these witches at the last assizes and generall gaole-deliuerie , holden at lancaster , wee found such apparent matters against them , that we thought it necessarie to publish them to the world , and thereupon imposed the labour of this worke vpon this gentleman , by reason of his place , being a clerke at that time in court , imploied in the arraignement and triall of them . ja. altham . edw. bromley . after he had taken great paines to finish it , j tooke vpon mee to reuise and correct it , that nothing might passe but matter of fact , apparant against them by record . jt is very little he hath inserted , and that necessarie , to shew what their offences were , what people , and of what condition they were : the whole proceedings and euidence against them , j finde vpon examination carefully set forth , and truely reported , and iudge the worke fit and worthie to be published . edward bromley . faults escaped in the printing . page , c 3 : m. banester , for bannester , brough , for brought . page , e 2 this people , for these . page , h here they parted , for there . page , k 2 these , for this hellish . page , s 3 in the verdict of life and death , not guiltie , for guiltie . page , s 3 one horse or mare , for one mare in the indictment . page eadem , for the triall of her life , reade for the triall of her offence . page , t their view , for your view . gentle reader , although the care of this gentleman the author , was great to examine and publish this his worke perfect according to the honorable testimonie of the iudges , yet some faults are committed by me in the printing , and yet not many , being a worke done in such great haste , at the end of a tearme , which i pray you , with your fauour to excuse . a particular declaration of the most barberous and damnable practises . murthers , wicked and diuelish conspiracies , practized and executed by the most dangerous and malitious witch elizabeth sowthernes alias demdike , of the forrest of pendle in the countie of lancaster widdow , who died in the castle at lancaster before she came to receiue her tryall . though publique iustice hath passed at these assises vpon the capitall offendours , and after the arraignement & tryall of them , iudgement being giuen , due and timely execution succeeded ; which doth import and giue the greatest satisfaction that can be , to all men ; yet because vpon the caryage , and euent of this businesse , the eyes of all the partes of lancashire , and other counties in the north partes thereunto adioyning were bent : and so infinite a multitude came to the arraignement & tryall of these witches at lancaster , the number of them being knowen to exceed all others at any time heretofore , at one time to be indicted , arraigned , and receiue their tryall , especially for so many murders , conspiracies , charmes , meetinges , hellish and damnable practises , so apparant vpon their owne examinations & confessions . these my honourable & worthy lords , the iudges of assise , vpon great consideration , thought to necessarie & profitable , to publish to the whole world , their most barbarous and damnable practises , with the direct proceedinges of the court against them , aswell for that there doe passe diuers vncertaine reportes and relations of such euidences , as was publiquely giuen against them at their arraignement . as for that diuers came to prosecute against many of them that were not found guiltie , and so rest very discontented , and not satisfied . as also for that it is necessary for men to know and vnderstande the meanes whereby they worke their mischiefe , the hidden misteries of their diuelish and wicked inchauntmentes , charmes , and sorceries , the better to preuent and auoyde the danger that may ensue . and lastly , who were the principall authors and actors in this late woefull and lamentable tragedie , wherein so much blood was spilt . therefore i pray you giue me leaue , ( with your patience and fauour , ) before i proceed to the indictment , arraignement , and tryall of such as were prisoners in the castle , to lay open the life and death of this damnable and malicious witch , of so long continuance ( old demdike ) of whom our whole businesse hath such dependence , that without the particular declaration and record of her euidence , with the circumstaunces , wee shall neuer bring any thing to good perfection : for from this sincke of villanie and mischiefe , haue all the rest proceeded ; as you shall haue them in order . she was a very old woman , about the age of foure-score yeares , and had been a witch for fiftie yeares . shee dwelt in the forrest of pendle , a vaste place , fitte for her profession : what shee committed in her time , no man knowes . thus liued shee securely for many yeares , brought vp her owne children , instructed her graund-children , and tooke great care and paines to bring them to be witches . shee was a generall agent for the deuill in all these partes : no man escaped her , or her furies , that euer gaue them any occasion of offence , or denyed them any thing they stood need of : and certaine it is , no man neere them , was secure or free from danger . but god , who had in his diuine prouidence prouided to cut them off , and roote them out of the common-wealth , so disposed aboue , that the iustices of those partes , vnderstanding by a generall charme and muttering , the great and vniuersall resort to maulking tower , the common opinion , with the report of these suspected people , the complaint of the kinges subiectes for the losse of their children , friendes , goodes , and cattle , ( as there could not be so great fire without some smoake , ) sent for some of the countrey , and tooke great paynes to enquire after their proceedinges , and courses of life . in the end , roger nowell esquire , one of his maiesties iustices in these partes , a very religious honest gentleman , painefull in the seruice of his countrey : whose fame for this great seruice to his countrey , shall liue after him , tooke vpon him to enter into the particular examination of these suspected persons : and to the honour of god , and the great comfort of all his countrey , made such a discouery of them in order , as the like hath not been heard of : which for your better satisfaction . i haue heere placed in order against her , as they are vpon record , amongst the recordes of the crowne at lancaster , certified by m. nowell , and others . the voluntarie confession and examination of elizabeth sowtherns alias demdike , taken at the fence in the forrest of pendle in the countie of lancaster . the second day of aprill , annoque regni regis iacobi angliae . &c. decimo , et scotiae quadragesimo quinto ; before roger nowell of reade esquire , one of his maiesties iustices of the peace within the sayd countie . viz. the said elizabeth sowtherns confesseth , and sayth ; that about twentie yeares past , as she was comming homeward from begging , there met her this examinate neere vnto a stonepit in gouldshey , in the sayd forrest of pendle , a spirit or deuill in the shape of a boy , the one halfe of his coate blacke , and the other browne , who bade this examinate stay , saying to her , that if she would giue him her soule , she should haue any thing that she would request . wherevpon this examinat demaunded his name ? and the spirit answered , his name was tibb : and so this examinate in hope of such gaine as was promised by the sayd deuill or tibb , was contented to giue her soule to the said spirit : and for the space of fiue of sixe yeares next after , the sayd spirit or deuill appeared at sundry times vnto her this examinate about day-light gate , alwayes bidding her stay , and asking her this examinate what she would haue or doe ? to whom this examinate replyed , nay nothing : for she this examinate said , she wanted nothing yet . and so about the end of the said sixe yeares , vpon a sabboth day in the morning , this examinate hauing a litle child vpon her knee , and she being in a slumber , the sayd spirit appeared vnto her in the likenes of a browne dogg , forcing himselfe to her knee , to get blood vnder her left arme : and she being without any apparrell sauing her smocke , the said deuill did get blood vnder her left arme . and this examinate awaking , sayd , iesus saue my child ; but had no power , nor could not say , iesus saue her selfe : wherevpon the browne dogge vanished out of this examinats sight : after which , this examinate was almost starke madd for the space of eight weekes . and vpon her examination , she further confesseth , and saith . that a little before christmas last , this examinates daughter hauing been to helpe richard baldwyns folkes at the mill : this examinates daughter did bid her this examinate goe to the said baldwyns house , and aske him something for her helping of his folkes at the mill , ( as aforesaid : ) and in this examinates going to the said baldwyns house , and neere to the said house , she mette with the said richard baldwyn ; which baldwyn sayd to this examinate , and the said alizon deuice ( who at that time ledde this examinate , being blinde ) get out of my ground whores and witches , i will burne the one of you , and hang the other . to whom this examinate answered : i care not for thee , hang thy selfe : presently wherevpon , at this examinates going ouer the next hedge , the said spirit or diuell called tibb , appeared vnto this examinat , and sayd , reuenge thee of him . to whom , this examinate sayd againe to the said spirit . reuenge thee eyther of him , or his . and so the said spirit vanished out of her sight , and she neuer saw him since . and further this examinate confesseth , and sayth , that the speediest way to take a mans life away by vvitchcraft , is to make a picture of clay , like vnto the shape of the person whom they meane to kill , & dry it thorowly : and when they would haue them to be ill in any one place more then an other ; then take a thorne or pinne , and pricke it in that part of the picture you would so haue to be ill : and when they would haue any part of the body to consume away , then take that part of the picture , and burne it . and when they would haue the whole body to consume away , then take the remnant of the sayd picture , and burne it : and so therevpon by that meanes , the body shall die . the confession and examination of anne whittle alias chattox , being prisoner at lancaster ; taken the 19. day of may , annoque regni regis iacobi angliae , decimo : ac scotie quadragesimo quinto ; before william sandes maior of the borrough towne of lancaster . iames anderton of clayton , one of his maiesties iustices of peace within the same county , and thomas cowell one of his maiesties coroners in the sayd countie of lancaster . viz. first , the sayd anne whittle , alias chattox , sayth , that about foureteene yeares past she entered , through the wicked perswasions and counsell of elizabeth southerns , alias demdike , and was seduced to condescent & agree to become subiect vnto that diuelish abhominable profession of witchcraft : soone after which , the deuill appeared vnto her in the liknes of a man , about midnight , at the house of the sayd demdike : and therevpon the sayd demdike and shee , went foorth of the said house vnto him ; wherevpon the said wicked spirit mooued this examinate , that she would become his subiect , and giue her soule vnto him : the which at first , she refused to assent vnto ; but after , by the great perswasions made by the sayd demdike , shee yeelded to be at his commaundement and appoyntment : wherevpon the sayd wicked spirit then sayd vnto her , that hee must haue one part of her body for him to sucke vpon ; the which shee denyed then to graunt vnto him ; and withall asked him , what part of her body hee would haue for that vse ; who said , hee would haue a place of her right side neere to her ribbes , for him to sucke vpon : whereunto shee assented . and she further sayth , that at the same time , there was a thing in the likenes of a spotted bitch , that came with the sayd spirit vnto the sayd demdike , which then did speake vnto her in this examinates hearing , and sayd , that she should haue gould , siluer , and worldly wealth , at her will. and at the same time she saith , there was victuals , viz. flesh , butter , cheese , bread , and drinke , and bidde them eate enough . and after their eating , the deuill called fancie , and the other spirit calling himselfe tibbe , carried the remnant away : and she sayeth , that although they did eate , they were neuer the fuller , nor better for the same ; and that at their said banquet , the said spirits gaue them light to see what they did , although they neyther had fire nor candle light ; and that they were both shee spirites , and diuels . and being further examined how many sundry persons haue been bewitched to death , and by whom they were so bewitched : she sayth , that one robert nuter , late of the greene-head in pendle , was bewitched by this examinate , the said demdike , and widdow lomshawe , ( late of burneley ) now deceased . and she further sayth , that the said demdike shewed her , that she had bewitched to death , richard ashton , sonne of richard ashton of downeham esquire . the examination of alizon deuice , of the forrest of pendle , in the county of lancaster spinster , taken at reade in the said countie of lancaster , the xiij ▪ day of march , anno regni jacobi angliae . &c. nono : et scotiae xlv . before roger nowell of reade aforesayd esquire , one of his maiesties iustices of the peace within the sayd countie , against elizabeth sowtherns , alias demdike her graund-mother . viz. the sayd alizon deuice sayth , that about two yeares agon , her graund-mother ( called elizabeth sowtherns , alias old demdike ) did sundry times in going or walking togeather as they went begging , perswade and aduise this examinate to let a deuill or familiar appeare vnto her ; and that shee this examinate , would let him sucke at some part of her , and shee might haue , and doe what shee would . and she further sayth , that one iohn nutter of the bulhole in pendle aforesaid , had a cow which was sicke , & requested this examinats grand-mother to amend the said cow ; and her said graund-mother said she would , and so her said graund-mother about ten of the clocke in the night , desired this examinate to lead her foorth ; which this examinate did , being then blind : and her graund-mother did remaine about halfe an houre foorth : and this examinates sister did fetch her in againe ; but what she did when she was so foorth , this examinate cannot tell . but the next morning this examinate heard that the sayd cow was dead . and this examinate verily thinketh , that her sayd graund-mother did bewitch the sayd cow to death . and further , this examinate sayth , that about two yeares agon , this examinate hauing gotten a piggin full of blew milke by begging , brought it into the house of her graund-mother , where ( this examinate going foorth presently , and staying about halfe an houre ) there was butter to the quantity of a quarterne of a pound in the said milke , and the quantitie of the said milke still remayning ; and her graund-mother had no butter in the house when this examinate went foorth : duering which time , this examinates graund-mother still lay in her bed . and further this examinate sayth , that richord baldwin of weethead within the forrest of pendle , about 2. yeeres agoe , fell out with this examinates graund-mother , & so would not let her come vpon his land : and about foure or fiue dayes then next after , her said graund-mother did request this examinate to lead her foorth about ten of the clocke in the night : which this examinate accordingly did , and she stayed foorth then about an houre , and this examinates sister fetched her in againe . and this examinate heard the next morning , that a woman child of the sayd richard baldwins was fallen sicke ; and as this examinate did then heare , the sayd child did languish afterwards by the space of a yeare , or thereaboutes , and dyed : and this examinate verily thinketh , that her said graund-mother did bewitch the sayd child to death . and further , this examinate sayth , that she heard her sayd graund-mother say presently after her falling out with the sayd baldwin , shee would pray for the sayd baldwin both still and loude : and this examinate heard her cursse the sayd baldwin sundry times . the examination of iames deuice of the forrest of pendle , in the countie of lancaster labourer , taken the 27. day of april , annoque regni regis iacobi , anglia , &c. decimo : ac scotie quadragesimo quinto : before roger nowell , and nicholas banister esq , two of his maiesties iustices of peace within the sayd countie . the sayd examinate iames deuice sayth , that about a month agoe , as this examinate was comming towards his mothers house , and at day-gate of the same night , this examinate mette a browne dogge comming from his graund-mothers house , about tenne roodes distant from the same house : and about two or three nights after , that this examinate heard a voyce of a great number of children screiking and crying pittifully , about day-light gate ; and likewise , about ten roodes distant of this examinates sayd graund-mothers house . and about fiue nights then next following , presently after daylight , within 20. roodes of the sayd elizabeth sowtherns house , he heard a foule yelling like vnto a great number of cattes : but what they were , this examinate cannot tell . and he further sayth , that about three nights after that , about midnight of the same , there came a thing , and lay vpon him very heauily about an houre , and went then from him out of his chamber window , coloured blacke , and about the bignesse of a hare or catte . and he further sayth , that about s. peters day last , one henry bullocke came to the sayd elizabeth sowtherns house , and sayd , that her graund-child alizon deuice , had bewitched a child of his , and desired her that she would goe with him to his house ; which accordingly she did : and therevpon she the said alizon fell downe on her knees , & asked the said bullocke forgiuenes , and confessed to him , that she had bewitched the said child , as this examinate heard his said sister confesse vnto him this examinate . the examination of elizabeth deuice , daughter of old demdike , taken at read before roger nowell esquire , one of his maiesties iustices of peace within the countie of lancaster the xxx . day of march , annoque regni jacobi decimo , ac scotie xlv . the sayd elizabeth deuice the examinate , sayth , that the sayd elizabeth sowtherns , alias demdike , hath had a place on her left side by the space of fourty yeares , in such sort , as was to be seene at this examinates examination taking , at this present time . heere this worthy iustice m. nowell , out of these particular examinations , or rather accusations , finding matter to proceed ; and hauing now before him old demdike , old chattox , alizon deuice , and redferne both old and young , reos confitentes , et accusantes inuicem . about the second of aprill last past , committed and sent them away to the castle at lancaster , there to remaine vntill the comming of the kinges maiesties iustices of assise , then to receiue their tryall . but heere they had not stayed a weeke , when their children and friendes being abroad at libertie , laboured a speciall meeting at malking tower in the forrest of pendle , vpon good-fryday , within a weeke after they were , committed , of all the most dangerous , wicked , and damnable witches in the county farre and neere . vpon good-fryday they met , according to solemne appoyntment , solemnized this great feastiuall day according to their former order , with great cheare , merry-company , and much conference . in the end , in this great assemblie , it was decreed m. couell by reason of his office , shall be slaine before the next assises : the castle of lancaster to be blowen vp , and ayde and assistance to be sent to kill m. lister , with his old enemie and wicked neighbour iennet preston ; with some other such like practices : as vpon their arraignement and tryall , are particularly set foorth , and giuen in euidence against them . this was not so secret , but some notice of it came to m. nowell , and by his great paines taken in the examination of iennet deuice , al their practises are now made knowen . their purpose to kill m. couell , and blow vp the castle , is preuented . all their murders , witchcraftes , inchauntments , charmes , & sorceries , are discouered ; and euen in the middest of their consultations , they are all confounded , and arrested by gods iustice : brough before m. nowell , and m. bauester , vpon their voluntary confessions , examinations , and other euidence accused , and so by them committed to the castle : so as now both old and young , haue taken vp their lodgings with m. couell , vntill the next assises , expecting their tryall and deliueraunce , according to the lawes prouided for such like . in the meane time , m. nowell hauing knowledge by this discouery of their meeting at malkeing tower , and their resolution to execute mischiefe , takes great paines to apprehend such as were at libertie , and prepared euidence against all such as were in question for witches . afterwardes sendes some of these examinations , to the assises at yorke , to be giuen in euidence against iennet preston , who for the murder of m. lister , is condemned and executed . the circuite of the north partes being now almost ended . the 16. of august . vpon sunday in the after noone , my honorable lords the iudges of assise , came from kendall to lancaster . wherevpon m. couell presented vnto their lordships a calender , conteyning the names of the prisoners committed to his charge , which were to receiue their tryall at the assises : out of which , we are onely to deale with the proceedings against witches , which were as followeth . viz. the names of the witches committed to the castle of lancaster . elizabeth sowtherns . alias old demdike . who dyed before shee came to her tryall . anne whittle , alias chattox , elizabeth deuice , daughter of old demdike . iames deuice , sonne of elizabeth deuice . anne readfearne , daughter of anne chattox . alice nutter . katherine hewytte . iohn bulcocke . iaue bulcocke . alizon deuice , daughter of elizabeth deuice . isabell robey . margaret pearson . the witches of salmesbury . iennet bierley . elen bierley . iane southworth . iohn ramesden . elizabeth astley . alice gray . isabell sidegraues . lawrence haye . the next day , being monday , the 17. of august , were the assises holden in the castle of lancaster , as followeth . placita corone , 〈◊〉 lancasterium . deliberatio gaolae domini regis castri sui lancastrii ac prisonariorū in eadem existent . tenta apud lancasterium in com . lancasterij . die lunae , decimo septimo die augusti , anno regni domini nostri iacobi dei gratia angliae , franciae , et hiberniae , regis fidei defensoris ; decimo : et scotiae quadragesimo sexto ; coram iacobo altham milit. vno baronum scaccarij domini regis , et edwardo bromley milit. altero barono , eiusdem scaccarij domini regis : ac iustic , domini regis apud lancastr . vpon the tewesday in the after noone , the iudges according to the course and order , deuided them selues , wherevpon my lord bromley , one of his maiestices iudges of assise comming into the hall to proceede with the pleaes of the crowne , & the arraignement and tryall of prisoners , commaunded a generall proclamation , that all iustices of peace that had taken any recognisaunces , or examinations of prisoners , should make returne of them : and all such as were bound to prosecute indictmentes , and giue euidence against witches , should proceede , and giue attendance : for hee now intended to proceed to the arraignement and tryall of vvitches . after which , the court being set , m. sherieffe was commaunded to present his prisoners before his lordship , and prepare a sufficient iurie of gentlemen for life and death . but heere we want old demdike , who dyed in the castle before she came to her tryall . heere you may not expect the exact order of the assises , with the proclamations , and other solemnities belonging to so great a court of iustice ▪ but the proceedinges against the witches , who are now vpon their deliuerance here in order as they came to the barre , with the particular poyntes of euidence against them : which is the labour and worke we now intend ( by gods grace ) to performe as we may , to your generall contentment . wherevpon , the first of all these , anne whittle , alias chattox , was brought to the barre : against whom wee are now ready to proceed . the arraignement and tryall of anne whittle , alias chattox , of the forrest of pendle , in the countie of lancaster , widdow ; about the age of fourescore yeares , or thereaboutes . anne whittle , alias chattox . if in this damnable course of life , and offences , more horrible and odious , then any man is able to expresse : any man lyuing could lament the estate of any such like vpon earth : the example of this poore creature , would haue moued pittie , in respect of her great contrition and repentance , after she was committed to the castle at lancaster , vntill the comming of his maiesties iudges of assise . but such was the nature of her offences , & the multitude of her crying sinnes , as it tooke away all sense of humanity . and the repetition of her hellish practises , and reuenge ; being the chiefest thinges wherein she alwayes tooke great delight , togeather with a particular declaration of the murders shee had committed , layde open to the world , and giuen in euidence against her at the time of her arraignement and tryall ; as certainely it did beget contempt in the audience , and such as she neuer offended . this anne whittle , alias chattox , was a very old withered spent & decreped creature , her sight almost gone : a dangerous witch , of very long continuance ; alwayes opposite to old demdike : for whom the one fauoured , the other hated deadly : and how they enuie and accuse one an other , in their examinations , may appeare . in her witchcraft , alwayes more ready to doe mischiefe to mens goods , then themselues . her lippes euer chattering and walking : but no man knew what . she liued in the forrest of pendle , amongst this wicked company of dangerous witches . yet in her examination and confession , she dealt alwayes very plainely and truely : for vpon a speciall occasion being oftentimes examined in open court , shee was neuer found to vary , but alwayes to agree in one , and the selfe same thing . i place her in order , next to that wicked fire-brand of mischiefe , old demdike , because from these two , sprung all the rest in order : and were the children and friendes , of these two notorious vvitches . many thinges in the discovery of them , shall be very worthy your obseruation . as the times and occasions to execute their mischiefe . and this in generall : the spirit could neuer hurt , till they gaue consent . and , but that it is my charge , to set foorth a particular declaration of the euidence against them , vpon their arraignement and tryall ; with their diuelish practises , consultations , meetings , and murders committed by them , in such sort , as they were giuen in euidence against them ▪ for the which , i shall haue matter vpon record . i could make a large comentarie of them : but it is my humble duety , to obserue the charge and commaundement of these my honorable good lordes the iudges of assise , and not to exceed the limits of my commission . wherefore i shall now bring this auncient witch , to the due course of her tryall , in order . viz. indictment . this anne whittle , alias chattox , of the forrest of pendle in the countie of lancaster widdow , being indicted , for that shee feloniously had practised , vsed , and exercised diuers wicked and diuelish artes called witchcraftes , inchauntmentes , charmes , and sorceries , in and vpon one robert nutter of greenehead , in the forrest of pendle , in the countie of lanc : and by force of the same witchcraft , feloniously the sayd robert nutter had killed , contra pacem , &c. being at the barre , was arraigned . to this indictment , vpon her arraignement , shee pleaded , not guiltie : and for the tryall of her life , put her selfe vpon god and her country . wherevpon my lord bromley commaunded m. sheriffe of the county of lancaster in open court , to returne a iurie of worthy sufficient gentlemen of vnderstanding , to passe betweene our soueraigne lord the kinges maiestie , and her , and others the prisoners , vpon their liues and deathes ; as hereafter follow in order : who were afterwardes sworne , according to the forme and order of the court , the prisoners being admitted to their lawfully challenges . vvhich being done , and the prisoner at the barre readie to receiue her tryall : m. nowell , being the best instructed of any man , of all the particular poyntes of euidence against her , and her fellowes , hauing taken great paynes in the proceedinges against her and her fellowes ; humbly prayed , her owne voluntary confession and examination taken before him , when she was apprehended and committed to the castle of lancaster for witchcraft ; might openly be published against her : which hereafter followeth . viz. the voluntary confession and examination of anne whittle , alias chattox , taken at the fence in the forrest of pendle , in the countie of lancaster ; before roger nowell esq , one of the kinges maiesties iustices of peace in the countie of lancaster . viz. the sayd anne whittle , alias chattox , vpon her examination , voluntarily confesseth , and sayth , that about foureteene or fifteene yeares agoe , a thing like a christian man for foure yeares together , did sundry times come to this examinate , and requested this examinate to giue him her soule : and in the end , this examinate was contented to giue him her sayd soule , shee being then in her owne house , in the forrest of pendle ; wherevpon the deuill then in the shape of a man , sayd to this examinate : thou shalt want nothing ; and be reuenged of whom thou list . and the deuill then further commaunded this examinate , to call him by the name of fancie ; and when she wanted any thing , or would be reuenged of any , call on fancie , and he would be ready . and the sayd spirit or deuill , did appeare vnto her not long after , in mans likenesse , and would haue had this examinate to haue consented , that he might hurt the wife of richard baldwin of pendle ; but this examinate would not then consent vnto him : for which cause , the sayd deuill would then haue bitten her by the arme ; and so vanished away , for that time . and this examinate further sayth ; that robert nutter did desire her daughter one redfearns wife , to haue his pleasure of her , being then in redfearns house : but the sayd redfearns wife denyed the sayd robert ; wherevpon the sayd robert seeming to be greatly displeased therewith , in a great anger tooke his horse , and went away , saying in a great rage , that if euer the ground came to him , shee should neuer dwell vpon his land. wherevpon this examinate called fancie to her ; who came to her in the likenesse of a man in a parcell of ground called , the laund ; asking this examinate , what shee would haue him to doe ? and this examinate bade him goe reuenge her of the sayd robert nutter . after which time , the sayd robert nutter liued about a quarter of a yeare , and then dyed . and this examinate further sayth , that elizabeth nutter , wife to old robert nutter , did request this examinate , and loomeshaws wife of burley , and one iane boothman , of the same , who are now both dead , ( which time of request , was before that robert nutter desired the company of redfearns wife ) to get young robert nutter his death , if they could ; all being togeather then at that time , to that end , that if robert were dead , then the women their coosens might haue the land : by whose perswasion , they all consented vnto it . after which time , this examinates sonne in law thomas redfearne , did perswade this examinate , not to kill or hurt the sayd robert nutter ; for which perswasion , the sayd loomeshaws wife , had like to haue killed the sayd redfearne , but that one m. baldwyn ( the late schoole-maister at coulne ) did by his learning , stay the sayd loomeshaws wife , and therefore had a capon from redfearne . and this examinate further sayth , that she thinketh the sayd loomeshaws wife , and lane boothman , did what they could to kill the sayd robert nutter , as well as this examinate did . the examination of elizabeth sothernes , alias old dembdike : taken at the fence in the forrest of pendle in the countie of lancaster , the day and yeare aforesaid . before , roger nowel esquire , one of the kings maiesties iustices of peace in the said countie , against anne whittle , alias chattox . the said elizabeth southernes saith vpon her examination , that about halfe a yeare before robert nutter died , as this examinate thinketh , this examinate went to the house of thomas redfearne , which was about mid-sommer , as this examinate remembreth it . and there within three yards of the east end of the said house , shee saw the said anne whittle , alias chattox , and anne redferne wife of the said thomas redferne , and daughter of the said anne whittle , alias chattox : the one on the one side of the ditch , and the other on the other : and two pictures of clay or marle lying by them : and the third picture the said anne whittle , alias chattox , was making : and the said anne redferne her said daughter , wrought her clay or marle to make the third picture withall . and this examinate passing by them , the said spirit , called tibb , in the shape of a black cat , appeared vnto her this examinate , and said , turne back againe , and doe as they doe : to whom this examinate said , what are they doing ? whereunto the said spirit said ; they are making three pictures : whereupon she asked whose pictures they were ? whereunto the said spirit said ; they are the pictures of christopher nutter , robert nutter , and marie , wife of the said robert nutter : but this examinate denying to goe back to helpe them to make the pictures aforesaid ; the said spirit seeming to be angrie , therefore shoue or pushed this examinate into the ditch , and so shed the milke which this examinate had in a can or kit : and so thereupon the spirit at that time vanished out of this examinates sight : but presently after that , the said spirit appeared to this examinate againe in the shape of a hare , and so went with her about a quarter of a mile , but said nothing to this examinate , nor shee to it . the examination and euidence of iames robinson , taken the day and yeare aforesaid . before roger nowel esquire aforesaid , against anne whittle , alias chattox , prisoner at the barre as followeth . viz. the said examinate saith , that about sixe yeares agoe , anne whittle , alias chattox , was hired by this examinates wife to card wooll ; and so vpon a friday and saturday , shee came and carded wooll with this examinates wife , and so the munday then next after shee came likewise to card : and this examinates wife hauing newly tunned drinke into stands , which stood by the said anne whittle , alias chattox : and the said anne whittle taking a dish or cup , and drawing drinke seuerall times : and so neuer after that time , for some eight or nine weekes , they could haue any drinke , but spoiled , and as this examinate thinketh was by the meanes of the said chattox . and further he saith , that the said anne whittle , alias chattox , and anne redferne her said daughter , are commonly reputed and reported to bee witches . and hee also saith , that about some eighteene yeares agoe , he dwelled with one robert nutter the elder , of pendle aforesaid . and that yong robert nutter , who dwelled with his grand-father , in the sommer time , he fell sicke , and in his said sicknesse hee did seuerall times complaine , that hee had harme by them : and this examinate asking him what hee meant by that word them , he said , that he verily thought that the said anne whittle , alias chattox , and the said redfernes wife , had bewitched him : and the said robert nutter shortly after , being to goe with his then master , called sir richard shattleworth , into wales , this examinate heard him say before his then going , vnto the said thomas redferne , that if euer he came againe he would get his father to put the said redferne out of his house , or he himselfe would pull it downe ; to whom the said redferne replyed , saying ; when you come back againe you will be in a better minde : but he neuer came back againe , but died before candlemas in cheshire , as he was comming homeward . since the voluntarie confession and examination of a witch , doth exceede all other euidence , i spare to trouble you with a multitude of examinations , or depositions of any other witnesses , by reason this bloudie fact , for the murder of robert nutter , vpon so small an occasion , as to threaten to take away his owne land from such as were not worthie to inhabite or dwell vpon it , is now made by that which you haue alreadie heard , so apparant , as no indifferent man will question it , or rest vnsatisfied : i shall now proceede to set forth vnto you the rest of her actions , remaining vpon record . and how dangerous it was for any man to liue neere this people , to giue them any occasion of offence , i leaue it to your good consideration . the examination and voluntarie confession of anne whittle , alias chattox , taken at the fence in the forrest of pendle , in the countie of lancaster , the second day of aprill , anno regni regis iacobi angliae , franciae , & hiberniae , decimo , & scotiae xlv . before roger novvel , esquire , one of his maiesties iustices of peace within the countie of lancaster . she the said examinate saith , that shee was sent for by the wife of iohn moore , to helpe drinke that was forspoken or bewitched : at which time shee vsed this prayer for the amending of it , viz. a charme . three biters hast thou bitten , the hart , ill eye , ill tonge : three bitter shall be thy boote , father , sonne , and holy ghost a gods name . fiue pater-nosters , fiue auies , and a creede , in worship of fiue wounds of our lord. after which time that this examinate had vsed these prayers , and amended her drinke , the said moeres wife did chide this examinate , and was grieued at her . and thereupon this examinate called for her deuill fancie , and bad him goe bite a browne cow of the said moores by the head , and make the cow goe madde : and the deuill then , in the likenesse of a browne dogge , went to the said cow , and bit her : which cow went madde accordingly , and died within six weekes next after , or thereabouts . also this examinate saith , that shee perceiuing anthonie nutter of pendle to fauour elizabeth sothernes , alias dembdike , she , this examinate , called fancie to her , ( who appeared like a man ) and bad him goe kill a cow of the said anthonies ; which the said deuill did , and that cow died also . and further this examinate saith , that the deuill , or fancie , hath taken most of her sight away from her . and further this examinate saith , that in summer last , saue one , the said deuill , or fancie , came vpon this examinate in the night time : and at diuerse and sundry times in the likenesse of a beare , gaping as though he would haue wearied this examinate . and the last time of all shee , this examinate , saw him , was vpon thursday last yeare but one , next before midsummer day , in the euening , like a beare , and this examinate would not then speake vnto him , for the which the said deuill pulled this examinate downe . the examination of iames device , sonne of elizabeth device , taken the seuen and twentieth day of aprill , annoque reg. regis iacobi angliae , &c. decimo ac scotiae xlv . before roger novvel and nicholas banister , esquires , two of his maiesties iustices of the peace within the said countie . viz. and further saith , that twelue yeares agoe , the said anne chattox at a buriall at the new church in pendle , did take three scalpes of people , which had been buried , and then cast out of a graue , as she the said chattox told this examinate ; and tooke eight teeth out of the said scalpes , whereof she kept foure to her selfe , and gaue other foure to the said demdike , this examinates grand-mother : which foureteeth now shewed to this examinate , are the foureteeth that the said chattox gaue to his said grand-mother , as aforesaid ; which said teeth haue euer since beene kept , vntill now found by the said henry hargreiues & this examinate , at the west-end of this examinates grand-mothers house , and there buried in the earth , and a picture of clay there likewise found by them , about halfe a yard ouer in the earth , where the said teeth lay , which said picture so found , was almost withered away , and was the picture of anne , anthony nutters daughter ; as this examinates grand-mother told him . the examination of allizon device daughter of elizabeth device : taken at reade , in the countie of lancaster , the thirtieth day of march , annoque reg. regis iacobi nunc angliae , &c. decimo , & scotiae quadragesimo quinto . before roger novvel of reade aforesaid , esquire , one of his maiesties iustices of the peace , within the said countie . this examinate saith , that about eleuen yeares agoe , this examinate and her mother had their fire-house broken , and all , or the most part of their linnen clothes & halfe a peck of cut oat-meale , and a quantitie of meale gone , all which was worth twentie shillings or aboue : and vpon a sunday then next after , this examinate did take a band and a coife , parcell of the goods aforesaid , vpon the daughter of anne whittle , alias chattox , and claimed them to be parcell of the goods stolne , as aforesaid . and this examinate further saith , that her father , called iohn deuice , being afraid , that the said anne chattox should doe him or his goods any hurt by witchcraft ; did couenant with the said anne , that if she would hurt neither of them , she should yearely haue one aghen-dole of meale ; which meale was yearely paid , vntill the yeare which her father died in , which was about eleuen yeares since : her father vpon his then-death-bed , taking it that the said anne whittle , alias chattox , did bewitch him to death , because the said meale was not paid the last yeare . and she also saith , that about two yeares agone , this examinate being in the house of anthony nutter of pendle aforesaid , and being then in company with anne nutter , daughter of the said anthony : the said anne whittle , alias chattox , came into the said anthony nutters house , and seeing this examinate , and the said anne nutter laughing and saying , that they laughed at her the said chattox : well said then ( sayes anne chattox ) i will be meet with the one of you . and vpon the next day after she the said anne nutter fell sicke and within three weekes after died . and further , this examinate saith , that about two yeares agoe , she , this examinate , hath heard , that the said anne whittle , alias chattox , was suspected for bewitching the drinke of iohn moore of higham gentleman : and not long after , shee this examinate heard the said chattox say , that she would meet with the said iohn moore , or his . whereupon a child of the said iohn moores , called iohn , fell sick , and languished about halfe a yeare , and then died ; during which languishing , this examinate saw the said chattox sitting in her owne garden , and a picture of clay like vnto a child in her apron ; which this examinate espying , the said anne chattox would haue hidde with her apron : and this examinate declaring the same to her mother , her mother thought it was the picture of the said iohn moores childe . and she this examinate further saith , that about sixe or seuen yeares agoe , the said chattox did fall out with one hugh moore of pendle , as aforesaid , about certaine cattell of the said moores , which the said moore did charge the said chattox to haue bewitched : for which the said chattox did curse and worry the said moore , and said she would be reuenged of the said moore : whereupon the said moore presently fell sicke , and languished about halfe a yeare , and then died . which moore vpon his death-bed said , that the said chattox had bewitched him to death . and she further saith , that about sixe yeares agoe , a daughter of the said anne chattox , called elizabeth , hauing been at the house of iohn nutter of the bull-hole , to begge or get a dish full of milke , which she had , and brought to her mother , who was about a fields breadth of the said nutters house , which her said mother anne chattox tooke and put into a kan ; and did charne the same with two stickes acrosse in the same field : whereupon the said iohn nutters sonne came vnto her , the said chattox , and misliking her doings , put the said kan and milke ouer with his foot ; and the morning next after , a cow of the said iohn nutters fell sicke , and so languished three or foure dayes , and then died . in the end being openly charged with all this in open court ; with weeping teares she humbly acknowledged them to be true , and cried out vnto god for mercy and forgiuenesse of her sinnes , and humbly prayed my lord to be mercifull vnto anne redfearne her daughter , of whose life and condition you shall heare more vpon her arraignement and triall : whereupon shee being taken away , elizabeth deuice comes now to receiue her triall being the next in order , of whom you shall heare at large . the arraignment and triall of elizabeth device ( daughter of elizabeth sothernes , alias old dembdike ) late wife of io. device , of the forrest of pendle , in the countie of lancaster , widow , for witchcraft ; vpon tuesday the eighteenth of august , at the assises and generall gaole-deliuerie holden at lancaster before sir edvvard bromley knight , one of his maiesties iustices of assise at lancaster . elizabeth deuice ▪ o barbarous and inhumane monster , beyond example ; so farre from sensible vnderstanding of thy owne miserie , as to bring thy owne naturall children into mischiefe and bondage ; and thy selfe to be a witnesse vpon the gallowes , to see thy owne children , by thy deuillish instructions hatcht vp in villanie and witchcraft , to suffer with thee , euen in the beginning of their time , a shamefull and vntimely death . too much ( so it be true ) cannot be said or written of her . such was her life and condition : that euen at the barre , when shee came to receiue her triall ( where the least sparke of grace or modestie would haue procured fauour , or moued pitie ) she was not able to containe her selfe within the limits of any order or gouernment : but exclaiming , in very outragious manner crying out against her owne children , and such as came to prosecute indictments & euidence for the kings maiestie against her , for the death of their children , friends , and kinsfolkes , whome cruelly and bloudily , by her enchauntments , charmes , and sorceries she had murthered and cut off ; sparing no man with fearefull execrable curses and banning : such in generall was the common opinion of the countrey where she dwelt , in the forrest of pendle ( a place fit for people of such condition ) that no man neere her , neither his wife , children , goods , or cattell should be secure or free from danger . this elizabeth deuice was the daughter of elizabeth sothernes , old dembdike , a malicious , wicked , and dangerous witch for fiftie yeares , as appeareth by record : and how much longer , the deuill and shee knew best , with whome shee made her couenant . it is very certaine , that amongst all these witches there was not a more dangerous and deuillish witch to execute mischiefe , hauing old dembdike ▪ her mother , to assist her ; iames deuice and alizon deuice , her owne naturall children , all prouided with spirits , vpon any occasion of offence readie to assist her . vpon her examination ▪ although master nowel was very circumspect , and exceeding carefull in dealing with her , yet she would confesse nothing , vntill it pleased god to raise vp a yong maid iennet deuice , her owne daughter , about the age of nine yeares ( a witnesse vnexpected ) to discouer all their practises , meetings , consultations , murthers , charmes , and villanies : such , and in such sort , as i may iustly say of them , as a reuerend and learned iudge of this kingdome speaketh of the greatest treason that euer was in this kingdome , quis haec posteris sic narrare poterit , vt facta non ficta esse videantur ? that when these things shall be related to posteritie , they will be reputed matters fained , not done . and then knowing , that both iennet deuice , her daughter , iames deuice , her sonne , and alizon deuice , with others , had accused her and layd open all things , in their examinations taken before master nowel , and although she were their owne naturall mother , yet they did not spare to accuse her of euery particular fact , which in her time she had committed , to their knowledge ; she made a very liberall and voluntarie confession , as hereafter shall be giuen in euidence against her , vpon her arraignment and triall . this elizabeth deuice being at libertie , after old dembdike her mother , alizon deuice , her daughter , and old chattocks were committed to the castle of lancaster for witchcraft ; laboured not a little to procure a solemne meeting at malkyn-tower of the graund witches of the counties of lancaster and yorke , being yet vnsuspected and vntaken , to consult of some speedie course for the deliuerance of their friends , the witches at lancaster , and for the putting in execution of some other deuillish practises of murther and mischiefe : as vpon the arraignement and triall of iames deuice , her sonne , shall hereafter in euery particular point appeare at large against her . the first indictment . this elizabeth deuice , late the wife of iohn deuice , of the forrest of pendle , in the countie of lancaster widdow , being indicted , for that thee felloniously had practized , vsed , and exercised diuers wicked and deuillish arts , called witch-crafts , inchantments , charmes , and sorceries , in , and vpon one iohn robinson , alias swyer : and by force of the same felloniously , the said iohn robinson , alias swyer , had killed . contra pacem , & . being at the barre was arraigned . 2. indictment . the said elizabeth deuice was the second time indicted in the same manner and forme , for the death of iames robinson , by witch-craft . contra pacem , &c. 3. indictment . the said elizabeth deuice , was the third time with others , viz. alice nutter , and elizabeth sothernes , alias old-dembdike , her grand-mother , indicted in the same manner and forme , for the death of henrie mytton . contra pacem , &c. to these three seuerall indictments vpon her arraignement , shee pleaded not guiltie ; and for the tryall of her life , put her selfe vpon god and her countrie . so as now the gentlemen of the iurie of life and death , stand charged to finde , whether shee bee guiltie of them , or any of them . whereupon there was openly read , and giuen in euidence against her , for the kings majestie , her owne voluntarie confession and examination , when shee was apprehended , taken , and committed to the castle of lancaster by m. nowel , and m. bannester , two of his maiesties iustices of peace in the same countie . viz. the examination and voluntarie confession of elizabeth device , taken at the house of iames wilsey of the forrest of pendle , in the countie of lancaster , the seuen and twentieth day of aprill : anno reg. iacobi , angl. &c. decimo , & scotiae xlv . before roger nowel , and nicholas bannester , esquires ; two of his maiesties iustices of the peace within the same countie . viz. the said elizabeth deuice , mother of the said iames , being examined , confesseth and saith . that at the third time her spirit , the spirit ball , appeared to her in the shape of a browne dogge , at , or in her mothers house in pendle forrest aforesaid : about foure yeares agoe the said spirit bidde this examinate make a picture of clay after the said iohn robinson , alias swyer , which this examinate did make accordingly at the west end of her said mothers house , and dryed the same picture with the fire and crumbled all the same picture away within a weeke or thereabouts , and about a weeke after the picture was crumbled or mulled away ; the said robinson dyed . the reason wherefore shee this examinate did so bewitch the said robinson to death , was : for that the said robinson had chidden and becalled this examinate , for hauing a bastard child with one seller . and this examinate further saith and confesseth , that shee did bewitch the said iames robinson to death , as in the said iennet deuice her examination is confessed . and further shee saith , and confesseth , that shee with the wife of richard nutter , and this examinates said mother , ioyned altogether , and did bewitch the said henrie mytton to death . the examination and euidence of iennet device , daughter of the said elizabeth device , late wife of iohn device , of the forrest of pendle , in the countie of lancaster . against elizabeth device her mother , prisoner at the barre vpon her arraignement and triall . viz. the said iennet deuice , being a yong maide , about the age of nine yeares , and commanded to stand vp to giue euidence against her mother , prisoner at the barre : her mother , according to her accustomed manner , outragiously cursing , cryed out against the child in such fearefull manner , as all the court did not a little wonder at her , and so amazed the child , as with weeping teares shee cryed out vnto my lord the iudge , and told him , shee was not able to speake in the presence of her mother . this odious witch was branded with a preposterous marke in nature , euen from her birth , which was her left eye , standing lower then the other ; the one looking downe , the other looking vp , so strangely deformed , as the best that were present in that honorable assembly , and great audience , did affirme , they had not often seene the like . no intreatie , promise of fauour , or other respect , could put her to silence , thinking by this her outragious cursing and threatning of the child , to inforce her to denie that which she had formerly confessed against her mother , before m. nowel : forswearing and denying her owne voluntarie confession , which you haue heard , giuen in euidence against her at large , and so for want of further euidence to escape that , which the iustice of the law had prouided as a condigne punishment for the innocent bloud shee had spilt , and her wicked and deuillish course of life . in the end , when no meanes would serue , his lordship commanded the prisoner to be taken away , and the maide to bee set vpon the table in the presence of the whole court , who deliuered her euidence in that honorable assembly , to the gentlemen of the iurie of life and death , as followeth . viz. iennet deuice , daughter of elizabeth deuice , late wife of iohn deuice , of the forrest of pendle aforesaid widdow , confesseth and saith , that her said mother is a witch , and that this shee knoweth to be true ; for , that shee hath seene her spirit sundrie times come vnto her said mother in her owne house , called malking-tower , in the likenesse of a browne dogge , which she called ball ; and at one time amongst others , the said ball did aske this examinates mother what she would haue him to doe : and this examinates mother answered , that she would haue the said ball to helpe her to kill iohn robinson of barley , alias swyre : by helpe of which said ball , the said swyer was killed by witch-craft accordingly ; and that this examinates mother hath continued a witch for these three or foure yeares last past . and further , this examinate confesseth , that about a yeare after , this examinates mother called for the said ball , who appeared as aforesaid , asking this examinates mother what shee would haue done , who said , that shee would haue him to kill iames robinson , alias swyer , of barlow aforesaid , brother to the said iohn : whereunto ball answered , hee would doe it ; and about three weekes after , the said iames dyed . and this examinate also saith , that one other time shee was present , when her said mother did call for the said ball , who appeared in manner as aforesaid , and asked this examinates mother what shee would haue him to doe , whereunto this examinates mother then said shee would haue him to kill one mitton of the rough-lee , whereupon the said ball said , he would doe it , and so vanished away , and about three weekes after , the said mitton likewise dyed . the examination of iames device , sonne of the said elizabeth device : taken the seuen and twentieth day of of aprill , annoque reg. regis iacobi angliae , &c. decimo as scociae , xlv . before roger novvel and nicholas banester , esquires , two of his maiesties iustices of the peace , within the said countie . viz. the said iames deuice being examined , saith , that he heard his grand-mother say , about a yeare agoe , that his mother , called elizabeth deuice , and others , had killed one henry mitton of the rough-lee aforesaid , by witchcraft . the reason wherefore he was so killed , was for that this examinates said grand-mother old demdike , had asked the said mitton a penny ; and he denying her thereof , thereupon she procured his death , as aforesaid . and he , this examinate also saith , that about three yeares ago , this examinate being in his grand-mothers house , with his said mother ; there came a thing in shape of a browne dogge , which his mother called ball , who spake to this examinates mother , in the sight and hearing of this examinates , and bad her make a picture of clay like vnto iohn robinson , alias swyer , and drie it hard , and then crumble it by little and little ; and as the said picture should crumble or mull away , so should the said io. robinson alias swyer his body decay and weare away . and within two or three dayes after , the picture shall so all be wasted , and mulled away ; so then the said iohn robinson should die presently . vpon the agreement betwixt the said dogge and this examinates mother ; the said dogge suddenly vanished out of this examinates sight . and the next day , this examinate saw his said mother take clay at the west-end of her said house , and make a picture of it after the said robinson , and brought into her house , and dried in some two dayes : and about two dayes after the drying thereof this examinates said mother fell on crumbling the said picture of clay , euery day some , for some three weekes together ; and within two dayes after all was crumbled or mulled away , the said iohn robinson died . being demanded by the court , what answere shee could giue to the particular points of the euidence against her , for the death of these seuerall persons ; impudently shee denied them , crying out against her children , and the rest of the witnesses against her . but because i haue charged her to be the principall agent , to procure a solemne meeting at malking-tower of the grand-witches , to consult of some speedy course for the deliuerance of her mother , old demdike , her daughter , and other witches at lancaster : the speedie execution of master couell , who little suspected or deserued any such practise or villany against him : the blowing vp of the castle , with diuers other wicked and diuellish practises and murthers ; i shall make it apparant vnto you , by the particular examinations and euidence of her owne children , such as were present at the time of their consultation , together with her owne examination and confession , amongst the records of the crowne at the lancaster , as hereafter followeth . the voluntary confession and examination of elizabeth device , taken at the house of iames wilsey , of the forrest of pendle , in the countie of lancaster , the seuen and twentieth day of aprill , annoque reg. regis iacobi angliae , &c. decimo , & scotiae quadragesimo quinto . before roger novvel and nicholas banister , esquires , two of his maiesties iustices of the peace within the same countie . viz. the said elizabeth deuice being further examined , confesseth , that vpon good-friday last , there dined at this examinates house , called malking-tower , those which she hath said are witches , and doth verily think them to be witches : and their names are those whom iames deuice hath formerly spoken of to be there . and she further saith , that there was also at her said mothers house , at the day and time aforesaid , two women of burneley parish , whose names the wife of richard nutter doth know . and there was likewise there one anne crouckshey of marsden : and shee also confesseth , in all things touching the christening of the spirit , and the killing of master lister of westbie , as the said iames deuice hath before confessed ; but denieth of any talke was amongst them the said witches , to her now remembrance , at the said meeting together , touching the killing of the galoer , or the blowing vp of lancaster castle . the examination and euidence of iennet device , daughter of the said elizabeth device , late wife of iohn device , of the forrest of pendle , in the countie of lancaster . against elizabeth device , her mother , prisoner at the barre , vpon her arraignement and triall , viz. the said iennet deuice saith , that vpon good friday last there was about twentie persons ( whereof onely two were men , to this examinates remembrance ) at her said grandmothers house , called malking-tower aforesaid , about twelue of the clocke : all which persons this examinates said mother told her , were witches , and that they came to giue a name to alizon deuice spirit , or familiar , sister to this examinate , and now prisoner at lancaster . and also this examinate saith , that the persons aforesaid had to their dinners beefe , bacon , and roasted mutton ; which mutton ( as this examinates said brother said ) was of a wether of christopher swyers of barley : which wether was brought in the night before into this examinates mothers house by the said iames deuice , this examinates said brother : and in this examinates sight killed and eaten , as aforesaid . and shee further saith , that shee knoweth the names of sixe of the said witches , viz. the wife of hugh hargraues vnder pendle , christopher howgate of pendle , vnckle to this examinate , and elizabeth his wife , and dicke miles his wife of the rough-lee ; christopher iackes of thorny-holme , and his wife : and the names of the residue shee this examinate doth not know , sauing that this examinates mother and brother were both there . and lastly , she this examinate confesseth and saith , that her mother hath taught her two prayers : the one to cure the bewitched , and the other to get drinke ; both which particularly appeare . the examination and euidence of iames device , sonne of the said elizabeth device , late wife of iohn device , of the forrest of pendle , in the countie of lancaster . against elizabeth device , his mother , prisoner at the barre , vpon her arraignement and triall , viz. the said iames deuice saith , that on good-friday last , about twelue of the clocke in the day time , there dined in this examinates said mothers house , at malking-tower , a number of persons , whereof three were men , with this examinate , and the rest women ; and that they met there for three causes following ( as this examinates said mother told this examinate ) the first was , for the naming of the spirit , which alizon deuice , now prisoner at lancaster , had : but did not , name him , because shee was not there . the second was , for the deliuerie of his said grandmother , olde dembdike ; this examinates said sister allizon ; the said anne chattox , and her daughter redferne ; killing the gaoler at lancaster ; and before the next assises to blow vp the castle there : and to that end the aforesaid prisoners might by that time make an escape , and get away . all which this examinate then heard them conferre of . and he also sayth , that the names of the said witches as were on good-friday at this examinates said grandmothers house , and now this examinates owne mothers , for so many of them as hee did know , were these , viz. the wife of hugh hargreiues of burley ; the wife of christopher bulcock , of the mosse end , and iohn her sonne ; the mother of myles nutter ; elizabeth , the wife of christopher hargreiues , of thurniholme ; christopher howgate , and elizabeth , his wife ; alice graye of coulne , and one mould-heeles wife , of the same : and this examinate , and his mother . and this examinate further sayth , that all the witches went out of the said house in their owne shapes and likenesses . and they all , by that they were forth of the dores , gotten on horsebacke , like vnto foales , some of one colour , some of another ; and prestons wife was the last : and when shee got on horsebacke , they all presently vanished out of this examinates sight . and before their said parting away , they all appointed to meete at the said prestons wiues house that day twelue-moneths ; at which time the said prestons wife promised to make them a great feast . and if they had occasion to meete in the meane time , then should warning be giuen , that they all should meete vpon romleyes moore . and here they parted , with resolution to execute their deuillish and bloudie practices , for the deliuerance of their friends , vntill they came to meete here , where their power and strength was gone . and now finding her meanes was gone , shee cryed out for mercie . whereupon shee being taken away , the next in order was her sonne iames deuice , whom shee and her mother , old dembdike , brought to act his part in this wofull tragedie . the arraignment and triall of iames device , sonne of elizabeth device , of the forrest of pendle , within the countie of lancaster aforesaid , laborer , for witchcraft ; vpon tuesday the eighteenth of august , at the assises and generall gaole-deliuerie holden at lancaster before sir edvvard bromley knight , one of his maiesties iustices of assise at lancaster . james deuice . this wicked and miserable wretch , whether by practise , or meanes , to bring himselfe to some vntimely death , and thereby to auoide his tryall by his countrey , and iust iudgement of the law ; or ashamed to bee openly charged with so many deuillish practises , and so much innocent bloud as hee had spilt ; or by reason of his imprisonment so long time before his tryall ( which was with more fauour , commiseration , and reliefe then hee deserued ) i know not : but being brought forth to the barre , to receiue his triall before this worthie iudge , and so honourable and worshipfull an assembly of iustices for this seruice , was so insensible , weake , and vnable in all thinges , as he could neither speake , heare , or stand , but was holden vp when hee was brought to the place of his arraignement , to receiue his triall . this iames deuice of the forrest of pendle , being brought to the barre , was there according to the forme , order , and course , indicted and arraigned ; for that hee felloniously had practised , vsed , and exercised diuers wicked and deuillish arts , called witch-crafts , inchauntments , charmes , and sorceries , in , and vpon one anne towneley , wife of henrie towneley of the carre , in the countie of lancaster gentleman , and her by force of the same , felloniously had killed . contra pacem , &c. the said iames deuice was the second time indicted and arraigned in the same manner and forme , for the death of iohn duckworth , by witch-craft . contra pacem , &c. to these two seuerall indictments vpon his arraignment , he pleaded not guiltie , and for the triall of his life put himselfe vpon god and his countrie . so as now the gentlemen of the iurie of life & death stand charged to finde , whether he be guiltie of these , or either of them . whereupon master nowel humbly prayed master towneley might be called , who attended to prosecute and giue euidence against him for the kings majestie , and that the particular examinations taken before him and others , might be openly published & read in court , in the hearing of the prisoner . but because it were infinite to bring him to his particular triall for euery offence , which hee hath committed in his time , and euery practice wherein he hath had his hand : i shall proceede in order with the euidence remayning vpon record against him , amongst the records of the crowne ; both how , and in what sort hee came to be a witch : and shew you what apparant proofe there is to charge him with the death of these two seuerall persons , for the which hee now standeth vpon his triall for al the rest of his deuillish practises , incantations , murders , charmes , sorceries , meetings to consult with witches , to execute mischiefe ( take them as they are against him vpon record : ) enough , i doubt not . for these with the course of his life will serue his turne to deliuer you from the danger of him that neuer tooke felicitie in any things , but in reuenge , bloud , & mischiefe with crying out vnto god for vengeance ; which hath now at the length brought him to the place where hee standes to receiue his triall with more honor , fauour , and respect , then such a monster in nature doth deserue ; and i doubt not , but in due time by the iustice of the law , to an vntimely and shamefull death . the examination of iames device , sonne of elizabeth device , of the forrest of pendle , in the countie of lancaster , labourer . taken the seuen and twentieth day of aprill , annoque , reg. regis iacobi , angliae , &c. xo. & scotiae quadragesimo quinto before roger nowel , and nicholas bannester , esquires : two of his maiesties iustices of peace within the said countie . he saith , that vpon sheare thursday was two yeares , his grand-mother elizabeth sothernes , alias dembdike , did bid him this examinate goe to the church to receiue the communion ( the next day after being good friday ) and then not to eate the bread the minister gaue him , but to bring it and deliuer it to such a thing as should meet him in his way homewards : notwithstanding her perswasions , this examinate did eate the bread : and so in his comming , homeward some fortie roodes off the said church , there met him a thing in the shape of a hare , who spoke vnto this examinate , and asked him whether hee had brought the bread that his grand-mother had bidden him , or no ? whereupon this examinate answered , hee had not : and thereupon the said thing threatned to pull this examinate in peeces , and so this examinate thereupon marked himselfe to god , and so the said thing vanished out of this examinates sight . and within some foure daies after that , there appeared in this examinates sight , hard by the new church in pendle , a thing like vnto a browne dogge , who asked this examinate to giue him his soule , and he should be reuenged of any whom hee would : whereunto this examinate answered , that his soule was not his to giue , but was his sauiour iesus christs , but as much as was in him this examinate to giue , he was contented he should haue it . and within two or three daies after , this examinate went to the carre-hall , and vpon some speeches betwixt mistris towneley and this examinate ; shee charging this examinate and his said mother , to haue stolne some turues of hers , badde him packe the doores : and withall as he went forth of the doore , the said mistris towneley gaue him a knock betweene the shoulders : and about a day or two after that , there appeared vnto this examinate in his way , a thing like vnto a black dog , who put this examinate in minde of the said mistris towneleyes falling out with him this examinate ; who bad this examinate make a picture of clay , like vnto the said mistris towneley : and that this examinate with the helpe of his spirit ( who then euer after bidde this examinate to call it dandy ) would kill or destroy the said mistris towneley : and so the said dogge vanished out of this examinates sight . and the next morning after , this examinate tooke clay , and made a picture of the said mistris towneley , and dried it the same night by the fire : and within a day after , hee , this examinate began to crumble the said picture , euery day some , for the space of a weeke : and within two daies after all was crumbled away ; the said mistris towneley died . and hee further saith , that in lent last one iohn duckworth of the lawnde , promised this examinate an old shirt : and within a fortnight after , this examinate went to the said duckworthes house , and demanded the said old shirt ; but the said duckworth denied him thereof . and going out of the said house , the said spirit dandy appeared vnto this examinate , and said , thou didst touch the said duckworth ; whereunto this examinate answered , he did not touch him : yes ( said the spirit againe ) thou didst touch him , and therfore i haue power of him : whereupon this examinate ioyned with the said spirit , and then wished the said spirit to kill the said duckworth : and within one weeke , then next after , duckworth died . this voluntary confession and examination of his owne , containing in itselfe matter sufficient in law to charge him , and to proue his offences , contained in the two seuerall indictments , was sufficient to satisfie the gentlemen of the iury of life and death , that he is guiltie of them , and either of them : yet my lord bromley commanded , for their better satisfaction , that the witnesses present in court against any of the prisoners , should be examined openly , viua voce , that the prisoner might both heare and answere to euery particular point of their euidence ; notwithstanding any of their examinations taken before any of his maiesties iustices of peace within the same countie . herein do but obserue the wonderfull work of god ; to raise vp a yong infant , the very sister of the prisonr , iennet deuice , to discouer , iustifie and proue these things against him at the time of his arraignement and triall , as hereafter followeth . viz. the examination and euidence of iennet device daughter of elizabeth device , late wife of iohn device of of the forrest of pendle , in the countie of lancaster . against iames device , prisoner at the barre , vpon his arraignement and triall . viz. being examined in open court , she saith , that her brother iames deuice , the prisoner at the barre , hath beene a witch for the space of three yeares : about the beginning of which time , there appeared vnto him , in this examinates mothers house , a black-dogge , which her said brother called dandy . and further , this examinate confesseth , & saith : that her said brother about a twelue month since , in the presence of this examinate , and in the house aforesaid , called for the said dandy , who thereupon appeared ; asking this examinates brother what he would haue him to doe . this examinates brother then said , he would haue him to helpe him to kill old mistris towneley of the carre : whereunto the said dandy answered , and said , that her said brother should haue his best helpe for the doing of the same ; and that her said brother , and the said dandy , did both in this examinates hearing , say , they would make away the said mistris towneley . and about a weeke after , this examinate comming to the carre-hall , saw the said mistris towneley in the kitchin there , nothing well : whereupon it came into this examinates minde , that her said brother , by the help of dandy , had brought the said mistris towneley into the state she then was in . which examinat , although she were but very yong , yet it was wonderfull to the court , in so great a presence and audience , with what modestie , gouernement , and vnderstanding , shee deliuered this euidence against the prisoner at the barre , being her owne naturall brother , which he himselfe could not deny , but there acknowledged in euery particular to be iust and true . but behold a little further , for here this bloudy monster did not stay his hands : for besides his wicked and diuellish spels , practises , meetings to consult of murder and mischiefe , which ( by gods grace ) hereafter shall follow in order against him ; there is yet more bloud to be laid vnto his charge . for although he were but yong , and in the beginning of his time , yet was he carefull to obserue his instructions from old demdike his grandmother , and elizabeth deuice his mother , in so much that no time should passe since his first entrance into that damnable arte and exercise of witchcrafts , inchantments , charmes and sorceries , without mischiefe or murder . neither should any man vpon the least occasion of offence giuen vnto him , escape his hands , without some danger . for these particulars were no sooner giuen in euidence against him , when he was againe indicted and arraigned for the murder of these two . viz. iames deuice of the forrest of pendle aforesaid , in the countie of lancaster , labourer , the third time indicted and arraigned for the death of iohn hargraues of gould-shey-booth , in the countie of lancaster , by witchcraft , as aforesaid . contra &c. to this inditement vpon his arraignement , he pleaded thereunto not guiltie : and for his triall put himselfe vpon god and his countrey , &c. iames deuice of the forrest of pendle aforesaid , in the county of lancaster , labourer , the fourth time indicted and arraigned for the death of blaze hargreues of higham , in the countie of lancaster , by witchcraft , as aforesaid . contra pacem , &c. to this indictment vpon his arraignement , he pleaded thereunto not guiltie ; and for the triall of his life , put himselfe vpon god and the countrey , &c. hereupon iennet deuice produced , sworne and examined , as a witnesse on his maiesties behalfe , against the said iames deuice , was examined in open court , as followeth . viz. the examination and euidence of iennet device aforesaid . against iames device , her brother , prisoner at the barre , vpon his arraignement and triall . viz. being sworne and examined in open court , she saith , that her brother iames deuice hath beene a witch for the space of three yeares : about the beginning of which time , there appeared vnto him , in this examinates mothers house , a blacke-dogge , which her said brother called dandy , which dandy did aske her said brother what he would haue him to doe , whereunto he answered , hee would haue him to kill iohn hargreiues , of gold-shey-booth : whereunto dandy answered that he would doe it ; since which time the said iohn is dead . and at another time this examinate confesseth and saith , that her said brother did call the said dandy : who thereupon appeared in the said house , asking this examinates brother what hee would haue him to doe : whereupon this examinates said brother said , he would haue him to kill blaze hargreiues of higham : whereupon dandy answered , hee should haue his best helpe , and so vanished away : and shee saith , that since that time the said hargreiues is dead ; but how long after , this examinate doth not now remember . all which things , when he heard his sister vpon her oath affirme , knowing them in his conscience to bee iust and true , slenderly denyed them , and thereupon insisted . to this examination were diuerse witnesses examined in open court vina voce , concerning the death of the parties , in such manner and forme , and at such time as the said iennet deuice in her euidence hath formerly declared to the court. which is all , and i doubt not but matter sufficient in law to charge him with , for the death of these parties . for the proofe of his practises , charmes , meetings at malking-tower , to consult with witches to execute mischiefe , master nowel humbly prayed ; his owne examination , taken and certified , might openly be read ; and the rest in order , as they remaine vpon record amongst the records of the crowne at lancaster : as hereafter followeth ▪ viz. the examination of iames device , sonne of elizabeth device , of the forrest of pendle : taken the seuen and twentieth day of aprill aforesaid , before roger novvel and nicholas banester esquires , two of his maiesties iustices of peace within the said countie , viz. and being examined , he further saith , that vpon sheare-thursday last , in the euening , he this examinate stole a wether from iohn robinson of barley , and brought it to his grand-mothers house , old dembdike , and there killed it : and that vpon the day following , being good-friday , about twelue of the clocke in the day time , there dined in this examinates mothers house a number of persons , whereof three were men , with this examinate , and the rest women ; and that they met there for three causes following , as this examinates said mother told this examinate . 1. the first was , for the naming of the spirit which alizon deuice , now prisoner at lancaster , had , but did not name him , because she was not there . 2. the second cause was , for the deliuerie of his said grand-mother ; this examinates said sister alizon ; the said anne chattox , and her daughter , redfernes ; killing the gaoler at lancaster ; and before the next assises to blow vp the castle there , to the end the aforesaid persons might by that meanes make an escape & get away : all which this examinate then heard them conferre of . 3. and the third cause was , for that there was a woman dwelling in gisborne parish , who came into this examinates said grandmothers house , who there came and craued assistance of the rest of them that were then there , for the killing of master lister of westby , because ( as shee then said ) he had borne malice vnto her , and had thought to haue put her away at the last assises at yorke , but could not and this examinate heard the said woman say , that her power was not strong ynough to doe it her selfe , being now lesse then before time it had beene . and also , that the said iennet preston had a spirit with her like vnto a white foale , with a blacke spot in the forhead . and he also saith , that the names of the said witches as were on good-friday at this examinates said grandmothers house , & now this examinates owne mothers , for so many of them as he did know , were these , viz. the wife of hugh hargreiues of barley ; the wife of christopher bulcock of the mosse end , and iohn her sonne ; the mother of myles nutter ; elizabeth , the wife of christopher hargreiues , of thurniholme ; christopher howgate , and elizabeth his wife ; alice graye of coulne , and one mould-heeles wife , of the same : and this examinate , and his mother . and this examinate further saith , that all the said witches went out of the said house in their owne shapes and likenesses . and they all , by that they were forth of the dores , were gotten on horsebacke , like vnto foales , some of one colour , some of another ; and prestons wife was the last ; and when shee got on horsebacke , they all presently vanished out of this examinates sight . and before their said parting away , they all appointed to meete at the said prestons wiues house that day twelue-moneths ; at which time the said prestons wife promised to make them a great feast . and if they had occasion to meete in the meane time , then should warning be giuen , that they all should meete vpon romleyes moore . the examination and euidence of iennet device . against iames device her said brother , prisoner at the barre , vpon his arraignement and triall : taken before roger nowel , and nicholas bannester , esquires : two of his maiesties iustices of peace within the said countie . viz. shee saith , that vpon good-friday last there was about twentie persons , whereof only two were men , to this examinates remembrance , at her said grandmothers house , called malking-tower aforesaid , about twelue of the clock : all which persons this examinates said mother told her were witches , and that they came to giue a name to alizon deuice spirit or familiar , sister to this examinate , and now prisoner , in the castle of lancaster : and also this examinate saith , that the persons aforesaid had to their dinnors , beefe , bacon , and rosted mutton , which mutton , as this examinates said brother said , was of a weather of robinsons of barley : which weather was brought in the night before into this examinates mothers house , by the said iames deuice this examinates said brother , and in this examinates sight killed , and eaten , as aforesaid : and shee further saith , that shee knoweth the names of sixe of the said witches , viz. the wife of the said hugh hargreiues , vnder pendle : christopher howget , of pendle , vncle to this examinate : and dick miles wife , of the rough-lee : christopher iacks , of thorne-holme , and his wife : and the names of the residue shee this examinate doth not know , sauing that this examinates mother and brother were both there . the examination of elizabeth device , mother of the said iames device , of the forrest of pendle : taken the seuen and twentieth day of aprill aforesaid . before roger nowel , and nicholas bannester , esquires ; as aforesaid . viz. being examined , the said elizabeth saith and confesseth , that vpon good-friday last there dined at this examinates house , those which she hath said to be witches , and doth verily thinke them to bee witches , and their names are those , whom iames deuice hath formerly spoken of to be there . and shee also confesseth in all things touching the christning of her spirit , and the killing of master lister of westby , as the said iames 〈◊〉 confesseth . but denieth that any talke was amongst 〈◊〉 the said witches , to her now remembrance , at the said meeting together , touching the killing of the gaoler at lancaster ; blowing vp of the castle ▪ thereby to deliuer old dembdike her mother ; alizon deuice her daughter , and other prisoners , committed to the said castle for witchcraft . after all these things opened , and deliuered in euidence against him ; master couil , who hath the custodie of the gaole at lancaster , hauing taken great paines with him during the time of his imprisonment , to procure him to discouer his practizes , and such other witches as he knew to bee dangerous ▪ humbly prayed the fauour of the court , that this voluntarie confession to m. anderton , m. sands the major of lancaster , m. couel , and others , might openly bee published and declared in court. the voluntarie confession and declaration of iames device , prisoner in the castle at lancaster . before william sands , maior of lancaster , iames anderton , esquire , one of his maiesties iustices of peace within the countie of lancaster : and thomas covel , gentleman , one of his maiesties coroners in the same countie . viz. iames deuice , prisoner in the castle at lancaster , saith ; that his said spirit dandie , being very earnest with him to giue him his soule . he answered , he would giue him that part thereof that was his owne to giue : and thereupon the said spirit said , hee was aboue christ iesvs , and therefore hee must absolutely giue him his soule : and that done , hee would giue him power to reuenge himselfe against any whom he disliked . and he further saith , that the said spirit did appeare vnto him after sundrie times , in the likenesse of a dogge , and at euery time most earnestly perswaded him to giue him his soule absolutely : who answered as before , that he would giue him his owne part and no further . and hee saith , that at the last time that the said spirit was with him , which was the tuesday next before his apprehension , when as hee could not preuaile with him to haue his soule absolutely granted vnto him , as aforesaid ; the said spirit departed from him , then giuing a most fearefull crie and yell , and withall caused a great flash of fire to shew about him : which said spirit did neuer after trouble this examinate . william sands , james anderton . tho. couel , coroner . the said iennet deuice , his sister , in the very end of her examination against the said iames deuice , confesseth and saith , that her mother taught her two prayers : the one to get drinke , which was this . viz. crucifixus hoc signum vitam eternam . amen . and shee further saith , that her brother iames deuice , the prisoner at the barre , hath confessed to her this examinate , that he by this prayer hath gotten drinke : and that within an houre after the saying the said prayer , drinke hath come into the house after a very strange manner . and the other prayer , the said iames deuice affirmed , would cure one bewitched , which shee recited as followeth . viz. a charme . vpon good-friday , i will fast while i may vntill i heare them knell our lords owne bell , lord in his messe with his twelue apostles good , what hath he in his hand ligh in leath wand : what hath he in his other hand ? heauens doore key , open , open heauen doore keyes , steck , steck hell doore . let crizum child goe to it mother mild , what is yonder that casts a light so farrandly , mine owne deare sonne that 's naild to the tree . he is naild sore by the heart and hand , and holy barne panne , well is that man that fryday spell can , his childe to learne ; a crosse of blew , and another of red , as good lord was to the roode . gabriel laid him downe to sleepe vpon the ground of holy weepe : good lord came walking by , sleep'st thou , wak'st thou gabriel , no lord i am sted with sticke and stake , that i can neither sleepe nor wake : rise vp gabriel and goe with me , the stick nor the stake shall neuer deere thee . sweete iesus our lord , amen . iames deuice . what can be said more of this painfull steward ▪ that was so carefull to prouide mutton against this feast and solemne meeting at malking-tower , of these hellish and diuellish band of witches , ( the like whereof hath not been heard of ) then hath been openly published and declared against him at the barre , vpon his arraignement and triall : wherein it pleased god to raise vp witnesses beyond expectation to conuince him ; besides his owne particular examinations , which being shewed and read vnto him ; he acknowledged to be iust and true . and what i promised to set forth against him , in the beginning of his arraignment and triall , i doubt nor but therein i haue satisfied your expectation at large , wherein i haue beene very sparing to charge him with anything , but with sufficient matter of record and euidence , able to satisfie the consciences of the gentlemen of the iury of life and death ; to whose good consideration i leaue him , with the perpetuall badge and brand of as dangerous and malicious a witch , as euer liued in these parts of lancashire , of his time : and spotted with as much innocent bloud , as euer any witch of his yeares . after all these proceedings , by direction of his lordship , were their seuerall examinations , subscribed by euery one of them in particular , shewed vnto them at the time of their triall , & acknowledged by thē to be true , deliuered to the gentlemen of the iury of life & death , for the better satisfaction of their consciences : after due consideration of which said seuerall examinations , confessions , and voluntary declarations , as well of themselues as of their children , friends and confederates , the gentlemen deliuered vp their verdict against the prisoners , as followeth . viz. the verdict of life and death . who found anne whittle , alias chattox , elizabeth deuice , and iames deuice , guiltie of the seuerall murthers by witchcraft , contained in the indictments against them , and euery of them . the witches of salmesbvry . the arraignement and triall of iennet bierley ellen bierley , and iane sovthvvorth of salmesbury , in the county of lancaster ; for witchcraft vpon the bodie of grace sovver bvtts , vpon wednesday the nineteenth of august : at the assises and generall gaole-deliuery , holden at lancaster . before sir edvvard bromley knight , one of his maiestices iustices of assize at lancaster : as hereafter followeth . viz. iennet bierley . ellen bierley . iane southworth . thus haue we for a time left the graund witches of the forrest of pendle , to the good consideration of a verie sufficient iury of worthy gentlemen of their coūtrey . we are now come to the famous witches of salmesbury , as the countrey called them , who by such a subtill practise and conspiracie of a seminarie priest , or , as the best in this honorable assembly thinke , a iesuite , whereof this countie of lancaster hath good store , who by reason of the generall entertainement they find , and great maintenance they haue , resort hither , being farre from the eye of iustice , and therefore , procul a fulmine ; are now brought to the barre , to receiue their triall , and such a young witnesse prepared and instructed to giue euidence against them , that it must be the act of god that must be the means to discouer their practises and murthers , and by an infant : but how and in what sort almightie god deliuered them from the stroake of death , when the axe was layd to the tree , and made frustrate the practise of this bloudie butcher , it shall appeare vnto you vpon their arraignement and triall , whereunto they are now come . master thomas couel , who hath the charge of the prisoners in the castle at lancaster , was commaunded to bring forth the said jennet bierley , ellen bierley , jane southworth , to the barre to receiue their triall . indictment . the said iennet bierley , ellen bierly , and iane southworth of salmesbury , in the countie of lancaster , being indicted , for that they and euery of them felloniously had practised , exercised , and vsed diuerse deuillish and wicked arts , called witchcrafts , inchauntments , charmes , and sorceries , in and vpon one grace sowerbuts : so that by meanes thereof her bodie wasted and consumed , contra formam statuti &c. et contra pacem dicti domini regis coronam & dignitatem &c. to this indictment vpon their arraignement , they pleaded not-guiltie ; and for the triall of their liues put themselues vpon god and their countrey . whereupon master sheriffe of the countie of lancaster , by direction of the court , made returne of a very sufficient iurie to passe betweene the kings maiestie and them , vpon their liues and deaths , with such others as follow in order . the prisoners being now at the barre vpon their triall , grace sowerbutts , the daughter of thomas sowerbutts , about the age of foureteene yeares , was produced to giue euidence for the kings maiestie against them : who standing vp , she was commaunded to point out the prisoners , which shee did , and said as followeth , viz. * ⁎ * the examination and euidence of grace sovverbvtts , daughter of thomas sovverbvtts , of salmesbury , in the countie of lancaster husband-man , vpon her oath , against iennet bierley , ellen bierley , and iane sovthvvorth , prisoners at the barre , vpon their arraignement and triall , viz. the said grace sowerbutts vpon her oath saith , that for the space of some yeares now last past shee hath beene haunted and vexed with some women , who haue vsed to come to her : which women , shee sayth , were iennet bierley , this informers grand-mother ; ellen bierley , wife to henry bierley ; iane southworth , late the wife of iohn southworth , and one old doewife , all of salmesburie aforesaid . and shee saith , that now lately those foure women did violently draw her by the haire of the head , and layd her on the toppe of a hay-mowe , in the said henry bierleyes barne . and shee saith further , that not long after the said iennet bierley did meete this examinate neere vnto the place where shee dwelleth , and first appeared in her owne likenesse , and after that in the likenesse of a blacke dogge , and as this examinate did goe ouer a style , shee picked her off : howbeit shee saith shee had no hurt then , but rose againe , and went to her aunts in osbaldeston , and returned backe againe to her fathers house the same night , being fetched home by her father . and she saith , that in her way home-wards shee did then tell her father , how shee had beene dealt withall both then and at sundry times before that ; and before that time she neuer told any bodie thereof : and being examined why she did not , she sayth , she could not speake thereof , though she desired so to doe . and she further sayth , that vpon saterday , being the fourth of this instant aprill , shee this examinate going towards salmesbury bote , to meete her mother , comming from preston , shee saw the said iennet bierley , who met this examinate at a place called the two brigges , first in her owne shape , and afterwards in the likenesse of a blacke dogge , with two legges , which dogge went close by the left side of this examinate , till they came to a pitte of water , and then the said dogge spake , and persuaded this examinate to drowne her selfe there , saying , it was a faire and an easie death : whereupon this examinate thought there came one to her in a white sheete , and carried her away from the said pitte , vpon the comming whereof the said blacke dogge departed away ; and shortly after the said white thing departed also : and after this examinate had gone further on her way , about the length of two or three fields , the said blacke dogge did meete her againe , and going on her left side , as aforesaid , did carrie her into a barne of one hugh walshmans , neere there by , and layed her vpon the barne-floore , and couered this examinate with straw on her bodie , and haye on her head , and the dogge it selfe lay on the toppe of the said straw , but how long the said dogge lay there , this examinate cannot tell , nor how long her selfe lay there : for shee sayth , that vpon her lying downe there , as aforesaid , her speech and senses were taken from her : and the first time shee knew where shee was , shee was layed vpon a bedde in the said walshmans house , which ( as shee hath since beene told ) was vpon the monday at night following : and shee was also told , that shee was found and taken from the place where shee first lay , by some of her friends , and carried into the said walshmans house , within a few houres after shee was layed in the barne , as aforesaid . and shee further sayth , that vpon the day following , being tuesday , neere night of the same day , shee this examinate was fetched by her father and mother from the said walshmans house to her fathers house . and shee saith , that at the place before specified , called the two brigges , the said iennet bierley and ellen bierley did appeare vnto her in their owne shapes : whereupon this examinate fell downe , and after that was not able to speake , or goe , till the friday following : during which time , as she lay in her fathers house , the said iennet bierley and ellen bierley did once appeare vnto her in their owne shapes , but they did nothing vnto her then , neither did shee euer see them since . and shee further sayth , that a good while before all this , this examinate did goe with the said iennet bierley , her grand-mother , and the said ellen bierley her aunt , at the bidding of her said grand-mother , to the house of one thomas walshman , in salmesbury aforesaid . and comming thither in the night , when all the house-hold was abed , the doores being shut , the said iennet bierley did open them , but this examinate knoweth not how : and beeing come into the said house , this examinate and the said ellen bierley stayed there , and the said iennet bierley went into the chamber where the said walshman and his wife lay , & from thence brought a little child , which this examinate thinketh was in bed with it father and mother : and after the said iennet bierley had set her downe by the fire , with the said child , shee did thrust a naile into the nauell of the said child : and afterwards did take a pen and put it in at the said place , and did suck there a good space , and afterwards laid the child in bed againe : and then the said iennet and the said ellen returned to their owne houses , and this examinate with them . and shee thinketh that neither the said thomas walshman , nor his wife knew that the said child was taken out of the bed from them . and shee saith also , that the said child did not crie when it was hurt , as aforesaid : but she saith , that shee thinketh that the said child did thenceforth languish , and not long after dyed . and after the death of the said child ; the next night after the buriall thereof , the said iennet bierley & ellen bierley , taking this examinate with them , went to salmesburie church , and there did take vp the said child , and the said iennet did carrie it out of the church-yard in her armes , and then did put it in her lap and carryed it home to her owne house , and hauing it there did boile some therof in a pot , and some did broile on the coales , of both which the said iennet and ellen did eate , and would haue had this examinate and one grace bierley , daughter of the said ellen , to haue eaten with them , but they refused so to doe : and afterwards the said iennet & ellen did seethe the bones of the said child in a pot , & with the fat that came out of the said bones , they said they would annoint themselues , that thereby they might sometimes change themselues into other shapes . and after all this being done , they said they would lay the bones againe in the graue the next night following , but whether they did so or not , this examinate knoweth not : neither doth shee know how they got it out of the graue at the first taking of it vp . and being further sworne and examined , she deposeth & saith , that about halfe a yeare agoe , the said iennet bierley , ellen bierley , iane southworth , and this examinate ( who went by the appointment of the said iennet her grand mother ) did meete at a place called red banck , vpon the north-side of the water of ribble , euery thursday and sonday at night by the space of a fortnight , and at the water side there came vnto them , as they went thether , foure black things , going vpright , and yet not like men in the face : which ●oure did carrie the said three women and this examinate ouer the water , and when they came to the said red banck they found some thing there which they did eate . but this examinate saith , shee neuer saw such meate ; and therefore shee durst not eate thereof , although her said grand mother did bidde her eate . and after they had eaten , the said three women and this examinate danced , euery one of them with one of the black things aforesaid , and after their dancing the said black things did pull downe the said three women , and did abuse their bodies , as this examinate thinketh , for shee saith , that the black thing that was with her , did abuse her bodie . the said examinate further saith vpon her oth , that about ten dayes after her examination taken at blackborne , shee this examinate being then come to her fathers house againe , after shee had beene certaine dayes at her vnckles house in houghton : iane southworth widow , did meet this examinate at her fathers house dore and did carrie her into the loft , and there did lay her vpon the floore , where shee was shortly found by her father and brought downe , and laid in a bed , as afterwards shee was told : for shee saith , that from the first meeting of the said iane southworth , shee this examinate had her speech and senses taken from her . but the next day shee saith , shee came somewhat to her selfe , and then the said widow southworth came againe to this examinate to her bed-side , and tooke her out of bed , and said to this examinate , that shee did her no harme the other time , in respect of that shee now would after doe to her , and thereupon put her vpon a hey-stack , standing some three or foure yards high from the earth , where shee was found after great search made , by a neighbours wife neare dwelling , and then laid in her bed againe , where she remained speechlesse and senselesse as before , by the space of two or three daies : and being recouered , within a weeke after shee saith , that the said iane southworth did come againe to this examinate at her fathers house and did take her away , and laid her in a ditch neare to the house vpon her face , and left her there , where shee was found shortly after , and laid vpon a bedde , but had not her senses againe of a day & a night , or thereabouts . and shee further saith , that vpon tuesday last before the taking of this her examination , the said iane southworth , came to this examinates fathers house , and finding this examinate without the doore , tooke her and carried her into the barne , and thrust her head amongst a companie of boords that were there standing , where shee was shortly after found and laid in a bedde , and remained in her old fit till the thursday at night following . and being further examined touching her being at red-bancke , shee saith , that the three women , by her before named , were carried backe againe ouer ribble , by the same blacke things that carried them thither ; and saith that at their said meeting in the red-bancke , there did come also diuers other women , and did meete them there , some old , some young , which this examinate thinketh did dwell vpon the north-side of ribble , because she saw them not come ouer the water : but this examinate knew none of them , neither did she see them eat or dance , or doe any thing else that the rest did , sauing that they were there and looked on . these particular points of euidence being thus vrged against the prisoners : the father of this grace sowerbutts prayed that thomas walshman , whose childe they are charged to murther , might be examined as a witnes vpon his oath , for the kings maiestie , against the prisoners at the barre : who vpon this strange deuised accusation , deliuered by this impudent wench , were in opinion of many of that great audience guilty of this bloudie murther , and more worthy to die then any of these witches . the examination and euidence of thomas walshman , of salmesbury , in the countie of lancaster , yeoman . against iennet bierley , ellen bierley , and iane sovthvvorth , prisoners at the barre , vpon their arraignement and triall , as followeth . viz. the said examinate , thomas walshman , vpon his oath saith , that hee had a childe died about lent was twelue-month , who had beene sicke by the space of a fortnight or three weekes , and was afterwards buried in salmesburie church : which childe when it died was about a yeare old ; but how it came to the death of it this examinate knoweth not . and he further saith , that about the fifteenth of aprill last , or thereabouts , the said grace sowerbutts was found in this examinates fathers barne , laid vnder a little hay and straw , and from thence was carried into this examinates house , and there laid till the monday at night following : during which time shee did not speak , but lay as if she had beene dead . the examination of iohn singleton : taken at salmesbury , in the countie of lancaster , the seuenth day of august : anno reg. regis iacobi angliae , franciae , & hiberniae , fidei defensor . &c. decimo & scotiae , xlvj . before robert hovlden , esquire , one of his maiesties iustices of peace in the county of lancaster . against . iennet bierley , ellen bierley , and iane sovthvvorth , which hereafter followeth . the said examinate vpon his oath saith , that hee hath often heard his old master , sir iohn southworth knight , now deceased , say , touching the late wife of iohn southworth , now in the gaole , for suspition of witchcraft : that the said wife was as he thought an euill woman , and a witch : and he said that he was sorry for her husband , that was his kinsman , for he thought she would kill him . and this examinate further saith , that the said sir iohn southworth in his comming or going betweene his owne house at salmesbury , and the towne of preston , did for the most part forbeare to passe by the house , where the said wife dwelled , though it was his nearest and best way ; and rode another way , only for feare of the said wife , as this examinate verily thinketh . the examination of william alker of salmesbury , in the countie of lancaster , yeoman : taken the fifteenth day of aprill , anno reg. regis iacobi , angliae , franciae , & hiberniae , decimo & scotiae , quadragesimo quinto . before robert hovlden , one of his maiesties iustices of peace in the county of lancaster : against iennet bierley , ellen bierley , and iane bierley , which hereafter followeth . viz. the said examinate vpon his oath saith , that hee hath seene the said sir iohn southworth shunne to meet the said wife of iohn southworth , now prisoner in the gaole , when he came neere where she was . and hath heard the said sir iohn southworth say , that he liked her not , and that he doubted she would bewitch him . here was likewise thomas sowerbutts , father of grace sowerbutts , examined vpon his oath , and many other witnesses to little purpose : who being examined by the court , could depose little against them : but the finding of the wench vpon the hay in her counterfeit fits : wherfore i leaue to trouble you with the particular declaration of their euidence against the prisoners , in respect there was not any one witnes able to charge them with one direct matter of withcraft ; nor proue any thing for the murther of the childe . herein , before we come to the particular declaration of that wicked and damnable practise of this iesuite or seminary . i shall commend vnto your examination and iudgement some points of her euidence , wherein you shal see what impossibilities are in this accusatiō brought to this perfection , by the great care and paines of this officious doctor , master tompson or southworth , who commonly worketh vpon the feminine disposition , being more passiue then actiue . the particular points of the euidence of grace sovverbvtts , viz. euidence . that for the space of some yeares she hath been haunted and vexed with some women , who haue vsed to come to her . the iesuite forgot to instruct his scholler how long it is since she was tormented : it seemes it is long since he read the old badge of a lyer , oportet mendacem esse memorem . he knowes not how long it is since they came to church , after which time they began to practise witchcraft . it is a likely thing the torment and panges of witchcraft can be forgotten ; and therefore no time can be set downe . shee saith that now lately these foure women did violently draw her by the haire of the head , and lay her on the top of a hay-mow . heere they vse great violence to her , whome in another place they make choise to be of their counsell , to go with them to the house of walshman to murther the childe . this courtesie deserues no discouery of so foule a fact. not long after , the said iennet bierley did meet this examinate neere vnto the place where she dwelled , and first appeared in her owne likenesse , and after that in the likenesse of a blacke dogge . vno & eodem tempore , shee transformed her selfe into a dogge . i would know by what meanes any priest can maintaine this point of euidence . and as shee went ouer a style , shee picked her ouer , but had no hurt . this is as likely to be true as the rest , to throw a child downe from the toppe of a house , and neuer hurt her great toe . she rose againe ; had no hurt , went to her aunt , and returned backe againe to her fathers house , being fetched home . i pray you obserue these contrarieties , in order as they are placed , to accuse the prisoners . saterday the fourth of this instant aprill . which was about the very day the witches of the forrest of pendle were sent to lancaster . now was the time for the seminarie to instruct , accuse , and call into question these poore women : for the wrinckles of an old wiues face is good euidence to the iurie against a witch . and how often will the common people say ( her eyes are sunke in her head , god blesse vs from her . ) but old chattox had faencie , besides her withered face , to accuse her . this examinate did goe with the said iennet bierley her grand-mother , and ellen bierley her aunt , to the house of walshman , in the night-time , to murther a child in a strange manner . this of all the rest is impossible , to make her of their counsell , to doe murther , whome so cruelly and barbarously they pursue from day to day , and torment her . the witches of the forrest of pendle were neuer so cruell nor barbarous . and she also saith , the child cried not when it was hurt . all this time the child was asleepe , or the child was of an extraordinarie patience , ô inauditum facinus ! after they had eaten , the said three women and this examinate daunced euery one of them with one of the blacke things : and after , the blacke things abused the said women . here is good euidence to take away their liues . this is more proper for the legend of lyes , then the euidence of a witnesse vpon oath , before a reuerend and learned iudge , able to conceiue this villanie , and finde out the practise . here is the religious act of a priest , but behold the euent of it . shee describes the foure blacke things to goe vpright , but not like men in the face . the seminarie mistakes the face for the feete . for chattox and all her fellow witches agree , the deuill is clouen-footed : but fancie had a very good face , and was a very proper man. about tenne dayes after her examination taken at black-borne , then she was tormented . still he pursues his proiect : for hearing his scholler had done well , he laboured she might doe more in this nature . but notwithstanding , many things are layd to be in the times when they were papists : yet the priest neuer tooke paines to discouer them , nor instruct his scholler , vntill they came to church . then all this was the act of god , to raise a child to open all things , and then to discouer his plotted tragedie . yet in this great discouerie , the seminarie forgot to deuise a spirit for them . and for thomas walshman , vpon his oath he sayth , that his child had beene sicke by the space of a fortnight , or three weekes , before it died . and grace sowerbutts saith , they tooke it out of the bedde , strucke a nayle into the nauell , sucked bloud , layd it downe againe ; and after , tooke it out of the graue , with all the rest , as you haue heard . how these two agree , you may , vpon view of their euidence , the better conceiue , and be able to judge . how well this proiect , to take away the liues of three innocent poore creatures by practise and villanie ; to induce a young scholler to commit periurie , to accuse her owne grand-mother , aunt , &c agrees either with the title of a iesuite , or the dutie of a religious priest , who should rather professe sinceritie and innocencie , then practise trecherie : but this was lawfull ; for they are heretikes accursed , to leaue the companie of priests ; to frequent churches , heare the word of god preached , and professe religion sincerely . but by the course of times and accidents , wise men obserue , that very seldome hath any mischieuous attempt beene vnder-taken without the direction or assistance of a iesuit , or seminarie priest. who did not condemne these women vpon this euidence , and hold them guiltie of this so foule and horrible murder ? but almightie god , who in his prouidence had prouided meanes for their deliuerance , although the priest by the helpe of the deuill , had prouided false witnesses to accuse them ; yet god had prepared and placed in the seate of iustice , an vpright iudge to sit in iudgement vpon their liues , who after he had heard all the euidence at large against the prisoners for the kings majestie , demanded of them what answere they could make . they humbly vpon their knees with weeping teares , desired him for gods cause to examine grace sowerbuts , who set her on , or by whose meanes this accusation came against them . immediately the countenance of this grace sowerbuts changed : the witnesses being behinde , began to quarrell and accuse one an other . in the end his lordship examined the girle , who could not for her life make any direct answere , but strangely amazed , told him , shee was put to a master to learne , but he told her nothing of this . but here as his lordships care and paines was great to discouer the practises of these odious witches of the forrest of pendle , and other places , now vpon their triall before him : so was he desirous to discouer this damnable practise , to accuse these poore women , and bring their liues in danger , and thereby to deliuer the innocent . and as he openly deliuered it vpon the bench , in the hearing of this great audience : that if a priest or iesuit had a hand in one end of it , there would appeare to bee knauerie , and practise in the other end of it . and that it might the better appeare to the whole world , examined thomas sowerbuts , what master taught his daughter : in generall termes , he denyed all . the wench had nothing to say , but her master told her nothing of this . in the end , some that were present told his lordship the truth , and the prisoners informed him how shee went to learne with one thompson a seminarie priest , who had instructed and taught her this accusation against them , because they were once obstinate papists , and now came to church . here is the discouerie of this priest , and of his whole practise . still this fire encreased more and more , and one witnesse accusing an other , all things were laid open at large . in the end his lordship tooke away the girle from her father , and committed her to m. leigh , a very religious preacher , and m. chisnal , two iustices of the peace , to be carefully examined . who tooke great paines to examine her of euery particular point : in the end they came into the court , and there deliuered this examination as followeth . ⸫ the examination of grace sowerbvts , of salmesburie , in the countie of lancaster , spinster : taken vpon wednesday the 19. of august 1612. annoque reg. regis , iacobi angliae , franciae , & hiberniae , fidei defensoris , &c. decimo & scotiae , xlvi . before william leich , and edward chisnal , esquires ; two of his maiesties iustices of peace in the same countie : at the assizes and generall gaole deliuerie , holden at lancaster . by direction of sir edward bromley knight , one of his maiesties iustices of assize at lancaster . being demanded whether the accusation shee laid vppon her grand-mother , iennet bierley , ellen bierley , and iane southworth , of witchcraft , viz. of the killing of the child of thomas walshman , with a naile in the nauell , the boyling , eating , and oyling , thereby to transforme themselues into diuers shapes , was true ; shee doth vtterly denie the same ; or that euer shee saw any such practises done by them . shee further saith , that one master thompson , which she taketh to be master christopher southworth , to whom shee was sent to learne her prayers , did perswade , counsell , and aduise her , to deale as formerly hath beene said against her said grand-mother , aunt , and southworths wife . and further shee confesseth and saith , that shee neuer did know , or saw any deuils , nor any other visions , as formerly by her hath beene alleaged and informed . also shee confesseth and saith , that shee was not throwne or cast vpon the henne-ruffe , and hay-mow in the barne , but that shee went vp vpon the mow her selfe by the wall side . being further demanded whether shee euer was at the church , shee saith , shee was not , but promised her after to goe to the church , and that very willingly . signum , ✚ grace sowerbuts . william leigh . edward chisnal . the examination of iennet bierley , ellen bierley , and iane sovthworth , of salmesburie , in the countie of lancaster , taken vpon wednesday the nineteenth of august 1612. annoque reg. regis , iacobi angliae , franciae , & hiberniae , fidei defensoris , &c. decimo & scotiae , xlvi . before william leigh , and edward chisnal , esquires ; two of his maiesties iustices of peace in the same countie : at the assizes and generall gaole deliuerie , holden at lancaster . by direction of sir edward bromley knight , one of his maiesties iustices of assize at lancaster . iennet bierley being demanded what shee knoweth , or hath heard , how grace sowerbuts was brought to christopher southworth , priest ; shee answereth , that shee was brought to m. singletons house by her owne mother , where the said priest was , and that shee further heard her said mother say , after her daughter had been in her fit , that shee should be brought vnto her master , meaning the said priest. and shee further saith , that shee thinketh it was by and through the counsell of the said m. thomson , alias southworth , priest , that grace sowerbuts her grandchild accused her of witchcraft , and of such practises as shee is accused of : and thinketh further , the cause why the said thompson , alias southworth priest , should practise with the wench to doe it was for that shee went to the church . iane southworth saith shee saw master thompson , alias southworth , the priest , a month or sixe weekes before she was committed to the gaole ; and had conference with him in a place called barne-hey-lane , where and when shee challenged him for slandering her to bee a witch : wherunto he answered , that what he had heard thereof , he heard from her mother and her aunt : yet she , this examinate , thinketh in her heart it was by his procurement , and is moued so to thinke , for that shee would not be disswaded from the church . ellen bierley saith , shee saw master thompson , alias southworth , sixe or eight weeks before she was committed , and thinketh the said priest was the practiser with grace sowerbutts , to accuse her of witchcraft , and knoweth no cause why he should so doe , but because she goeth to the church . signum , ✚ iennet bierley . signum , £ iane southworth . signum , θ ellen bierley . william leigh . edward chisnall . these examinations being taken , they were brought into the court , and there openly in the presence of this great audience published , and declared to the iurie of life and death ; and thereupon the gentlemen of their iury required to consider of them . for although they stood vpon their triall , for matter of fact of witchcraft , murther , and much more of the like nature : yet in respect all their accusations did appeare to bee practise : they were now to consider of them , and to acquit them . thus were these poore innocent creatures , by the great care and paines of this honorable iudge , deliuered from the danger of this conspiracie ; this bloudie practise of the priest laid open : of whose fact i may lawfully say ; etiam si ego tacuero clamabunt lapides . these are but ordinary with priests and iesuites : no respect of bloud , kindred , or friendship , can moue them to forbeare their conspiracies : for when he had laboured treacherously to seduce and conuert them , and yet could doe no good ; then deuised he this meanes . god of his great mercie deliuer vs all from them and their damnable conspiracies : and when any of his maiesties subiects , so free and innocent as these , shall come in question grant them as honorable a triall as reuerend and worthy a iudge to sit in iudgement vpon them ; and in the end as speedie a deliuerance . and for that which i haue heard of them ; seene with my eyes , and taken paines to reade of them : my humble prayer shall be to god almightie . vt conuertantur ne pereant . aut consundantur ne noceant . to conclude , because the discourse of these three women of salmesbury hath beene long and troublesome to you ; it is heere placed amongst the witches , by special order and commandement , to set forth to the world the practise and conspiracie of this bloudy butcher . and because i haue presented to your view a kalender in the frontispice of this booke , of twentie notorious witches : i shall shew you their deliuerance in order , as they came to their arraignement and triall euery day , and as the gentlemen of euery iury for life and death stood charged with them . the arraignment and triall of anne redferne , daughter of anne whittle , alias chattox , of the forrest of pendle , in the countie of lancaster , for witchcraft ; vpon wednesday the nineteenth of august , at the assises and generall gaole-deliuerie , holden at lancaster , before sir edvvard bromley knight , one of his maiesties iustices of assise at lancaster . anne redferne . svch is the horror of murther , and the crying sinne of bloud , that it will neuer bee satisfied but with bloud . so fell it out with this miserable creature , anne redferne , the daughter of anne whittle , alias chattox : who , as shee was her mother , and brought her into the world , so was she the meanes to bring her into this danger , and in the end to her execution , for much bloud spilt , and many other mischiefes done . for vpon tuesday night ( although you heare little of her at the arraignement and triall of old chattox , her mother ) yet was shee arraigned for the murther of robert nutter , and others : and by the fauour and mercifull consideration of the iurie , the euidence being not very pregnant against her , she was acquited , and found not guiltie . such was her condition and course of life , as had she liued , she would haue beene very dangerous : for in making pictures of clay , she was more cunning then any : but the innocent bloud yet vnsatisfied , and crying out vnto god for satisfaction and reuenge ; the crie of his people ( to deliuer them from the danger of such horrible and bloudie executioners , and from her wicked and damnable practises ) hath now againe brought her to a second triall , where you shall heare what wee haue vpon record against her . this anne redferne , prisoner in the castle at lancaster , being brought to the barre , before the great seat of iustice , was there , according to the former order and course , indicted and arraigned , for that she felloniously had practised , exercised , and vsed her deuillish and wicked arts , called witchcrafts , inchauntments , charmes , and sorceries , in and vpon one christopher nutter , and him the said christopher nutter , by force of the same witchcrafts , felloniously did kill and murther , contra formam statuti &c. et contra pacem &c. vpon her arraignement to this indictment , she pleaded not-guiltie ; and for the triall of her life put her selfe vpon god and the countrey . so as now the gentlemen of the iurie of life and death stand charged with her as with others . the euidence against anne redferne , prisoner at the barre . the examination of elizabeth sothernes , alias old dembdike , taken at the fence , in the forrest of pendle , in the countie of lancaster , the second day of aprill , anno reg. regis iacobi , angliae , &c. decimo , & scotiae xlv . against anne redferne ( the daughter of anne whittle , alias chattox ) prisoner at the barre : before roger novvel of reade , esquire , one of his maiesties iustices of peace within the said countie . this examinate saith , that about halfe a yeare before robert nutter died , as this examinate thinketh , this examinate went to the house of thomas redferne , which was about midsummer , as shee this examinate now remembreth it : and there , within three yards of the east end of the said house , shee saw the said anne whittle and anne redferne , wife of the said thomas redferne , and daughter of the said anne whittle , the one on the one side of a ditch , and the other on the other side , and two pictures of clay or marle lying by them , and the third picture the said anne whittle was making . and the said anne redferne , her said daughter , wrought her clay or marle to make the third picture withall . and this examinate passing by them , a spirit , called tibbe , in the shape of a blacke cat , appeared vnto her this examinate ▪ and said , turne backe againe , and doe as they doe . to whom this examinate said , what are they doing ? whereunto the said spirit said , they are making three pictures : whereupon shee asked , whose pictures they were ? whereunto the said spirit said , they are the pictures of christopher nutter , robert nutter , and mary , wife of the said robert nutter . but this examinate denying to goe backe to helpe them to make the pictures aforesaid , the said spirit seeming to be angrie therefore , shot or pushed this examinate into the ditch ; and so shedde the milke which this examinate had in a kanne , or kitt : and so thereupon the spirit at that time vanished out of this examinates sight . but presently after that , the said spirit appeared vnto this examinate again in the shape of a hare , and so went with her about a quarter of a myle , but said nothing vnto her this examinate , nor shee to it . the examination of margaret crooke against the said anne redferne : taken the day and yeare aforesaid , before roger novvel aforesaid , esquire , one of his maiesties iustices of the peace in the countie of lancaster . this examinate , sworne & examined vpon her oath , sayth , that about eighteene or nineteene yeares agoe , this examinates brother , called robert nutter , about whitsontide the same yeare , meeting with the said anne redferne , vpon some speeches betweene them they fell out , as this examinats said brother told this examinat : and within some weeke , or fort-night , then next after , this examinats said brother fell sicke , and so languished vntill about candlemas then next after , and then died . in which time of his sicknesse , he did a hundred times at the least say , that the said anne redferne and her associates had bewitched him to death . and this examinate further saith , that this examinates father , called christopher nutter , about maudlint●de next after following fell sicke , and so languished , vntill michaelmas then next after , and then died : during which time of his sicknesse , hee did sundry times say , that hee was bewitched ; but named no bodie that should doe the same . the examination of iohn nvtter , of higham booth , in the forrest of pendle , in the countie of lancaster , yeoman , against the said anne redferne : taken the day and yeare aforesaid , before roger novvel esquire , one of his maiesties iustices of peace in the countie of lancaster . this examinate , sworne & examined vpon his oath , sayth , that in or about christmas , some eighteene or nineteene yeares agoe , this examinat comming from burnley with christopher nutter and robert nutter , this examinates father and brother , this examinate heard his said brother then say vnto his said father these words , or to this effect . father , i am sure i am bewitched by the chattox , anne chattox , and anne redferne her daughter , i pray you cause them to bee layed in lancaster castle : whereunto this examinates father answered , thou art a foolish ladde , it is not so , it is thy miscarriage . then this examinates brother weeping , said ; nay , i am sure that i am bewitched by them , and if euer i come againe ( for hee was readie to goe to sir richard shuttleworths , then his master ) i will procure them to bee laid where they shall be glad to bite lice in two with their teeth . hereupon anne whittle , alias chattox , her mother , was brought forth to bee examined , who confessed the making of the pictures of clay , and in the end cried out very heartily to god to forgiue her sinnes , and vpon her knees intreated for this redferne , her daughter . here was likewise many witnesses examined vpon oth viua voce , who charged her with many strange practises , and declared the death of the parties , all in such sort , and about the time in the examinations formerly mentioned . all men that knew her affirmed , shee was more dangerous then her mother , for shee made all or most of the pictures of clay , that were made or found at any time . wherefore i leaue her to make good vse of the little time she hath to repent in : but no meanes could moue her to repentance , for as shee liued , so shee dyed . the examination of iames device , taken the day and yeare afore-said . before roger nowel , and nicholas bannester , esquires : two of his maiesties iustices of peace within the said countie of lancaster . viz. the said examinate vpon his oath saith , that about two yeares agoe , hee this examinate saw three pictures of clay , of halfe a yard long , at the end of redfernes house , which redferne had one of the pictures in his hand , marie his daughter had another in her hand , and the said redfernes wife , now prisoner at lancaster , had an other picture in her hand , which picture she the said redfernes wife , was then crumbling , but whose pictures they were , this examinate cannot tell . and at his returning back againe , some ten roods off them there appeared vnto him this examinate a thing like a hare , which spit fire at him this examinate . the arraignment and triall of alice nvtter , of the forrest of pendle , in the countie of lancaster , for witch-craft ; vpon wednesday the nineteenth of august , at the assizes and generall gaole deliuerie , holden at lancaster . before sir edward bromley knight , one of his maiesties iustices of assize , at lancaster . alice nutter . the two degrees of persons which chiefly practise witch-craft , are such , as are in great miserie and pouertie , for such the deuil allures to follow him , by promising great riches , and worldly commoditie ; others , though rich , yet burne in a desperate desire of reuenge ; hee allures them by promises , to get their turne satisfied to their hearts contentment , as in the whole proceedings against old chattox : the examinations of old dembdike ; and her children , there was not one of them , but haue declared the like , when the deuill first assaulted them . but to attempt this woman in that sort , the diuel had small meanes : for it is certaine she was a rich woman ; had a great estate , and children of good hope : in the common opinion of the world , of good temper , free from enuy or malice ; yet whether by the meanes of the rest of the witches , or some vnfortunate occasion , shee was drawne to fall to this wicked course of life , i know not : but hither shee is now come to receiue her triall , both for murder , and many other vilde and damnable practises . great was the care and paines of his lordship , to make triall of the innocencie of this woman , as shall appeare vnto you vpon the examination of iennet deuice , in open court , at the time of her arraignement and triall ; by an extraordinary meanes of triall , to marke her out from the rest . it is very certaine she was of the grand-counsell at malking-tower vpon good-friday , and was there present , which was a very great argument to condemne her . this alice nutter , prisoner in the castle at lancaster : being brought to the barre before the great seat of iustice ; was there according to the former order and course indicted and arraigned , for that she felloniously had practised , exercised , and vsed her diuellish and wicked arts , called witchcrafts , inchantments , charmes and sorceries , in and vpon henry mitton : and him the said henry mitton , by force of the same witchcrafts , felloniously did kill and murther . contra formam statuti , &c. et contra pacem , &c. vpon her arraignement , to this indictment shee pleaded not guiltie ; and for the triall of her life , put her selfe vpon god and the countrey . so as now the gentlemen of the iury of life and death stand charged with her , as with others . the euidence against alice nutter prisoner at the barre . the examination of iames device sonne of elizabeth device : taken the seuen and twentieth day of aprill : anno reg. regis iacobi angliae , franciae , & hiberniae , fidei defensor . &c. decimo & scotiae , xlvj . before roger novvel and nicholas banester , two of his maiesties iustices of peace in the countie of lancaster . against alice nutter . the said examinate saith vpon his oath , that hee heard his grand-mother say , about a yeare ago , that his mother , called elizabeth deuice , and his grand-mother , and the wife of richard nutter , of the rough-lee aforesaid , had killed one henry mitton , of the rough-lee aforesaid , by witchcraft . the reason wherefore he was so killed , was for that this examinats said grand-mother had asked the said mitton a penny : and hee denying her thereof ; thereupon shee procured his death as aforesaid . the examination of elizabeth device , mother of the said iames device . against alice nvtter , wife of richard nvtter , prisoner at the barre , vpon her arraignement and triall . before roger novvel and nicholas baneter , esquires , the day and yeare aforesaid . this examinate vpon her oath confesseth , and saith , that she , with the wife of richard nutter , called alice nutter , prisoner at the barre ; and this examinates said mother , elizabeth sotherne , alias old demdike ; ioyned altogether , and bewitched the said henry mitton to death . this examinate further saith , that vpon good-friday last , there dined at this examinats house two women of burneley parish , whose names the said richard nutters wife , alice nutter , now prisoner at the barre , doth know . the examination of iames device aforesaid , against the said alice nvtter , the day and yeare aforesaid . the said examinate vpon his oath saith , that vpon good-friday about twelue of the clocke in the day time , there dined in this examinats said mothers house , a number of persons , whereof three were men , with this examinate , and the rest women : and that they mette there for these three causes following , as this examinats said mother told this examinate . the first was for the naming of the spirit , which alizon deuice , now prisoner at lancaster , had , but did not name him , because she was not there . the second cause was , for the deliuerie of his said grand-mother ; this examinates said sister , alizon ; the said anne chattox , and her daughter redferne ; killing the gaoler at lancaster , and before the next assizes to blow vp the castle there ; to the end that the foresaid prisoners might by that meanes make an escape , and get away : all which this examinate then heard them conferre of . and he also saith , the names of such witches as were on good-friday at this examinats said grand mothers house , and now this examinates owne mothers , for so many of them as he doth know , were amongst others , alice nutter , mother of myles nutter , now prisoner at the barre . and this examinate further saith , that all the said witches went out of the said house in their owne shapes and likenesses ; and they all , by that time they were forth of the doores , were gotten on horse-backe , like vnto foales , some of one colour , and some of another ; and prestons wife was the last : and when shee got on horse-back , they all presently vanished out of this examinates sight : and before their said parting away , they all appointed to meete at the said prestons wifes house that day twelue month , at which time the said prestons wife promised to make them a great feast : and if they had occasion to meete in the meane time , then should warning be giuen to meet vpō romleys moore . the examination and euidence of iennet device , daughter of elizabeth device . against alice nvtter , prisoner at the barre . the said examinate saith , that on good-friday last , there was about 20. persons , whereof only two were men ( to this examinates remembrance ) at her said grand-mothers house at malking-tower , about twelue of the clock ; all which persons , this examinats said mother tould her , were witches . and she further saith , she knoweth the names of six of them , viz. the wife of hugh hargreiues vnder pendle , christopher howgate of pendle , vncle to this examinat and elizabeth his wife ; and dick myles wife of the rough-lee , christopher iacks of thorniholme , and his wife ; and the names of the residue , she this examinate doth not know . after these examinations were openly read , his lordship being very suspitious of the accusation of this yong wench iennet deuice , commanded one to take her away into the vpper hall , intending in the meane time to make triall of her euidence , and the accusation especially against this woman , who is charged to haue beene at malking-tower , at this great meeting . master couel was commanded to set all his prisoners by themselues , and betwixt euery witch another prisoner , and some other strange women amongst them , so as no man could iudge the one from the other : and these being set in order before the court from the prisoners , then was the wench iennet deuice commaunded to be brought into the court : and being set before my lord , he tooke great paines to examine her of euery particular point , what women were at malking-tower vpon good-friday ? how she knew them ? what were the names of any of them ? and how she knew them to be such as she named ? in the end being examined by my lord , whether she knew them that were there by their faces , if she saw them ? she told my lord she should : whereupon in the presence of this great audience , in open court , she went and tooke alice nutter , this prisoner , by the hand , and accused her to be one : and told her in what place shee sat at the feast at malking-tower , at the great assembly of the witches , and who sat next her : what conference they had , and all the rest of their proceedings at large , without any manner of contrarietie . being demaunded further by his lordship , whether she knew iohan a style ? she alledged , she knew no such womā to be there , neither did she euer heare her name . this could be no forged or false accusation , but the very act of god to discouer her . thus was no meanes left to doe her all indifferent fauour , but it was vsed to saue her life ; and to this shee could giue no answere . but nothing would serue : for old dembdike , old chattox , and others , had charged her with innocent bloud , which cries out for reuenge , and will be satisfied . and therefore almightie god , in his iustice , hath cut her off . and here i leaue her , vntill shee come to her execution , where you shall heare shee died very impenitent ; insomuch as her owne children were neuer able to moue her to confesse any particular offence , or declare anything , euen in articulo mortis : which was a very fearefull thing to all that were present , who knew shee was guiltie . the arraignment and triall of katherine hevvit , wife of iohn hevvit , alias movld-heeles , of coulne , in the countie of lancaster clothier , for witchcraft ; vpon wednesday the nineteenth of august , at the assises and generall gaole-deliuerie , holden at lancaster , before sir edvvard bromley knight , one of his maiesties iustices of assise at lancaster . katherine hewit . who but witches can be proofes , and so witnesses of the doings of witches ? since all their meetings , conspiracies , practises , and murthers , are the workes of darkenesse : but to discouer this wicked furie , god hath not onely raised meanes beyond expectation , by the voluntarie confession and accusation of all that are gone before , to accuse this witch ( being witches , and thereby witnesses of her doings ) but after they were committed , by meanes of a child , to discouer her to be one , and a principall in that wicked assembly at malking-tower , to deuise such a damnable course for the deliuerance of their friends at lancaster , as to kill the gaoler , and blow vp the castle , wherein the deuill did but labour to assemble them together , and so being knowne to send them all one way : and herein i shall commend vnto your good consideration the wonderfull meanes to condemne these parties , that liued in the world , free from suspition of any such offences , as are proued against them : and thereby the more dangerous , that in the successe wee may lawfully say , the very finger of god did point thē out . and she that neuer saw them , but in that meeting , did accuse them , and by their faces discouer them . this katherine hewyt , prisoner in the castle at lancaster , being brought to the barre before the great seate of iustice , was there according to the former order and course indicted and arraigned , for that she felloniously had practized , exercised , and vsed her deuillish and wicked arts , called witch-crafts , inchantments , charmes , and sorceries , in , and vpon anne foulds ; and the same anne foulds , by force of the same witch-craft , felloniously did kill and murder . contra formam statuti , &c. et contra pacem dicti domini regis , &c. vpon her arraignement to this indictment , shee pleaded not guiltie ; and for the triall of her life put her selfe vpon god and her countrie . so as now the gentlemen of the iurie of life and death , stand charged with her as with others . the euidence against katherine hewyt , prisoner at the barre . the examination of iames device , sonne of elizabeth device , taken the seuen and twentieth day of aprill , anno reg. regis iacobi , angliae , franciae , & hiberniae , decimo , & scotiae quadragesimo quarto . before roger nowel , and nicholas bannester , esquires ; two of his maiesties iustices of peace , in the countie of lancaster . against katherine hewyt , alias movld-heeles of colne . viz. this examinate saith , that vpon good-friday last , about twelue of the clock in the day time , there dined at this examinates mothers house a number of persons : and hee also saith , that they were witches ; and that the names of the said witches , that were there , for so many of them as he did know , were amongst others katherine hewyt , wife of iohn hewyt , alias mould-heeles , of colne , in the countie of lancaster clothier ; and that the said witch , called katherine hewyt , alias mould-heeles , and one alice gray , did confesse amongst the said witches at their meeting at malkin-tower aforesaid , that they had killed foulds wifes child , called anne foulds , of colne : and also said , that they had then in hanck a child of michael hartleys of colne . and this examinate further saith , that all the said witches went out of the said house in their own shapes and likenesses , and by that time they were gotten forth of the doores , they were gotten on horse-back like vnto foales , some of one colour , some of an other , and the said prestons wife was the last : and when shee got on horse-back , they all presently vanished out of this examinates sight . and before their said parting away they all appointed to meete at the said prestons wifes house that day twelue moneths : at which time the said prestons wife promised to make them a great feast , and if they had occasion to meete in the meane time , then should warning be giuen that they all should meet vpon romlesmoore . the examination and euidence of elizabeth device , mother of the said iames device , against katherine hewyt , alias movld-heeles , prisoner at the barre vpon her arraignement and triall , taken the day and yeare aforesaid . viz. this examinate vpon her oath confesseth , that vpon good-friday last there dyned at this examinates house , which she hath said are witches , and verily thinketh to bee witches , such as the said iames deuice hath formerly spoken of ; amongst which was katherine hewyt , alias mould-heeles , now prisoner at the barre : and shee also saith , that at their meeting on good-friday at malkin-tower aforesaid , the said katherine hewyt , alias mould-heeles , and alice gray , did confesse , they had killed a child of foulds of colne , called anne foulds , and had gotten hold of an other . and shee further saith , the said katherine hewyt with all the rest , there gaue her consent with the said prestons wife for the murder of master lister . the examination and euidence of iennet device , against katherine hewyt , alias movld-heeles , prisoner at the barre . the said examinate saith , that vpon good-friday last , there was about twentie persons , where of two were men to this examinates remembrance , at her said grand-mothers house , called malkin-tower aforesaid , about twelue of the clock : all which persons this examinates said mother told her were witches , and that shee knoweth the names of sixe of the said witches . then was the said iennet deuice commanded by his lordship , to finde and point out the said katherine hewyt , alias mould-heeles , amongst all the rest of the said women , whereupon shee went and tooke the said katherine hewyt by the hand : accused her to bee one , and told her in what place shee sate at the feast at malkin-tower , at the great assembly of the witches , and who sate next her ; what conference they had , and all the rest of their proceedings at large , without any manner of contrarietie : being demanded further by his lordship , whether ioane a downe were at that feast , and meeting , or no ? shee alleaged shee knew no such woman to be there , neither did shee euer heare her name . if this were not an honorable meanes to trie the accusation against them , let all the world vpon due examination giue iudgement of it . and here i leaue her the last of this companie , to the verdict of the gentlemen of the iurie of life and death , as hereafter shall appeare . heere the iurie of life and death , hauing spent the most part of the day , in due consideration of their offences ; returned into the court to deliuer vp their verdict against them , as followeth . the verdict of life and death . who vpon their oathes found iennet bierley , ellen bierley , and iane southworth , not guiltie of the offence of witch-craft ▪ conteyned in the indictment against them . anne redferne , guiltie of the fellonie & murder , conteyned in the indictment against her . alice nutter , guiltie of the fellonie and murder conteyned in the indictment against her . and katherine hewyt , guiltie of the fellonie & murder conteyned in the indictment against her . whereupon master couell was commanded by the court to take away the prisoners conuicted , and to bring forth iohn bulcocke , iane bulcocke his mother , and alizon deuice , prisoners in the castle at lancaster , to receiue their trialls . who were brought to their arraignement and triall as hereafter followeth . the arraignment and triall of iohn bvlcock and iane bvlcock his mother , wife of c●●istopher bvlcock , of the mosse-end , in the countie of lancaster , for witch-craft : vpon wednesday in the after-noone , the nineteenth of august , 1612. at the assizes and generall gaole deliuery , holden at lancaster . before sir edvvard bromley , knight , one of his maiesties iustices of assizes at lancaster . john bulcock , and jane bulcock his mother . if there were nothing to charge these prisoners withall , whom now you may behold vpon their arraignement and triall but their poasting in haste to the great assembly at malking-tower , there to aduise and consult amongst the witches , what were to bee done to set at liberty the witches in the castle at lancaster : ioyne with iennet preston for the murder of master lister ; and such like wicked & diuellish practises : it were sufficient to accuse them for witches , & to bring their liues to a lawfull triall . but amongst all the witches in this company , there is not a more fearefull and diuellish act committed , and voluntarily confessed by any of them , comparable to this , vnder the degree of murder ▪ which impudently now ( at the barre hauing formerly confessed ; ) they forsweare , swearing they were neuer at the great assembly at malking tower ; although the very witches that were present in that action with them , iustifie , maintaine , and sweare the same to be true against them : crying out in very violent & outragious manner , euen to the gallowes , where they died impenitent for any thing we know , because they died silent in the particulars . these of all others were the most desperate wretches ( void of all feare or grace ) in all this packe ; their offences not much inferiour to murther : for which you shall heare what matter of record wee haue against them ; and whether they be worthie to continue , we leaue it to the good consideration of the iury. the said iohn bulcock , and iane bulcock his mother , prisoners in the castle at lancaster , being brought to the barre before the great seat of iustice : were there according to the former order and course indicted and arraigned , for that they felloniously had practised , exercised and vsed their diuellish & wicked arts , called witchcrafts , inchantments , charmes and sorceries , in and vpon the body of iennet deane : so as the body of the said iennet deane , by force of the said witchcrafts , wasted and consumed ; and after she , the said iennet , became madde . contra formam statuti , &c. et contra pacem , &c. vpon their arraignement , to this indictment they pleaded not guiltie ; and for the triall of their liues put themselues vpon god and their countrey . so as now the gentlemen of the iurie of life and death stand charged with them as with others . the euidence against iohn bulcock , and iane bulcock his mother , prisoners at the barre . the examination of iames device taken the seuen and twentieth day of aprill aforesaid . before roger novvel and nicholas banester , esquires , two of his maiesties iustices of peace in the countie of lancaster . against iohn bvlcock and iane bvlcock his mother . this examinate saith , that vpon good-friday , about twelue of the clocke in the day time , there dined in this examinates said mothers house a number of persons , whereof three were men with this examinate and the rest women , and that they met there for these three causes following , as this examinates said mother told this examinate . the first was , for the naming of the spirit which allison deuice , now prisoner at lancaster had , but did not name him , because shee was not there . the second cause was , for the deliuerie of his said grand-mother ; this examinates said sister allison ; the said anne chattox , and her daughter redferne , killing the gaoler at lancaster , and before the next assises to blow vp the castle there , to that end the aforesaid prisoners might by that meanes make an escape , and get away : all which this examinate then heard them conferre of . and he also sayth , that the names of such said witches as were on good-friday at this examinates said grand-mothers house , and now this examinates owne mothers , for so many of them as hee did know , were these , viz. iane bulcock , wife of christopher bulcock , of the mosse end , and iohn her sonne amongst others , &c. and this examinate further saith , that all the said witches went out of the said house in their own shapes and likenesses : and they all , by that they were forth of the dores , were gotten on horse-backe , like vnto foales , some of one colour , and some of another , and prestons wife was the last : and when shee got on horse-backe , they all presently vanished out of this examinates sight . and further he saith , that the said iohn bulcock and iane his said mother , did confesse vpon good-friday last , at the said malking-tower , in the hearing of this examinate , that they had bewitched , at the new-field edge in yorkeshire , a woman called iennet , wife of iohn deyne , besides , her reason ; and the said womans name so bewitched , he did not heare them speake of ▪ and this examinate further saith , that at the said feast at malking-tower this examinate heard them all giue their consents to put the said master thomas lister of westby to death . and after master lister should be made away by witch-craft , then all the said witches gaue their consents to ioyne all together , to hanck master leonard lister , when he should come to dwell at the cow-gill , and so put him to death . the examination of elizabeth device , taken the day and yeare aforesaid , before roger novvel and nicholas banester , esquires , two of his maiesties iustices of peace in the countie of lancaster , against iohn bvlcock , and iane bvlcock , his mother . this examinate saith vpon her oath , that she doth verily thinke , that the said bulcockes wife doth know of some witches to bee about padyham and burnley . and shee further saith , that at the said meeting at malking-tower , as aforesaid , katherine hewit and iohn bulcock , with all the rest then there , gaue their consents , with the said prestons wife , for the killing of the said master lister . the examination and euidence of iennet device against iohn bvlcocke and iane his mother , prisoners at the barre . the said examinate saith , that vpon good-friday last there was about twentie persons , whereof two were men , to this examinates remembrance , at her said grand-mothers house , called malking-tower aforesaid : all which persons , this examinates said mother told her were witches , and that she knoweth the names of sixe of the said witches . then was the said iennet deuice commaunded by his lordship to finde and point out the said iohn bulcock and iane bulcock amongst all the rest : whereupon shee went and tooke iane bulcock by the hand , accused her to be one , and told her in what place shee sat at the feast at malking-tower , at the great assembly of the witches ; and who sat next her : and accused the said iohn bulcock to turne the spitt there ; what conference they had , and all the rest of their proceedings at large , without any manner of contrarietie . shee further told his lordship , there was a woman that came out of craven to that great feast at malking-tower , but shee could not finde her out amongst all those women . ¶ the names of the witches at the great assembly and feast at malking-tower , viz. vpon good-friday last , 1612. elizabeth deuice . alice nutter . katherine hewit , alias mould-heeles . john bulcock . jane bulcock . alice graie . jennet hargraues . elizabeth hargraues . christopher howgate , sonne to old dembdike . christopher hargraues . grace hay , of padiham . anne crunckshey , of marchden . elizabeth howgate . jennet preston , executed at yorke for the murder of master lister . with many more , which being bound ouer to appeare at the last assizes , are since that time fled to saue themselues . the arraignment and triall of alizon device , daughter of elizabeth device , within the forrest of pendle , in the countie of lancaster aforesaid , for witch-craft . alizon deuice . behold , aboue all the rest , this lamentable spectacle of a poore distressed pedler ; how miserably hee was tormented , and what punishment hee endured for a small offence , by the wicked and damnable practise of this odious witch , first instructed therein by old dembdike her grand-mother , of whose life and death with her good conditions , i haue written at large before in the beginning of this worke , out of her owne examinations and other records , now remayning with the clarke of the crowne at lancaster : and by her mother brought vp in this detestable course of life ; wherein i pray you obserue but the manner and course of it in order , euen to the last period at her execution , for this horrible fact , able to terrifie and astonish any man liuing . this alizon deuice , prisoner in the castle of lancaster , being brought to the barre before the great seat of iustice , was there according to the former order and course indicted and arraigned , for that shee felloniously had practised , exercised , and vsed her deuillish and wicked arts , called witch-craf●s , inchantments , charmes , and sorceries , in , and vpon one iohn law , a petti-chapman , and him had lamed , so that his bodie wasted and consumed , &c. contra formam statuti , &c. et contra pacem dicti domini regis , coronam & dignitatem , &c. vpon the arraignement , the poore pedler , by name iohn law , being in the castle about the moot-hall , attending to be called , not well able to goe or stand , being led thether by his poore sonne abraham law : my lord gerrard moued the court to call the poore pedler , who was there readie , and had attended all the assizes , to giue euidence for the kings majestie , against the said alizon deuice , prisoner at the barre , euen now vpon her triall . the prisoner being at the barre , & now beholding the pedler , deformed by her witch-craft , and transformed beyond the course of nature , appeared to giue euidence against her ; hauing not yet pleaded to her indictment , saw it was in vaine to denie it , or stand vpon her justification : shee humbly vpon her knees at the barre with weeping teares , prayed the court to heare her . whereupon my lord bromley commanded shee should bee brought out from the prisoners neare vnto the court , and there on her knees , shee humbly asked forgiuenesse for her offence : and being required to make an open declaration or confession of her offence : shee confessed as followeth . viz. the confession of alizon device , prisoner at the barre : published and declared at time of her arraignement and triall in open court. she saith , that about two yeares agone , her grand-mother , called elizabeth sothernes , alias dembdike , did ( sundry times in going or walking together , as they went begging ) perswade and aduise this examinate to let a diuell or a familiar appeare to her , and that shee , this examinate would let him suck at some part of her ; and she might haue and doe what shee would . and so not long after these perswasions , this examinate being walking towards the rough-lee , in a close of one iohn robinsons , there appeared vnto her a thing like vnto a blacke dogge : speaking vnto her , this examinate , and desiring her to giue him her soule , and he would giue her power to doe any thing she would : whereupon this examinate being therewithall inticed , and setting her downe ; the said blacke-dogge did with his mouth ( as this examinate then thought ) sucke at her breast , a little below her paps , which place did remaine blew halfe a yeare next after : which said blacke-dogge did not appeare to this examinate , vntill the eighteenth day of march last : at which time this examinate met with a pedler on the high-way , called colne-field , neere vnto colne : and this examinate demanded of the said pedler to buy some pinnes of him ; but the said pedler sturdily answered this examinate that he would not loose his packe ; and so this examinate parting with him : presently there appeared to this examinate the blacke-dogge , which appeared vnto her as before : which black dogge spake vnto this examinate in english , saying ; what wouldst thou haue me to do vnto yonder man ? to whom this examinate said , what canst thou do at him ? and the dogge answered againe , i can lame him : whereupon this examinat answered , and said to the said black dogge , lame him : and before the pedler was gone fortic roddes further , he fell downe lame : and this examinate then went after the said pedler ; and in a house about the distance aforesaid , he was lying lame : and so this examinate went begging in trawden forrest that day , and came home at night : and about fiue daies next after , the said black-dogge did appeare to this examinate , as she was going a begging , in a cloase neere the new-church in pendle , and spake againe to her , saying ; stay and speake with me ; but this examinate would not : sithence which time this examinat neuer saw him . which agreeth verbatim with her owne examination taken at reade , in the countie of lancaster , the thirtieth day of march , before master nowel , when she was apprehended and taken . my lord bromley , and all the whole court not a little wondering , as they had good cause , at this liberall and voluntarie confession of the witch ; which is not ordinary with people of their condition and qualitie : and beholding also the poore distressed pedler , standing by , commanded him vpon his oath to declare the manner how , and in what sort he was handled ; how he came to be lame , and so to be deformed ; who deposed vpon his oath , as followeth . the euidence of iohn lavv , pettie chapman , vpon his oath : against alizon device , prisoner at the barre . he deposeth and saith , that about the eighteenth of march last past , hee being a pedler , went with his packe of wares at his backe thorow colne-field : where vnluckily he met with alizon deuice , now prisoner at the barre , who was very earnest with him for pinnes , but he would giue her none : whereupon she seemed to be very angry ; and when hee was past her , hee fell downe lame in great extremitie ; and afterwards by meanes got into an ale-house in colne , neere vnto the place where hee was first bewitched : and as hee lay there in great paine , not able to stirre either hand or foote ; he saw a great black-dogge stand by him , with very fearefull firie eyes , great teeth , and a terrible countenance , looking him in the face ; whereat he was very sore afraid : and immediately after came in the said alizon deuice , who staid not long there , but looked on him , and went away . after which time hee was tormented both day and night with the said alizon deuice ; and so continued lame , not able to trauell or take paines euer since that time : which with weeping teares in great passion turned to the prisoner ; in the hearing of all the court hee said to her , this thou knowest to be too true : and thereupon she humblie acknowledged the same , and cried out to god to forgiue her ; and vpon her knees with weeping teares , humbly prayed him to forgiue her that wicked offence ; which he very freely and voluntarily did . hereupon master nowel standing vp , humbly prayed the fauour of the court , in respect this fact of witchcraft was more eminent and apparant then the rest , that for the better satisfaction of the audience , the examination of abraham law might be read in court. the examination of abraham lavv , of hallifax , in the countie of yorke , cloth-dier , taken vpon oath the thirtieth day of march , 1612. before roger novvel , esquire , aforesaid . being sworne and examined , saith , that vpon saturday last saue one , being the one and twentieth day of this instant march , he , this examinate was sent for , by a letter that came from his father , that he should come to his father , iohn law , who then lay in colne speechlesse , and had the left-side lamed all saue his eye : and when this examinate came to his father , his said father had something recouered his speech , and did complaine that hee was pricked with kniues , elsons and sickles and that the same hurt was done vnto him at colne-field , presently after that alizon deuice had offered to buy some pinnes of him , and she had no money to pay for them withall ; but as this examinates father told this examinate , he gaue her some pinnes . and this examinate further saith , that he heard his said father say ▪ that the hurt he had in his lamenesse was done vnto him by the said alizon deuice , by witchcraft . and this examinate further saith , that hee heard his said father further say , that the said alizon deuice did lie vpon him and trouble him . and this examinate seeing his said father so tormented with the said alizon and with one other olde woman , whome this examinates father did not know as it seemed : this examinate made search after the said alizon , and hauing found her , brought her to his said father yesterday being the nine & twenteth of this instant march : whose said father in the hearing of this examinate and diuers others did charge the said alizon to haue bewitched him , which the said alizon confessing did aske this examinates said father forgiuenesse vpon her knees for the same ; whereupon this examinaes father accordingly did forgiue her . which examination in open court vpon his oath hee iustified to be true . whereupon it was there affirmed to the court that this iohn law the pedler , before his vnfortunate meeting with this witch , was a verie able sufficient stout man of bodie , and a goodly man of stature . but by this deuilish art of witch-craft his head is drawne awrie , his eyes and face deformed , his speech not well to bee vnderstood ; his thighes and legges starcke lame : his armes lame especially the left side , his handes lame and turned out of their course , his bodie able to indure no trauell : and thus remaineth at this present time . the prisoner being examined by the court whether shee could helpe the poore pedler to his former strength and health ▪ she answered she could not , and so did many of the rest of the witches : but shee , with others , affirmed , that if old dembdike had liued , shee could and would haue helped him out of that great miserie , which so long he hath endured for so small an offence , as you haue heard . these things being thus openly published against her , and she knowing her selfe to be guiltie of euery particular , humbly acknowledged the indictment against her to be true , and that she was guiltie of the offence therein contained , and that she had iustly deserued death for that and many other such like : whereupon she was carried away , vntill she should come to the barre to receiue her judgement of death . oh , who was present at this lamentable spectacle , that was not moued with pitie to behold it ! hereupon my lord gerard , sir richard houghton , and others , who much pitied the poore pedler , at the entreatie of my lord bromley the iudge , promised some present course should be taken for his reliefe and maintenance ; being now discharged and sent away . but here i may not let her passe ; for that i find something more vpon record to charge her withall : for although she were but a young witch , of a yeares standing , and thereunto induced by dembdike her grand-mother , as you haue formerly heard , yet she was spotted with innocent bloud among the rest : for in one part of the examination of iames deuice , her brother , he deposeth as followeth , viz. the examination of iames device , brother to the said alizon device , taken vpon oath before roger novvel esquire , aforesaid , the thirtieth day of march , 1612. iames deuice , of the forrest of pendle , in the countie of lancaster , labourer , sworne and examined , sayth , that about saint peters day last one henry bulcock came to the house of elizabeth sothernes , alias dembdike , grand-mother to this examinate , and said , that the said alizon deuice had bewitched a child of his , and desired her , that shee would goe with him to his house : which accordingly shee did : and thereupon shee the said alizon fell downe on her knees , and asked the said bulcock forgiuenesse ; and confessed to him ▪ that she had bewitched the said child , as this examinate heard his said sister confesse vnto him this examinate . and although shee were neuer indicted for this offence , yet being matter vpon record ▪ i thought it conuenient to joyne it vnto her former fact. here the iurie of life and death hauing spent the most part of the day in due consideration of their offences , returned into the court to deliuer vp their verdict against them , as followeth . the verdict of life and death . who vpon their oathes found iohn bulcock and iane bulcock his mother , not guiltie of the felonie by witch-craft , contained in the indictment against them . alizon deuice conuicted vpon her owne confession . whereupon master couel was commaunded by the court to take away the prisoners conuicted , and to bring forth margaret pearson , and isabell robey , prisoners in the castle at lancaster , to receiue their triall . who were brought to their arraignement and trialls , as hereafter followeth , viz. the arraignment and triall of margaret pearson of paddiham , in the countie of lancaster , for witchcraft ; the nineteenth of august 1612 , at the assises and generall gaole-deliuerie , holden at lancaster , before sir edvvard bromley knight , one of his maiesties iustices of assise at lancaster . margaret pearson . thus farre haue i proceeded in hope your patience will endure the end of this discourse , which craues time , and were better not begunne at all , then not perfected . this margaret pearson was the wife of edward pearson of paddiham , in the countie of lancaster ; little inferiour in her wicked and malicious course of life to any that hath gone before her : a very dangerous witch of long continuance , generally suspected and feared in all parts of the countrie , and of all good people neare her , and not without great cause : for whosoeuer gaue her any iust occasion of offence , shee tormented with great miserie , or cut off their children , goods , or friends . this wicked and vngodly witch reuenged her furie vpon goods , so that euery one neare her sustained great losse . i place her in the end of these notorious witches , by reason her iudgement is of an other nature , according to her offence ; yet had not the fauour and mercie of the iurie beene more then her desert , you had found her next to old dembdike ; for this is the third time shee is come to receiue her triall ; one time for murder by witch-craft ; an other time for bewitching a neighbour ; now for goods . how long shee hath beene a witch , the deuill and shee knowes best . the accusations , depositions , and particular examinations vpon record against her are infinite , and were able to fill a large volume ; but since shee is now only to receiue her triall for this last offence . i shall proceede against her in order , and set forth what matter we haue vpon record , to charge her withall . this margaret pearson , prisoner in the castle at lancaster : being brought to the barre before the great seat of iustice ; was there according to the course and order of the law indicted and arraigned , for that shee had practised , exercised , and vsed her diuellish and wicked arts , called witchcrafts , inchantments , charmes and sorceries , and one horse or mare of the goods and chattels of one dodgeson of padiham , in the countie of lancaster , wickedly , maliciously , and voluntarily did kill . contra formam statuti , &c. et contra pacem dicti domini regis . &c. vpon her arraignement to this indictment , shee pleaded not guiltie ; and for the triall of her life put her selfe vpon god and her countrie . so as now the gentlemen of the iurie of her offence and death , stand charged with her as with others . the euidence against margaret pearson , prisoner at the barre . the examination and euidence of anne whittle , alias chattox . against margaret pearson , prisoner at the barre . the said anne chattox being examined saith , that the wife of one pearson of paddiham , is a very euill woman , and confessed to this examinate , that shee is a witch , and hath a spirit which came to her the first time in likenesse of a man , and clouen footed , and that shee the said pearsons wife hath done very much harme to one dodgesons goods , who came in at a loope-hole into the said dodgesons stable , and shee and her spirit together did sit vpon his horse or mare , vntill the said horse or mare died . and likewise , that shee the said pearsons wife did confesse vnto her this examinate , that shee bewitched vnto death one childers wife , and her daughter , and that shee the said pearsons wife is as ill as shee . the examination of iennet booth , of paddiham , in the countie of lancaster , the ninth day of august 1612. before nicholas bannester , esquire ; one of his maiesties iustices of peace in the countie of lancaster . iennet , the wife of iames booth , of paddiham , vpon her oath saith , that the friday next after , the said pearsons wife , was committed to the gaole at lancaster , this examinate was carding in the said pearsons house , hauing a little child with her , and willed the said margerie to giue her a little milke , to make her said child a little meat , who fetcht this examinate some , and put it in a pan ; this examinat meaning to set it on the fire , found the said fire very ill , and taking vp a stick that lay by her , and brake it in three or foure peeces , and laid vpon the coales to kindle the same , then set the pan and milke on the fire : and when the milke was boild to this examinates content , she tooke the pan wherein the milke was , off the said fire , and with all , vnder the bottome of the same , there came a toade , or a thing very like a toade , and to this examinates thinking came out of the fire , together with the said pan , and vnder the bottome of the same , and that the said margerie did carrie the said toade out of the said house in a paire of tonges ; but what shee the said margerie did therewith , this examinate knoweth not . after this were diuers witnesses examined against her in open court , viua voce , to proue the death of the mare , and diuers other vild and odious practises by her committed , who vpon their examinations made it so apparant to the iurie as there was no question ▪ but because the fact is of no great importance , in respect her life is not in question by this indictment , and the depositions and examinations are many , i leaue to trouble you with any more of them , for being found guiltie of this offence , the penaltie of the law is as much as her good ▪ neighbours doe require , which is to be deliuered from the companie of such a dangerous , wicked , and malicious witch . ⸫ the arraignment and triall of isabel robey in the countie of lancaster , for witch-craft : vpon wednesday the nineteenth of august , 1612. at the assizes and generall gaole-deliuery , holden at lancaster . before sir edvvard bromley , knight , one of his maiesties iustices of assizes at lancaster . isabel robey . thus at one time may you behold witches of all sorts from many places in this countie of lancaster which now may lawfully bee said to abound asmuch in witches of diuers kindes as seminaries , iesuites , and papists . here then is the last that came to act her part in this lamentable and wofull tragedie , wherein in his maiestie hath lost somany subjects , mothers their children , fathers their friends , and kinsfolkes the like whereof of hath not beene set forth in any age . what hath the kings maiestie written and published in his daemonologie , by way of premonition and preuention , which hath not here by the first or last beene executed , put in practise or discouered ? what witches haue euer vpon their arraignement and trial made such open liberall and voluntarie declarations of their liues , and such confessions of their offences : the manner of their attempts and their bloudie practises , their meetings , consultations and what not ? therefore i shall now conclude with this isabel robey who is now come to her triall . this isabel robey prisoner in the castle at lancaster being brought to the barre before the great seat of iustice was there according to the former order and course indicted and arraigned , for that shee felloniously had practised , exercised and vsed her deuilish and wicked artes called witchcrafts , inchantmnnts , charmes and sorceries . vpon her arraignment to this indictment she pleaded not guiltie , and for the triall of her life , put her selfe vpon god and her countrie . so as now the gentlemen of the iurie of life and death stand charged with her as with others . the euidence against isabel robey prisoner at the barre . the examination of peter chaddock of windle , in the countie of lancaster : taken at windle aforesaid , the 12. day of iuly 1612. anno reg. regis iacobi , angliae , &c. decimo ▪ & scotiae xlv . before sir thomas gerrard knight , and barronet . one of his maiesties iustices of the peace within the said countie . the said examinate vpon his oath saith , that before his marriage hee heard say that the said isabel robey was not pleased that hee should marrie his now wife : whereupon this examinate called the said isabel witch , and said that hee did not care for her . then within two dayes next after this examinate was sore pained in his bones : and this examinate hauing occasion to meete master iohn hawarden at peaseley crosse , wished one thomas lyon to goe thither with him , which they both did so ; but as they came home-wards , they both were in euill case . but within a short time after , this examinate and the said thomas lyon were both very well amended . and this examinate further saith , that about foure yeares last past , his now wife was angrie with the said isabel , shee then being in his house , and his said wife thereupon went out of the house , and presently after that the said isabel went likewise out of the house not well pleased , as this examinate then did thinke , and presently after vpon the same day , this examinate with his said wife working in the hay , a paine and a starknesse fell into the necke of this examinat which grieued him very whereupon this examinate sent to one iames a glouer , which then dwelt in windle , and desired him to pray for him , and within foure or fiue dayes next after this examinate did mend very well . neuerthelesse this examinate during the same time was very sore pained , and so thirstie withall , and hot within his body , that hee would haue giuen any thing hee had , to haue slaked his thirst , hauing drinke enough in the house , and yet could not drinke vntill the time that the said iames the glouer came to him , and this examinate then said before the said glouer , i would to god that i could drinke , where upon the said glouer said to this examinate , take that drinke , and in the name of the father , the sonne , and the holy ghost , drinke it , saying ; the deuill and witches are not able to preuaile against god and his word , whereupon this examinate then tooke the glasse of drinke , and did drinke it all , and afterwards mended very well , and so did continue in good health , vntill our ladie day in lent was twelue moneth or thereabouts , since which time this examinate saith , that hee hath beene sore pained with great warch in his bones , and all his limmes , and so yet continueth , and this examinate further saith , that his said warch and paine came to him rather by meanes of the said isabel robey , then otherwise , as he verily thinketh . the examination of iane wilkinson , wife of francis wilkinson , of windle aforesaid : taken before the said sir thomas gerrard , knight and barronet , the day and place aforesaid . against the said isabel robey . the said examinate vpon her oath saith , that vpon a time the said isabel robey asked her milke , and shee denied to giue her any : and afterwards shee met the said isabel , whereupon this examinate waxed afraid of her , and was then presently sick , and so pained that shee could not stand , and the next day after this examinate going to warrington , was suddenly pinched on her thigh as shee thought , with foure fingers & a thumbe twice together , and thereupon was sicke , in so much as shee could not get home but on horse-backe , yet soone after shee did mend . the examination of margaret lyon wife of thomas lyon the yonger , of windle aforesaid : taken before the said sir thomas gerrard , knight and barronet , the day and place aforesaid . against the said isabel robey . the said margaret lyon vpon her oath saith , that vpon a time isabel robey came into her house and said that peter chaddock should neuer mend vntill he had asked her forgiuenesse ; and that shee knew hee would neuer doe : whereupon this examinate said , how doe you know that , for he is a true christian , and hee would aske all the world forgiuenesse ? then the said isabel said , that is all one , for hee will neuer aske me forgiuenesse , therefore hee shall neuer mend ; and this examinate further saith , that shee being in the house of the said peter ▪ chaddock , the wife of the said peter , who is god-daughter of the said isabel , and hath in times past vsed her companie much , did affirme , that the said peter was now satisfied , that the said isabel robey was no witch , by sending to one halseworths , which they call a wiseman , and the wife of the said peter then said , to abide vpon it , i thinke that my husband will neuer mend vntill hee haue asked her forgiuenesse , choose him whether hee will bee angrie or pleased , for this is my opinion : to which he answered , when he did need to aske her forgiuenesse , he would , but hee thought hee did not need , for any thing hee knew : and yet this examinate further saith , that the said peter chaddock had very often told her , that he was very afraid that the said isabel had done him much hurt ; and that he being fearefull to meete her , he hath turned backe at such time as he did meet her alone , which the said isabel hath since then affirmed to be true , saying , that hee the said peter did turne againe when he met her in the lane. the examination of margaret parre wife of hvgh parre of windle aforesaid . taken before the said sir thomas gerard knight and baronet , the day and place aforesaid . against the said isabel robey . the said examinate vpon her oath saith , that vpon a time , the said isabel robey came to her house , and this examinate asked her how peter chaddock did , and the said isabel answered shee knew not , for shee went not to see , and then this examinate asked her how iane wilkinson did , for that she had beene lately sicke and suspected to haue beene bewitched : then the said isabel said twice together , i haue bewitched her too : and then this examinate said that shee trusted shee could blesse her selfe from all witches and defied them ; and then the said isabel said twice together , would you defie me ? & afterwards the said isabel went away not well pleased . here the gentlemen of the last iurie of life and death hauing taken great paines , the time being farre spent , and the number of the prisoners great , returned into the court to deliuer vp their verdict against them as followeth . viz. the verdict of life and death . who vpon their oathes found the said isabel robey guiltie of the fellonie by witch-craft , contained in the indictment against her . and margaret pearson guiltie of the offence by witch-craft , contained in the indictment against her . whereupon master couell was commaunded by the court in the afternoone to bring forth all the prisoners that stood conuicted , to receiue their iudgment of life and death . for his lordship now intended to proceed to a finall dispatch of the pleas of the crowne . and heere endeth the arraignement and triall of the witches at lancaster . thus at the length haue we brought to perfection this intended discouery of witches , with the arraignement and triall of euery one of them in order , by the helpe of almightie god , and this reuerend iudge ; the lanterne from whom i haue receiued light to direct me in this course to the end . and as in the beginning , i presented vnto their view a kalender containing the names of all the witches : so now , i shall present vnto you in the conclusion and end , such as stand conuicted , and come to the barre to receiue the iudgement of the law for their offences , and the proceedings of the court against such as were acquitted , and found not guiltie : with the religious exhortation of this honorable iudge , as eminent in gifts and graces as in place and preeminence , which i may lawfully affirme without base flattery ( the canker of all honest and worthie minds ) drew the eyes and reuerend respect of all that great audience present , to heare their iudgement , and the end of these proceedings . the prisoners being brought to the barre . the court commanded three solemne proclamations for silence , vntill iudgement for life and death were giuen . whereupon i presented to his lordship the names of the prisoners in order , which were now to receiue their iudgement . * ⁎ * ¶ the names of the prisoners at the barre to receiue their judgement of life and death . anne whittle , alias chattox . elizabeth deuice . james deuice . anne redferne . alice nutter . katherine hewet . john bulcock . jane bulcock . alizon deuice . isabel robey . the ivdgement of the right honorable sir edvvard bromley , knight , one of his maiesties iustices of assize at lancaster vpon the witches conuicted , as followeth . there is no man aliue more vnwilling to pronounce this wofull and heauy iudgement against you , then my selfe : and if it were possible , i would to god this cup might passe from me . but since it is otherwise prouided , that after all proceedings of the law , there must be a iudgement ; and the execution of that iudgement must succeed and follow in due time : i pray you haue patience to receiue that which the law doth lay vpon you . you of all people haue the least cause to complaine : since in the triall of your liues there hath beene great care and paines taken , and much time spent : and very few or none of you , but stand conuicted vpon your owne voluntarie confessions and examinations , ex ore proprio : few witnesses examined against you , but such as were present , and parties in your assemblies . nay i may further affirme , what persons of your nature and condition , euer were arraigned and tried with more solemnitie , had more libertie giuen to pleade or answere to euerie particular point of euidence against you ? in conclusion such hath beene the generall care of all , that had to deale with you , that you haue neither cause to be offended in the proceedings of the iustices , that first tooke paines in these businesses , nor with the court that hath had great care to giue nothing in euidence against you , but matter of fact ; sufficient matter vpon record , and not to induce , or leade the iurie to finde any one of you guiltie vpon mâtter of suspition or presumption , nor with the witnesses who haue beene tried , as it were in the fire : nay , you cannot denie but must confesse what extraordinarie meanes hath beene vsed to make triall of their euidence , and to discouer the least intended practice in any one of them , to touch your liues vniustly . as you stand simply ( your offences and bloudie practises not considered ) your fall would rather moue compassion , then exasperate any man. for whom would not the ruine of so many poore creatures at one time , touch , as in apparance simple , and of little vnderstanding ? but the bloud of those innocent children , and others his maiesties subiects , whom cruelly and barbarously you haue murdered , and cut off , with all the rest of your offences , hath cryed out vnto the lord against you , and sollicited for satisfaction and reuenge , and that hath brought this heauie iudgement vpon you at this time . it is therefore now time no longer wilfully to striue , both against the prouidence of god , and the iustice of the land : the more you labour to acquit your selues , the more euident and apparant you make your offences to the world. and vnpossible it is that they shall either prosper or continue in this world , or receiue reward in the next , that are stained with so much innocent bloud . the worst then i wish to you , standing at the barre conuicted , to receiue your iudgement , is , remorse , and true repentance , for the safegard of your soules , and after ▪ an humble , penitent , and heartie acknowledgement of your grieuous sinnes and offences committed both against god and man. first , yeeld humble and heartie thankes to almightie god for taking hold of you in your beginning , and making stay of your intended bloudie practises ( although god knowes there is too much done alreadie ) which would in time haue cast so great a weight of iudgement vpon your soules . then praise god that it pleased him not to surprize or strike you suddenly , euen in the execution of your bloudie murthers , and in the middest of your wicked practises , but hath giuen you time , and takes you away by a iudiciall course and triall of the law. last of all , craue pardon of the world , and especially of all such as you haue iustly offended , either by tormenting themselues , children , or friends , murder of their kinsfolks , or losse of any their goods . and for leauing to future times the president of so many barbarous and bloudie murders , with such meetings , practises , consultations , and meanes to execute reuenge , being the greatest part of your comfort in all your actions , which may instruct others to hold the like course , or fall in the like sort : it only remaines i pronounce the iudgement of the court against you by the kings authoritie , which is ; you shall all goe from hence to the castle , from whence you came ; from thence you shall bee carried to the place of execution for this countie : where your bodies shall bee hanged vntill you be dead ; and god have mercie vpon yovr sovles : for your comfort in this world i shall commend a learned and worthie preacher to instruct you , and prepare you for an other world : all i can doe for you is to pray for your repentance in this world , for the satisfaction of many ; and forgiuenesse in the next world , for sauing of your soules . and god graunt you may make good vse of the time you haue in this world , to his glorie and your owne comfort . margaret pearson . the iudgement of the court against you , is , you shall stand vpon the pillarie in open market , at clitheroe , paddiham , whalley , and lancaster , foure market dayes , with a paper vpon your head , in great letters , declaring your offence , and there you shall confesse your offence , and after to remaine in prison for one yeare without baile , and after to be bound with good suerties , to be of the good behauiour . to the prisoners found not guiltie by the ivries . elizabeth astley . john ramsden . alice gray . isabel sidegraues . lawrence hay . to you that are found not guiltie , and are by the law to bee acquited , presume no further of your innocencie then you haue iust cause : for although it pleased god out of his mercie , to spare you at this time , yet without question there are amongst you , that are as deepe in this action , as any of them that are condemned to die for their offences : the time is now for you to forsake the deuill : remember how , and in what sort hee hath dealt with all of you : make good vse of this great mercie and fauour : and pray vnto god you fall not againe : for great is your happinesse to haue time in this world , to prepare your selues against the day when you shall appeare before the great iudge of all . notwithstanding , the iudgement of the court , is , you shall all enter recognizances with good sufficient suerties , to appeare at the next assizes at lancaster , and in the meane time to be of the good behauiour . all i can say to you : jennet bierley , ellen bierley , jane southworth , is , that god hath deliuered you beyond expectation , i pray god you may vse this mercie and fauour well ; and take heed you fall not hereafter : and so the court doth order you shall be deliuered . what more can bee written or published of the proceedings of this honorable court : but to conclude with the execution of the witches , who were executed the next day following at the common place of execution , neare vnto lancaster . yet in the end giue mee leaue to intreate some fauour that haue beene afraid to speake vntill my worke were finished . if i haue omitted any thing materiall , or published any thing imperfect , excuse me for that i haue done : it was a worke imposed vpon me by the iudges in respect i was so wel instructed in euery particular . in hast i haue vndertaken to finish it in a busie tearme amongst my other imploiments . my charge was to publish the proceedings of iustice , and matter of fact , wherein i wanted libertie to write what i would , and am limited to set forth nothing against them , but matter vpon record , euen in their owne countrie tearmes , which may seeme strange . and this i hope will giue good satisfaction to such as vnderstand how to iudge of a businesse of this nature . such as haue no other imploiment but to question other mens actions , i leaue them to censure what they please , it is no part of my profession to publish any thing in print , neither can i paint in extraordinarie tearmes . but if this discouerie may serue for your instruction , i shall thinke my selfe very happie in this seruice , and so leaue it to your generall censure . da ueniam ignoto non displicuisse meretur , festinat studijs qui placuisse tibi . the arraignement and triall of iennet preston , of gisborne in craven , in the countie of yorke . at the assises and generall gaole ▪ deliuerie holden at the castle of yorke in the countie of yorke , the xxvij . day of iuly last past , anno regni regis iacobi angliae , &c. decimo , & scotiae quadragesimo quinto . before sir iames altham knight , one of the barons of his maiesties court of exchequer ; and sir edvvard bromley knight , another of the barons of his maiesties court of exchequer ; his maiesties iustices of assise , oyer and terminer , and generall gaole-deliuerie , in the circuit of the north-parts . london , printed by w. stansby for iohn barnes , and are to be sold at his shoppe neere holborne conduit , 1612. the arraignment and triall of iennet preston of gisborne in crauen , in the countie of yorke , at the assises and generall gaole-deliuerie , holden at the castle of yorke , in the countie of yorke , the seuen and twentieth day of iuly last past . anno regni regis iacobi angliae &c. decimo & scotiae xlvj . jennet preston . many haue vndertaken to write great discourses of witches and many more dispute and speake of them . and it were not much if as many wrote of them as could write at al , to set forth to the world the particular rites and secrets of their vnlawfull artes , with their infinite and wonderfull practises which many men little feare till they seaze vpon them . as by this late wonderfull discouerie of witches in the countie of lancaster may appeare , wherein i find such apparant matter to satisfie the world , how dangerous and malitious a witch this iennet preston was , how vnfit to liue , hauing once so great mercie extended to her : and againe to reuiue her practises , and returne to her former course of life , that i thinke it necessarie not to let the memorie of her life and death die with her ; but to place her next to her fellowes and to set forth the arraignement triall and conuiction of her , with her offences for which she was condemned and executed . and a though shee died for her offence before the rest , i yet can afford her no better place then in the end of this booke in respect the proceedings was in an other countie ; you that were husband to this iennet preston ; her friends and kinsfolkes , who haue not beene sparing to deuise so scandalous a slander out of the malice of your hearts , as that shee was maliciously prosecuted by master lister and others ; her life vniustly taken away by practise ; and that ( euen at the gallowes where shee died impenitent and void of all feare or grace ) she died an innocent woman , because she would confesse nothing : you i say may not hold it strange , though at this time , being not only moued in conscience , but directed , for example sake , with that which i haue to report of her , i suffer you not to wander any further ; but with this short discourse oppose your idle conceipts able to seduce others : and by charmes of imputations and slander , laid vpon the iustice of the land , to cleare her that was iustly condemned and executed for her offence ; that this iennet preston was for many yeares well thought of and esteemed by master lister who afterwardes died for it had free accesse to his house , kind respect and entertainment ; nothing denied her she stood in need of . which of you that dwelleth neare them in crauen but can and will witnesse it ? which might haue incouraged a woman of any good condition to haue runne a better course . the fauour and goodnesse of this gentleman master lister now liuing , at his first entrance after the death of his father extended towards her , and the reliefe she had at all times , with many other fauours that succeeded from time to time , are so palpable and euident to all men as no man can denie them . these were sufficient motiues to haue perswaded her from the murder of so good a friend . but such was her execrable ingratitude , as euen this grace and goodnesse was the cause of his miserable and vntimely death . and euen in the beginning of his greatest fauours extended to her , began shee to worke this mischiefe , according to the course of all witches . this iennet preston , whose arraignment and triall , with the particular euidence against her i am now to set forth vnto you , one that liued at gisborne in crauen , in the countie of yorke , neare master lister of westbie , against whom she practised much mischiefe ; for hauing cut off thomas lister esquire , father to this gentleman now liuing , shee reuenged her selfe vpon his sonne : who in short time receiued great losse in his goods and cattell by her meanes . these things in time did beget suspition , and at the assizes and generall gaole deliuerie holden at the castle of yorke in lent last past , before my lord bromley , shee was indicted and arraigned for the murder of a child of one dodg-sonnes , but by the fauour and mercifull consideration of the iurie thereof acquited . but this fauour and mercie was no sooner extended towardes her , and shee set at libertie , but shee began to practise the vtter ruine and ouerthrow of the name and bloud of this gentleman . and the better to execute her mischiefe and wicked intent , within foure dayes after her deliuerance out of the castle at yorke , went to the great assembly of witches at malking-tower vpon good-friday last : to pray aide and helpe , for the murder of master lister , in respect he had prosecuted against her at the same assizes . which it pleased god in his mercie to discouer , and in the end , howsoeuer he had blinded her , as he did the king of aegypt and his instruments , for the brighter euidence of his own powerfull glory ; yet by a iudiciall course and triall of the law , cut her off , and so deliuered his people from the danger of her deuilish and wicked practises : which you shall heare against her , at her arraignement and triall , which i shall now set forth to you in order as it was performed , with the wonderfull signes and tokens of god , to satisfie the iurie to finde her guiltie of this bloudie murther , committed foure yeares since . indictment . this iennet preston being prisoner in the castle at yorke , and indicted , for that shee felloniously had practised , vsed , and exercised diuerse wicked and deuillish arts , called witchcrafts , inchauntments , charmes , and sorceries , in and vpon one thomas lister of westby in crauen , in the countie of yorke esquire , and by force of the same witchcraft felloniously the said thomas lister had killed , contra pacem &c. beeing at the barre , was arraigned . to this indictment vpon her arraignement , shee pleaded not guiltie , and for the triall of her life put her selfe vpon god and her countrey . whereupon my lord altham commaunded master sheriffe of the countie of yorke , in open court to returne a iurie of sufficient gentlemen of vnderstanding , to passe betweene our soueraigne lord the kings majestie and her , and others the prisoners , vpon their liues and deaths ; who were afterwards sworne , according to the forme and order of the court , the prisoner being admitted to her lawfull challenge . which being done , and the prisoner at the barre to receiue her tryall , master heyber , one of his maiesties iustices of peace in the same county , hauing taken great paines in the proceedings against her ; and being best instructed of any man of all the particular points of euidence against her , humbly prayed , the witnesses hereafter following might be examined against her , and the seuerall examinations , taken before master nowel , and certified , might openly bee published against her ; which hereafter follow in order , viz. the euidence for the kings maiestie against iennet preston , prisoner at the barre . hereupon were diuerse examinations taken and read openly against her , to induce and satisfie the gentlemen of the iurie of life and death , to finde she was a witch ; and many other circumstances for the death of m. lister . in the end anne robinson and others were both examined , who vpon their oathes declared against her , that m. lister lying in great extremitie , vpon his death-bedde , cried out vnto them that stood about him ; that iennet preston was in the house , looke where shee is , take hold of her : for gods sake shut the doores , and take her , shee cannot escape away . looke about for her , and lay hold on her , for shee is in the house : and so cryed very often in his great paines , to them that came to visit him during his sicknesse . anne robinson , and thomas lister being examined further , they both gaue this in euidence against her , that when master lister lay vpon his death-bedde , hee cryed out in great extremitie ; iennet preston lyes heauie vpon me , prestons wife lyes heauie vpon me ; helpe me , helpe me : and so departed , crying out against her . these , with many other witnesses , were further examined , and deposed , that iennet preston , the prisoner at the barre , being brought to m. lister after hee was dead , & layd out to be wound vp in his winding-sheet , the said iennet preston comming to touch the dead corpes , they bled fresh bloud presently , in the presence of all that were there present : which hath euer beene held a great argument to induce a iurie to hold him guiltie that shall be accused of murther , and hath seldome , or neuer , fayled in the tryall . but these were not alone : for this wicked and bloud-thirstie witch was no sooner deliuered at the assises holden at yorke in lent last past , being indicted , arraigned , and by the fauor and mercie of the iurie found not guiltie , for the murther of a child by witch-craft : but vpon the friday following , beeing good-friday , shee rode in hast to the great meeting at malking-tower , and there prayed aide for the murther of m. thomas lister : as at large shall appeare , by the seuerall examinations hereafter following ; sent to these assises from master nowel and other his majesties iustices of peace in the countie of lancaster , to be giuen in euidence against her , vpon her triall , viz. the examination and euidence of iames device , of the forrest of pendle , in the countie of lancaster , labourer , taken at the house of iames wilsey , of the forrest of pendle in the countie of lancaster , the seuen and twentieth day of aprill , anno reg. regis iacobi angliae , &c. decimo ac scotiae quadragesimo quinto . before roger novvel , and nicholas banester , esquires , two of his maiesties iustices of the peace within the countie of lancaster , viz. this examinate saith , that vpon good-friday last about twelue of the clocke in the day-time , there dined in this examinates said mothers house a number of persons , whereof three were men , with this examinate , and the rest women : and that they met there for these three causes following ( as this examinates said mother told this examinate ) : first was for the naming of the spirit , which alizon deuice , now prisoner at lancaster , had , but did not name him , because shee was not there . the second cause was for the deliuery of his said grand-mother , this examinates said sister alizon , the said anne chattox , and her daughter redferne : killing the gaoler at lancaster ; and before the next assizes to blow vp the castle there ; to that end the aforesaid prisoners might by that meanes make an escape and get away . all which this examinate then heard them conferre of . and the third cause was , for that there was a woman dwelling in gisburne parish , who came into this examinates said grand-mothers house , who there came , and craued assistance of the rest of them that were then there , for the killing of master lister of westby : because , as she then said , he had borne malice vnto her , and had thought to haue put her away at the last assizes at yorke ; but could not . and then this examinat heard the said woman say , that her power was not strong enough to doe it her selfe , being now lesse then before-time it had beene . and he also further saith , that the said prestons wife had a spirit with her like vnto a white foale , with a blacke-spot in the forehead . and further , this examinat saith , that since the said meeting , as aforesaid , this examinate hath beene brought to the wife of one preston in gisburne parish aforesaid , by henry hargreiues of goldshey to see whether shee was the woman that came amongst the said witches , on the said last good-friday , to craue their aide and assistance for the killing of the said master lister : and hauing had full view of her ; hee this examinate confesseth , that she was the selfe-same woman which came amongst the said witches on the said last good-friday , for their aide for the killing of the said master lister ; and that brought the spirit with her , in the shape of a white foale , as aforesaid . and this examinate further saith , that all the said witches went out of the said house in their owne shapes and likenesses , and they all , by that they were forth of the doores , were gotten on horse-backe like vnto foales , some of one colour , some of another , and prestons wife was the last ; and when she got on horsebacke , they all presently vanished out of this examinats sight : and before their said parting away , they all appointed to meete at the said prestons wifes house that day twelue-month ; at which time the said prestons wife promised to make them a great feast ; and if they had occasion to meet in the meane time , then should warning bee giuen that they all should meete vpon romles-moore . and this examinate further saith , that at the said feast at malking-tower , this examinat heard them all giue their consents to put the said master thomas lister of westby to death : and after master lister should be made away by witchcraft , then al the said witches gaue their consents to ioyne altogether to hancke master leonard lister , when he should come to dwell at the sowgill , and so put him to death . the examination of henrie hargreives of goldshey-booth , in the forrest of pendle , in the countie of lancaster yeoman , taken the fifth day of may , anno reg. regis iacobi angliae , &c. decimo , ac scociae quadragesimo quinto . before roger novvel , nicholas bannester , and robert holden , esquires ; three of his maiesties iustices of peace within the said countie . this examinat vpon his oath saith , that anne whittle , alias chattox , confessed vnto him , that she knoweth one prestons wife neere gisburne , and that the said prestons wife should haue beene at the said feast , vpon the said good-friday , and that shee was an ill woman , and had done master lister of westby great hurt . the examination of elizabeth device , mother of iames device , taken before roger novvell and nicholas banester , esquires , the day and yeare aforesaid , viz. the said elizabeth deuice vpon her examination confesseth . that vpon good-friday last , there dined at this examinats house , which she hath said are witches , and doth verily thinke them to be witches ; and their names are those whom iames deuice hath formerly spoken of to be there . she also confesseth in all things touching the killing of master lister of westby , as the said iames deuice hath before confessed . and the said elizabeth deuice also further saith , that at the said meeting at malking-tower , as aforesaid , the said katherine hewyt and iohn bulcock , with all the rest then there , gaue their consents , with the said prestons wife , for the killing of the said master lister . and for the killing of the said master leonard lister , she this examinate saith in all things , as the said iames deuice hath before confessed in his examination . the examination of iennet device , daughter of elizabeth late wife of iohn device , of the forrest of pendle , in the countie of lancaster , about the age of nine yeares or thereabouts , taken the day and yeare aboue-said : before roger novvel and nicholas banester , esquires , two of his maiesties iustices of peace in the countie of lancaster . the said examinate vpon her examination saith , that vpon good-friday last there was about twenty persons , whereof only two were men , to this examinats remembrance , at her said grand ▪ mothers house , called malking-tower aforesaid , about twelue of the clocke : all which persons , this examinates said mother told her were witches , and that she knoweth the names of diuers of the said witches . after all these examinations , confessions , and euidence , deliuered in open court against her , his lordship commanded the iurie to obserue the particular circumstances ; first , master lister in his great extremitie , to complaine hee saw her , and requested them that were by him to lay hold on her . after he cried out shee lay heauie vpon him , euen at the time of his death . but the conclusion is of more consequence then all the rest , that iennet preston being brought to the dead corps , they bled freshly , and after her deliuerance in lent , it is proued shee rode vpon a white foale , and was present in the great assembly at malkin tower with the witches , to intreat and pray for aide of them , to kill master lister , now liuing , for that he had prosequuted against her . and against these people you may not expect such direct euidence , since all their workes are the workes of darkenesse , no witnesses are present to accuse them , therefore i pray god direct your consciences . after the gentlemen of the iurie of life and death had spent the most part of the day , in consideration of the euidence against her , they returned into the court and deliuered vp their verdict of life and death . ⸫ the verdict of life and death . who found iennet preston guiltie of the fellonie and murder by witch-craft of thomas lister , esquire ; conteyned in the indictment against her , &c. afterwards , according to the course and order of the lawes , his lordship pronounced iudgement against her to bee hanged for her offence . and so the court arose . here was the wonderfull discouerie of this iennet preston , who for so many yeares had liued at gisborne in crauen , neare master lister : one thing more i shall adde to all these particular examinations , and euidence of witnesses , which i saw , and was present in the court at lancaster , when it was done at the assizes holden in august following . my lord bromley being very suspicious of the accusation of iennet deuice , the little wench , commanded her to looke vpon the prisoners that were present , and declare which of them were present at malkin tower , at the great assembly of witches vpon good-friday last : shee looked vpon and tooke many by the handes , and accused them to be there , and when shee had accused all that were there present , shee told his lordship there was a woman that came out of crauen that was amongst the witches at that feast , but shee saw her not amongst the prisoners at the barre . what a singular note was this of a child , amongst many to misse her , that before that time was hanged for her offence , which shee would neuer confesse or declare at her death ? here was present old preston her husband , who then cried out and went away : being fully satisfied his wife had iustice , and was worthie of death . to conclude then this present discourse , i heartilie desire you , my louing friends and countrie-men , for whose particular instructions this is added to the former of the wonderfull discouerie of witches in the countie of lancaster : and for whose particular satisfaction this is published ; awake in time , and suffer not your selues to be thus assaulted . consider how barbarously this gentleman hath been dealt withall ; and especially you that hereafter shall passe vpon any iuries of life and death , let not your conniuence , or rather foolish pittie , spare such as these , to exequute farther mischiefe . remember that shee was no sooner set at libertie , but shee plotted the ruine and ouerthrow of this gentleman , and his whole familie . expect not , as this reuerend and learned iudge saith , such apparent proofe against them , as against others , since all their workes , are the workes of darkenesse : and vnlesse it please almightie god to raise witnesses to accuse them , who is able to condemne them ? forget not the bloud that cries out vnto god for reuenge , bring it not vpon your owne heads . neither doe i vrge this any farther , then with this , that i would alwaies intreat you to remember , that it is as great a crime ( as salomon sayth , prov. 17 ) to condemne the innocent , as to let the guiltie escape free . looke not vpon things strangely alledged , but iudiciously consider what is justly proued against them . and that as well all you that were witnesses , present at the arraignement and triall of her , as all other strangers , to whome this discourse shall come , may take example by this gentleman to prosecute these hellish furies to their end : labor to root them out of the commonwealth , for the common good of your countrey . the greatest mercie extended to them , is soone forgotten . god graunt vs the long and prosperous continuance of these honorable and reuerend iudges , vnder whose gouernment we liue in these north parts : for we may say , that god almightie hath singled them out , and set them on his seat , for the defence of iustice . and for this great deliuerance , let vs all pray to god almightie , that the memorie of these worthie iudges may bee blessed to all posterities . finis . notes, typically marginal, from the original text notes for div a09875-e1660 euening . notes for div a09875-e2320 her owne examination her spirit . executed at yorke the last assises . dandy . notes for div a09875-e13260 anne redferne the witch . alice nutter the prisoner . memorable providences relating to witchcrafts and possessions a faithful account of many wonderful and surprising things that have befallen several bewitched and possesed person in new-england, particularly a narrative of the marvellous trouble and releef experienced by a pious family in boston, very lately and sadly molested with evil spirits : whereunto is added a discourse delivered unto a congregation in boston on the occasion of that illustrious providence : as also a discourse delivered unto the same congregation on the occasion of an horrible self-murder committed in the town : with an appendix in vindication of a chapter in a late book of remarkable providences from the calumnies of a quaker at pen-silvania / written by cotton mather ... and recommended by the ministers of boston and charleston. mather, cotton, 1663-1728. 1689 approx. 254 kb of xml-encoded text transcribed from 82 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-01 (eebo-tcp phase 1). a50139 wing m1123 estc w479486 11795621 ocm 11795621 49306 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a50139) transcribed from: (early english books online ; image set 49306) images scanned from microfilm: (early english books, 1641-1700 ; 1487:38) memorable providences relating to witchcrafts and possessions a faithful account of many wonderful and surprising things that have befallen several bewitched and possesed person in new-england, particularly a narrative of the marvellous trouble and releef experienced by a pious family in boston, very lately and sadly molested with evil spirits : whereunto is added a discourse delivered unto a congregation in boston on the occasion of that illustrious providence : as also a discourse delivered unto the same congregation on the occasion of an horrible self-murder committed in the town : with an appendix in vindication of a chapter in a late book of remarkable providences from the calumnies of a quaker at pen-silvania / written by cotton mather ... and recommended by the ministers of boston and charleston. mather, cotton, 1663-1728. [10], 75, 21, 41, 14 p. by r.p., 1689, sold by joseph brunning ..., printed at boston in n. england : [1689] "a discourse on the power and malice of the devils" is on the 21 p. numbering. "a discourse on witchcraft" is on the 41 p. numbering. appendix is on the 14 p. at the end. imperfect: pages are blurred, cropped, stained with print show-through, and some loss of print. reproduction of original in the harvard university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng witchcraft -new england. supernatural. 2000-00 tcp assigned for keying and markup 2001-00 spi global keyed and coded from proquest page images 2002-08 mona logarbo sampled and proofread 2002-08 mona logarbo text and markup reviewed and edited 2002-10 pfs batch review (qc) and xml conversion memorable providences , relating to vvitchcrafts and possessions . a faithful account of many wonderful and surprising things , that have befallen several bewitched and possessed persons in new-england . particularly , a narrative of the marvellous trouble and releef experienced by a pious family in boston , very lately and sadly molested with evil spirits . whereunto is added , a discourse delivered unto a congregation in boston , on the occasion of that illustrious providence . as also a discourse delivered unto the same congregation ; on the occasion of an horrible self-murder committed in the town . with an appendix , in vindication of a chapter in a late book of remarkable providences , from the calumnies of a quaker at pen-silvania . written by cotton mather , minister of the gospel . and recommended by the ministers of boston and charleston printed at boston in n. england by r. p. 1689. sold by ioseph brunning , at his shop at the corner of the prison-lane next the exchange . to the honourable wait wintrhrop esq sr. by the special disposal and providence of the almighty god , there now comes abroad into the world , a little history of several very astonishing witchcrafts and possessions , which partly my own ocular observation , & partly my undoubted information , hath enabled me to offer unto the publick notice of my neighbours . it must be the subject , and not the manner or the author of this writing , that has made any people desire its publication ; for there are such obvious defects in both , as would render me very unreasonable if i should with about this or any composure of mine , o that it were printed in a book ! but tho there want not faults in the discourse , to give me discontent enough , my displeasure at them will be recompensed by the satisfaction i take in my dedication of it ; which i now , no less properly than cheerfully make unto your self ; whom i reckon among the best of my friends , and the ablest of my readers . your knowledge has qualified you to make those reflections on the following relations , which few can think , and t is not fit that all should see. how far the platonic notions of daemons which were , it may be , much more espoused by those primitive christians and scholars that we call the fathers , than they seem countenanced in the ensuing narratives ; are to be allow'd by a serious man , your scriptural divinity , join'd with your most rational philosophy , will help you to judge at an uncommon rate . had i on the occasion before me handled the doctrin of daemons , or lanched forth into speculations about magical mysteries , i might have made some ostentation , that i have readd something & thought a little in my time ; but it would neither have been convenient for me , nor profitable for those plain folkes , whose edification i have all along aimed at . i have therefore here but briefly touch't every thing with an american pen ; a pen which your desert likewise has further entitled you to the utmost expessions of respect & honour from . though i have no commission , yet i am sure i shall meet with no crimination , if i here publickly wish you all manner of happiness , in the name of the great multitudes whom you have laid under everlasting obligations . wherefore in the name of the many hundred sick people , whom your charitable and skilful hands have most freely dispens'd your no less generous than secret medicines to ; and in the name of your whole countrey , which hath long had cause to believe that you will succeed your honourable father and grandfather , in successful endeavours for our welfare ; i say , in their name , i now do wish you all the prosperity of them that love ierusalem . and whereas it hath been sometimes observed , that the genius of an author is commonly discovered in the dedicatory epistle , i shall be content if this dedicatory epistle of mine , have now discovered me to be , ( sir ) your sincere & very humble servant , c. mather . to the reader . the old heresy of the sensual sadducees , denying the being of angels either good or evil , died not with them ; nor will it , whiles men ( abandoning both faith & reason ) count it their wisdom to credit nothing but what they see & feel . how much this fond opinion has gotten ground in this debauched age is awfully observable ; and what a dangerous stroak it gives to settle men in atheism , is not hard to discern . god is therefore pleased ( besides the witness born to the truth in sacred writ ) to fuffer devils sometimes to do such things in the world as shall stop the mouth of gain sayers , and extort a confession from them . it has also been made a doubt by some , whether there are any such things as witches , i. e. such as by contract or explicit covenant with the devil , improve , or rather are improved by him to the doing of things strange in themselves , and besides their natural course . but ( besides that the word of god assures us that there have been such , and given order about them ) no age passes without some apparent demonstration of it . for , though it be folly to impute every dubious accident , or unwonted effect of providence , to witchcraft ; yet there are some things which cannot be excepted against , but must be ascribed hither . angels & men not being made for civil converse together in this world ; and all communion with devils being interdicted us ; their nature also being spiritual , and the word of god having said so little in that particular concerning their way of acting ; hence it is that we can disclose but a little of those mysteries of darkness ; all reports that are from themselves , or their instruments , being to be esteemed as illusions , or at least covered with deceit , filled with the impostures of the father of lies ; and the effects which come under our consideration being mysterious , rather posing than informing us . the secrets also of god's providence , in permitting satan and his instruments to molest his children , not in their estates only , but in their persons and their posterity too , are part of his judgments that are unsearchable , and his wayes that are past finding out ; only this we have good assurance for , that they are among the all things that work together for their good . their graces are hereby tried , their vnprightness is made known , their faith and patience have their perfect work . among the many instances that have been of this kind , that which is recorded in this narrative , is worthy to be commended to the notice of mankind , it being a thing in it self full of memorable passages , and faithfully recorded , acording to the truth in matrer of fact , scarce any instance being asserted in it , but what hath the evidence of many credible witnesses , did need require . among others who had frequent occasions to observe these things , the reverend author of this short history , was spirited to be more than ordinarily engaged in attending , and making particular remarks upon the several passages occurring therein ; and hath accordingly written , very little besides what himself was an eye-witness of , together with others ; and the rest was gathered up with much accuracy and caution . it s needless for us to insist upon the commendation either of the author or the work ; the former is known in the churches ; the latter will speak sufficiently for it self . all that we shall offer to stay the reader from passing over to satisfy himself in that which follows , is only thus much , viz. that the following account will afford to him that shall read with observation , a further clear confirmation , that , there is both a god , and a devil , and witchcraft : that , there is no out-ward affliction , but what god may ( and sometimes doth ) permit satan to trouble his people withal : that , the malice of satan and his instruments , is very great against the children of god : that , the clearest gospel-light shining in a place , will not keep some from entring hellish contracts with infernal spirits : that , prayer is a powerful and effectual remedy against the malicious practises of devils and those in covenant with them : that , they who will obtain such mercies of god , must pray unto perseverance : that , god often gives to his people some apparent encouragements to their faith in prayer , tho he does not presently perfect the deliverance sought for : that , god grace is able to support his children , and preserve their grace firm , under forest and continuing troubles : that , those who refuse the temptation to use doubtful and diabolical courses , to get the assaults of the devil and his agents removed ; choosing to recommend all to god , and rather to endure affliction , than to have it removed to his dishonour , and the wounding of their own consciences , never had cause to repent of it in the end . and if these observations , together with the solemn improvement made of this stupend providence , in the pertinent and iudicious sermons annexed , may but obtain such an impression on the hearts of such as shall peruse them , whether young or old ; as therein will be their profit , so shall their labour turn to the praise of god , fully satisfie the author for all his care and industry , and answer his sincere aims : for which good success we commend it to the blessing of god , to be followed with the importunate prayers of us , who have been eye and ear-witnesses of many of the most considerable things related in the ensuing narrative . charles morton . james allen. joshua moodey . samuel willard . the introduction . it was once the mistake of one gone to the congregation of the dead , concerning the survivers , if one went unto them from the dead , they will repent . the blessed god hath made some to come from the damned , for the conviction ( may it also be for the conversion ) of us that are yet alive . the devils themselves are by compulsion come to consute the atheism and sadducism , and to reprove the madness of ungodly men . those condemned prisoners of our atmosphaere , have not really sent letters of thanks from hell , to those that are on earth , promoting of their interest ; yet they have been forced , as of old , to confess that iesus was the holy one of god , so of late , to declare that sin & vice are the things which they are delighted in . but should one of those hideous wights appear visibly with fiery chains upon him , & utter audibly his roarings & his warnings in one of our congregations it would not produce new hearts in those whom the scriptures handled in our ministry do not affect . however it becomes the embassadors of the l. iesus to leave no stroke untouch't that may conduce to bring men from the power of satan unto god ; and for this cause it is , that i have permitted the ensuing histories to be published . they contain things of undoubted certainly , and they suggest things of importance unconceivable . indeed they are only one head of collections which in my little time of obserservation i have made of memorable providences , with reflections thereupon , to be reserved among other effects of my diversion from my more stated & more weary studies . but i can with a contentment beyond meer patience , give these rescinded sheets unto the stationer , when i see what pains mr. baxter , mr. glanvil , dr. more , and several other great names have taken to publish histories of witchcrafts & possessions unto the world . i said let me also run after them ; and this with the more alacrity because , i have tidings ready . go then , my little book , as a lackey to the more elaborate essayes of those learned men . go tell mankind , that there are devils & witches ; & that tho those night-birds least appear where the day-light of the gospel comes , yet new-engl . has had exemples of their existence & operation ; and that not only the wigwams of indians , where the pagan powaws often raise their masters , in the shapes of bears & snakes & fires , but the houses of christians , where our god has had his constant worship , have undergone the annoyance of evil spirits . go tell the world , what prayers can do beyond all devils & witches , and what it is that these monsters love to do ; and though the daemons in the audience of several standers by threatned much disgrace to thy author , if he let thee come abroad , yet venture that , and in this way seek a just revenge on them for the disturbance they have given to such as have called on the name of god. witchcrafts and possessions . the first exemple . section i. there dwell at his time , in the south part of boston , a sober & pious man , whose name is iohn goodwin , whose trade is that of a mason , and whose wife ( to which a good report gives a share with him in all the characters of vertue ) has made him the father of six ( now living ) children . of these children , all but the eldest , who works with his father at his calling , and the youngest , who lives yet upon the breast of its mother , have laboured under the direful effects of a ( no less palpable than ) stupendous witchcraft . indeed that exempted son had also , as was thought , some lighter touches of it , in unaccountable stabbs and pains now & then upon him ; as indeed every person in the family at some time or other had , except the godly father , and the sucking infant , who never felt any impressions of it . but these four children mentioned , were handled in so sad & strange a manner , as has given matter of discourse and wonder to all the countrey , and of history not unworthy to be considered by more than all the serious of the curious readers in this new-english world. sect . ii. the four children ( whereof the eldest was about thirteen , and the youngest was perhaps about a third part so many years of age ) had enjoy'd a religious education , and answered it with a very towardly ingenuity . they had an observable affection unto divine and sacred things ; and those of them that were capable of it , seem'd to have such a resentment of their eternal concernments as is not altogether usual . their parents also kept them to a continual employment , which did more than deliver them from the temptations of idleness , and as young as they were , they took a delight in it ; it may be as much as they should have done . in a word , such was the whole temper and car-rings of the children , that there cannot easily be any thing more unreasonable , than to imagine that a design to dissemble could cause them to fall into any of their odd fits ; though there should not have happened , as there did , & thousand things , wherein it was perfectly impossible for any dissimulation of theirs to produce what scores of spectators were amazed at . sect . iii. about midsummer , in the year 1688. the eldest of these children , who is a daughter , saw cause to examine their washer-woman , upon their missing of some linnen , which t was fear'd she had stollen from them ; and of what use this linnen might bee to serve the witchcraft intended , the theef's tempter knows . this laundress was the daughter of an ignorant and a scandalous old woman in the neighbourhood ; whose miserable husband before he died , had sometimes complained of her , that she was undoubtedly a witch , and that whenever his head was laid , she would quickly arrive unto the punishments due to such an one . this woman in her daughters defence bestow'd very had language upon the girl that put her to the question ; immediately upon which , the poor child became variously indisposed in her health , and visited with strange fits , beyond those that attend an epilepsy , or a catalepsy , or those that they call the diseases of astonishment . sect . iv. it was not long before one of her sisters , and two of her brothers , were seized , in order one after another , with affects like those that molested her . within a few weeks , they were all four tortured every where in a manner so very grievous , that it would have broke an heart of stone to have seen their agonies . skilful physicians were consulted for their help , and particularly our worthy and prudent friend dr. thomas oakes , who found himself fo affronted by the distempers of the children , that he concluded nothing but an hellish witchcraft could be the original of these maladies . and that which yet more confirmed such apprehension was , that for one good while , the children were tormented just in the same part of their bodies all at the same time together ; and the they saw and heard not one anothers complaints , tho likewise their pains and sprains were swift like lightening , yet when ( suppose ) the neck , or the hand , or the back of one was rack't , so it was at that instant with t' other too . sect . v. the variety of their tortures increased continually ; and tho about nine or ten at night they alwaies had a release from their miseries , and ate & slept all night for the most part indifferently well , yet in the day time they were handled with so many sorts of ails , that it would require of us almost as much time to relate them all , as it did of them to endure them . sometimes they would be deaf , sometimes dumb , and sometimes blind , and often , all this at once . one while their tongues would be drawn down their throats ; anotherwhile they would be pull'd out upon their chins , to a prodigious length . they would have their mouths opened unto such a wideness , that their iaws went out of joint ; and anon they would clap together again with a force like that of a strong spring-lock . the same would happen to their shoulder-blades , and their elbows , and hand-wrists , and several of their joints . they would at times iy in a benummed condition ; and be drawn together as those that are ty'd neck & heels ; and presently be stretched out , yea , drawn backwards , to such a degree that it was fear'd the very skin of their bellies would have crack'd . they would make most pitteous out-cries , that they were cut with knives , and struck with blows that they could not bear . their necks would be broken , so that their neck-bone would seem dissolved unto them that felt after it ; and yet on the sudden , it would become again so stiff that there was no stirring of their heads ; yea , their heads would be twisted almost round ; and if main force at any time obstructed a dangerous motion which they seem'd to be upon , they would roar exceedingly . thus they lay some weeks most pittiful spectacles ; and this while as a further demonstration of witchcraft in these horrid effects , when i went to prayer by one of them , that was very desireous to hear what i said , the child utterly lost her hearing till our prayer was over . sect . vi. it was a religious family that these afflictions happened unto ; and none but a religious contrivance to obtain releef , would have been welcome to them . many superstitious proposals were made unto them , by persons that were i know not who , nor what , with arguments fetch 't from i know not how much necessity and experience ; but the distressed parents rejected all such counsils , with a gracious resolution , to oppose devils with no other weapons but prayers and tears , unto him that has the chaining of them ; and to try first whether graces were not the best things to encounter witchcrafts with . accordingly they requested the fo●● ministers of boston , with the minister of charlstown to keep a day of prayer at their thus haunted house ; which they did in the company of some devout people there . immediately upon this day , the youngest of the four children was delivered , and never felt any trouble as asore . but there was yet a greater effect of these our applications unto our god ! sect . vii . the report of the calamities of the family for which we were thy concerned , arrived now unto the ears of the magistrates , who presently and prudently apply'd themselves , with a just vigour , to enquire into the story . the father of the children complained of his neighbour , the suspected ill woman , whose name was glover ; and she being sent for by the justices , gave such a wretched account of her self , that they saw cause to commit her unto the gaolers custody . goodwin had no proof that could have done her any hurt but the hag had not power to deny her interest in the enchantment of the children ; and when she was asked , whether she believed there was a god ? her answer was too blasphemous and horrible for any pen of mine to mention an experiment was made , whether she could recite the lords prayer ; and it was found , that tho clause after clause was most carefully repeated unto her , yet when she said it after them that prompted her , she could not possibly avoid making nonsense of it , with some ridiculous depravations . this experiment i had the curiosity since to see made upon two more , and it had the fame event . upon the commitment of this extraordinary woman , all the children had some present ease ; until one ( related unto her ) accidentally meeting one or two of them , entertain'd them with her blessing , that is , railing ; upon which three of them fell il again , as they were before . sect . viii . it was not long before the witch thus in the trap , was brought upon her tryal ; at which , thro' the efficacy of a charm , i suppose , used upon her , by one or some of her crue , the court could receive answers from her in none but the irish , which was her native language ; altho she understood the english very well , and had accustomed her whole family to none but that language in her former conversation ; and therefore the communication between the bench and the bar , was now cheefly convey'd by two honest and faithful men that were interpreters . it was long before she could with any direct answers plead unto her indictment ; and when she did plead , it was with confession , rather than denial of her guilt . order was given to search the old womans house , from whence there were brought into the court , several small images , or puppets , or babies , made of raggs , and stuff't with goats hair , and other such ingredients . when these were produced , the vile woman acknowledged , that her way to torment the objects of her malice , was by westing of her finger with her spittle , and stroaking of those little images . the abused children were then present , and the woman still kept stooping and shrinking as one that was almost prest to death with a mighty weight upon her . but one of the images being brought unto her , immediately she started up after an odd manner , and took it into her hand ; but she had no sooner taken it , than one of the children fell into sad fits before the whole assembly . this the judges had their just apprehensions at ; and carefully causing the repetition of the experiment , found again the same event of it . they asked her , whether she had any to stand by her : she replied she had ; and looking very pertly in the air , she added , no , he 's gone . and she then confessed , that she had one , who was her prince , with whom she maintain'd , i know not what communion . for which cause , the night after , she was heard expostulating with a devil , for his thus deserting her ; telling him that because hee had served her so basely and falsly , she had confessed all . however to make all clear , the court appointed five or six physicians , one evening to examine her very strictly , whether she were not craz'd in her intellectuals , and had not procured to her self by folly and madness the reputation of a witch . diverse hours did they spend with her ; and in all that while no discourse came from her , but what was pertinent & agreeable : particularly , when they asked her , what she thought would become of her soul ? she reply'd you ask me a very solemn question , and i cannot well tell what to say to it . she own'd her self a roman catholick ; and could recite her pater noster in latin very readily ; but there was one clause or two alwaies too hard for her whereof she said , she could not repeat it , if she might have all the world . in the up-shot , the doctors returned her compos mentis ; and sentence of death was pass'd upon her . sect . ix . diverse dayes were passed between her being arraigned and condemned . in this time one of her neighbours had been giving in her testimony of what another of her neighbours had upon her death related concerning her . it seems one howen about six years before , had been cruelly bewitched to death ; but before she dies , she called one hughes unto her , telling her that she laid her death to the charge of glover ; that she had seen glover sometimes come down her chimey ; that she should remember this , for within this six years she might have occasion to declare it . this hughes now preparing her testimony , immediately one of her children , a fine boy , well grown towards youth , was taken ill , just in the same woful and surprising manner that goodmins children were . one night particularly , the boy said he saw a black thing with a blue cap in the room , tormenting of him ; and he complained most bitterly of a hand put into the bed ; to pull out his bowels . the next day the mother of the boy went unto glover , in the prison , and asked her , why she tortured her poor lad at such a wicked rate ? this witch replied , that she did it because of wrong done to her self & her daughter . hughes denied ( as well she might ) that she had done her any wrong . well then , sayes glover , let me see your child and he shall be well again . glover went on , and told her of her own accord , i was at your house last night . sayes hughes , in what shape ? sayes glover , as a black thing with a blue cap. sayes hughes , what did you do there ? sayes glover , with my hand in the bed i tryed to pull out the boyes bowels , but i could not . they parted ; but the next day hughes appearing at court , had her boy with her ; and glover passing by the boy , expressed her good wishes for him ; tho i suppose , his parent had no design of any mighty respect unto the hag , by having him with her there . but the boy had no more indispositions after the condemnation of the woman . sect . x. while the miserable old woman was under condemnation , i did my self twice give a visit unto her . she never denyed the guilt of the wittchcraft charg'd upon her ; but she confessed very little about the circumstances of her confederacies with the devils only , she said , that she us'd to be at meetings , which her prince and four more were present at . as for those four , she told who they were ; and for her prince , her account plainly was , that he was the devil . she entertained me with nothing but irish , which language i had not learning enough to understand without an interpreter ; only one time , when i was representing unto her that and how her prince had cheated her , as her self would quickly find ; she reply'd , i think i 〈…〉 english , and with passion too , if it be so , i am 〈◊〉 for that ! i offer'd many questions unto her , unto which , after long silence , she told me , she would fain give me a full answer , but they would not give her leave . it was demanded , they● who is that they ? and she return'd , that they were her spirits , or her saints . [ for they say , the same word in irish signifies both . ] and at another time , she included her two mistresses , as she call'd them in that [ they , ] but when it was enquired , who those two were , she fell into a rage , and would be no more urged . i sett before her , the necessity and equity of her breaking her covenant with hell , and giving her self to the lord jesus christ , by an everlasting covenant ; to which her answer was , that i spoke a very reasonable thing , but she could not do it . i asked her whether she would consent or desire to be pray'd for ; to that she said , if prayer would do her any good , shee could pray for her self . and when it was again propounded , she said , she could not unless her spirits [ or angels ] would give her leave . however , against her will i pray'd with her , which if it were a fault it was in excess of pitty . when i had done , shee thank'd me with many good words ; but i was no sooner out of her sight , than she took a stone , a long and slender stone , and with her finger and spittle fell to tormenting it ; though whom or what she meant , i had the mercy never to understand . sect . xi . when this wi 〈…〉 s going to her execution , she said , the children should not be relieved by her death , for others had a hand in it as well as she ; and she named one among the rest , whom it might have been thought natural affection would have advised the concealing of . it came to pass accordingly , that the three children continued in their furnance as before , and it grew rather seven times hotter than it was . all their former ails pursued them still , with an addition of ( t is not easy to tell how many ) more , but such as gave more sensible demonstrations of an enchantment growing very far towards a possession by evil spirits . sect . xii . the children in their fits would still cry out upon , [ they ] and [ them ] as the authors of all their harm ; but who that [ they ] and [ them were , they were not able to declare . at last , the boy obtain'd at some times , a sight of some shapes in the room . there were three or four of 'em , the names of which the child would pretend at certain seasons to tell ; only the name of one , who was counted a sager hag than the rest , he still so stammered at , that he was put upon some periphrasis in describing her . a blow at the place where the boy beheld the spectre was alwaies felt by the boy himself in the part of his body that answered what might be stricken at ; and this tho his back were turn'd ; which was once and again so exactly tried , that there could be no collusion in the business . but as a blovv at the apparition alvvaies hurt him , so it alvvaies help't him too ; for after the agonies , vvhich a push or stab of that had put him to , vvere over , ( as 〈◊〉 a minute or 2 they vvould be ) the boy vvould have a respite from his fits a considerable vvhile , and the hobgoblins disappear . it is very credibly reported that a wound was this way given to an obnoxious woman in the town ; whose name i vvill not expose : for vve should be tender in such relations , lest vve wrong the reputation of the innocent , by stories not enough enquired into . sect . xiii . the fits of the children yet more arriv'd unto such motions as vvere beyond the efficacy of any natural distemper in the vvorld . they would bark at one another like dogs , and again purr like so many cats . they would sometimes complain , that they were in a red-hot oven , sweating and panting at the same time unreasonably : anon they would say , cold water was thrown upon them , at which they would shiver very much . they would cry out of dismal blowes with great cudgels laid upon them ; and tho we saw no cudgels nor blowes , yet we could see the marks left by them in red streaks upon their bodies afterward . and one of them would be roasted on an invisible spit , run into his mouth , and out at his foot , he lying , and rolling , and groaning as if it had been so in the most sensible manner in the world ; and then he would shriek , that knives were cutting of him . sometimes also he would have his head so forcibly , tho not visibly , nail'd unto the floor , that it was as much as a strong man could do to pull it up . one while they would all be so limber , that it was judg'd every bone of them could be bent . another while they would be so stiff , that not a joint of them could be stir'd : they would sometimes be as though they were mad , and then they would climb over high fences , beyond the imagination of them that look'd after them . yea , they would fly like geese ; and be carried with an incredible swiftness thro the air , having , but just their toes now and then upon the ground , and their arms waved like the wings of a bird. one of them , in the house of a kind neighbour and gentleman ( mr. willis ) flow the length of the room , about 20 foot , and flew iust into an infants high armed chair ; ( as t is affirmed ) none seeing her feet all the way touch the the floor . sect . xiv . many wayes did the devils take to make the children do mischief both to themselves and others ; but thro the singular provindence of god , they always fail'd in the attempts . for they could never essay the doing of any harm , unless there were some body at hand that might prevent it ; and seldome without first shrieking out , they say , i must do such a thing ! diverse times they went to strike furious blowes at their tenderest and dearest friends , or to sling them dovvnstaires vvhen they had them at the top , but the warnings from the mouths of the children themselves , would still anticipate vvhat the devils did intend . they diverse times vvere very near burning or drowning of themselves , but the children themselves by their ovvn pittiful and seasonable cries for help , still procured their deliverance : which made me to consider , whether the little ones had not their angels , in the plain sense of our saviours intimation . sometimes , when they vvere tying their ovvn nock-clothes , their compelled hands miserably strangled themselves , till perhaps , the standers-by gave some relief unto them . but if any small mischief happen'd to be done where they were ; as the tearing or dirtying of a garment ; the falling of a cup , the breaking of a glass , or the like ; they would rejoice extremely , & fall into a pleasure & laughter very extraordinary . all which things compar'd with the temper of the children , when they are themselves , may suggest some very peculiar thoughts unto us . sect . xv. they were not in a constant torture for some weeks , but wore a little quiet , unless upon some incidental provocations ; upon which the devils would handle them like tigres , and wound them in a manner very horrible . particularly , upon the least reproof of their parents for any unfit thing they said or did , most grievous woful heart-breaking agonies would they fall into . if any useful thing were to be done to them , of by them , they would have all sorts of troubles fall upon them . it would sometimes cost one of them an hour or two to be undrest in the evening , or drest in the morning . for if any one went to unty a string , or undo a button about them , or the contrary ; they would be twisted into such postures as made the thing impossible . and at whiles , they would he so managed in their beds that no bed-clothes could for an hour or two be laid upon them ; nor could they go to wash their hands , without having them clasp't so odly together , there was no doing of it . but when their friends were near tired with waiting , anon they might do what they would unto them . whatever work they were bid to do , they would be so snap't in the member which was to do it , that they with grief still desisted from it . if one ordered them to rub a clean table , they were able to do it without any disturbance ; if to rub a dirty table , presently they would with many torments be made uncapable . and sometimes , tho but seldome , they were kept from eating their meals , by having their teeth sett when they carried any thing unto their mouthès . sect . xv. but nothing in the world would so discompose them as a religious exercise . if there were any discourse of god , or christ , or any of the things which are not seen & are eternal , they would be cast into intolerable anguishes . once , those two worthy ministers mr. fisk and mr. thatcher , bestowing some gracious counsils on the boy , whom they then found at a neighbours house , he immediately lost his hearing , so that he heard not one word , but just the last word of all they said . much more , all praying to god , & reading of his word , would occasion a very terrible vexation to them : they would then stop their own ears with their own hands ; and roar , and shriek ; and holla , to drown the voice of the devotion . yea , if any one in the room took up a bible to look into it , the the children could see nothing of it , as being in a croud of spectators , or having their faces another way , yet would they be in wonderful miseries , till the bible were laid aside . in short , no good thing must then be endured near those children , which ( while they are themselves ) do love every good thing in a measure that proclaims in them the fear of god. sect . xvii . my employments were such , that i could not visit this afflicted family so often as i would ; wherefore that i might show them what kindness i could , as also that i might have a full opportunity to observe the extraordinary circumstances of the children , and that i might be furnished with evidence and argument as a critical eye-witness to confute the saducism of this debauched age ; i took the eldest of them home to my house . the young woman continued well at our house , for diverse dayes , and apply'd her self to such actions not only of industry , but of piety , as she had been no stranger to . but on the twentieth of november in the fore-noon , she cry'd out , an [ they ] have found me out ! i thought it would be so ! and immediately she fell into her fits again . i shall now confine my story cheefly to her , from whose case the reader may shape some conjecture at the accidents of the rest. sect xviii . variety of tortures now siez'd upon the girl ; in which besides the forementioned ails returning upon her , she often would cough up a ball as big as a small egg into the side of her wind-pipe , that would near choak her , till by stroking and by drinking it was carried down again . at the beginning of her fits , usually she kept odly looking up the chimney , but could not say what she saw . when i had her cry to the lord jesus for help her teeth were instantly sett ; upon which i adued . yet , child , look into him , and then her e●es were presently pulled into her head , so farr that one might have fear'd she should never have us'd them more . when i prayed in the room , fi●st , her arms were with a strong , tho not seen force clap't upon her ears ; and when her hands were with violence pull'd away , she cryed out , [ they ] make such a noise , i cannot hear a word ! she likewise complain'd , that good'y glover's , chain was upon her leg , and when she essay'd to go , her postures were exactly such as the chained witch had before she died . but the manner still was , that her tortures in a small while would pass over , and frolicks succeed ; in which she would continue many hours , nay , whole days , talking perhaps never wickedly , but alwaies , 〈…〉 ly beyond her self ; and at certain provocations , her tortures would renew upon her , till we had left off to give them . but she frequently told us , that if she might but steal , or be drunk , she should be well immediately . sect . xix . in her ludicrous fits , one while she would be for flying ; and she would be carried hither and thither , tho not long from the ground , yet so long as to exceed the ordinary power of nature , in our opinion of it : another-while she would be for diving , and use the actions of it towards the floor , on which , if we had not held her , she would have thrown her self . being at this exercise she told us , that they said , she must go down to the bottom of our well , for there was plate there , and they said , they would bring her safely up again . this did she tell us , tho she had never heard of any plate there ! and we ourselves who had newly bought the house , hardly knew of any ; but the former owner of the house just then coming in , told us there had been plate for many years at the bottom of the well . she had once a great mind to have eaten a roasted apple , but whenever she attempted to eat it , her teeth would be felt , and sometimes , if she went to take it up , her arm would be made so stiff , that she could not possibly bring her hand to her mouth : at last she said , now they say , i shall eat it , if i eat it quickly ; and she nimbly eat it all up . moreover , there was one very singular passion that frequently attended her . an invisible chain would be clapt about her , and shee , in much pain and fear , cry out , when [ they ] began to put it on . once i did with my own hand knock it off , as it began to be fastned about her . but ordinarily , when it was on , shee 'd be pull'd out of her seat with such violence towards the fire , that it has been as much as one or two of us could do to keep her out . her eyes were not brought to be perpendicular to her feet , when she rose out of her seat , as the mechanism of a humane body requires in them that rise , but she was one dragg'd wholly by other hands : and once , when i gave a stamp on the hearth , just between her and the fire , she scream'd out , ( tho i think she saw me not ) that i iarr'd the chain , and hurt her back . sect . xx. while she was in her frolicks i was willing to try , whether she could read or no ; and i found , not only that if she went to read the bible her eyes would be strangely twisted & blinded , and her neck presently broken , but also that if any one else did read the bible in the room , tho it were wholly out of her sight , and without the least voice or noise of it , she would be cast into very terrible agonies . yet once , falling into her her maladies a little time after she had read the 59th psalm , i said unto the standers-by , poor child ! she can't now read the psalm she readd a little while ago , she listened her self unto something that none of us could hear , and made us be silent for some few seconds of a minute . whereupon she said , but i can read it , they say i shall ! so i show'd her the psalm , and she readd it all over to us then said i , chil● , say amen to it : but tha● she could not do . i added , read the next : but no where else in the bible could she read a word i brought her a qulikers book ; and that she could quic●ly read whole pages of ; only the name of god and christ she still skipt over , being unable to pronounce it , except sometimes with stammering a minute or two or more upon it . when we urged her to tell what the word was that she missed , shee 'd say , i must not speak it ; they say i must not , you know 〈…〉 g and o and d ; so shee 'd spell the name unto us . i brought her again , one that i thought was a good book ; and presently she was handled with intolerable torments . but when i show'd her a iest-book , as , the oxford iests , or the cambridge iests , she could read them ●●●hout any disturbance , & have witty descants upon them too . i entertain'd her with a book that pretends to prove , that there are no witches ▪ and that she could read very well , only the name devils , and witches could not be uttered by her without extraordinary difficulty . i produced a book to her that proves , that there are witches , and that she had not power to read . when i readd in the room , the story of ann caile in my fathers remarkable providences , and came to the exclamation which the narrative saies the daemons made upon her , [ ah she runs to the book ! ] it cast her into inexpressible agonies ; and shee 'd fall into them whenever i had the expression of , running to the rock , afterwards . a popish book also she could endure very well ; but it would kill her to look into any book , that ( in my opinion ) it might have bin profitable & edifying for her to be reading of . these experiments were often enough repeated , and still with the same success , bofore witnesses not a few . the good books that were found so mortal to her were cheefly such as lay ever at hand in the room . one was the guid to heaven from the word , which i had given her . another of them was mr. williard's little ( but precious ) treatise of iustification . diverse books published by my father i also tried upon her ; particularly , his mystery of christ ; and another small book of his about faith and repentance , and the day of iudgement . once being very merrily talking by a table that had this last book upon it , she just opened the book , and was immediately struck backwards as dead upon the floor . i hope i have not spoil'd the credit of the books , by telling how much the devils hated them . i shall therefore add , that my grandfather cottons catechism called milk for babes , and the assemblies catechism , would bring hideous convulsions on the child if she look't into them ; tho she had once learn't them with all the love that could be . sect . xxi . i was not unsensible that this girls capacity or incapacity to read , was no test for truth to be determin'd by , and therefore i did not proceed much further in this fanciful business , not knowing what snares the devils might lay for us in the tryals . a few further tryals , i confess , i did make ; but what the event of 'em was , i shall not relate , because i would not offend . but that which most made me to wonder was , that one bringing to her a certain prayer book , she not only could read it very well , but also did read a large part of it over ; and calling it her bible , she took in in a delight and put on it a respect more than ordinary . if she were going into her tortures , at the offer of this book , she would come out of her sits , and read ; and her attendents were almost under a temptation to use it as a charm , to make and keep her quiet . only , when she came to the lords prayer , ( now and then occuring in this book ) she would have her eyes put out , so that she must turn over a new leaf , and then she could read again . whereas also there are scriptures in that book , she could read them there , but if i show'd her the very same scriptures in the bible , she should sooner dy than read them . and she was likewise made unable to read the psalms in an apelent meeter , which this prayer book had in the same volumne with it . there were , i think i may say ; no less than multitudes of witnesses , to this odd thing ; and i should not have been a faithful and honest historian , if i had withheld from the world this part of my history : but i make no reflections on it . those inconsiderable men that are provoked at it ( if any shall be of so little sense as to be provoked ) must be angry at the devils , and not at me ; their malice , and not my writing , deserves the blame of any aspersion which a true history , may seem to cast on a book that some have enough manifested their concernment for . sect . xxii . there was another most unaccountable circumstance which now attended her ; and until she came to our house , i think , she never had experience of it . ever now and then , an invisible horse would be brought unto her , by those whom she only called , them , and , her company : upon the approach of which , her eyes would be still closed up ; for ( said she ) they say , i am a tell-tale , and therefore they will not let me see them . upon this would she give a spring as one mounting an horse , and settling her self in a riding-posture , she would in her chair be agitated as one sometimes ambleing , sometimes trotting , and sometimes galloping very furiously . in these motions we co●●● not perceive that she was stirred by the stress of her feet , upon the ground ; for often she touch't it not ; but she mostly continued in her chair , though sometimes in her hard trott we doubted she would have been tossed over the back of it . once being angry at his dulness , when she said , she would cut off his head if she had a knife , i gave her my sheath , ( wherewith she suddenly gave her self a stroke on the neck , but complain'd , it would not cut . when she had rode a minute or two or three , shee 'd pretend to be at a rendezvous with them , that were her company ; there shee 'd maintain a discourse with them , and asking many questions concerning her self , ( for we gave her none of ours ) shee 'd listen much , and received answers from them that indeed none but her self perceived . then would she return and inform us , how [ they ] did intend to handle her for a day or two afterwards , besides some other things that she enquired of them . her horse would sometimes throw her , with much violence ; but she would mount again ; and one of the standers-by once imagining [ them ] that were her company , to be before her ( for she call'd unto them to say for her ) he struck with his cane in the air where he thought they were , and tho her eyes were wholly shutt , yet she cry'd out , that he struck her . her fantastic iourneyes were mostly performed in her chair without removing from it : but sometimes would she ride from her chair , and be carried odly on the floor , from one part of the room to another , in the postures of a riding woman . if any of us asked her , who her company were ? she generally replyed , i don't know . but if we were instant in our demand , she would with some witty flout or other turn it off . once i said , child , if you can't tell their names , pray tell me what clothes they have on ; and the words were no sooner out of my mouth , but she was laid for dead upon the floor . sect . xxiii . one of the spectators once ask'd her , whether she could nor ride up stairs ; unto which her answer was , that she believe'd she could , for her horse could do very not able things . accordingly , when her horse came to her again , to our admiration she ends ( that is , was tossed as one that rode up the stairs : there then stood open the stuay of one belonging to the family , into which entring , she stood immediately upon her feet , and cry'd out , they are gone ; they are gone ! they say , that they cannot , — god won't let 'em come here ! she also added a reason for it , which the owner of the study thought more kind than true . and she presently and perfectly came to her self , so that her whole discourse & carriage was altered unto the greatest measure of sobriety , and she satt reading of the bible and good books , for a good part of the afternoon . her affairs calling her anon to go down again , the daemons were in a quarter of a minute as bad upon her as before , and her horse was waiting for her . i understanding of it , immediately would have her up to the study of the young man where she had been at ease before ; meerly to try whether there had not been a fallacy in what had newly happened : but she was now so twistted , and iprithen , that it gave me much trouble to get her into my arms , and much more to drag her up the stairs . she was pulled out of my hands , and when i recovered my hold , she was thrust so hard upon me , that i had almost fallen backwards , and her own breast was sore afterwards , by their compressions to detain her ; she seem'd heavier indeed that three of her self . with incredible forcing ( tho she kept screaming , they say i must not go in ! ) at length we pull'd her in ; where she was no sooner come , but she could stand on her feet , and with an altered tone , could thank me , saying , now i am well . at first shee 'd be somewhat faint , and say , she felt something go out of her ; but in a minute or two , she could attend any devotion , or business as well as ever in her life ; and both spoke and did as became a person of good discretion . i was loth to make a charm of the room ; yet some strangers that came to visit us , the week after , desiring to see the exporiment made , i permitted more than two or three repetitions of it ; and it still succeded as i have declared . once when i was assisting 'em in carrying of her u , she was torn out of all our hands ; & to my self , she cry'd out , mr. m , — one of them is going to push you down the stairs , have a care . i remember not that i felt any thrust or blow ; but i think i was unaccountably made to step down backward two or three stairs , and within a few hours she told me by whom it was . sect . xxiv . one of those that had bin concerned for her welfare , had newly implored the great god that the young woman might be aable to declare whom she apprehended her self troubled by . presently upon this her horse returned , only it pestered her with such ugly paces , that she fell out with her company , & threatned now to tell all , for their so abusing her . i was going abroad , and she said unto them that were about her , mr. m. — is gone abroad my horse won't come back , till he come home ; and then i belieue ( said she softly , ) i shall tell him all . i staid abroad an hour or two , and then returning , when i was just come to my gate , before i had given the least sign or noise of my being there , she said , my horse is come ! and intimated , that i was at the door . when i came in , i found her mounted after her fashion , upon her aerial steed ; which carried her fancy to the journeys end . there ( or rather then ) she maintained a considerable discourse with her company , listening very attentively when she had propounded any question , and receiving the answers with impressions made upon her mind . she said ; well what do you say ? how many fits more am i to have ? — pray , can ye tell how long it shall be before you are hang'd for what you have done ? — you are filtlhy witches to my knowledge , i shall see some of you go after your sister ; you would have killd me ; but you can't , i don't fear you — you would have thrown mrs mather down stairs , but you could not . — well! how shall i be * tomorrow ? pray , what do you think of tomorrow ? — fare ye well . — you have brought me such an ugly horse , i am angry at you ; i could find in my heart to tell all . so she began her homeward paces ; but when she had gone a little way , ( that is a little worse ) she said , o i have forgot one question ; i must go back again ; and back she rides . she had that day been diverse times warning us , that they had been contriving to do some harm to my wife , by a fall or a blow , or the like ; and when she came out of her mysterious journeys , she would still be careful concerning her. accordingly she now calls to her company again , hark you , one thing more before we part ! what hurt is it you will do to mrs. mather ? will you do her any hurt ? here she listened some time ; and then clapping her hands cry'd out , o , i am glad on 't , they can do mrs. mather no hurt : they try , but they say they can't . so she returns and at once , dismissing her horse , and opening her eyes , she call'd me to her , now sir , ( said she ) i 'll tell you all . i have learn'd who they are that are the cause of my trouble , there 's three of them , ( and she named who ) if they were out of the way , i should be well . they say , they can tell now how long i shall be troubled , but they won't . only they seem to think , their power will be broke this week , they seem also to say , that i shall be very ill tomorrow , but they are themselves terribly afraid of tomorrow ; they fear , that to morrow we shall be delivered . they say too , that they can't hurt mrs. mather , which i am glad of . but they said , they would kill me tonight , if i went to bed before ten a clock , if i told a word . and other things did she say ; not now to be recited . sect . xxv . the day following , which was , i think about the twenty seventh of november , mr. morton of charlestown , and mr. allen , mr. moody , mr. willard , and my self , of boston , with some devout neighbours , kept another day of prayer , at iohn goodwin's house ; and we had all the children present with us there . the children were miserably tortured , while we laboured in our prayers ; but our good god was high unto us , in what we call'd upon him for . from this day the power of the enemy was broken ; and the children , though assaults after this were made upon them , yet were not so cruelly handled as before . the liberty of the children encreased daily more and more , and their vexation abated by degrees ; till within a little while they arrived to perfect ease , which for some weeks or months they cheerfully enjoyed . thus good it is for us to draw near to god. sect . xxvi . within a day or two after the east , the young woman had two remarkable attempts made upon her , by her invisible adversaries . once , they were dragging her into the oven that was then heating , while there was none in the room to help her . she clap't her hands on the mantle-tree to save her self ; but they were beaten off ; and she had been burned , if at her out-cryes one had not come in from abroad for her relief . another time , they putt an unseen rope with a cruel noose about her neck , whereby she was choaked , until she was black in the face ; and though it was taken off before it had kill'd her , yet there were the red marks of it , and of a finger & a thumb near it , remaining to be seen for a while afterwards . sect . xxvii . this was the last molestation that they gave her for a while ; and she dwelt at my house the rest of the winter , having by an obliging and vertuous conversation , made her self enough welcome to the family . but within about a fortnight , she was visited with two dayes of as extraordinary obsessions as any we had been the spectators of . i thought it convenient for me to entertain my congregation with a sermon upon the memorable providences which these children had been concerned in . when i had begun to study my sermon , her tormentors again seiz'd upon her ; and all fryday & saturday , did they manage her with a special design , as was plain , to disturb me in what i was about . in the worst of her extravagancies formerly , she was more dutiful to my self than i had reason to expect , but now her whole carriage to me , was with a sauciness that i had not been us'd to be treated with . she would knock at my study door , affirming , that some below would be glad to see me ; when there was none that ask't for me . she would call to me with multiplyed impertinencies , and throw small things at me wherewith she could not give me any hurt . shee 'd hector me at a strange rate for the work i was at , and threaten me with i know not what mischief for it . she got a history that i had written of this witchcraft , and tho she had before this , readd it over and over , yet now she could not read ( i believe ) one entire sentence of it ; but she made of it the most ridiculous travesty in the world , with such a patness and excess of fancy , to supply the sense that she put upon it , as i was amazed at . and she particularly told me , that i should quickly come to disgrace by that history . sect . xxviii . but there were many other wonders beheld by us before these two dayes were out . few tortures attended her , but such as were provoked ; her frolicks being the things that had most possession of her . i was in latin telling some young gentlemen of the colledge , that if i should bid her look to god , her eyes would be put out , upon which her eyes were presently served so . i was in some surprize , when i saw that her troublers understood latin , and it made me willing to try a little more of their capacity . we continually found , that if an english bible were in any part of the room seriously look'd into , though she saw and heard nothing of it , she would immediately be in very dismal agonies . we now made a tryal more than once or twice , of the greek new-testament , and the hebrew old testament ; and we still found , that if one should go to read in it never so secretly and silently , it would procure her that anguish , which there was no enduring of . but , i thought , ( at length , ) i fell upon one infirior language which the damons did not seem , so well to understand . sect . xxix . devotion was now , as formerly the terriblest of all the provocations that could be given her . i could by no means bring her to own , that she desired the mercies of god and the prayers of good men . i would have obtained a sign of such a desire , by her listing up of her hand ; but she stirr'd it not : i then listed up her hand my self , and though the standers by thought a more insignificant thing could not be propounded , i said , child , if you desire those things , let your hand fall , when i take mine away : i took my hand away , and hers continued strangely and stifly stretched out , so that for some time , she could not take it down . during these two dayes we had prayers oftener in our family than at other times ; and this was her usual behaviour at them . the man that prayed , usually began with reading the word of god ; which once as he was going to do , she call'd to him , read of mary magdalen , out of whom the lord cast seven devils , during the time of reading , she would be laid as one fast asleep ; but when prayer was begun , the devils would still throw her on the floor , at the feet of him , that prayed . there would she lye and whistle and sing and roar , to drown the voice of the prayer ; but that being a little too audible for them , they would shutt close her mouth and her ears , and yet make such odd noises in her throat as that she her self could not hear our cries to god for her . shee 'd also fetch very terrible blowes with her fist , and kicks with her foot at the man that prayed ; but still ( for he had bid that none should hinder her ) her fist and foot , would alwaies recoil , when they came within a few hairs breadths of him just as if rebounding against a wall ; so that she touch'd him not , but then would beg hard of other people to strike him , and particularly she entreated them to take the tongs and smite him ; which not being done , she cryed out of him , he has wounded me in the head. but before prayer was out , she would be laid for dead , wholly sensless and ( unless to a severe trial ) breathless ; with her belly swelled like a drum , and sometimes with croaking noises in it ; thus would she ly , most exactly with the stiffness and posture of one that had been two days laid out for dead . once lying thus , as he that was praying , was alluding to the words of the canaanitess , and saying , lord , have mercy on a daughter vexed with a devil ; there came a big , but low voice from her , saying , there 's two or three of them ( or us ! ) and the standers-by , were under that apprehension , as that they cannot relate whether her mouth mov'd in speaking of it . when prayer was ended , she would revive in a minute or two , and continue as frolicksome as before . she thus continued until saturday towards the evening ; when , after this man had been at prayer , i charged all my family to admit of no diversion by her frolicks , from such exercises as it was proper to begin the sabbath with . they took the coun 〈…〉 ; and tho she essayed , with as witty and and as nimble and as various an application to each of them successively as ever i saw , to make them laugh , yet they kept close to their good books which then called for their attention . when she saw that , immediately she fell asleep ; and in two or three hours , she waked perfectly her self ; weeping bitterly to remember ( for as one come out of a dream she could remember ) what had befallen her . sect . xxx . after this , we had no more such entertainments . the demons it may be would once or twice in a week , trouble her for a few minutes with perhaps a twisting & a twinke of her eyes , or a certain cough , which did seem to be more than ordinary . moreover , both she at my house , and her sister at home , at the time which they call christmas , were by the daemons made very drunk , though they had no strong drink ( as we are fully sure ) to make them so . when she began to feel her selfe thus drunk , she complain'd , o they say they will have me to keep christmas with them ! they will disgrace me when they can do nothing else ! and immediately the ridiculous behaviours of one drunk , were with a wonderful exactness represented in her speaking , and reeling , and spewing , and anon sleeping , till she was well again . but the vexations of the children otherwise abated coutinually . they first came to be alwaies quiet , unless upon provocations . then they got liberty to work , but not to read : then further on , to read , but not aloud . at last they were wholly delivered ; and for many weeks remained s●●● . sect . xxxi . i was not unsensible , that it might be an easie thing to be too bold , and go too far , in making of experiments . nor was i so unphilosophical as not to discern many opportunityes of giving and solving many problemes which the pneumatic discipline is concerned in i confess i have learn'd much more than i fought , and i have bin informed of some things relating to the invisible world , which as i did not think it lawful to ask , so i do not think it proper to tell ; yet i will give a touch upon one problem commonly discoursed of ; that is , whether the devils know our thoughts , or no ? i will not give the reader my opinion of it , but only my experiment . that they do not , was conjectured from this : we could cheat them when we spoke one thing , and mean't another . this was found when the children were to be undressed . the devils would still in waves beyond the force of any imposture , wonderfully twist the part that was to be undress'd , so that there was no comming at it . but , if we said , untye his neckcloth , and the parties bidden , at the same time , understood our intent to be , unty his shooe ! the neckcloth , and not the shooe , has been made strangely inaccessible . but on the other side ; that they do , may be conjectured from this. i called the young woman at my house by her name , intending to mention unto her some religious expedient whereby she might , as i thought much relieve her self ; presently her neck was broke , and i continued watching my opportunity to say what i designed . i could not get her to come out of her fit , until i had laid aside my purpose of speaking what i thought , and then she reviv'd immediately . moreover a young gentleman visiting of me at my study to ask my advice about curing the atheism & blasphemy which he complained , his thoughts were more than ordinarily then infested with ; after some discourse i carried him down to see this girl who was then molested with her unseen fiends ; but when he came , she treated him very coursly and rudely , asking him what she came to the house for ? and seemed very angry at his being there , urging him to be gone with a very impetuous importunity . perhaps all devils are not alike sagacious . sect . xxxii . the last fit that the young woman had , was very peculiar . the damons having once again seiz'd her , they made her pretend to be dying ; and dying truly we fear'd at last she was : she lay , she tossed , she pull'd just like one dying , and urged hard for some one to dy with her , seeming loth to dy alone . she argued concerning death , in straine that quite amazed us ; and concluded , that though she was luth to dy , yet if god said she must , she must ; adding something about the state of the countrey , which we wondred at anon , the fit went over ; and as i guessed it would be , it was the last fit she had at our house . but all my library never afforded me any commentary on those paragraphs of the gospels , which speak of demoniacs , equal to that which the passions of this child have given me . sect . xxxiii . this is the story of goodwins children , a story all made up of wonders ! i have related nothing but what i judge to be true . i was my self an eye-witness to a large part of what i tell ; and i hope my neighbours have long thought , that i have otherwise learned christ , than to ly unto the world. yea , there is , i believe scarce any one particular , in this narrative , which more than one credible witness will not be ready to make oath unto . the things of most concernment in it , were before many critical observers ; and the whole happened in the metropolis of the english america , unto a religious and industrious family which was visited by all sorts of persons , that had a mind to satisfy themselves . i do now likewise publish the history , while the thing is yet fresh and new ; and i challenge all men to detect so much as one designed falshood , yea , or so much as one important mistake , from the egg to the apple of it , i have writ as plainly as becomes an historian , as truly as becomes a christian , tho perhaps not so profitably as became a divine . but i am resolv'd after this , never to use but just one grain of patience with any man that shall go to impose upon me , a denial of devils , or of witches . i shall count that man ignorant who shall suspect , but i shall count him down-right impudent if he assert the non-existence of things which we have had such palpable convictions of . i am sure he cannot be a civil , ( and some will question whether he can be an honest man ) that shall go to deride the being of things which a whole countrey has now beheld an house of pious people suffering not a few vexations by . but if the sadducee , or the atheist , have no right impressions by these memorable providences made upon his mind ; yet i hope , those that know what it is to be sober , will not repent any pains that they may have taken in perusing what records of these witchcrafts & possessions , i thus leave unto posterity . postscript . you have seen the trouble and the relief of iohn goodwins children , after which the daemons were let loose to make a fresh attacque upon them , tho not in a manner altogether so terrible & afflictive , as what they had before susteined . all the three children were visited with some return of their calamities ; but the boy was the child which endured most in this new assault . he had been for some while kindly entertained , with mr. baily at watertown where he had enjoyed a long time of ease ; the devils having given him but little disburbance , except what was for a short while after his first coming there . he no sooner came home , but he began to be ill again , with diverse peculiar circumstances attending of him . there was this particularly remarkable : that the boy dream't he had a bone within his skin growing cross his ribs ; and when he awaked , he felt and found a thing there which was esteem'd a bone , by them that handled it ; only every one wondered how it should be lodged there . an expert chirurgeon , dr. iohn clark , being advis'd with about it , very dexterously took it out ; and it prov'd not the imagined bone , but a considerable pin ; a brass pin , which could not possibly have come to ly there as it did , withont the prestigious conveyance of a misterious witchcraft . another time , on a lord's day his father would have taken him to meeting with him ; and when his father spoke of going to some of the assemblies in the town ( particularly both the north and the south ) the boy would be cast into such tortures and postures , that he would sooner dy than go out of doors ; but if his father spoke of going to others of the assemblies in the town , particularly the quakers , the boy in a moment would be as well as could be . the tryal of this was more than five times repeated , and were it fully related , would be more than ten times admired . our prayers for the children were justly renewed , and i hope not altogether unanswered . upon one prayer over two of them , they had about a fortnights ease ; and their ails again returning , prayer was again awakened ; with some circumstances not proper to be exposed unto the world. god gave a present abatement hereupon to the maladies of the children , and caused their invaders to retire ; so that by degrees they were fully and quickly delivered . two days of prayer obtained the deliverance of two . the third , namely the boy , remaining under some annoyance by the evil spirits , a third day was employ'd for him and he soon found the blessed effects of it in his deliverance there were several very memorable things attending this deliverance of the children , and the vowes , and the pleas , used in the prayers which were thereby answerd , but they were all private , yea , in a sort , secret ; non est religio ubi omnia patent ; and i understand , ( for i have some acquaintance with him ) that the friend of the children , whom god gave to be thus concerned and successful for them , desires me not to let reports of those things go out of the walls of a study , but to leave them rather for the notice of the other world. i think it will not be improper to tell the world , that one thing in the childrens deliverance was the strange . death of an horrible old woman , who was presum'd to have a great hand in their affliction . before her death & at it , the alms-house where she lived was terrified with fearful noises , and she seem'd to have her death hastened by dismal blowes reveived from the invisible world. but having mentioned this : all that i have now to publish is that prayer and faith , was the thing which drove the divels from the children ; and i am to bear this testimony unto the world , that the lord is nigh to all them , who call upon him in truth , and , that blessed are all they that wait for him. finished , iune 7th , 1689. mantissa . to the foregoing narrative , we have added an account given us , by the godly father of these haunted children ; who upon his reading over so much of our history , as was written of their exercise before their full deliverance , was willing to express his attestation to the truth of it ; with this further declaration of the sense , which he had of the unusual miseries , that then lay upon his family . 't is in his own style ; but i suppose a pen hath not commonly been managed with more cleanly discourse by an hand used only to the trowel ; and his condition hath been such , that he may fairly have leave to speak . in the year 1688. about midsummer , it pleased the lord to visit one of my children with a sore visitation ; and she was not only tormented in her body , but was in great distress of mind , crying out , that she was in the dark concerning her souls estate , and that she had mispent her precious time ; she and we thinking her time was near at an end hearing those shrieks and groans which did not only pierce the ears , but hearts of her poor parents ; now was a time for me to consider with my self , and to look into my own heart and and life , and see how matters did there stand between god and my own soul , and see wherefore the lord was thus contending with me . and upon enquiry i found cause to judge my self , & to justify the lord. this affliction continuing some time , the lord saw good then to double the affliction in smiting down another child , and that which was most heart breaking of all , and did double this double affliction was , it was apparent and judged by all that saw them , that the devil and his instruments , had a hand in it . the consideration of this was most dreadful : i thought of what david said , 2 sam. 24. 14. if he feared so to fall into the hands of men , oh ! then to think of the horror of our condition , to be in the hands of devils and witches ! this our doleful condition moved us to call to our friends to have pity on us , for gods hand had touched us . i was ready to say , that no ones affliction was like mine ; that my little house that should be a little bethel for god to dwell in , should be made a den for devils ; that those little bodies , that should be temples for the holy ghost to dwell in , should be thus harrassed and abused by the devil and his cursed brood . but how this twice doubled affliction is doubled again . two more of my children are smitten down , oh ! the cries , the shrieks , the tortures of these poor children ! doctors cannot help , parents weep and lament over them , but cannot ease them . now i considering my affliction to be more than ordinary , it did certainly call for more than ordinary prayer . i acquainted mr. allen , mr. moodey , mr. willard , and mr. c. mather , the four ministers of the town with it , and mr. morton of charlstown ; earnestly desiring them , that they , with some other praying people of god , would meet at my house , and there be earnest with god , on the behalf of us and our children ; which they ( i thank them for it ) readily attended with great servency of spirit ; but as for my part , my heart was ready to sink to hear and see those doleful-sights . now i thought that i had greatly neglected my duty to my children , in not admonishing and instructing of them ; and that god was hereby calling my sins to mind , to slay my children , then i pondered of that place in numb . 23. 23. surely there is no inchanment against iacob , neither is there any devination against israel . and now i thought i had broke covenant with god , not only in one respect but in many , but it pleased the lord to bring that to mind in heb. 8. 12. for i will be merciful to their unrighteousness , and their sins & inquities will i remember no more . the consideration how the lord did deal with iob , and his patience and the end the lord made with him was some support to me . i thought also , on what david said , that he had sinned , but what have these poor lambs done ? but yet in the midds't of my tumultous thoughts within me , it was gods comforts that did delight my soul. that in the 18 of luke , and the beginning , where christ spake the parable for that end , that men ought alwaies to pray and not faint . this , with many other places bore up my spirit . i thought with ionah that i would yet again look towards god's holy temple ; the lord iesus christ. and i did greatly desire to find the son of god with me in this furnace of affliction , knowing thereby that no harm shall befall me . but now this solemn day of prayer and fasting being at an end , there was an eminent answer of it : for one of my children was delivered , and one of the wicked instruments of the devil discovered , and her own mouth condemned her , and so accordingly executed . here was food for faith , and great encouragement still to hope and quietly wait for the salvation of the lord ; the ministers still counselling and encouraging me to labour to be found in gods way , committing my case to him , and not to use any way not allowed in gods word . it was a thing not a little comfortable to us , to see that the people of god was so much concerned about our lamentable condition , remembring us at all times in their prayers , which i did look at as a token for good ; but you must think it was a time of sore temptation with us , for many did say ; ( yea , and some good people too ) were it their case , that they would try some tricks , that should give ease to their children : but i thought for us to forsake the counsel of good old men , and to take the counsel of the young ones , it might ensnare our souls , though for the present it might offer some relief to our bodies ; which was a thing i greatly feared ; and my children were not at any time free for doing any such thing . it was a time of sore affliction , but it was mixed with abundance of mercy , for my heart was many a time made glad in the house of prayer . the neighbourhood pitied us ; and were very helpful to us : moreover , though my children were thus in every limb and joynt tormented by those children of the devil , they also using their tongues at their pleasure , sometimes one way , sometimes another ; yet the lord did herein prevent them , that they could not make them speak wicked words , though they did many times hinder them from speaking good ones ; had they in these fits blasphemed the name of the holy god , this you may think would have been an heart-breaking thing to us the poor parents ; but god in his mercy prevented them , a thing worth taking notice of . likewise they slept well a nights : and the ministers did often visit us , and pray with us , and for us ; and their love and pity was so great , their prayers so earnest and constant , that i could not but admire at it . mr. mather particularly ; now his bowels so yearned towards us in this sad condition , that he not only pray's with us , and for us , but he taketh one of my children home to his own house ; which indeed was but a troublesome guest , for such an one that had so much work lying upon his hands and heart : he took much pains in this great service , to pull this child , and her brother and sister out of the hand of the devil . let us now admire and adore that fountain the lord jesus christ , from whence those streams come . the lord himself will requite his labour of love . our case is yet very sad , and doth call for more prayer ; and the good ministers of this town , and charlstown readily came , with some other good praying people to my house , to keep another day of solemn fasting and prayer ; which our lord saith this kind goeth out by . my children being all at home , the two biggest lying on the bed , one of them would fain have kicked the good men while they were wrestling with god for them , had not i held him with all my power and might ; and sometimes he would stop his own ears . this you must needs think was a cutting thing to the poor parents . now our hearts were ready to sink , had not god put under his everlasting arms of mercy and helped us still to hope in his mercy , and to be quiet , knowing that he is god , and that it was not for the potsheards of the earth to strive with their maker . well might david say , that had not the law of his god been his delight , he had perished in his affliction . now the promises of god are sweet ; god having promised , to hear the prayer of the destitute , and not to despise their prayer ; and he will not fail the expectation of those that wait on him ; but he heareth the cry of the poor and needy . these iacobs came and wrestled with god for a blessing on this poor family , which indeed i hope they obtained , and may be now worthy of the name israel , who prevailed with god , and would not let him go till he had blessed us . for soon after this , there were two more of my children delivered out of this horrible pit . here was now a double mercy , and how sweet was it , knowing it came in answer of prayer ! now we see and know , it is not a vain thing to call on the name of the lord. for he is a present help in the time of trouble ; and we may boldly say the lord has been our helper , i had sunk , but jesus put forth his hand & bore me up . my faith was ready to fail , but this was a support to me that christ said to peter , i have prayed for thee that thy faith fail not . and many other promises were as cordials to my dropping soul. and the consideration of all those that ever came to christ jesus for healing , that he healed their bodies , pardoned their sins , and healed their souls too ; which i hope in god may be the fruit of this present affliction . if god be pleased to make the fruit of this affliction to be to take away our sin , and cleanse us from iniquity , and to put us on with greater diligence to make our calling & election sure , then , happy affliction ! the lord said that i had need of this to awake me . i have found a prosperous condition a dangerous condition . i have taken notice and considered more of god's goodness in these few weeks of affliction , than in many years of prosperity . i may speak it with shame , so wicked and deceitful , and ungrateful is my heart that the more god hath been doing for me , the less i have been doing for him. my returns have not been according to my receivings . the lord help me now to praise him in heart , lip , & life . the lord help us to see by this visitation , what need we have to get shelter under the wing of christ , to hast to the rock , where we may be safe . we see how ready the devils are to catch us , and torment our bodies , and he is as diligent to ensnare our souls , and that many waies ; but let us put on all our spiritual armour , and follow christ the captain of our salvation ; and tho we meet with the cross , let us bear it patiently and cheerfully , for if jesus christ be at the one end , we need not fear the heaft of it : if we have christ we have enough ; he can make his rod as well as his staffe to be a comfort to us ; and we shall not want if we be the sheep of christ. if we want afflictions we shall have them , and sanctified afflictions are choice mercies . now i earnestly desire the prayer of all good people ; that the lord would be pleased to perfect that work he hath begun , and make it to appear that prayer is stronger than witchcraft . iohn goodwin . decemb. 12. 1688. this is our first example ; and it is this which has occasioned the publication of the rest. exemple . ii. among those iudgments of god , which are a great deep , i suppose few are more unfathomable than this , that pious and holy men suffer sometimes by the force of horrid witchcrafts , and hellish witches are permitted to break thorough the hedge which our heavenly father has made about them that seek him. i suppose the instances of this direful thing are seldome ; but that they are not never we can produce very dismal testimony . one , and that no less recent than awful , i shall now offer : and the reader of it will thereby learn , i hope , to work out his own salvation with fear and trembling . sect . i. mr. philip smith , aged about fifty years , a son of eminently vertuous parents , a deacon of the church at hadley , a member of our general court , an associate in their county court , a select-man for the affairs of the town , a lieutenant in the troop , and , which crowns all , a man for devotion and gravity , and all that was honest , exceeding exemplary ; such a man in the winter of the year , 1684. was murdered with an hideous witchcraft , which filled all those parts with a just astonishment . this was the manner of the murder . sect . ii. he was concerned about relieving the indigencies of a wretched woman in the town ; who being dissatisfied at some of his just cares about her , expressed her self unto him in such a manner , that he declared himself apprehensive of receiving mischief at her hands ; he said , he doubted she would attempt his hurt . sect . iii. about the beginning of ianuary he began to be very valetudinarious , labouring under those that seemed ischiadick pains . as his illness increased on him , so his goodness increased in him ; the standers-by could in him see one ripening apace for another world ; and one filled not only with grace to an high degree , but also with exceeding ioy. such weanedness from , and weariness of the world , he shew'd , that he knew not ( he said ) whether he might pray for his continuance here . such assurance had he of the divine love unto him , that in raptures he would cry out , lord , stay thy hand , it is enough , it is more than thy frail servant can bear ! but in the midst of these things , he uttered still an hard suspicion , that the ill woman who had threatned him , had made impressions on him . sect . iv. while he remained yet of a sound mind , he very sedately , but very solemnly charged his brother to look well after him . tho' he said he now understood himself , yet he knew not how he might be ; but be sure ( said he ) to ha●● a care of me for you shall see strange things , there shal be a wonder in hadley ! i shall not be dead when it is thought i am ! this charge he pressed over and over ; and afterwards became delirious . sect . v. being become delirious , he had a speech incessant and voluble beyond all imagination and this in divers tones and sundry voices , and ( as was thought ) in various languages . sect . vi. he cryed out not only of sore pain , but also of sharp pins , pricking of him sometimes in his toe , sometimes in his arms , as if there had been hundreds of them . but the people upon search never found any more than one. sect . vii . in his distresses he exclaimed very much upon the woman afore-mentioned , naming her , and some others , and saying , do you not see them ; there , there , there they stand . sect . viii . there was a strong smell of something like musk , which was divers times in the room where he was , and in the other rooms , and without the house ; of which no cause could be rendred . the sick-man as well , as others , complained of it ; and once particularly , it so siez'd an apple roasting at the fire that they were forced to throw it away . sect . ix . some that were about him being almost at their wits end , by beholding the greatness and the strangeness of his calamities did three or four times in one night , go and give disturbance to the woman that we have spoken of : all the while they were doing of it , the good man was at ease , and slept as a weary man ; and these were all the times they perceived him to take any sleep at all . sect . x. a small galley-pot of alkermes , that was near full , and carefully look't after , yet unto the surprize of the people , was quite emptied , so that the sick man could not have the benefit of it . sect . xi . several persons that sat by him , heard a scratching , that seem'd to be on the ticking near his feet , while his feet lay wholly still ; nay , were held in the hands of others , and his hands were far of another way . sect . xii . sometimes fire was seen on the bed , or the covering , and when the beholders began to discourse of it , it would vanish away . sect . xiii . diverse people felt something often stir in the bed , at some distance from his body . to appearance , the thing that stirr'd was as big as a cat : some try'd to lay hold on it with their hands , but under the covering nothing could be found . a discreet and sober woman , resting on the beds feet , felt as it were a hand , the thumb and the finger of it , taking her by the side , and giving her a pinch ; but turning to see what it might be , nothing was to be seen . sect . xiv the doctor standing by the sick man , and seeing him ly still , he did himself try to lean on the beds-head ; but he found the bed to shake so , that his head was often knocked against the post , though he strove to hold it still ; and others upon tryal found the same . also , the sick man lying too near the side of the bed , a very strong and stout man , try'd to life him a little further into the bed ; but with all his might he could not ; tho' trying by ' nd by , he could lift a bed-stead , with a bed , and man lying on it , all , without any strain to himself at all . sect . xv. mr smith dyes . the iury that viewed the corpse found a swelling on one breast , which rendered it like a womans . his privities were wounded or burned . on his back , besides bruises , there were several pricks , or holes , as if done with awls or pins . sect . xvi . after the opinion of all had pronounc'd him dead , his countenance continued as lively as if he had been alive ; his eyes closed as in a slumber ; and his neither iaw , not falling down . thus he remained from sattureday morning about sun-rise , till sabbath-day in the after-noon . when those that took him out of the bed found him still warm ; though the the season was as cold as had almost been known in an age. on the night after the sabbath , his countenance was yet as fresh as before ; but on monday morning , they found the face extremely tumified and discoloured ; 't was black and blue , & fresh blood seem'd to run down his cheek in the hairs . sect . xvii . the night after he died , a very credible person , watching of the corpse , perceived the bed to move and stir , more than once ; but by no means could find out the cause of it . sect . xviii . the second night , some that were preparing for the funeral , do say , that they heard diverse noises in the room , where the corpse lay ; as though there had been a great removing and clattering of stools & chairs . upon the whole , it appeared unquestionable that witchcraft had brought a period unto the life of so good a man. exemple . iii. the man of whom we have been writing , is not the only good christian whom evile witchcraft has given annoyance to . we shall add a second instance , wherein i shall relate something that i do not approve ; and that is , the vrinary experiment . i suppose the vrine must be bottled with nails and pinns , and such instruments in it as carry a shew of torture with them , if it attain its end. for i have been told , that the bare bottleing of vrine with filings of steel in it , which can be better ( tho scarce well ) accounted for , has bin sound insignificant . now to use a charm against a charm , or to use a devils shield against a devils sword , who can with a good conscience try ? all communion with hell is dangerous ; all relief and succor coming by means whose whole force is founded in the laws of the kingdom of darkness , will be ready to leave a sting on the conscience of him that obtains it so . sect . i. there was one mr. st — n of north-hampton , who upon complaint of an abused servant unto him , had in plain and close terms rebuked the master of the lad , for his too great severity . he was a man of good repute , and as good courage ; but within as little a while as the man whom he had reproved could return to inform his wife , who was a person under suspicion for witchcraft ; he was taken with many ails and pains that increased on him to great extremity . sect . ii. he languishes , decayes , and dies : but before it came to that , strange sights were in the house . a black cat appeared in the night , with very affrighting circumstances ; and then a pigeon ; both of which they pursued in vain , tho both of them were in the house . sect . iii. they went to the traditionall experiment of botteling vrine ; but they could get no vrine from him , a strange hole through the vrinary passage , shedding the water before they could receive it into the vessel . sect . iv. the corpse was view'd by the jury ; an hole was found quite thro his yard , which hindered their saving of any vrine , and and gave a terrible torture to him . about the small of his back , there was a multitude of small spots , the callous out side of which , being taken away underneath were holes , as tho made by small shott . upon which all concluded with good reason , the occasion of his death to be something preternatural . exemple . iv. so horrid and hellish is the crime of witchcraft , that were gods thoughts as our thoughts , or gods wayes as our wayes , it could be no other but vnpardonable . but that the grace of god may be admired , and that the worst of sinners may be encouraged , behold , witchcraft also has found a pardon . let no man despair of his own forgiveness , but let no man also delay about his own repentance , how aggravated soever his transgressions are . from the hell of witchcraft our merciful jesus can fetch a guilty creature to the glory of heaven . our lord hath sometimes recovered those who have in the most horrid manner given themselves away to the destroyer of their souls . sect . i. there was one mary iohnson tryed at hartford , in this countrey , upon an indictment of familiarity with the devil . she was found guilty of the same , cheefly upon her own confession , and condemned . sect . ii. many years are past since her execution ; and the records of the court are but short ; yet there are several memorables that are found credibly related and attested concerning her . sect . iii. she said , that a devil was wont to do her many services . her master once blam'd her for not carrying out the ashes , and a devil did clear the hearth for her afterwards . her master sending her into the field , to drive out the hogs that us'd to break into it , a devil would scowre them out , and make her laugh to see how he feaz'd 'em about . sect . iv. her first familiarity with the devils came by discontent ; and wishing the devil to take that and other thing ; and , the devil to do this and that ; whereupon a devil appeared unto her , tendring her the best service he could do for her . sect . v. she confessed that she was guilty of the murder of a child , and that she had been guilty of vncleanness with men and devils . sect . vi. in the time of her imprisonment , the famous mr , samuel stone was at great pains to promote her conversion unto god , and represent unto her both her misery and remedy ; the success of which , was very desirable , and considerable . sect . vii . she was by most observers judged very penitent , both before and at her execution ; and she went out of the world with many hopes of mercy through the merit of jesus christ. being asked , what she built her hopes upon ; she answered ; on those words , come to me all ye that labour and are heavy laden , and i will give you rest ; and those , there is a fountain open for sin and for vncleanness . and she died in a frame extremely to the satisfaction of them that were spectators of it . our god is a great forgiver . exemple . v. the near affinity between witchcraft & possession , invites me to add unto the foregoing histories . one that the reader , i believe , will count worthy to be related . it is but a fragment of what should have been a fuller story ; but i cannot without some trouble or delay inconsistent with my present designs put my self in a way to perfect it : and i was of the opinion that , let nothing be lost , was a rule which i might very properly extend unto it . the thing happened many ( perhaps thirty ) years ago , and was then much discoursed of . i don't remember , that i have heard what became of the boy concerned in the narrative , but what i now publish , i find among the papers of my grand-father , of whom the world has had such a character , that they cannot but judge , no romance or folly , nothing but what should be seririous and weighty could be worthy of his hands ; and it is in his own hand that i have the manuscript , from whence i have caused it to be transcribed . it runs in such terms as these . a confession of a boy at tocutt ; in the time of the intermission of his fits : and other passages , which many were eye-witnesses of . the boy was for his natural parts , more than ordinary at seven years old . he , with many others went to see a conjurer play tricks in holland . there it was strongly suggested to him , he should be as good an artist as he . from thence to eleven year old , he used the trade of inventing lyes , and stealing mony , running away from his father , spending of it at dice , and with the vilest company and this trade he used in that space ( he confessed ) above forty times at least , and many strange instances he gives of it . his father following him with constant instruction , and correction , he was despertely hardened under all , and his heart sett in a way of malice against the word of god ; & all his father did to restrain him . when he was about ten or eleven years old , he ran away from rotterdam , to delph ; and the devil appeared to him there in the shape of a boy , counselling him not to hearken to the word of god , nor unto any of his father●s instructions , and propounding to him , to enter into a covenant with him . being somewhat fearful at first , desired that he would not appear to him in a shape , but by a voice , and though his heart did inwardly consent , to what the devil said , yet he was withheld that he could not then enter into a covenant with him . his father not knowing this , but of his other wickedness , being a godly minister , procured many christians to join with him in a day of humiliation ; confessed and bewailed his sins , prayed for him , & sent him to new-e . and so committed him to god. from that time to this being now about sixteen years old , the devil hath constantly come to him by a voice ; and he held a constant discourse with him ; and all about entring into a covenant with him : and still perswaded to have it written and sealed , making many promises to allure him , and telling him many stories of dr. faultus , and other witches how bravely they have lived , and how he should live deliciously , and have ease , comfort , and money and sometimes threatning to tear him in pieces if he would not . but ordinarily his discourse was as loving & friendly as could be . he hath been strangely kept , by an hand of god , from making a covenant to this day . for he still propounded many difficulties to the devil , which he could not satisfie his reason in : and though , he saith , he was never well but when he was discoursing with the devil , and his heart was strangely enclined to write and seal an agreement , yet such dreadfull horrour did seiz upon him , at the very time , from the word of god , and such fears of his eternal perishing , that he could not do it then . he put off the devil still , that he was not in a sit frame , but desired him to come again that he might have more discourse , and he would consider of it . the devil appeared to him a second time at new-haven , in the shape of a boy , and a third time at tocutt in the shape of a fox ; at which time , at first , they had loving discourse , as formerly ; but at last , the devil was urgent upon him , and told him , he had baffled with him so long , now he must enter into an agreement , or he would tear him in pieces : he saying , how should i do it ? would you have me write upon my hands ? no , ( saith the devil ) look here , and with that , set paper , and pen , and ink like blood before him . the former horrours , from the word of god , and special passages , which he named , set in upon him so that he could not do it . only before they parted , the devil being so urgent upon him , telling him he had baffled with him , he set a year and half time for consideration . the last quarter of a year is yet to come . the devil told him , if he let him alone so long , he would baffle with him still : he answered , if he did not yeild then , he would give him leave to torment him whilst he lived . still the devil would not away , nor could he get from him . then out of fear he cryed out , lord , iesus , rebuke the devil ! at which , the fox , pen , ink and paper vanished . yet he continued in his course of unheard-of wickedness , and still his will was bent to write & seal the agreement , having his discourse yet with satan by voice . his brother with whom he lives at tocut , having convulsion fits , he laughed and mocked at him , and acted the convulsion fits. a while after god sent convulsion fits on himself ; in which time , his former terrours , the wrath of god , death , hell , iudgment , and eternity were presented to him . he would fain then have confessed his sins , but when he was about to do it , the devil still held his mouth , that he could not . he entreated god , to release him , promising to confess & forsake his sins , and the lord did so ; but he being well , grew as bad , or worse than ever . about six weeks since , his convulsion fits came again three times most dreadfully , with some intermissions , and his former horrours & fears . he would have confessed his sins but could not . it pleased god to put it into the heart of one to ask him , whether he had any familiarity with the devil ? he got out so much then as , yes . he fetching mr. pierson , the convulsion fits left him , and he confessed all , how it had been with him . that very night the devil came to him , and told him , had he blabbed out such things ? he would teach him to blabb ! and if he would not then write and seal the agreement , he would tear him in pieces , and he refusing , the devil took a corporal possession of him , and hath not ceased to torment him extremely ever since . if any thing be spoken to him , the devil answereth ( and many times he barks like a fox , and hisseth like a serpent ) sometimes with horrible blasphemies against the name of christ ; and at some other times the boy is sensible . when he hath the libertie of his voice , he tells what the devil saith to him , urging him to seal the covenant still , and that he will bring paper , pen and ink in the night , when none shall see , pleading , that god hath oust him off , that christ cannot save him . that when he was upon earth he could cast out devils , but now he is in heaven he cannot . sometimes he is ready to yeild to all in a desperate way . sometimes he breaks out into confession of his former sins , as they come into his mind ; exceedingly judging himself , and justifying god in his for ever leaving of him in the hands of satan . once he was heard to pray in such a manner so sutable to his condition , so aggravating his sin , and pleading with god for mercy , and in such a strange , high , enlarged manner , as judicious godly persons then present , affirm they never heard the like in their lives , that it drew abundance of tears from the eyes of all present , being about twenty persons . but his torment increased upon him worse after such a time ; or if any thing were spoken to him from the word of god by others or they pray with him . the last week after he had confessed one strange passage , namely that once in discourse he told the devil , that if he would make his spittle to scald a dog , he would then go on in a way of lying and dissembling , and believe that he should do it , which he said , he did with all his heart , and so spit on the dog , and with that a deal of scalding water did poure on the dog. in pursuance of his promise , he went on in a way of lying and dissembling : that when he was urged about it , that he had done some mischief to the dog , then he fell down into a swound as if he had been dead . as soon as he had confessed this , the devil went out of him with an astonishing noise , to the terrour of those then , present : and so he continued one day . the next day being much troubled in himself for one special passage in his discourse with the devil , when he appeared to him as a fox ; saith he to he devil , i have formerly sought to god , an● h●●●th been near unto me : with that the devil enraged , said unto him then , what , are you got hither and fell to threatning of him . he said to him again , but i find no such thoughts now , but do & will believe you now more than the word of god which saith in isa. 55 , seek the lord &c. and said further , what comfort you shall afford me , i shall rely upon you for it . remembring this passage the devil appeared to him , ready to enter into him again . thereby much astonished , having the bible in his hand , he opened it , & , as it were of it self , at that place of isai. 55 : his eye was fixed upon it , and his conscience accusing him for abusing the word a year ago , his heart failing him , and the devil entred into him again a second time , railing upon him , & calling him , blab-tongue , and rogue ! he had promis'd to keep things secret , he would teach him to blabb , he would tear him in peices . since , he hath kept his body in continual motion , speaking in him , and by him , with a formidable voice : sometimes singing of verses wicked and witty , that formerly he had made against his father's ministry , and the word of god &c. when the boy is come to himself , they tell him of them , and he owns them , that indeed such he did make . mr. eaton being his uncle , sent a letter to him , which he told of before it came saying also , it would be goodly stuff ! jeering at him . by and by the letter came in , and none of the people knew of it before . he speaks of men coming to him before they come in sight : and once two being with him , their backs turned , the devil carried him away , they knew not how , & after search they found him in a cellar , as dead , but after a little space he came to life again . and another time , threw him up into a chamber , stopped him up into a hole , where they after found him . another time he carried him about a bow-shot and threw him into a hog-stye amongst swine , which ran away with a terrible noise . here is as much to be seen of the venome of sin , the wrath of god against sin , the malice of the devil , and yet his limited power , and the reasonings of satan in an ocular demonstration , as hath fallen out in any age. also the strange & high expressions of a distressed soul , in a way of judging himself and pleading for mercy , such as may be wondered at by all that hear of it ; and more very observable passages could not be written for want of time , which will after appear . advertisement . of what did after appear , i have no account ; but what did then appear , is so undoubtted and so wonderful , that it will sufficiently atone for my publication of it . exemple vi. and vii . had there been diligence enough used by them that have heard and seen amazing instances of witchcraft , our number of memorable providences under this head , had reached beyond the perfect . however , before i have done writing , i will insert an example or two , communicated unto me by a gentleman of sufficient fidelity to make a story of his relating credible . the things were such as happened in the town whereof himself is minister ; and they are but some of more which he favoured me with the communication of . but , it seems , i must be obliged , to conceal the names of the parties concerned , lest some should be offended , tho none could be injured by the mention of them . ¶ in a town which is none of the yóungest in this countrey , there dwelt a very godly and honest man , who upon some provocation , received very angry and threatning expressions , from two women in the neighbourhood ; soon upon this , diverse of his cattel in a strange manner dyed ; and the man himself sometimes was haunted with sights of the women as he thought , encountring of him . he grew indisposed in his body very unaccountably ; and one day repaired unto a church meeting then held in the place , with a resolution there to declare what he had met withal . the man was one of such figure and respect among them , that the pastor singled out him for to pray in the assembly before their breaking up . he pray'd with a more than usual measure of both devotion and discretion , but just as he was coming to that part of his prayer , wherein he intended to petition heaven for the discovery of witchcrafts which had been among them , he sank down speechless and senseless ; and was by his friends carried away to a bed ; where he lay for two or three hours in horrible distress , fearfully starting , and staring and crying out lord , i am stab'd ! and now looking whistly to and fro , he said , o here are wicked persons among us , even among vs ; and he complained , i came hither with a full purpose to tell what i knew , but now ( said he ) i ly like a fool ! thus he continued until the meeting was over , and then his fits left him ; only he remained very sore . one or two more such fits he had after that ; but afterwards a more private sort of torture was employ'd upon him . he was advised by a worthy man to apply himself unto a magistrate ; and warned , that he would shortly be murdered , if he did not . he took not the counsil ; but languished for some weeks ; yet able to walk and work ; but then , he had his breath and life suddenly taken taken away from him , in a manner of which no full account could be given . the man had a son invaded with the like first but god gave deliverance to him in answer to the prayers of his people for him . ¶ in the same town , there yet lives a very pious woman , that from another woman of ill fame , received a small gift , which was eaten by her . upon the eating of it , she became strangely altered and afflicted ; and hindred from sleeping at night , by the pulls of some invisible hand for a long while together . a shape or two of , i know not who , likewise haunted her , and gave her no little trouble . at last , a fit extraordinary violent come upon her ; wherein she pointed her hand , and fixed her eye , much upon the chimney , and spake at a rate that astonished all about her . anon , she broke forth into prayer , and yet could bring out scarce more than a syllable at a time . in her short prayer she grew up to an high act of faith , and said , ( by syllables , and with stammerings ) lord , thou hast been my hope , and in thee will i put my trust ; thou hast been my salvation here , and wilt be so for ever and ever ! upon which her fit left her ; and she afterwads grew very well ; still remaining so . ¶ there were diverse other strange things , which from the same hand , i can both relate & believe , as , of a child bewitched into lameness , and recovered immediately , by a terrour given to the vile authoress of the mischief ; but the exact print , image and colour of an orange made on the childs leg , presently upon the sending of an orange to the witch by the mother of the child , who yet had no evil design in making of the present . and of other children , which a palpable vvitchcraft made its impressions on ; but manum de tabula . i entreat every reader , to make such an use of these things , as may promote his own well-fare , and advance the glory of god ; and so answer the intent of the writer , who , haec scribens studuit , bene de pietate mereri . there now remain two discourses , for the reader to be entertained with ; the latter of which was delivered unto my own congregation ; on the occasion of what befel goodwin's children but the former of them was deliver'd unto the same congregation on the occasion of a horrible self-murder committed by a possessed woman in the neighbourhood . the discourses were suited unto a popular auditory ; but things that are not accurate may be profitable , if the blessing of god accompany them . a discourse on the power and malice of the devils i. pet. v. 8. your adversary the devil , as roaring lion , walketh about , seeking whom he may devour . it is a relation made by david of an encounter by him once met withal in 1. sam. 17. 34. thy servant kept his father's sherp , and there came a lion and took a lamb out of the flock . there is an horrid lion by which your souls are pursued and endangered : this lion fetch'd away , after a very dismal manner , one , that was with us , when this flock was last before the lord ; and he seeks , he longs he ruars , in that or some way to make a prev of all . i am keeping my fathers sheep , and would labour to resone from the hellish lion every l●mb that may ly in his way . accept therefore the text now readd , as , the warning of the lord. multitudes of iews , dispersed in diverse countries , being converted and baptised by the ministry of the apostle peter , at iesuralem ; he writes to them an excellent epistle to fortifie them against the persecutions which their christianity might expose them to . he advises them , first , unto the more general , and then , unto the more special duties of the christian religion . the last of his divine counsils is . to resist the temptations of the devil . and the text before us contains the argument whereby we are to be excited thereunto ; t is drawn from the disposition of the devil ; who is here exhibited , first , as an aversary . secondly , as a potent adversary , a lion. thirdly , as a cruel adversary , a roaring lion. fourthly , as a restless adversary , a lion seeking whom he may devour . this then is the doctrine to be now attended unto , the devil is a potent , a cruel , and a restless adversary to the souls of men . prop. i. there is a combination of devils which our air is fill'd withal . a devil is a spiritual and a national substance , full of all wickedness , confined by god unto our air is his gaob , for his apostasy from the company & employment of the holy angels . his title is that eph 6. 12. a spiritual wickedness ; that is a wicked spirit . a devil was once an angel , but sin has brought him to be fallen angel ; an angel full of enmity to god and man ; an angel made a prisoner within the atmosphere of the earth which we tread upon . the scriptures of truth , allow us these conclusions about the devils of hell. we may first conclude , that the devils are not under meer motions , or qualities , or distempers , as has been by some absurdly enough conceived . the fond sadducee derides the doctrine of devils , which we all embrace . but i pray , what things were those that left their first estate , being now reserved in chains of darkness to the judgment of the great day ? what things be those that besought our lord of liberty to enter into the swine ? but we have among our selves lately seen plain demonstrations , that there are spirits , which understand , and argue , and will ; and which are the enemies of all that is holy , and just , & good. we may , secondly , conclude , that these devils are an army in our air. they are called in eph. 2. 2. the power ( or the army ) of the air . there are diverse miles of air encompassing of this terraqueous globe ; to that space it is that the devils are limited , since their high-treason against the god that made them . here it is that they have a play-house , as well as a prison ; here they play all their devillish pranks until the everlasting fire shall begin to flame . indeed , some devils may keep more constantly to one countrey , and some to another . hence we read of some in marc. 5. 10. they be sought our lord much , that he would not send them away out of the countrey . but still the high-places of our air be the receptacles of all the wicked spirits . we may conclude , thirdly , that these devils are an army under a leader too . there is a government , a monarchy in the dark regions ; and hence in matth. 12. 24. we read about belzchub , the prince of devils . there you have the name of the grand-segniour who is king over the children of pride . probably , the devils in their first conspiracy and rebellion against god , had a notorious ring-leader ; there was one of greater dignity and influence than the rest , by whom they were headed ; and they are all now under his command . we have mention in the sacred oracles , of , the devil and his angels . this cheef devil is called by way of eminency , the devil ; but he has innumerable slaves , and officers , and emissaries , which are under an entire subjection to him . his orders they all observe ; and therefore , when we speak of the devil , it includeth each private souldier as well as him that is principal commander . we say , the devil , as we say , the turk , or the spaniard ; it means any or every part of that infernal rendezvous . as it is said in ps. 34. 6. the angel of the lord encamps , i. e. the whole host of angels are as one in it . prop. ii. the divels are the great adversaries of humane souls . t is here said about the devil , he is your adversary ; or as the article intimates , he is that your adversary . if it be asked , how the devils are our adversaries ? in general they labour to do us all the mischief they can devise . they pursue our hurt in all waies , and by all means . yet in some sense they cannot come at us unless according to law. know , that the greek word here notes properly an adversary at law ; t is a law-term that is used here . thus first , the devils are our adversaries as accusers . t is the character of the devil in rev. 12. 10. the accuser of our brethren , which accuseth them before god , day and night . he is called a satan , and a devil for this very cause . the devils are first our tempters , and then our accusers . they complain to god against us , that we do not fear him , that we do not love him , that we do not seek him , as we ought to do : they represent our faults before the lord , as things that make us unfit for any mercy at his hands . there is a court kept somewhere in the invisible world , at which , devils endeavour to prefer as many complaints as they they can against us . they first gett and then bring matters of accusation which we might be indicted and condemned for . secondly , the devils are our adversaries as destroyers . they plead and pray as so many attourneys , that a iudgment may be granted against us all ; and then they petition that they too may be the executioners of it . t is illustrated in iob. 1. 11. and 2. 5. satan urges upon god against iob , put forth thine hand now , and touch his bone and his flesh . they would fain have all manner of miseries to be inflicted on us ; and they try all they can to gain opportunities for doing their part that we may be miserable . a devil is called a destroying angel. they are devils usually that are the instruments of divine vengeance on the world . if it be asked , why the devils are our adversaries ? there is a double reason to be assigned of it . one reason of it is , their hatred of god. the devils have shaken off the law , and the rule of god ; and they cannot hear that the name of god should be acknowledged in the world . god and the devils are sworn enemies to each other ; and the lord may say of them as in zeb . 11. 8. my soul loathed them , and their soul also abhorred me . now the poor children of men , both do the service of god , and have the image of god. we do the service of god. man is the priest of the whole visible creation . t is by our thoughts , t is by our words , that all things else pay their homage un the lord. the devil , that would be in the throne of god , would ruine us , that god may no more have the honour of a father , or the fear of a master in the world . we also have the image of god. in our nature there is much , in our vertue there is more of god's likeness . the devil is a tigre ; they report of that wild beast , it will tear the picture of a man , when it cannot reach the person of a man. there is a lively shadow , as it were , of god , upon us ; and this the tigres of hell cannot endure . a second reason of it is , their envy at man. the devils behold man exalted & advanced above themselves . t is said of the leviathan in iob 41. 34. he beholdeth all high things . t is fulfilled in the pope also , and lastly in the devil . he cannot brook it , that any should be higher than himself . the apostle intimates , that pride was at first , the condemnation of the devil . t is conjectured , that the devil being informed of god's decree to have a man subsist in the second person of the trinity ; this provoked him and his accomplices to their disobedience . however , the devil now sees man saved and himself dumned ; man in the bosom of god , and himself in the bottom of hell ; well , now thinks he , i will do this man all the spite i can . prop. iii. the devils are potent adversaries of our souls . the devil is a lion , and as it was said in judg. 14. 18. what is stronger than a lion ? he has a power , an interest , that may make us all to tremble at his roaring . hence we read in luc. 10. 19. about the power of the enemy : and he is compared in cap. 11. 21. unto , a strong armed man. there be three things that show the power of our adversaries . first , the power of our adversaries the devils , lies in the nature of them . t is said in zph. 6. 12 , we fight not against flesh & blood only , but against principalities , and powers , and spiritual wickednesses . they are spiritual , and therefore powerful . the spirituality of the devils enables them to strike us when we can't see them ; 〈◊〉 makes 'em ready to attack us and surprise us at unspeakable disadvantages . the divels are spirits , and hence they count iron but straw , & brass as rotten wood ; they are spirits , and so they excel in strength ; when they seem afraid of little spels and charms , it is only a stratagem by which they seek to decoy us into their dreadful power more than before . one of them let loose , perhaps could slaughter an army of an hundred thousand in a night . secondly , the power of our adversaries the devils , lies in the number of them . even such little things as mire , yea , and lice have prov'd horrible plagues by becoming numerous . what then may the devils be , whose troops amount unto many legions : how many devils care sometimes be spared , for the vexation of one man ! in the bowels of one afflicted child , i have heard that murmur made , there are two or three of us ! yea , we read in luc. 8. 30. of a legion that kept a garrison in one single person a a legion contain'd twelve thousand and five hundred in it . doubtless , there are far more devils than there are men in the world . they swarm like the frogs of egypt in every chamber of our houses . we can go , we can stir no where , but those wild arabians will be upon us . thirdly , the power of our adversaries the devils lies in their confoederacies . the devils are all as one themselves ; their unity , their agrement in their designs makes them formidable . we are told in mat. 12. 26. satan is not divided against himself . but more than so , the devils have of their party among our selves , yea , within our selves . devils have men on their side . all wicked men promote the ends of the devils . t is said , the lusts of the devil they will do ; 't is said . the divel works in the children of disobedience . and the devils have hearts on their side our wicked hearts will favour and humour the devils in their attempts , and betray us into their hands . when they made their assault on our saviour , t is said , they found nothing in him. but they find something in us , they find in us , an inmate by whose treachery we become their prey . this is the power of the enemy . prop. iv. the devils are also cruel adversaries of our souls . the divel is not only a lion , but a roaring , an hungry , an angry lion. yes , according to that in rev. 20. 2. he is not only a lion , but a dragon too . he will have no more mercy than a lion , he will have no more mercy than a dragon upon all that comes in the way of his cruel clutches . 't was the description of the chaldaeans in hab. 1. 6. that bitter and hasly nation . to the devils does it much more belong ; they are a bitter and a cruel nation . never was there such a merciless and a pittiless tyrant as the devil is , nothing so much pleases that bloody monster , as the pain and the death of our unhappy souls ; and he has no musick like the groans of a deadly wounded man. what a prodigy of cruelty was the roman emperour , who wished that all his people had but one neck , that he might cut it off at a blow ! why the cruel devil not only wished , but in paradise he had & he did such an horrid thing . and it is he that inspires vile men with all the cruelty that their inquisitions , and their tortures give exemple of . prop. v. the devils are likewise restless adversaries of our souls . they go about , they are always in action , always in motion , that they may undo the souls of men . the devil goes about . so could he say of himself , in job , 1. 7. i come from going to and fro in the earth , and from walking up and down in it . this prince goes in progress , rides the circuit thro his whole dominions to see how his work is carried on . and all that are under the inspection of this prime visier are continually travelling and labouring too for the destruction of immortal souls . they go about , but how ? we read in iude 6. they are kept in chains ; t is by some rendered , they are kept for chains : but suppose them in chains ; their chains are so lengthened , & yet so limited that they go about , just where and when , and how far the permission of god shall give them leave . as they are not now in all the torment , so they are not now in all the bondage intended for them . t was the sentence of wicked cursed cain , in gen. 4. 14. a fugitive and a vagabond shalt thou be upon the earth . t is the case of every devil ; he is a fugitive and a vagabond in our air. they go about but why ! for no good , you may be sure . t is with them as t is said to be with their vassals , in psal. 59. 15. they wander up and down for meat , and grudge if they be not satisfied . they go about upon the catch ; they go about , that they may spy out objects to work upon ; they go about , with a raging appetite after sin and the wages of it on the world . you shall see what the postures and methods of the devil are ; they are drawn with a pencil of the sanctuary , in psal. 10 4. he lyes in wait secretly , as a lion in his den he lyes in wait to catch the poor ; he does catch the poor when he drawes him into his net . such a devildish adversary have we to deal withal . use . i. information . there are two lessons that we may learn from these things . we may say after the apostle in ● . iob. 3. 15. in this the children of god are manifest and the children of the devil . first . we may see from hence , who the children of the devil are . roaring lions that go about seeking whom they may devour , what are they but the creatures whom the devil is a sire unto ? we read of one in ezek. 19. 6. who became a young lion and learned to catch the prey , & devoured men . such lions there often are in the world ; sometimes there are men whose business , whose delight it is to devour their neighbours ; men who go about to impair the estate , who go about to blemish the esteem , who go about to debanch the souls of other men . what shall be said of such men ? alas , the devil is the father of them all . i have no blessing for any of them ; but yet i may say to them , this is a lions whelp , to the prey , my son , thou art gone up . this is just like the great old lion : with him , even with him shall they one day he punished , and undergo the doom in ier. 51. 38. they shall roar together like lions , they shall yell as lions whelps . the great and the terible god will one day make the sires and the whelps together to roar under the direful impressions of his everlasting wrath . secondly . from hence we may also see who are the children of god. t is said of our lord jesus christ in act. 10. 38. he went about doing good . there are some that go about seeking whom they may instruct , that go about seeking whom they may convert , that go about seeking whom they may relieve . the lion of the tribe of judah , is a father to these holy men ; not the devil but the saviour is their pattern . the blessed , the glorious angels , and not the outragious devils do thus improve themselves . go on , souls , go on thus to go about . i remember old mr. latymer in a sermon , has that sharp reflection upon the lazy bishops of his time , that seldom or never preached in any one pulpie of all their diocess , for shame , ( said he ) you negligent prelates , if you will not learn of god , and christ , and good men , then learn of the devil , learn of the devil , who is alwaies at work in in his diocess . truly , we may learn of the devil , to go about seeking the welfare of those whom he goes about seeking the ruin of . use . ii. exhortation . we have two things now incumbent on us . i. let us avoid the roaring lion , who goes about seeking whom he may devour . let us not be willingly in the way of devils , who are even aiming at our confusion . first . let us get from the roaring lion , by a sincere turning to god in christ. hear & quake all you that are yet in your unregenerate estate ; you are in the mouth of the roaring lion : oh , how can you be satisfyed or contented there ? in conversion , we are told in act. 29. 18. men are turned from the power of satan unto god. man , thou art under the under the power of satan , until thou art born again . o save thy self before it be too late . one once being ready to be devoured by a lion , cry'd out , help , help , i am yet alive ! held , i am yet alive ! o thou are yet alive , but if thou art not quickly redeemed from the lion , it will ere long be all too late ! all too late ! quickly then renounce the service of the devil ; quickly loath , quickly leave all your sins ; quickly run to god in christ , and say unto him as in isa. 26. 13. o lord our god , other lords besides thee have had dominion over us , but not we will make mention of thy name alone . secondly . let us keep from the roaring lion , by a sincere shunning of what will peculiarly bring us within his reach . indeed every lust , as it were surrenders us up unto the devil : every time a man gratfies a lust , a devil is invited into the soul of that man ; and by every new act of it , he takes a new hold of the soul. but some vices there are which give the devils peculiar opportunities to devour us of these take heed with a more than ordinary caution . particularly , first . beware of discontent . the devils are are wonderfully discontented spirits ; and none more than discontented persons , ly open to their invasion and annoyance . the discontented man is angry at god ; it is a rage at god , it is a fret as god , which discomposes him . we are told about the man that is angry at his neighbour , in eph. 4. 27. he gives place to the devil . how much more may this be said about the man who is angry at his maker ? the devil finds a place in the soul of such a man. be not angry at any poverty , be not angry at any calumny , be not angry at any affliction whatsoever . discontent opens the doors of the soul for all the devils of hell to enter in . secondly . beware of idleness , if thou art idle , know that the devil is not so ; the idle soul is an empty house ; there happens to it that thing in mat. 12. 44. the unclean spirit walks to and fro , and comes and finds the house empty , then gooth . he and taketh with himself seven other spirits , more wicked than himself , and they enter in . when the devil finds an idle person , he as in were , calls to more of his crue , come here ! come here ! a brave prize for us all ! when was a david made a prize for a devil ? it was when he rose from his couch in the afternoon , and walked in his balcony , as one that had nothing at all to do . of idleness comes no goodness . thirdly . beware of bad company . that is , ( i had almost said ) the greatest engine the devil has , to trepan the children of men withal , an evil companion is a gin for a soul. the devils will have thee fast enough , if thou walkest in the counsil of the ungodly , and standest in the way of sinners , and sittest in the seat of the scornful . the devils , nay , and the gallows too , at length often devour those that bad company shall seduce t was said to them of old , depart from the tents of the wisked men , left the earth swallow you up . even so , depart from the knots , depart from the cups of wicked men , list the devil swallow you up . t is said in prov. 13. 20. a companion of fools shall be destroyed . ii. let us resist the roaring lion who goes about seeking whom he may devour . do you find the devil ready to devour you ? be you as ready to oppose him . it is mentioned as a sore calamity in psal. 109. 6. let satan stand at his right hand . alas ! this is the condition of our souls ; we have satan at hand , seeking to gribe us in his hideous clawes . how many temptations does the devil seek to to devour your souls withal ? temptations to vncleanness and worldliness are devouring of many . temptations to atheism and blasphemy are devouring of others . perhaps , temptations to self-murder have near devoured some unhappy souls . o remember whence all these temptations do arise . these things are the roarings of the hellish lion ; and will you hearken to him ? is there any thing in these cursed roarings to perswade your hearkning thereunto ? what benefit , what advantage , do you think these horrid roarings can propound ? come then , resist the temptations of this roaring lion. t is said in iam. 4. 7. resist the devil and he will flee from you . if you fly , he will be a lion , if you fight , he will be a gnat before you . est leo , si fugias ; si stas , quasi musca recedit . your encounters call for two things . one is , your watch. hence t is here said , be vigilant , because your adversary the devil , as a roaring lion walketh about . when it was cry'd out unto the champion of israel in iudg. 16 20. the philistines be upon thee , sampson ; then he awoke out of his sleep . thus it may be exclamed , the lions are upon thee o soul. o how watchful , how wakeful should this cause thee to be . be watchful against all the devices of the devil . be watchful in every place , be watchful in every thing ; be jealous alwaies , has not the devil now some design upon me ? the second is your faith. t is recorded in heb . 11. 33. some by faith stopped the mouthes of lions . tho thou shouldst be in a denful of them , yet faith , true faith would muzzle them all . by faith repair to christ , who is the true sampson , which meets and slayes the lions that roar upon our souls . by faith repair to the rock , even to the rock that is higher than i ! where you may sit and shout and laugh at all the lions that roar in the wilderness , and say , where i am , there you cannot come . there are particularly two sorts of devouring temptations , which i would conclude this disourse with some surable reflections on . temptations to atheism and blasphemy , perhaps do molest some among us ; possibly , terribilia de deo , and horribilia de fide : diabolical suggestions about our god & our creed , may cast some of us into grievous agonies : these things make many a good man to say , i am aweary of my life ! what shall in this case be done ? my advice is , do not so much dispute , as deny the injections of the wicked one . don't glve the devil so much honour as to argue & parley about his iewd proposals . refuse them presently , refuse them peremptorily ; so you silence them . when once an atheistic or blasphemous thought appears within your minds , immediately hiss it away , as the priests did vzziah , when they first saw the leprosie in his forehead . let such thoughts , immediately occasion in you the savory & gracious thoughts that shall be just contrary thereunto . if the devil would have you think , there is no god , then without any more a do , spite the devil by such a thought with an ejaculation contradicting of it , lord , i beleeve that thou art , and that thou art a rewarder too . don't object , what if there be no god ? but suppose for once , that god is . t is by far the sater supposal of the two . and then try whether to weary the devil be not the best way to conquer him . let every fiery dart of satan fetch an holy dart of prayer & grace from thee , and the devil will soon be weary of his methods . temptations to self-murder , may likewise be fierce upon some unhappy people here . t is almost unaccountable , that at some times in some places here , melancholy distempered ragings toward self-murder , have been in a manner epidemical . and it would make ones hair stand , to see or hear what manifest assistence the devils have given to these unnatural self-executions when once they have been begun . t is too evident , that persons are commonly bewitcth't or possess 't into these unreasonable phrensies . but what shall these hurried people do ? my advice is , don't conceal , much less obey the motions of your adversary . failing in this , made a poor man , after a faithful sermon in a neighbouring town , presently to drown himself in a pit that had not two foot of water in it . if you will not keep , that is the way not to take the devil's counsil . let not him tye your tongues , and it is likely he will not gain your souls . complain to a good god of the dangers in which you find your selves ; cry to him , lord , i am oppressed , undertake for me . complain also to a wise friend . let some prudent and faithful neighbour understand your circumstances : t is possible you may thereby escape the snares with which the cruel fowlers of hell hope to trepan you into their dismal clutches for evermore . your neighbours may do much for you , and may prove your keepers if god shall please . it may be the unkindness of some friend , may have thrown you into your present madness . now the kindness of some friend may prove the antidote . manytimes , a natural destemper , is that by which the devil takes advantage to get the souls of self-destroyers into his bloody hands . in this case , for the tempted persons to disclose their griefs , will be the way to obtain their cures . their neighbours ought now to consult a skilful physician for them ; and oblige , yea , constrain them to follow his directions . when the humours on & by which the devil works , are taken away , perhaps he may be starved out of doors . many times , again , the sin of slothfulness gives the devil opportunity to procure the self destruction of the sluggard . in this case too , the tempted person may be succoured by the standers-by becoming sensible of their circumstances . their neighbours may now compel them to follow their business . a calling , the business of a calling , is an ordinance of god , sanctified by him to deliver us from the evil spirits that enter into the empty house , but most times , there may be some old and great sin unrepented of , where temptations to self-murder have a violence hardly to be withstood , there was once a man among us , who in the horrours of despair , uttered many dreadful speeches against himself , and would often particularly say , i am all on a light fire under the wrath of god! this man yet never confessed any unusual sin , but this ; that having gotten about forty pounds by his labour , he had spent it in wicked company : but in his anguish of spirit he hanged himself . there was once a woman among us , who under sickness hade made vowes of a new life ; but apprehending some defects in her conversation afterward , she fell into the distraction wherein she also hanged herself . and the sin of adultery and drunkenness has more than once issued in such a destructive desperation . in case of this or any such guilt , confession with repentance affords a present remedy . to fly from soul-terrour by self-murder , is to leap out of the frying-pan into the fire , poor tempted people , i must like paul in prison , cry with a loud voice unto you . do your selves no harm ; all may be well yet , if you will hearken to the counsils of the lord. now , do thou , o god of peace , bruise satan under our feet world without end , amen a discourse on witchcraft . i. sam . xv. 23. rebellion is as the sin of witchcraft . as it is the interest of all christians to consider the wondrous works of god , so it is the duty of all ministers to study those of his words , with a peculiar application , at which his works like hands in the margin thereof do point , with endeavours to make their hearers understand what lessons of the former the voices of the latter do more especially direct unto . a pious family in this town has lately had befalling of it , a providence full of many circumstances very astonishing ; a providence , wherein the power of god , the success of prayer , & the existence with the operation of devils , has been demonstrated in a manner truly extraordinary ; a providence , whereof you have heard much , but i have seen more , and whereof neither you nor i can take a due notice , without a solemn discourse at this time upon it . 't is a tribute owing to god that i dispense , and 't is a revenge due unto satan that you should attend the truths proper to be delivered on an occasion so remarkable . when some poor people fell into the hands of a pilate , our saviour saw cause to preach a sermon about repentance thereupon : what less than a sermon can be call'd for when some poor children have lately fall'n into the hands of a divel ? tho' thanks be to our david , the lambs are like to be delivered from the hellish monsters to which they were become a prey . and this may seem the rather convenient , because the godly father of the children has desir'd it . for which cause the text before us may be proper to be insisted on . the great god had three seueral times declared that the nation of the amalekites was to be destroyed and extirpated forevermore . king saul was now employed in an expedition against them , to accomplish that prediction , and to execute the vengeance of heaven upon the present generation of them , not only for their own cruelty and villany , but also for the wickedness of their ancestors four hundred years before . the soveraign god had anathematiz'd every living thing among them , and ordered that both man and beast should fall in the day of slaughter . the army , on i know not what pretence , did not observe this commission , for which reason samuel is now sent unto their leader with dismal rebukes and heavy tidings for his disobedience . in the text before us , the prophet aggravates the sin of saul , 1. by describing of the sin. the right name is here put upon it ; and it is called rebellion against god. 2. by comparing of the sin. it is resembled unto witchraft it self : not an equality , but a similitude between them is intended . it is not affirmed to be as a great an evil , but as true an evil as witchcraft is . that witchcraft was a sin far from venial , must be own'd by saul , who had lately scow'red all the witches out of israel : it is now said , such a fault is thine . the following expression carries on the same sense ; and the meaning of that is , that they who adored and idol , ( for so i would rather translate the word here rendred iniquity ) or they who consulted at teraphim , which was a sort of little image from whence daemons gave answers to enquirers ; even these are not more unquestionable sinners than those that add stubbornness to rebellion against the lord. but the doctrine which wee have now before us , is , that witchcraft is a monstrous & an horrid evil. which yet all rebellion against god may be too much compar'd unto . by the ensuing propositions we may state and shape this truth aright in our minds . prop. i. such an hellish thing there is as witchcraft in the world. there are two things which will be desired for the advantage of this assertion . it should first be show'd , what witchraft is : my hearers will not expect from me an accurate definition of the vile thing ; since the grace of god has given me the happiness to speak without experience of it . but from accounts both by reading and hearing i have learn'd to describe it so . witchcraft is the doing of strange ( and for the most part ill ) things by the help of evil spirits , covenanting with ( and usually representing of ) the wosul children of men . this is the diabolical art that witcthes are notorious for . first . witches are the doers of strange things they cannot indeed perform any proper miracles ; those are things to be done only by the favourites and embassadours of the lord . but wonders are often produced by them , though chiefly such wonders as the apostle calls in 2. thes. 2. 9. lying wonders . there are wonderful storms in the great world , and wonderful wounds in the little world , often effected by these evil causes . they do things which transcend the ordinary course of nature , and which puzzle the ordinary sense of mankind . some strange things are done by them in a way of real production . they do really torment , they do really afflict those that their spite shall extend unto . other strange things are done by them in a way of crafty illusion . they do craftily make of the air , the figures and colours of things that never can be truly created by them . all men might see , but , i believe , no man could feel some of the things which the magicians of egypt , exhibited of old . secondly . they are not only strange things , but ill things , that witches are the doers of . in this regard also they are not the authors of miracles : those are things commonly done for the good of man , alwaies done for the praise of god. but of these hell-hounds it may in a special manner be said , as in psal. 52. 3. thou lovest evil more than good . for the most part they labour to robb man of his ease or his wealth ; they labour to wrong god of his glory . there is mention of creatures that they call white whitches , which do only good-turns for their neighbours . i suspect that there are none of that sort ; but rather think , there is none that doeth good no , not one . if they do good , it is only that they may do hurt . thirdly . it is by virtue of evil spirits that witches do what they do . we read in ephes. 2 , 2. about the prince of the power of the air . there is confined unto the atmosphere of our air a vast power , or army of evil spirits , under the government of a prince who employes them in a continual opposition to the designs of god : the name of that leviathan who is the grand-segniour of hell , we find in the scripture to be belzebub . under the command of that mighty tyrant , there are vast legions & myriads of devils , whose businesses & accomplishments are not all the same . every one has his post , and his work ; and they are all glad of an opportunity to be mischievous in the world. these are they by whom witches do exert their devillish and malignant rage upon their neighbours : and especially two acts concur hereunto . the first is , their covenanting with the witches . there is a most hellish league made between them , with various rites and ceremonies . the witches promise to serve the devils , and the devils promise to help the witches ; how ? it is not convenient to be related . the second is , their representing of the witches . and hereby indeed these are drawn into snares and cords of death . the devils , when they go upon the errands of the witches , do hear their names ; and hence do harmes too come to be carried from the devils to the witches . we need not suppose such a wild thing as the transforming of those wretches into bruits or birds , as we too often do . it should next be proved that witchcraft is . the being of such a thing is denied by many that place a great part of their small wit in derideing the stories that are told of it . their chief argument is , that they never saw any witches , therefore there are none . just as if you or i should say , we never met with any robbers on the road , therefore there never was any padding there . indeed the devils are loath to have true notions of witches entertained with us . i have beheld them to put out the eyes of an enchaunted child , when a book that proves , there is witchcraft , was laid before her . but there are especially two demonstrations that evince the being of that infernal mysterious thing . first . we have the testimony of scripture for it . we find witchcrafts often mentioned , sometimes by way of assertion , sometimes by way of allusion , in the oracles of god. besides that , we have there the history of diverse witches in these infallible and inspired writings particularly , the instance of the witch at endor , in 1. sam. 28. 7. is so plain and full that witchcraft it self is not a more amazing thing than any dispute about the being of it , after this . the advocates of witches must use more tricks to make nonsense of the bible , than ever the witch of endor used in her magical incantations , if they would evade the force of that famous history . they that will believe no witches , do imagine that iugglers only are meant by them whom the sacred writ calleth so . but what do they think of that law in exod. 22. 18. thou shalt not suffer a witch to live ? methinks 't is a little too hard to punish every silly iuggler with so great severity . secondly . we have the testimony of experience for it . what will those incredulous , who must be the only ingenious men say to this ? many witches have like those in act. 19. 18. confessed and shewed their deeds . we see those things done , that it is impossible any disease , or any deceit should procure . we see some hideous wretches in hideous horrours confessing , that they did the mischiefs . this confession is often made by them that are owners of as much reason as the people that laugh at all conceit of vvitchraft : the exactest scrutiny of skilful physicians cannot find any distraction in their minds . this confession is often made by them that are apart one from another , and yet they agree in all the circumstances of it . this confession is often made by them that at the same time will produce the engines and ensignes of their hellish trade , and give the standers-by an ocular conviction of what they do , and how . there can be no judgment left of any humane affairs , if such confessions must be ridiculed to all the murders , yea , and all he bargains in the world must be meer imaginations if such confessions are of no account . prop. ii. witchcraft is a most monstrous and horrid evil. indeed there is a vast heap of bloody roaring impieties contained in the bowels of it . witchcraft , is a renouncing of god , and advancing of a filthy devil into the throne of the most high ; 't is the most nefandous high-treason against the majesty on high. witchcraft , is a renouncing of christ , and preferring the communion of a loathsome lying devil before all the salvation of the lord redeemer ; 't is a trampling under foot that blood which is more precious than hills of silver , or whole mountains of gold. there is in witchraft , a most explicit renouncing of all that is holy and iust and good. the law given by god , the prayer taught by christ , the creed left by the apostles , is become abominable where witchcraft is embraced : the very reciting of those blessed things is commonly burdensome where witchcraft is . all the sure mercies of the new covenant , and all the just duties of it , are utterly abdicated by that cursed covenant which witchraft is constituted with . witchraft , is a siding with hell against heaven & earth ; and therefore a witch is not to be endured in either of them . 't is a capital crime ; and it is to be prosecuted as a piece of devilism that would not only deprive god and christ of all his honour , but also plunder man of all his comfort . witchcraft , it 's an impotent , but an impudent essay to make an hell of the universe , and to allow nothing but a tophet in the world. witchcraft , — what shall i say of it ! it is the furthest effort of our original sin ; and all that can make any practice or person odious , is here in the exaltation of it . it was the speech of iehu to ioram , in 2. king. 9. 22. what peace , so long as the withchcrafts of thy mother are so many ? truly , as witchcraft would break the peace of all mankind , so 't is a thing that should enjoy no peace among the children of adam . nothing too vile can be said of , nothing too hard can be done to such an horrible iniquity as witchcraft is . prop. iii. rebellion against god has very much like to witchraft in it . something like to witchcraft there is in an act of rebellion ; but a course of rebellion has much more like to witchcraft in it . some persons there are whose way is that of wickedness , whose work is that of iniquity . those persons do what is like witchcraft every day . for , first . in rebellion , men cast off the authority of god : the witch declares a will to be no more disposed & ordered by the will of god ; she says , god shall not be my governour . such is the language of rebellion . when men rebel against god. they say like him in exod. 5. 2. i know not the lord , and i will not obey his voice . they say like them in ier. 44. 16. as for the word — spoken — in the name of the lord , we will not hearken thereunto . there is indeed a sort of atheism in rebellion the sinner is a fool that wishes , o that there were no god! that resolves , god shall not be lord over me . secondly . in rebellion men refuse the salvation of christ. the witch contemns all the offers of the gospel , and prizes the dirty proffers that satan makes before them all . this is the plain english of rebellion ; it sayes , what is tendred by the devil , is better than what is tendred by the saviour . the lord said about israel of old in psal. 81. 11. israel would none of me. thus 't is when men rebel against god. a iesus may say , those poor creatures will have none of me , nor of my bloud . a pardon may say , those guilty creatures will have none of me . a kingdom may say , those undone creatures will have none of me . where sin is committed , there christ is despised . this doleful phrensy is in all rebellion against the lord. thirdly . in rebellion men choose and serve the the devil as their lord. the witch makes an horrible agreement with devils , to be theirs alone . this is the intent of all rebellion too . it in short saies , let the devil rule ; it sayes , let the devil be humour'd and gratify'd . as that cowardly king said unto the syrian , 1. king. 20. 4. my lord , o king , i am thine and all that i have . thus the ungodly man sayes unto the devil ; thou art my lord and my king. all rebellion against god , is in obedience to the devil . when men rebel , they lay their wit , their love , their strength , and all the instruments of that rebellion before the devil , and they say . this is thine , o satan , and all that they have . they do even sell themselves to the devil ! as we read of one , he sold himself to work wickedness . fourthly . in rebellion , men cast the bond and the good of their baptism behind their back . among the customs of witches , this is one , they renounce their baptism in a manner very diabolical . the same thing is done in the rebellion of a wicked man. we are told in 1. pet. 3. 21. that the thing which renders baptism available is the answer of a good conscience . but in rebellion against god , men give the answer of an evil conscience , and so make a nullity of their sacred , baptism . the demand of god is vvilt thou beleeve as baptised persons do profess to do ? the rebel answers , no , i will continue shutt up in my vnbeleef . the demand of god is , vvillt thou put on christ , as the baptised profess to do ? the rebel answers , no , i will put on the old man. the almighty god puts that question , vvilt thou forsake the world , the flesh , and the devil , as thy baptism dos oblige to do ? in rebellion the answer of sinful man , is , no , i will serve them all ; they shall all be the idols of my soul. with what conscience can they answer so ! but thus their baptism is nothing with them . fiftly . all that rebel against god , are very mischievous in doing so . they are mischiefs that vvitches are delighted in . thus 't is the end of rebellion to bring destruction upon all that are near unto it . 't is said in eccles. 9. 18. one sinner destroyeth much good . it is the ill-hap of sinners like witches to do hurt wherever they come ; they hurt the souls of their neighbours by the venome of their evil communication ; they hurt the names of their neighbours by their slandrous defamation ; they hurt their estates by bringing down the fiery judgments of heaven upon all the neighbourhood . unto rebellion against god , are owing all the distresses and miseries of a calamitous world. this is the achan , this is the troubler of us all . the improvement of these things now calls for our earnest heed ; and unto each of our three propositions , we may annex applications agreeable thereunto . i begin with the use of the first proposition . i. by way of information . there are especially two inferences to be drawn from this position , that , such a thing there is as witchcraft in the world . [ first . ] since there are vvitches , we are to suppose that there are devils too . those are the objects that vvitches converse withal . it was the heresy of the ancient sadducees in act. 23. 8. the sadducees do say , that there is neither angel nor spirit . and there are multitudes of sadducees yet in our dayes ; fools , that say , seeing is beleeving ; and will beleeve nothing but what they see . a devil , is in the apprehension of those mighty acute philosophers , no more than a quality , or a distemper . but , as paul said unto him of old , king agrippa , beleevest thou the prophets ? thus i would say , friend , beleevest thou the scriptures ? i pray , what sort of things were they , of whom we read in iude. 6. ? angels that kept not their first estate , but left their own habitation , and be reserved in chains unto the judgment of the great day . what sort of things were they , who in matth. 18. 16. besought our lord , if thou cast us out , suffer us to go into the herd of swine ? what thing was that , which in luc. 4. 33. cryed out unto the lord jesus with a loud voice , let us alone ? surely , these things could be none but spiritual and rational substances , full of all wickeness against god , and enmity against man. we shall come to have no christ but a light within , and no heaven but a frame of mind ; if the scriptures must be expounded after the rules of the modern sadducees . perhaps tho' the scriptures are fables to that sort of men . come then , thou sadducee , what kind of thing is that which will so handle towardly ingenuous well-disposed persons , that if any devotions be performed , they shall roar & tear unreasonably , and have such noises and such tortures in them , as not only to hinder themselves wholly , but others too much from joyning in the service ; and strive to kick or strike the minister in his prayers , but have their hands or feet strangely stopt when they are just come at him , and yet be quiet before and after the vvorship ? that if any idle or vseless discourse be going , they shall be well , but at any serious discourse they shall be tormented in all their limbs ? that if a portion of the bible be readd , tho they see and hear nothing of it , and tho , it may be , in greek or hebrew too , they shall fall into terrible agonies , which will be over when the bible is laid aside ? that they shall be able to peruse whole pages of evil books , but scarce a line of a good one ? that they shall move and fly , and tell secret things , as no ordinary mortals can ? let me ask , is not the hand of joab in all this ? or , is there not a divel whose agency must account for things that are so extravagant ? i am now to tell you , that these eyes of mine have beheld all these things , and many other more , no less amazing . christian , there are devils : and so many of them too , that sometimes a legion of them are spar'd for the vexation of one man. the air in which we breath is full of them . be sensible of this , you that obey god : there are troops of tempters on every side of thee . awake , o soul , awake , those philistines of hell are upon thee . upon the least affrightment in the dark , many simple people cry out , the devil ! the devil ! alas , there are devils thronging about thee every day . o let the thought of it make thee a careful and a watchful man. and be sensible of this you that commit sin : the lord jesus hath said of you , ye will do the lusts of your father the devil . how often do many of you make a mock and a ieer of the devil while you are drudging for him ? but know , that there are dreadful devils to seize upon thy forlorn forsaken soul , at its departure hence . o become a new man at the thought of this . 2. since there are witches and devils , we may conclude that there are also immortal souls , devils would never contract with witches for their souls if there were no such things to become a prey unto them . one of the popas when he lay dying , said , i shall now quickly know whether i have an immortal soul or no. within less than a hundred years , you & i shall be convinced of it , if we are not so before . we may truly say , devils & witches bear a witness against them that have any scruple of it . there are some dreaming hereticks , that hold man wholly mortal : i am sure the apostle paul was not of their breastly opinion , when he said in phil. 1. 21. i desire to be dissolved and to be with christ. nor was the martyr stephen of their opinion , when he expired saying , in act. 7. 59. lord iesus receive my spirit . nor was our lord jesus himself of that opinion , when he said unto theef on the cross in luc. 23. 43. this day thou shalt the with me in paradise . 't is an opinion unworthy of a man that is owner of a soul. the mistaken indians , when first they saw a man on horse-back , did conceit the man and the horse to be one creature : it is as soul an error to conceit that it is but one thing which man consisteth of . no , 't is a right anatomy of man , in gen. 2. 7. the lord god formed man out of the dust of the ground , and breathed into his nostrils the breath of life , and man became a living soul . remember , thou hast in thee a living soul ; or a spirit , able to know , and will , and argue so as nothing else in the visible creation can . this living soul is the candle of the lord within thee , and no wind , no death can ever extinguish it . o make much of this living soul . save it , and don 't sell it : it is a iewel too precious to be thrown away . do not sell thy soul for a song . take heed that the devils make it not theirs by any follies of thine . ii. by way of exhortrtion . there is one thing to be now pressed upon us all . let us wisely endeavour to be preserved from the molestations of all witchraft whatsoever . since there is a thing so dangerous , defend your selves , and shelter your selves by all right means against the annoyance of it . consider the multitudes of them , whom witchcraft hath sometimes given trouble to . persons of all sorts have been racked and ruin'd by it ; and not a few of them neither . it is hardly twenty years ago , that a whole kingdom in europe was alarum'd by such potent witchcrafts ; that some hundreds of poor children were invaded with them . persons of great honour have sometimes been cruelly bewitched . what lately besell a worthy knight in scotland , is well known unto the world . persons of great vertue too , have been bewitched , even into their graves . but four years are passed since a holy man was kill'd in this doleful way , after the ioy as well as the grace of god had been wonderfully filling of him . this consideration should keep us from censuring of those that witchcraft may give disturbance to : but it should put us on studying of our own security . suppose ye that the enchanted family in the town , were sinners above all the town , because they have suffered such things i tell ye nay , but except ye repent , ye may all be so dealt withall . the father of lies vttered an awful truth when he said through the mouth of a possessed man , if god would give me leave , i would find enough in the best of you all , to make you all mine . consider also , the misery of them whom witchcraft may be let loose upon . if david thought it a sad thing to fall into the hands of men ; what is it to fall into the hands of devils ? the hands of turks , of spaniards , of indians , are not so dreadful as those hands that witches do their works of darkness by . o what a diresh i thing is it , to be prick't with pins , and stab'd with knives all over , and to be fill'd over with broken bones ? 't is impossible to reckon up the varieties of miseries which those monsters inflict where they can have a blow . no less than death , and that a languishing and a terrible death will satisfie the rage of those sormidable dragons . indeed witchcraft sometimes growes up into possession it self : the devils that are permitted to torment , at last do possess the bodies of the bewitched sufferers . but who can bear the thoughts of that ! who can forbear crying out , o lord , my flesh trembles for fear of thee , and i am afraid of thy iudgements . what shall then be done for our preservation ? away with all superstitious . preservatives ; about those confidences the word of god is that in ier. 2. 37. thou shalt not prosper in them . but there are three admirable amalets that i can heartily recommend unto you all . the first preservative is , a fervent prayer . pour out that prayer before the lord , in psal , 59. 2 , 3. deliver me from the workers of iniquity , and save me from the bloody ones ; for lo , they lie in wait for my soul. and be much in prayer every day . the devils are afraid of our prayers ; they tremble and complain , and are in a sort of anguish while our prayers are going . there was a house of a renowned minister in france insested with evil spirits ; who tho' they had been very troublesome , yet when the good man was betaking himself to prayer , they would say , now you are going to prayer , i 'll be gone . let us pray much , and we need fear nothing . particularly , let ejaculatory prayers be almost continually in our minds , and so we shall neverly open to the fiery darts of the wicked one . the second preservative is a lively faith. the psalmist well said , in psal. 56. 2 , 3 , mine enemies would daily swallow me up ; at what time i am afraid i will trust in thee . be not afraid of any devils ; if you are , turn the fear into faith. by faith resign your selves to the custody of him that is the keeper of israel . by faith perswade your selves that he is able to keep what you have committed unto him. thus , run to the rock , and there triumph over all the powers of darkness . triumph and say , the lord is on my side ; i will not fear ; what can hell do unto me . the third preservative is , a holy life . there was a very holy man of old , a man , that feared god & eschewed evil ; and the devils murmur'd , in iob , 1. 10. god has made an hedge about him . the same have the devils confest , when they have plotted against other holy men . do not thou break the hedge of god's commandment , and perhaps he will not let any break the hedge of his providence , by which thou art secured . the holy angels are the friends , the guardians , the companions , of all holy men ; they may open their eyes , and see more with them than against them . a camp , an host of angels will fight against all the harpies of hell which may offer to devour a saint of god. use these things as the shields of the lord ; so you shall be preserved in christ iesus from the assaults of the destroyer . suppose now that any witches may let fly their curses at you , you are now like a bird on the wing , in such heaven-ward motions that they cannot hitt you . now the devils and their creatures cannot say of you , as the daemon said of the christian woman whom , at a stage-play he took possission of , and being asked , gave this reason of his taking her , i found her on my own ground . we pass on to the use of the second proposition . and that must be a counsel from god unto us all . particularly , since witchcraft is an evil so horrible . 1. to them that may be enticed unto the sin of witchcraft . to them we say , 1. take heed that you be not by any temptation drawn into this monstrous and horrid evil . the best man that ever breathed was tempted hereunto ; that man who was more than a meer man , was assaulted by the cheef devil of the lowest hell with this temptation in mat. 4. 9. fall down and worship me . but by the sword of the spirit our lord kept him off . if any of you are by any devil so sollicited , thus resist , thus repel all the motions of the wicked one . don't give your selves away to those deceivers that will become tormentors of your soul in another world . it may be the proposal of this counsel may make some to say as he in 2. king. 8. 13. what ? is thy servant a dog , that he should do this great thing ? i answer , alas , we should every one of us be a dog and a witch too , if god should have us to our selves . it is the meer grace of god , the chains of which restrain us from bringing the chains of darkness upon our souls . the humble and ( therefore ) holy martyr bradford , when he heard of any wickedness committed in the neighbourhood , would lay his hand on his breast and say , in this heart of mine , is that which should render me as wicked as the worst in the world , if god should leave me to my self . when we see a forlorn wretch executed for witchcraft , you and i may say the same . they that are witchee now , once little dream't of ever becoming so . let him that stands , take heed lest he fall . if we would not fall into that horrible pit , let us follow these directions . direction i. avoid those ill frames which are a step to witchcraft . there are especially two ill frames which do lead people on to the worst witchcraft in the world . shun a frame of discontent . when persons are discontented with their own state ; when persons through discontent at their poverty , or at their misery , shall be alwaies murmuring and repining at the providence of god , the devils do then invite them to an agreement with , and a reliance on them for help . down right witchcraft is the up-shot of it . we find in luc. 4. 2. our lord , hungred , and then the devil came in an audible or a visible manner to him , tho he had been more spiritually long before assaulting of him. they are needy persons whom devils make the most likely attempts upon . and some persons are not only hungry , but angry too ; but then every fret , every fume is as it were a call to the devils ; it calls to them , come and help me . shun also a frame of ill-wishing . there is a witchcraft begun in the imprecations of wicked people . many profane persons will wish the devil to take this & that , or , the devil to do this & that ; and when they call , at last he comes , or at least the divel do's what they wish observe this , we are by our sins worthy to have mischiefs befalling us every day ; and the devils are alwaies ready to inflict what we deserve . i am also apt to think that the devils are seldome able to hurt us in any of our exteriour concerns without a commission from some of our fellow-worms . it is intimated in gen. 4. 9. that every man is his brother's keeper : we are by our good wishes to keep our brethren from the inroads of ill spirits . but when foul-mouth'd men shall wish harm unto their neighbours , they give a commission unto the devils to perform what they desire ; and if god should not mercifully prevent it , they would go thorough with it . hear this , you that in wild passions will give every thing to the devil : hear it , you that will bespeak a rot , a pox , and a plague upon all that shall provoke you i here indict you as guilty of hellish witchcraft in the sight of god. 't is the little wapping of smell dogs that stirs up the cruel mastives to fall upon the sheep in the field . direction ii. avoid all those ill-charms which are a piece of witchcraft : the devils have pretty ra●●●s , as well as fiery arrows they that use the ra●●●es , will come at length to use the arrows too . do not play on the brink of the pit , lest you tumble in . it was complained in 2. king. 17. 9. the children of israel did secretly those things that are not right against the lord their god. even so it may be said , that people among us do secretly and frequently those things that have a sort of witchcraft in them . there are manifold sorceries practised among them that make a profession of christianity against which i would this day bear a witness in the name of the most holy lord. first , there are some that make use of wicked charms for the curing of mischiefs . it is too common a thing for persons to oppose witchcraft it self with witchcraft . when they suppose one to be bewitched , they do with burnings , and bottles , and horshoes , and , i know not what , magical caeremonies endeavour his relief . mark what i say : to use any remedy , the force of which depends upon the compact of the devils with the witches , is to involve ones self in the cursed . compact it is , as it were , to say , o devil , thou hast agreed with such a person that they shall be expos'd unto torments by the use of such or such a caeremony , we do now use the caeremony , and expect thy blessing upon it . this is the language foamed out by this foolish magic . do's not thy conscience tremble at such iniquity and impiety ? this may be to heal a body , but it is to destroy a soul. these persons give themselves to the devils to be deliver'd from the witches . and the people that are eas'd & helped by such meanes , they say , do usually come to unhappy ends. let me say as in 2. king. 1. 3. is there not a god in israel , that you go to belzebub ? what ? will not prayer and faith do , but must the black art be used against our enemies ? it is likewise too common a thing in almost every disease to seek an unlawful medicine . thus for the ague , for the tooth-ach , and for what not ? a mumbling of some words must be made , or a paper of some words must be worn . from what can the efficacy of these words proceed , but from the consent and the action of the devils ? the witches have their watch-words , which i list not to recite : upon those watch-words the devils do their commands . these kind of spells are watch-words to the devils ; and when a man has any benefit by them , he cannot say as in psal. 103. 3. bless the lord , o my soul , who healeth all thy diseases . man , first leave off the name of a christian , before thou dost thus make thy self a conjurer . i hope the churches of the lord jesus will not bear it , that any in their communion , should have this fellowship with the unfruitful works of darkness . but this is not all ; turn we yet again , and we shall see greater abominations . for , secondly . there are some that make use of wicked charms , for the finding of secrets . the lord hath told us , in deut. 29. 29. secret things belong to god. but these impious people must needs have a tast of them . they will ask the devils to inform their minds , and resolve their doubts . this is the witchcraft of them , that with a sieve , or a key will go to discover how their lost goods are disposed of . this is the witchcraft of them that with glasses and basons will go to discover how they shall be related before they dy . they are a sort of witches that thus employ themselves . and this is the witchcraft of the iudicial astrologer . that astrologer is a cousin-german to a conjurer . i think i know his rules , and i am satisfied that his iudgment must at last be determined by his impulse , or it is not worth an hundredth part of what the silly enquirer payes him for it : and from whom , from what shall that impulse come ? behold the energy of devils in it . it is likewise a sort of sorcery , for persons to let their bibles fall open , on purpose to determine what the state of their souls is , from the first word they light upon . and some among us , they say , are so extremely sinful , as to consult one whom they count a conjurer , when they would understand what they know not otherwise . 't is horrible , that in this land of vprightness there should be any such prank of wickedness . i do earnestly testifie unto you that these things are abominables the voice of our god is , o do them not , my soul hates them . i do warn and charge you , shun these execrable things , lest you he left unto the furthest witchcraft committed by the abhorted of the lord. 2. take heed that you do not wrongfully accuse any other person , of this horrid and monstrous evil . it is the character of a godly man , in psal. 15. 3. he taketh not up a reproach against his neighbour . what more dirty reproach than that of witchcraft can there be ? yet it is most readily dast upon worthy persons , when their is hardly a shadow of any reason for it . an ill-look , or a cross word will make a witch with many people who may on more ground be counted so themselves . there has been a fearful deal of injury done in this way in this town , to the good-name of the most credible persons in it . persons of more goodness and esteem than any of their calumnious abusers have been defamed for witches about this countrey , a countrey full of lyes . i beseech you , let all back-biting , and all evil-surmising be put away from among you : do not , on small grounds fly-blow the precious ointment of the good-name that thy neighbour should have . on the least provocation , i will never beleeve but such an one is a witch — that is presently the sentence of some that might speak more warily than so . alas , thou might'st with as much honesty break open the house , or take away the purse of thy neighbour : his good name is of more account . they that indulge themselves in this course of evil-iudging , are usually paid home for it before they dy ; the just god sue's them in an action of defamation , and makes their names to be up too , before they leave world . wee 'l suppose the most probable presumptions : suppose that a person bewitched should pretend to see the apparition of such or such an one , yet this may be no infallible argument of their being naughty people , it seems possible that the devils may so traduce the most innocent , the most praise-worthy . why may not spiritual devils , as well as devils incarnate get leave to do it ? there was at groton , a while since , a very memorable instance of such a thing ; and what should hinder them that can imitate the angels of light but that they may likewise personate the children of light , in their delusions ? ii. to them that have been seduced into the sin of witchcraft . and under this rack , there are two sorts of persons to be addressed unto . first . let them that have been guilty of implicit witchcraft , now repent of their monstrous and horrid evil in it . i fear that i speak to some scores , that may lay their hands on their mouths , and cry , guilty , guilty ! before the lord , in this particular . let these now confess and bewail their own sin in the fight of god ; and as it was said in hos. 14. 8. what have i any more to do with idols ? thus let them say , what have i any more to do with devils ? the things that you have done , have been payments of respects unto devils ; and it becomes you to abhor your selves in dust and ashes for your folly. the great and terrible god sayes of you , as in deut. 32. 21. they have provoked me to anger with their vanities . let the things that did provoke him to anger , now provoke you to sorrow . retire this evening , and humble your selves very deeply , in that you have been so foolish and unwise . lament all your acquaintance with hell ; and let your acquaintance with god be more . let your lamentations be more than ever your divinations were . let them that have been guilty of explicit witchcraft , now also repent of their monstrous and horrid evil in it . if any of you have ( i hope none of you have ) made an express contract with devils , know that your promise is better broke than kept ; it concerns you that you . turn immediately from the power of satan unto god. albeit your sin be beyond all expression or conception heinous , yet it is not unpardonable . we read of menasseh in 2. chron. 33. ●6 . he used enchantments , & used witchcraft , and deale with a famillar spirit , and wrought much evil in the sight of the lord. but that great wizzard found mercy with god , upon his deep humiliation for it : such a boundless thing is the grace of our god! the prey of devils , may become the ioy of angels : the confederates of hell , may become the inhabitants of heaven , upon their sincere turning unto god. a witch may be penitent in this , and glorious in another world . there was one hartford here , who did with much brokenness of heart own her witchcraft , and leave her master , and expire depending on the free-grace of god in christ , and on that word of his , come to me , ye that labour and are heavy laden , and i will give you rest ; and on that , there is a fountain open for sin and for uncleanness . come then , renounce the slavery and the interest of the devils , renounce your mad league with ' em . come and give up your selves unto the lord iesus christ , loathing your selves exceedingly for your so siding with the black enemies of his throne . o come away from the doleful estate you are in . come away from serving of the devils that have ensnared your souls . what wages have you from those hellish task-masters ? alas you are here among the poor , and vile , and ragged beggars upon earth . when did witchcraft ever make any person rub ? and hereafter you must be objects for the intolerable in silence and cruelty of those cannibals , and be broken sore in the place of dragons for evermore . be take your selves then to instant and constant prayer , and unto your old filthy rulers now say , depart from me , ye evil spirit , for i will keep the commandments of god. but we must now conclude with the use of the third proposition . and that may be a caution to every one of us . this in short , since rebellion is like vvitchcraft , o let us not make light of any rebellion against the almighty god. particularly , first , let not a course of rebellion be followed-by us . it is the course of unregenerate men , to be daily doing those things , for which the wrath of god comes upon the children of disobedience . when god requires , repent of sin , they do rebel and reply , no , i have loved idols , and after them i will go . when god requires , beleeve on christ , they do rebel and reply . no , i will not have this man to reign over me . they rebel against all the divine commands of love to god or love to man ; they rebel against all the precepts of the lords , which are to be esteemed concerning all things to be right . and they love every false way . o consider of this , ye strangere to the new-birth ; consider what you are doing , consider where you are going every day . i would now say , alluding to that in dan. 4. 27. o soul , let my counsel be acceptable unto thee , and break off thy sins . you have been doing of iniquity ; o now say , i will do so no more . consider , first , there is a sort of vvitchcraft charg'd on you . you shall as undoubtedly perish as any vvitch in the world , except you reform . can you imagine that an obstinate witch will have admission into the kingdom of god. ? behold , & be astonish't , ye unrenewed ones ; as impossible it is for you to see the lord. it is said in ioh. 3. 3. verily , verily , i say unto thee , except a man be born again , he cannot see the kingdom of god. that verily verily , which like a flaming sword , stands to keep the vil oft witches out of paradise , the same there is to keep every unbeleever out . the lord said unto some confident pretenders of old , ye are as aethiopians unto me . this doth god say unto all them that obey him not ; this doth he say to every one of you that do not fear him & keep his commandment ; he saith , ye are as witches unto me ; though thy birth be of godly or genteel parents , tho' thy parts & gifts may be extraordinary , tho' thy prayers may be twice a week , & thy alms enough to fill a trumpet , yet become a new-creature ; otherwise ye are as witches unto me , saith the lord. consider , secondly , there is a sort of witch . craft come on you too . all that leave the way everlasting , and take a way of wickedness , they are bewitched ; a grievous witchcraft has siez'd upon them . the apostle said to some in gal. 3. 1. o foolish galatians , who hath bewitched you , that you should not obey the truth ? this may be an expostulation us'd with all ungodly men ; o foolish transgressors , who has bewitched you ? i 'le tell you who : not an hog , but a lust has bewitched ' em . they that are bewitched , have a marvellous variety of calamity upon them . one while they can't see ; that is thy case ; thou art wretched , but thou canst not see it ; christ is lovely , but thou canst not see him . one while they cannot hear ; that is thy case ; god calls , look unto me and be saved ; but thou hearest nothing of it . another while they can't stirr ; that is thy case ; the lord jesus calls , come unto me , but thou movest not . sometimes they are as it were , cut , & prick't , and distorted in their limbs ; the very same art thou in all the faculties of thy soul. at othertimes they are pulled into the fire , or into the water , or thrown with violence upon the ground ; the like happens to thy unhappy soul ; it is hurried thither , where the sire is not quenched ; it is hurried thither where they groan under , the waters ; it is also made to pant after the dust of the earth . the drunken man is bewitched with strong drink ; the unclean man is bewitch't with strange flesh ; the tongue of a swearer is acted worse than the tongue of a bewitch't man ; the covetous man is hideously bewitched with bags & lands . o pity thine own soul ; and give no sleep to thine eyes nor slumber to thine eye lids , until thine immortal soul be deliver'd from thy natural state . let not vvitchcraft it felf be a more frightful thing to thee , than thy own present unregeneneracy . turn ye , turn ye , why will ye dye ? secondly . let not an act of rebellion be allowed by us . when ioseph was incited unto an ill act , he said , in gen , 39. 9. how shall i do this wickedness and sin against god ? thus , when we are urged unto any ill act , let us refuse it so , no , this is like wicthcraft , shall i by such wickedness make my self as a witch before the lord ? three things are to be recommend here first , arm yourselves against all the devices , with which the devils would hook you into any rebellion against the lord. for rebellion against god , there will be that clause in our indictment . they were moved by the instigation of the devil . now furnish yourselves with armour to keep off the dint of the devils instigations ; in short , put on the whole armour of god. there is specially a double care that will be of great use in your encounters . first . use your watch well . we read in eph. 6. 11. about the wiles of the devil . when the devil would engage us in a rebellion , there are certain wily methods by which he doth accomplish it . he works more by fraud then by forts ; and there is a cryptic method by which he doth gain us over to himself . a crafty sophister has a three-fold method , with which he prevails upon his auditors ; and such the method of the devil is . watch , first against the deficient method of the devil . the devil will show us the sin without the curse , the bait without the hook : so he saies eat the pleasant fruit : but he saies not , thou shalt dye if thou do it . the devil will represent unto us the difficulty of a duty , but conceal the recompence of it . so he says , it 's a hard thing to pray in secret every day ; but he says not , thy father will reward thee . and he will represent unto us the excuse of a sin , but conceal the ill shape of it : so he saies , many others have done this and that ; but he saies not , god was provoked at it . these are tricks to be watched against . watch , secondly , against the redundant method of the devil . sometimes the devil will use a digression . he will seem to give over his intent in one thing , but make sure of his intent in another . such a stratagem he uses as what ioshua took a● withal ; he retires , and so he conquers . he will make haughtiness and security undo the soul , that he could not make of his party for grosser wickedness . sometimes the devil will use a commoration . he will dog a man , and bring perswasion upon perswasion , as delilah did with sampson ; and like a cnuning fencer , he repeats blow after blow , till he smite home . these are dangers to be watched against . watch , thirdly , against the inverting method of the devil . one while the devil will endeavour to carry us on from lesser sins to greater sins . he will go to make our miscarriages like elijah's cloud ; at first as an hands-breadth , but anon so as to hide the whole heaven from us . so solomon multiplies first horses , & afterward worse things against the command of god. another while , the devil will decoy us from lawful things to unlawful things . thus from a good-husband , a man shall grow a meer muck-worm . now and then also , the devil will try to spoil good works with ill ends : thus the pride of iebu shall be swell'd by the zeal of iebu . he will try to make our duties interfere ; the general calling shall be regarded in the season of the particular , and the particular calling shall be attended in the season of the general . he will try to lead us from one extreme to another ; we shall be excessively merry , and ere long excessively melancholly , if we hearken to him . o keep up your watch. well did the apostle say , in 1. pet. 5. 8. be vigilant , for the devil as a roaring lion , seeketh whom he may devour . secondly . use your sword well . t is said in eph. 6. 17. take the sword of the spirit which is the word of god. the devil cannot stand before the brandishings of this two-edged sword. our saviour overcame the devil by making that return , it is written , and it is written , against all his lewd attempts . would he get you into any rebellion ? one text well managed will make him fly before you . would he have you be unjust ? then answer , it is written , the inrighteous shall not inherit the kingdom of god. would he have you be unclean ? then answer , it is written , god reserves to be punished them that walk in uncleanness . would he have you be immoderately careful ? say then , it is written , cast thy burden on the lord. this warefare is directly contrary to that witchcraft which the devils are daily driving or drawing us unto . secondly . beware of that rebellion against god particularly , which the devils are most gratified withal . it is said in eph. 4. 40. grieve not the holy spirit of god. the unclean devils are pleased most with such things as that holy spirit is most grieved with . sometimes the devils have been forced as it were , to discover their own inclinations : thro the mouths of possessed persons , they have declar'd what was very grateful to them . the children that have lately been under a diabolical fascination in this town , have given us diverse intimations , which we might make useful observations on . i observed , that tho they had much delight in prayer when they were well ; yet when they were ill , they could not endure it . the damons would make them sing , & roar , and stop their ears , and plague them , and at last lay them for dead , if any prayer were in the room . whence it may be inferred , that you who can go without prayer from day to day , do just as the devils would have you . the devils have an horrible rendezvous in that family , in that closet , where prayer is not maintained . i observed , that tho the word of god were their companion & counsellor at other times , yet now they would fall into convulsions , if one did but look into a bible . whence it may be suppos'd that you who read not the scripture , for the most part every day , do humour the devils in it . the devils are glad to see the bibles that have dust upon them . i observed , that haeretical , or superstitious or profane books , might be perused by some of them , when serious & orthodox books would put out their eyes . whence it may be suggested , that you who converse much with ill books , do as the devils would : the devils would willingly be where iest-books , & play-books , & romances , and haeresies or superstitions are made a library . i observed , that tho they were exemplary for honesty & sobriety , yet now their wishes to steal & be drunk , were frequently expressed ; and sometimes they were made very drunk tho no intoxicating drink had bin in the least an occasion of it . whence it may be gathered , that the drunkard has a devil in him , the stealer has a devil in him . the devils have sport enough , when they see a man reeling in the streets ; the divels are the comrades of them that go to take what is none of their own . i observed , that tho few in the place were so diligent as they , nevertheless in their fits they might not do any work at all . whence it may be concluded , that of idleness comes no goodness . the devils are the play-mates of them that are gaming when they should be working . an idle person is a prentice of a divel . these things have been observed ; and now let these vices be avoided . there is witchcraft in them . o that the divels might be out-shot in their own bow , and that these vices might be made odious by their affection for them . thirdly . instead of rebellion against god , let obedience to god fill your lives . make unto god that vow in ps . 116. 16. o lord , truly i am thy servant , &c. and accordingly serve god with all obedience . yea , often ask yourselves , what service may i do for god ? and let a respect of obedience to god make even the meanest of your actions honourable : even when you eat & drink & trade & visit & recreate yourselves , let there be some obedience to god in it all . the employments of a poor carpenter or shooemaker will hereby be rendred more noble things than the victories of an alexander or a caesar. not the devils but the angels will have a most intimate fellowship with a man thus obedient . not witchcraft , but rather inspiration will be in the man who does this , and the son of man who layeth hold on it . notandum . since the finishing of the history which concerns goodwin's children , there has been a very wonderful attempt made ( brobably by witchcraft , on another family in the town . there is a poor boy at this time under very terrible and amazing circumstances which are a repetition of , with not much variation from those of the children formerly molested . the person under vehement suspicion to be the authoress this boy 's calamities , is one that was complain'd of by those children in their ails and accordingly one or two of those children has at this time some renewal of their afflictions also ; which perhaps may be permitted by the great god , not to dissappoint our expectations of their deliverance , but for the detection and the destruction of more belonging to that hellish knot , that has not yet perished as others of the crue has done , before the poor prayers of them that hope in god. the book-sellers not being willing to stay the event of these new accidents , cause the bridles here to be taken off . appendix there are one or two passages in the first of our foregoing histories , which i fore-see , ( those usually no less absurd than angry people ) the quakers , will come upon me with great wrath , for my writing of and the incivilities lately shown to my father , for a piece of one chapter in his book of remarkable providences , by one keith , in a sort of a thing newly published at pen-silvania , have made it necessary for me , not only to explain my self , but to defend him , upon the occasion that is now before me . as for what i have related concerning the strange liberty which the devils gave unto iohn goodwin's children , to enjoy both the writings and the meetings of the quakers , when offers thereof were ( it may be too needlessly ) made unto to them , i need only acquaint the world , that i shall procuce good , legal , & sufficient evidence to confront what i do affirm , whenever any man shall demand it of me ; and that the books with which the tyral happned to he made , were more than one , and such , as the quickers give as general an allowance to , as to their own primers and their catechisms . but undoubtedly , the matchless candour and sweetness of the quakers will inspire them , with inclinations to give me some of their public thanks for the notice i have taken of them ; and in the mean time i must let my neighbours understand , what ridiculous as well as odious calumnies the quakers have bestowed upon my absent father , for his being an historian ( they think ) unto their prejudice . one would think , that if an historian , did but secure his veracity from being impeached , most of his other faults were pardonable ; and so truly they would be accounted , by any , besides quakers , who are a people by themselves . but my father had published a book entituled , illustrious providences ; in one part of which , he has a narrative of several very marvellous occurrences , that certain deluded and possessed quakers , in this countrey were concerned in . the matter of fāts , never could be dispured ; yet one keith a quaker , who had been compassing 〈…〉 und to make pr●selytes , visits new-eng . in his progress , where meeting with small applause , & less success , instead of converts , he picks up what quarrels our countrey could afford him , and among the rest , this book of providences . at his return to pen-silvania , he blesses the world with a little volumn of haeresies and blasphemies against the protestant religion , the principle articles whereof , he endeavours to undermine , with some farther improvements of nonsense , than the abilities of the quakers had heretofore help'd 'em to ; but , tho t is almost pitty that any eagle ( pardon the comparison , he himself calls us night-birds ) should lose his time , by attending the motions of such a fly ; yet i suppose , he will not be long , without the castigations of a full , tho' short answer to the ipertinences with which he has been craftily assaving to spoyl out vines . he entitles his harrangues , the churches in new-england brought to the test ; and it might be expected ; that one so willing to be a servant of those churches as increase mather , would not escape the vengeance of those whom these churches are an eye-sore unto . accordingly , the title-page of his discourses ( for truly-reader , he will not now give us a silent meeting ) promises to us , an answer to the gross abuses , lyes and slanders of increase mather ; which he afterwards detects , just as one of his predecessours after a con●ersation with hogishead , trampled upon plato's pride ; while he cannot instance in any one abuse , lye , or slander of increase mather , without committing more than a few himself . however , he is pleas'd to say , when he comes to talk , let any of his kindred answer for him in his absence ; and because i am somewhat a kin to the said increase mather , whom the ani-mad-versions of this keith have made such an assault upon , that were i more dumb than the son of croesus himself , yet i must have spoken at the provocation , i am willing to satisfie our little authour so far as to answer these three things upon him : yet i would so far observe one of solomon's rules in my answer , as not to use upon him some terms of his art which as a specimen of his breeding he bestows upon increase mather ; but offer a few just reflections on this new apostle ( no doubt a successor to one of the old ones ) unto the world . first . he charges my absent father , with gross abuses , lyes , and slanders ; and yet he denies not the truth of the stories , the resation of which flings him into this foaming rage . he charges him just as last year he did the rest of the ministers of boston . he sent us a written challenge , which begins , i being well assured by the spirit of god , that the doctrine ye preach to the people is false — and he then reckons up twelve articles ( he says ) of our doctrine , the twelfth of which is directly contrary to what we assert , and maintain and preach every day . this was his inspiration then ! and such is his narration now . increase mather penns truths , and yet , it seems writes lyes . but where is increase mather's crime ? why , our animadvertor tells us , i. m. relates these stories on purpose to abuse the honest and sober people called quakers , without making any distinction — but what metal is this man's forehead made of ? reader , you shall find my fathers introduction to his histories to be , all wise men that are acquainted therewith , observe the blasting rebukes of heaven upon the late singing and dancing quakers . and his inference from them is , that the quakers are some of them undoubtedly possessed with evil spirits ; and his conclusion is , we may , by this , judge whose servants the singing quakers are . behold how carefully he has repeated the very distinction which this waspish man complains at the omission of ! besides , he had no need of making any distinction at all . that the quakers fall out among themselves , is but a natural consequence of their tempers and errours , which cannot be otherwise than incohaerent ; and sometimes , their credit forces them to explode in one a-another , what they ( wish they could but ) can't excuse . tho it seems if a woman dress her self like a devil , and fright some of her sex almost out of their lives , on a lords day , in one of our biggest assemblies , g. k. can here canonize her for a saint . case's crew are substantially of the same drove with keith's crue ; both mad , tho with some variety of application in their phrensies . what if those ranters , and these quakers be shaken together in a bag ? 't is a more allowable method of sorting , that of this g. k.'s , who would make us a crew of ranters , because we hold , that god hath fore-ordained infallibly and unchangeably , whatever comes to pass . and whereas our answerer tells us , that when those horrid monsters were whipt at plimouth , for their wonderful hideous devilism , some of the honest people called quakers , openly declared before the people , that the quakers did not at all own them to he of their society , i am to ask him , who of this honest people then it was , that then declared them to be , the dear children of god ? but reader , pray observe , tho he will not leave urging , that for a quaker to be possessed , is no more than for a presbyterian or an independent so to be ; there is difference enough , where our notable disputant would contrive a parallel . because a possession by evil spirits , may besal one of our communion , what then ? the possession does not move any to be of that communion : we see the contrary . but the stories recorded by my father , ( plainly enough ) demonstrate , that diabolical possession was the thing which did dispose and encline men unto quakerism ; their quakerism was the proper effect of their possession ; and not an unconcern'd consequent . 't is our logicians fault here , that he cavils without making any distinction ; if he would have pleased to distinguish a little , he might have spared the pains of his tedious excursions , about charging the innocent with the crimes of the guilty . but from such a g. k. what better dealing might have been look'd for ? secondly , i think , i may rather charge this g. k. with gross abuses , lyes and slanders , by him offer'd unto that increase mather whom he shows himself so much ( beyond the cure of hellebore ) inflamed at . he saies , increase mather hath shew'd his rashness and folly in some other passages of his life , if not malice , that hath occasion'd him for some time past to abscond , and depart from the place where he preached at boston . i am sorry that this man obliges me to trouble the world with stories about such domestick and personal matters as these are . for me to commend my yet living father would perhaps be counted an indecency . but if i should not now defend him from such unhandsome imputations , i were worse than the worse of the sons of noah , and it must be a greater malice than what g. k. ever pretended to discover in increase mather , that shall criminate my vindication of an absent and a wronged parent . my reader 's patience must then permit me to tell him , that all new-england well knows , that increase mather never departed from hence , through any rashness or folly of his ewn , but through the malice of unreasonable men . our charter being unjustly vacated ( which even g. k. reckons among the judgments of god upon us ) the government of this territory was fallen into the hands of men that immediately took all sorts of measures to make us miserable . a knot of people , that had no design but to enrich themselves on to the ruines of this flourishing plantation , were placed over us , & our land strangers devoured in our presence . the sight of our calamities made my father willing to undertake a voyage uuto england , for no other cause but meerly to endeavour the service of his afflicted countrey ; and not a few among the principal gentlemen of the place , did both advize and assist his undertaking . his intent in going he did not publish , but his intent of going he did ; and he had no sooner done it , but one randolph , the late secretary , whom ( like a scavenger ) our late oppressors cheefly used in their more dirty businesses , gave trouble unto him to obstruct and prevent his voyage . the circumstances of it were these : this randolph some time since , carried unto sr. lionel ienklns , a letter which he assur'd him was mr. mather's ; tho the letter was a most villanous forgery , filled with treason and madness in the exaltation of it , and never was one line of it written by my father . the letter-forger had so foolishly drawn it up , that randolph could not get the blood of the gentlemen , whom he ( after his manner , that is ) falsly charged with being the authour it , yet care was taken thereby to blast his name : the observator , ( whom one calls the father of lyes ) here became nurse , & printed it , with not a few scurrilous observations on it . so that in all the taverns and coffee-houses throughout three-kingdoms , this innocent person was made a ridicule , and barbados too , with other of the lee-ward islands , took this opportunity to spit their venome on one who had never done any thing to deserve it , but by being ( in the account of some that are both ) somewhat of a learned and honest man. my father to vindicate himself , while our old government yet lasted , wrote a letter to mr. dudley , who had from white-hall , received a copy of that bloody forgery ; and in this vindication , he intimates that several shrowd things would make him suspect randolph himself to be the director of it . it was evident unto him that the whole forgery was contrived for randolph's advantage ; t is almost all of him and for him ; but could any rational man imagine , that he was then wholly a stranger to it ? besides there were in it several other expressions , which ( t was then thought ) no man in his wits can dream that any without him should have . but randolph upon his arrival here with our new government getting a copy of my fathers vindication , dos after so many months now sue him in an action of defamation , to embarass the affairs he had before him . the jury which consisted partly of church of e. gentlemen , found for my father against the plaintiffe . and yet just within a week or two before his voyage , randolph renewed his action ; his abetters resolving ( as i am credibly informed ) that having laid the arrest upon him , they would have secur'd his person in the goal , as the worse of traytors ; for what illegality would they stick at ? he happily understanding , what they would be at , by the counsel of his friends withdrew , for about a week ; and then , tho both by day and night , both by land and sea , the late spirits among us way-laid him , god carried him safely thro them all ; and when he came to whitehall , what favours the greatest men in the kingdom have heap'd upon him , 't is not proper for me to tell . whereas our caviller now says , it wants to be insert in his book , that what hath befallen him of late , is a remarkable iudgment of god upon him , for his injustice to the quakers . i join issue with him , and beg the reader to insert it , if he be owner of that harmless book reader , inasmuch as none of increase mathers enemies were able to attain their ends upon him ; and inasmuch as this increase mather has in his whole negotiation for new-england , been favoured by the merciful god , beyond the imagination of our fondest hopes ; pray count it , a remarkable iudgment of god upon him , for his injustice to the quakers . this g. k. has this book of his bound up in canvas ; because i suppose , like one of the witnesses , he would prophesie in sackcloth . i confess , fire proceeds out of his mouth ; but it is another sort of fire than that which our lords witnesses are us'd unto ; and there is one small qualification of a witness which you see he wants , that is truth ; the contents of his books require some other covers for them , ne perpluat . thirdly , not increase mather alone , but all new-england , especially the shepherds of the the churches here , must thro the lycanthropy of this man , be barked at . one while his false-histories misrepresent us to the world ; and he raises dismal tragedies upon the persecution which his friends here have met withal . for my own part , i have long wished ; that the civil magistrate would never inflict a civil penalty , on an heretick , until humane society receive such a disturbance from him , as in one of mine , or any other perswasion were intollerable . yet there is more , far more to be said for the justification of our ancient severities on two or three quakers here , than the world has yet been acquainted with . oliver cromwel himself , whose toleration of sectaries was notorious euough , yet would speak in the justification of what was here done to them . since our ierusalem was come to such a consistence , that the going up of every fox would not break down our stone wall , who ever meddled with ' em ? and since that , though a quaker-woman came ( as sometimes they have ) stark naked , into some of our solemn assemblies , declaring her self to be a sign ; yet the bruit has not been thought fit to be hang'd up : but the generality of the people are enough , & alwaies were , averse to the inflicting of saecular punishments on these doting haereticks . indeed a grave magistrate once ( t is said ) propounded unto the general court at plimouth , a law that every quaker might have his head shaved ; because they were distracted , & this would both shame & cure them . i believe this is all the law that ever will be offered for the suppressing of them here ; by long experience , we find , they perish by being let alone . but whereas , he twits the ministers here , for their accepting of maintenance , with goods unjustly taken from the true owners ; i may inform the world , the ministers here are of another spirit than so ; their voluntary poverty and transcendent self-denial , has scarce its parallel in the christian world . if any maintenance extorted from quakers hath ever been paid unto them , i am confident it was without their knowledge or consent . the chief complaints of this kind are in plimouth colony ; but let the reader consider , that the grants of lands there made by the court , have still been with an express condition & proviso , that the allowed ministry be therewith supported . quakers come and accept & improve these grants , and then refuse the duty annexed thereunto . let all mankind judge whether they might not justly be compel'd unto the payment of it ? yet how rarely was it ever done ? g. k's . barnstable story is ( i hear ) a romance of the same peice with the rest . but we must be terrified with his false prophecies too . he pretends to inspiration & foretells the utter removing , vndoing , & destroying of all our babylonish buildings ; that is , our churches ; and he adds , the time hastens , & blessed shall he be who receiveth the warning ; and some pages after he praedicts , that in due time our meeting-houses shall no more receive us into them . ay , no doubt of it , in due time ! but , i pray friend george , when is this due time to bee ? our late persecutors , who did last year admit thee to so much familiarity with them , did not so wisely to let thee know what they were driving at , for it seems thou art a blab of thy tongue . when thy private conversation with 'em , as well as their public administration here , gave thee cause to griefs , that , our churches were quickly to be over turned , & our meeting houses made too hot for us , t was easie to prognosticate much more than this , i 'le assure thee , t was not for this that i put thee into my book of witchcrafts , there was no vvitchcraft in it : but some late things have a litle altered our omens . i humbly beg of god , that he would require us good for this cursing this day ; and that the malicious vaticinations of men that hate his truths and wayes , may rather help to procure for us those happy revolutions , which may cause our enemies to be found liars unto us . i do also entreat the reader , that he would not mis-interpret my approaches ( if i have made any ) towards levity in my treating of the adversary standing at my fathers right hand to resist him ; t is almost impossible to look upon the generality of quakers , without applying to them the humour which a gentleman long since thought proper for the creatures contrived on purpose , to be made merry with . i shall only add , that george keith has given sufficient cause why his own sect should be ashamed of him , if shame were compatible to such a perfect people . but as he thinks my father wants , the true eye opened in him , so i suppose he will tell me , that i am in the dark ; and therefore it is time for me to bid him now , good-night . i am not willing to contend any further with him , for hae scio pro certo , quando cum stercore certo vinco , seu vincor , semper ego maculor . finis . notes, typically marginal, from the original text notes for div a50139-e2970 * note , on tomorrow , the ministers of the town were to keep a day of prayer at her fathershouse a guide to grand-iury men diuided into two bookes: in the first, is the authors best aduice to them what to doe, before they bring in a billa vera in cases of witchcraft, with a christian direction to such as are too much giuen vpon euery crosse to thinke themselues bewitched. in the second, is a treatise touching witches good and bad, how they may be knowne, euicted, condemned, with many particulars tending thereunto. by rich. bernard. bernard, richard, 1568-1641. 1627 approx. 251 kb of xml-encoded text transcribed from 148 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-03 (eebo-tcp phase 1). a09118 stc 1943 estc s101683 99837491 99837491 1816 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a09118) transcribed from: (early english books online ; image set 1816) images scanned from microfilm: (early english books, 1475-1640 ; 1058:01) a guide to grand-iury men diuided into two bookes: in the first, is the authors best aduice to them what to doe, before they bring in a billa vera in cases of witchcraft, with a christian direction to such as are too much giuen vpon euery crosse to thinke themselues bewitched. in the second, is a treatise touching witches good and bad, how they may be knowne, euicted, condemned, with many particulars tending thereunto. by rich. bernard. bernard, richard, 1568-1641. [20], 267, [1] p. printed by felix kingston for ed. blackmore, and are to be sold at his shop at the great south dore of pauls, london : 1627. cf. folger catalogue, which gives signatures: a-m¹² . reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng witchcraft -great britain -early works to 1800. 2003-09 tcp assigned for keying and markup 2003-10 spi global keyed and coded from proquest page images 2003-11 olivia bottum sampled and proofread 2003-11 olivia bottum text and markup reviewed and edited 2003-12 pfs batch review (qc) and xml conversion a gvide to grand-ivry men , divided into two bookes : in the first , is the authors best aduice to them what to doe , before they bring in a billa vera in cases of witchcraft , with a christian direction to such as are too much giuen vpon euery crosse to thinke themselues bewitched . in the second , is a treatise touching witches good and bad , how they may be knowne , euicted , condemned , with many particulars tending thereunto . by rich. bernard . prou. 17.15 . he that iustifieth the wicked , and he that condemneth the iust ; euen they both are an abomination to the lord. thou shalt therefore inquire and make search , and aske , diligently , whether it bee truth , and the thing certaine , deut. 13.14 . london . printed by felix kingston for ed. blackmore , and are to be sold at his shop at the great south dore of pauls . 1627. to the right honovrable ivdges , sr. iohn walter , knight , lord chiefe baron of his mai●ties court of exchequer : and sr. iohn denbam , knight , worthy baron of the same honourable court. the reuerend and r●ligious iudges in this westerne circuit , that wis●dome from aboue , with power and courage , be in and vpon them from the lord in all causes before them , to their due praises and endlesse comfort . right worthy iudges , since your lordships sate at tanton the last summer assises , i haue ( as time and leasure from other studies , and the execution of diuine duties in my function would permit ) giuen my selfe to the reading of many approued rebations touching the arraginement and condemnation of witches : as also treatises of learned men , concerning the deuilish art of witchcraft , adding withall not a few things , which otherwise i haue learned and obserued . the occasion offered and the reasons drawing mee to this studie , were the strange fitts then , and yet continuing vpon some iudged to be bewitched by those which w●re then also condemned and executed for the same : my vpright meaning in my paines-taking with bull mistaken , a rumour spred , as if i fauoured witches , or were of master scots erroneous opinion , that witches were silly deceiued melancholikes . this my labour in all these will cleare mee : which i am bold to present to your lordships , as a plaine countrey ministers testimony of his hearty reioycing , that god hath sent vs such wished-for vpright and religious iudges . i hope it shall not bee imputed as euill vnto me , that i haue chosen such worthily-honoured patrons , so learned in our lawes , of so great authority in the execution thereof , so iudicious in discerning of causes , so iust in punishing sin , and so religiously disposed to aduance vertue and religion . i doe the more herein presume , for that i haue obserued your lordships holy attention to the word deliuered befor● you , and your worthy respect vnto gods ministers ; and therefore i doubt not of a fauourable acceptance of my best seruice honestly intended for publike good . yet humbly neuerthelesse crauing pardon , if in any thing herein i haue taken too much vpon mee , and ●o praying hartily for your happy dayes , and your redoubled honour in your seruice of god for our king and countrey , i humbly take leaue . batcombe . feb. 24. your lordships in the tender of his seruice to be commanded , ric. bernard . to the right worshipfvll . gerard wood , doctor of diuinity , and archdeacon of wells : and arthur duck d. of the ciuill law , & chan. to the right reu. fa. the l. bishop of bath and wells . right worshipfull , for two books haue i made a double choice of patrones for p●otec●ion : because a treatise of this nature , neede●h shelter vnder both , an● that which is fortified , ●am ecclesiatico , quàm s●cularibrachio , will be more auaileable , and passe more acceptably among all sorts . the sin of witchcraft , and the diabolicall practice thereof , is omnium scelerum atrocissimum , and in such as haue the knowledge of god , the greatest apostacie from the faith , they renouncing god , and giuing themselues by a couenant to the diuell . bad witches many prosecute with all eagernesse ; but magicians , necromancers , ( of whom his late maiestie giueth a deadly censure in his daemonologie ) and the curing witch , commonly called , the good witch , all sorts can let alone : and yet bee these in many respects worse then the other . would god my endeauours might so preuaile with men bound by solemne oath , that they would make conscience to present vnto you the ecclesiasticall iudges , both the witches themselues , as also all such as resort vnto them . impunitas peccandi licentiam peperit . yet the euils growing hereupon , both to bodies and soules , cannot sufficiently bee expressed . i neede not , i hope , with many words intreate your good care to suppresse such foule and damnable courses : for i know , that citò dicta & percipiunt sapiētes , & viris rerū suarum satagentibus non placet vrgeri : and what need is there calcar currentibus addere ? i haue heretofore purposed somtime or other to expresse my due respect vnto you both , as being my worshipful good friēds . to the one , as iustly clayming a thankefull remembrance for his so long continued loue , and for not a few fauours , the true fruits of a good affection : who is to mee , quia filio meo , bengnissimus & incorrupte patronus , to whom wee remaine euer obliged . to the other , for so kind and euer louing tenance , with a readinesse , vpon any iust occasion , to doe me any lawfull fauour . let it please you now , eo vuliu sereno , quo meipsum soletis , tractare , hoc qualecunque munusculum accipere ; and ● shall reckon so fauorable ●n acceptance , as a suffici●nt recompence for my la●our and paines . and so with due and dutifull respect i take leaue , batcombe . feb. 26. your worships at command , ric. bernard . the summe of these two bookes . in the first booke . that gods hand is in all crosses , who ruleth ouer deuils , & ouer all their instruments . ii. that strange diseases may happen from onely naturall causes , and neither be wrought by deuils nor witches , and how to bee discerned . iii. that one supposed to be possessed , or b●witched , may be a very count●rfeit , and how he may be discouered . iiii. that deuils may doe much mischiefe to man and ●●ast , of themselues ( through gods permission ) without any association with a witch , and how to know this , with diuers questions , concerning satans knowledge , his power to doe mischiefe , of his possessing of bodies , and of his casting out . v. that christian minds , may not ( as commonly many doe ) forthwith ascribe their crosses to witchcraft , with the reasons of the manifold euils , which come therby . in the second booke . that there are witches . ii. what sorts of people are most apt to be seduced and to bee made witches . iii. how these doe prepare themselues for satan , when hee enticeth to witchcraft . iiii. that satan sheweth ●imselfe commonly in some visible ●ape to witches . v. of ●n ●xpresse league ●ade betweene the spirit and ● witch , and how it is ratifi●● . vi. the proofes for this ●●ague : also why hee inticeth to ●uch a contract , and the reasons , ●●ewing how it commeth to passe , ●hat such are ouertaken , to enter ●nto such a couenant with the deuill . vii . that some there are which onely make a secret league with satan , and who these be . viii . that there are such as be called good witches , and how they may be knowne to bee witches . ix . that none ought to goe to these kind of witches for helpe . x. that many yet neuerthelesse runne vnto them , and their reasons , which are answered . xi . that there are bad witches , and here of their common practice , of their familiars , how they come by them , and how many things must concurre , before any can bee bewitched . xii . of the signes to know whether one be bewitched . xiii . what be the witches watchwords , and their deedes which they doe ; both being as signes to their familiars to set them on w●rke . xiiii . who they bee that are most subiect to be hurt by witches , and what the remedies be against them . xv. of the meanes which diuers vse to helpe themselues , when they suspect themselues to be bewitched . xvi . that witches may be discouered , albeit there be herein many difficulties , and what bee the causes thereof . xvii . of the great presumptions of the practice of witchcraft , for which the suspected may be brought before au●hority , and examined . xviii . what the maine ●oint is , by which the suspected ●ay bee certainely conuicted of ●itcherie , with the euident proofs ●hereof . xix . the manner of exa●ining the suspected , thereby to bring him or her to confesse the crime . xx. that all witches are condemned by holy writte , with the seuerall names therein expressed , and so of their seuerall sorts mentioned in scripture . xxi . that euery witch ought to die , the imagined good , as well as the bad . xxii . that the rude carriage of people against euen the bad sort of witches , when they bee vnder the power of authoritie , ought to be reformed . xxiii . in the end is added how satan in and by his witches striueth to imitate god in many particulars , the consideratio● whereof will cleare the reader● vnderstanding in many things re●● lated between the deuill and th● witches , grounded vpon this his damnable imitation , to prouoke the lord to wrath , and to dishonour his name . a gvide to grand-ivrie men. the first booke . chap. i. gods hand is first to be considered in all crosses , whatsoeuer the meanes be , and whosoeuer the instruments : for he ruleth ouer all . man is vnder the authority of his maker , who seeth all his waies and his wandring by●aths , and to recall him , layes ●is chastisements vpon him : for afflictions come not out o● the dust , iob. 5.6 . neither happen they by chance as the priests of the philistims once spake , 1. sam. 6.9 . but the euill of punishment is from the lord , amos. 3.6 . the lord smote all the first borne both of man and beast in egypt , exod. 21.29 . hee smote i●horam , the sonne of i●hosaphat , for his turkish cruelty towards his brethren , with an incurable disease , till his bowels fell out , 2. chron. 21.18 , 19. nebuchadnezzar , dan. 4.31 . by the hand of god vpon him , was made brutish , to liue like a beast . and did not gods angell smite herod , causing wormes to eate him to death ? deuils doe much mischiefe ▪ but euen by these also doth god worke his will , and these doe nothing without the hand of his prouidence : for , i. these wicked & vnclean spiri●s , he doth send , as the execu●●●ners of his iustice , as hee did ●●ongst the egyptians , psal. 78. ●● . also betweene abimelech 〈◊〉 the sichemites , iudg. 9.23 . ●●e sent an euill spirit vpon 〈◊〉 to vexe him , 1. sam. ●● 15. and a lying spirit into the ●●uthes of the false prophets , ●●●ing . 22. and it is plaine in ●●●nt marke that the deuils ●●●red christ to send them in●●●he herd of swine , mar. 5.12 . ii. when he hath sent them , 〈◊〉 doe not what they list , but ●●oceede so farre onely , as he ●●●aseth , whether to hurt a ●●ns body , or his children , or 〈◊〉 goods : they are strictly li●●●tted , and cannot goe beyond ●●●ir commission , as may bee ●●●ne in the story of iob , 1.12 . 〈◊〉 2.6 . yea , though they be 〈◊〉 a few , but a very legion of ●euils , they cannot enter into 〈◊〉 swine of the filthy gada●●nes , without gods leaue and licence , matthew 8.31 . iii. as they cannot doe what they will , so they cannot stay to vexe or afflict any , longer then he pleaseth : for hee can bind the deuill by his angels , reu. 20.1 . he can giue man power ouer them , mar. 6.7 . and when he commandeth , they must giue ouer , though neuer so sore against their wils , luk. 4.35 . if he thus rule ouer deuils , we may well thinke that hee hath an hand ouer his instruments , witches and sorcerers . he gaue the magicians and sorcerers of egypt , leaue for a while to worke their feates : but when he pleased , he restrained them , and then they could doe no more , exod. 8.19 . and did not the witch balaam confesse , saying , though ●alak would giue him his house full of gold and siluer , he could not goe beyond the word of the lord , to doe lesse , or more , num. 12.18 . although balak thought otherwise , that balaam could bless● & curse whom he lifted : but if god doe not cur●e , a witches curse is of no force , num. 23.8 . elymas was a famous sorcerer : but how quickly did god confound him by the ministrie of paul , and strucke him blind , before the deputie and the people , act. 13.11 ? neither diuels , nor w●tches , nor wicked men , can doe any thing without the lords leaue , gen. 19.11 . & 31. 29. isa. 37.29 . these things being so , the consideration hereof should teach men : i. to take heede , not to prouoke god to wrath , who is the god of hostes : who hath his angels in heauen to send out against vs , the powers of all his creatures to punish vs : as the fire to consume vs , as he did sodom : the waters to drowne vs , as he did the egyptians : the earth to open and swallow vs vp , as it did the rebell corah and his company . the w●cked of the world can he make to rise vp , and to kill one another , 2. chr. 20.23 . yea , he hath deuils at command to goe out and torment men , 1. sam. 16.15 . and hee can let them loose to worke for witches , that they may haue their desires vpon the wicked , to make men alwaies feare and tremble before him . ii. being afflicted , not to curse or blaspheme , as satan labours to make men doe , and as the wicked will doe ; nor to be furiously enraged against su●pected instruments , as vaine , dissolute , and irreligious people commonly doe , which desire forth with to bee reuenged on them , as if it were those onely that afflicted them : but first , men ought with all reuerence and feare , to acknowledge , that all that befalleth them , to be gods hand : yea , though they know , the deuill and his diuelish instruments , to haue their hands therein . iob in his trouble said , the lord giueth , and the lord taketh away , iob. 1.12 . his terrours , hee called them the terrours of god , chap. 6.4 . and he said , that god scarred him with dreames , and terrified him with visions , chap. 7. 14. ioseph in his troubles , yea , in his brethrens vnnaturall d●alings , saw the lord therein , gen. 45.5 , 7. and said it was not they , but the lord , that sent him into egypt . yea , the church in h●r great calamities , though shee saw the instruments and felt there wrath , yet shee saith , that god had done these things , lam. 1.15 . & 2. 1 , 7. and this acknow●edgement is sometimes in the mouthes of very witches , confessing , that the euill befalling them and others , is the very finger of god , exo. 8.19 . and so said sauls seruants of the euill spirit : that he was sent of the lord vpon saul to vexe him , 1. sam. 16.15 . 2. therefore to bee patient towards the instruments , as was dauid towards shimei , who threw stones at him , railed on him , and cursed him : 2. sam. 16.10 . he yet held his peace , because he knewe the lords will was therein , and that he had done it , psa. ●9 . 9 . we may not be like to iehoram the sonne of a iezabel , who though he knewe , that the lords hand was vpon him and his people , and also did acknowledge so much , yet was he so impatient to indure the miserie , and so hellishly enraged , as he swore to be reuenged vpon elisha the prophet , and to take away his life , 2. king. 6.31 , 33. as if he had beene the cause of their calamity . true it is , that euill instruments are to bee punished , and our patience should not hinder nor hold backe the course of iustice : but this is not to bee looked vnto in the first place , nor , the instruments to bee pursued with wrath and with a reuengefull spirit , as if they were onely to bee blamed , and not men themselues for their sinnes , procuring such euils to themselues . 3. seeing gods hand vpon vs ( who doth not willingly grieue vs , if ●ee prouoke him not , lam. 3.33 . ier. 25.6 . ) this must draw vs to a searching of our waies , lam. 3.40 . to the acknowledgement of our sinnes , and to confesse god to be iust : and so humble our selues in fasting and prayer , leauing our ill courses , and labouring to be refo●med , and so remoue gods hand . and afterwards , if there bee euident proofe , and iust cause , then to proceede ; yet with charity , against wicked instruments , seeking to haue them punished , for their amendment . this is religion : this is christian-like : thus ought the affl●cted to behaue themselues , and not sweare & stare , curse and rage , against such as they suspect to harme them , seeking to be reuenged of them , plotting their deaths , and r●ioycing that they haue their wills , and so thinke all to bee well : though their wai●s be wicked , going on still without reformation , euen to the pit . and as the affl●cted should be hum●led vnder gods hand , so the b●holders looking on the● affl●ct●ons , should not sit down to c●nsure them , because they suffer such things ; as iobs friends did him ; but should learne christs lesson , thereby to see their owne danger , and know , that except they repent , they may likewise bee so tormented , and perish , luk. 13. 3 , 5. chap. 2. strange diseases may happen either to man or beast , and the same originally from some naturall cause , and neither effected by deuils , nor yet proceede from witches . it is the generall madnesse of people to ascribe vnto witchcraft , whatsoeuer falleth out vnknowne , or strange to vu●gar s●nce . i will here ther●fore w●i●e downe the particular instances of st●ange and wonderfull diseases set downe by a learned a phisicion ; in all which is a deceiuing apparance , comming neere to the similitude of bewitching , in ordinary and common apprehensions which cannot discerne o● diseases , nor the true cause● thereof . i will here write them out , as i find them in his discourse , yet a little more distinctly , for common capacities . in one kind of disease ( hee calleth it catalepsis or catoche ) the whole body is as it were in a minute suddainely taken in ●he midst of some ordinary gesture or action ( whether sitting , standing , writing , or looking vp to the heauens , as b another physicion speaketh ) and therein is continued some space ●ogether , as if frozen , generally starke and stiffe , in all parts without sence or motion ; ye● with the eyes open and breathing freely , as if the party were a liuing image . what common conceit beholding this ( as it be fell to a child of one master bakers of couentry , who was thus affl●cted , ) but would thinke there were witchcraft here practized ? in another disease , ( as in the apoplexia , or in morbo attonito , as hee speaketh ) the sicke are also suddenly taken and surprized with a senselesse trance and generall astonishment , or sideration and benumming of all the limbes , voide of all sense and mouing , many houres together , onely the breath striueth against the danger of suffocation , and still the pulse beateth . in another , the sicke are swiftly surprised with so profound and deadly a sleepe , as no call , nor cry , nor noyse , no stimulation can in many houres awake and raise them . so was one master rosin of northampton taken for the space of two dayes , and two nights . iulius the 2. pope of that name , was thus afflicted , and ioann●s scotus ( as c another writeth ) lying , by this sicknesse , as dead , was buryed before he was dead . in another ( by galen ( saith hee ) called coma vigilans ) the sicke are doubtfully held , in some part waking , in another part sleeping : in some respects , manners and parts , expressing wakefull motions ; sense , speech , right apprehension , memorie and imagination : but in other respects , parts and manners , as asleepe , voide of the liberty and vse of sense , motion , or any other facultie . now contrary to these former , he maketh mention of diuers others , as of the falling sicknesse , and of diuers kinds of conuulsions : in these diseases , 1. some will bite their tongues , and flesh . 2. some make fearefull and frightfull outcries and shreekings . 3 some are violently tossed and tumbled from one place to another . 4. some froth , gnash with their teeth , with their faces deformed , and drawne awry . 5. some haue all parts pestered , and writhen into ougly shapes : as their heads forward , their faces backward , eyes rolling , inordinately twinkling , the mouth disto●ted into diuers formes , grinninig , mowing , g●ping wide , or close shut . 6. some haue their limbes , and diuers members suddainely with violence snatched vp and car●yed aloft , and by their owne weight suffered to fall againe . 7. some haue an inordinate leaping , and hopping of the flesh , through euery member of the body , as if some liuing thing were there . and as the bodie is metamorphosed into such strange shapes , so in some diseases ( saith hee ) is the mind strangely transported into visions and apparitions : so as sometimes they will complaine of witches and deuils , broadly describing the shapes and gestures of such as are comming towards them . one example amongst many other , he bringeth of a gentlemans daughter in warwickshire , his patient , afflicted in an vnknowne manner , & strange , to her parents , neighbours , and to some physicions also . 1. shee had a vehement shaking , and violent casting forward of her head euery day at a set time , in a much marueiled fashion , and indeede with a lowd and shrill inarticulate sound of two sillables ipha ipha . 2. shee had diuers tortures of her mouth and face , with staring and rowling her eyes , sprawling and tumbling vpon the ground , grating and gnashing of her teeth . 3. sometimes shee fell into a deadly trance , therein continuing the space of a day , representing the shape and image of death , without all sense and motion , sauing breathing and her pulse , neither was she moued with pinching , or the like . 4. when shee came out of the same , she would , as if fearefully affrighted , cast her eyes looking backward , then on either side , and ouer her head , as seeing something , and then her eyes would be staring open , and her mouth gaping wide , with her hands & armes strongly stretched out aboue her head , with a generall starknesse and st●ffenesse . 5. when shee was out of her fits and seemed to sleepe and slumber , then her imagination ledde her hands to diuers actions and m●tions , arguing folly , and defect of reason , with her hands onely feeling ( without the help of any other sense ) she would dresse and a●tire the heads of such women , as were by her , so strong was her imagination to leade her feeling . these and other particulars are mentioned ; yet the causes naturall , and na●urall meanes were vsed by him , and at leng●h by the benefit of the baths she was cured . another story he records of a poore boy of ●ichley in northamptonshire , who was sudd●nly surprised with a vehement conuu●sion , drawing his head and heeles violently backward , carrying his whole body into a roundnesse , tumbling vp and downe , with much paine and inward groaning . the p●rents held him bewitched , and therefore sent for a wise woman , who played her witchery trick●s , but could doe nothing . the doctor shewed the naturall cause to be worms , which in some time after , the boy did void , and was perfectly well ▪ in another book of his , called th● t●yall of witchcraft , chap. 2. pag. 15 , 16 , 17. he mak●th mention of diuers sorts of persons tormented with diseases , wit● their terrible accidents and afflictions to the body , of men , women and children , the reason whereof could not bee discerned till after death : but their bodies being opened , the reasons in nature , were very euident in sight . amongst the rest , one story he relates , to shew the pestilent euil of seeking to a white witch and wizard , of a gentlewoman strangely affl●cted , with varietie of strange tormenting diseases together ; and being almost cured , it was by a wizard whispered , and thereupon beleeued , that shee was meerely bewitched : which supposed witches were thereupon attached , accused , arraigned , found guilty and executed ; and yet ( saith he ) in true reason , and iudicious discerning , it is as cleere , as the brightest day , that no accident befalling her , was other then naturall . an accursed crediting then of a wizard , vniustly occasioned the taking away of the liues of these so suspected ; but thogh the diseases ceased for some sixe yeeres , yet some of her fits returned againe in the seuenth yeere following , and continued longer vpon her , then the other ; and now if they will beleeue a wizard againe , they must goe & conceit other witches , and hang them too . but now to leaue diseases , it is good to obserue the force of fancie and feare , whereby may bee found witches . but where ? only in a foolish sconce ( as he speaketh . ) and to shew this , hee instanceth the force thereof in two women going to a physicion , one after another . to the one hee said , shee was like to bee vexed with the sciatica , whereof he saw the apparant signes , which shee affirmed neuer to haue had the motion of in all her life : now the same night returning home , shee was painefully and grieuously afflicted with it . to the other , comming some two or three dayes after , besides the paine she made knowne , hee by signes told her of the crampe , which she before sensibly neuer had felt , yet that night also it came to her . now the first party knowing how it hapned to her selfe , and hearing the like of her neighbour , presently concluded , that shee surely was bewitched by the physician . but after her husband , ( an vnderstanding man ) to satisfie his wiues minde being impatient during her paines ) had gone and returned from the physician , shee was altered in her opinion , and then prayed her husband to go once more to aske him forgiuenesse , and if hee so would , then should shee be well , and indeed so her imagination wrought , that at her husbands returne , shee met him at the doore , and told him that she was well . how did a lusty young man at the assi●es presently faint in reading a conference of two spi●●ts , whilest the suspected witch was at the barre , meerely vpon feare to be in danger to be bewitched , as was euid●nt by hi● words , saying , o thou rogue , wilt thou bewitch me too ? feare and imag●nation make many witches among countrey people , being superstitiously addicted , and led with foolish obseruations , and imaginarie signes of good and bad lucke . therefore seeing there may be such naturall causes truely alledged for those things , which seemed to be infl●cted by satan , and the prouocation of witches : i. let such as suspect themselues to bee bewitched , consider whether the cause of their v●xation be not naturall and enquir● not of a diuellish w●zard , but of learned and iudicious physicians to know their disease , lest they suspect their neighbours vniustly , and for a iu●t punish●ent , god giue them ouer into the hands of those that they doe feare . so likewise should they in the losse of their cattel , looke to the na●urall causes of their death : ●or a beast and horse may die suddenly , and not be bewitched ; as an horse of one master dorington in huntingtonshire , suddenly falling downe dead , was opened , there was found in his heart a strange worme round together like a toade , but being spred , had 50. branches , and was seuenteene inches long . ii. the gentlemen of the grand-iury , in case of witchcraft , when cōplaints are made ; should 1. be ●●quisitiue of the grounds leading the complainant , why he thinketh himselfe , or any of his , to be bewitched ? whether it bee not rather from his owne feare , then from any other cause ? or whether the affliction bee not from some naturall cause ? 2. to inquire whether hee hath taken aduice of some learned physicians , and hath also vsed their best helpes , for remedie , before they enter into consideration of the practices of witcherie : because vnlesse the witchcraft be very cleere , they may bee much mistaken ; and better it were , till the truth appeare , to write an ignoramus , then vpon oath to set down billa vera , and so thrust an intricate case vpon a iury of simple men , who proceed too often vpon relations of ●eere presumptions , and these sometimes very weake ones too , to take away mens liues . it is vndoubtedly true , that there is a very great likenesse , and also a deceiueable likenesse , betweene some diseases naturall , and those that be really and truely supernaturall , comming by the d●uell and witchery , and therefore neede the iudgement of some skilfull physician to helpe to discerne , and to make a cleere difference betweene the one and the other , that men may proceed iudiciously , and so rightly with comfort of conscience , that they be not guilty of bloud . sometimes with a naturall disease satan may also intermix his supernaturall worke , to hid● his , and the witches practices , vnder such naturall ●iseases , when they at one time work● together . this requireth great vnderstanding , to make a true decision , and right distinction of one from the other , by reason of the illusion ( as one saith ) of their d●ceiueable likenesses . but though to the simple , the likenesse be●weene both may seeme one and the same , yet the truth is , the diuell cannot so m●xe his worke with a naturall disease , but the same may be detect●d in the m●ni●●st oddes , and that in two thing● very cleerely , as i haue read out of a learned physician . i. by the symptomes and effects , which shew themselues beyond the natu●e of the disease . the naturall disease , with the true causes , and proper e●fects being first knowne , the other effects must needs be fro● the secret working of some supernaturall power . as for exampl● in a conuulsion ( with w●ich a noble young man was extraordinarily for a long time tormented ) according to the ordinarie causes thereof in nature , it bereaueth the patient of motion : for his limbes are starke and stiffe : also it depriueth him of sense and vnderstanding . therefore in a conuulsion to haue ( as the young man had ) an incredible swiftnesse of motion , and withall vnderstanding and sense perf●ct , it must needs be supernaturall . ii. by naturall remedies discre●tly and fi●ly applyed according to art● for there are tw● wayes by these , to detect the finger of satan . 1. when these naturall meanes do lose their manifestly known● nature , and certainly approoue● vse and operation alwayes i● their due application to the disease , whereto they properly belong . 2. withall , when the vse o● these remedies doe produce effects cleane contrary to thei● proper and naturall oper●●ion : as when one laboureth of a vehement burning ●hirst , and sha●● receiue some mo●st and cooling thi●g to allay the heat , the same shall not one●y lose his na●ure , but also cause a greater thirst immediately , and withall the hard closing vp the mouth therupon . this must needs be supernaturall . this second is to bee added to the former , because medicines may , for want of gods blessing , lose their operation , and because that god will perhaps haue sometime the ●●sease to be incurable . chap. 3. the supposed to be bewitched and tormented by the diuell , may be a very counterfeit . there may bee neither any naturall disease , nor any ●upernaturall worke of the di●ell in the seemingly afflicted ●arty : but a meere counter●●iting of actions , motions , passions , distortious , perturbations , agitations , writhings , tumblings , tossings , wallowings , ●oamings , alteration of speech and voice , with gastly staring with ●he eyes , trances and relation of visions afterwards . for there is nothing almost in things of this nature so really true , but some can so li●ely resemble the same , as the spectators shall iudge the parties to be so indeed , as they seeme to bee in outward apparance . there was one marwood , a confederate with weston , dibdale , and other popish p●iests , who did so cunningly act his part , in trembling , foaming , and raging , when he was touched with campions girdle , forsooth , as made the gull'd lookers ●n to weepe , in beholding t●e cogging and iuggling companion in such a seeming miserable plight . the like i saw of a lewd girle at wells ; who to be reuenged of a poore woman , which had iustly complained against her to her mistresse , counterfeited to be bewitched by her , and so plaide her part , as shee made many to wonder , and some to weepe , as if she had been possessed . the boy of bilson his counterfeiting discouered , is notorious throughout the land ; which boy seemed to bee bewitched , and cryed out of a woman to haue bewitched him ▪ and when she was brought in very secretly , he could discerne it . he had strange fi●s , and seemed therein deafe and dumbe ▪ hee could writhe his mouth aside , roule his eyes , as nothing but the white would appeare , and his head shake as one distracted . hee vsually would cast vp his meate , vomit pinnes , ragges , strawe , wrest and turne his head backward , grate with his teeth , gape hideously with his mouth , cling and draw in his belly and guts ; groane and mourne pittiously ; tell of the apparition of a spirit after his fits , seeming like a blacke bird . he made water like inke sometimes , which some tried , and wrote with it . at the mentioning of the beginning of saint iohns gospell : in the beginning was the word , &c. he would fall into his fits , as if he could not indure to heare these words : hee became with f●sting very weake , and his limbes by induring extremities , were benummed . and to conclude , so resolued was hee to beare out his counterfeiting , as when hee was pinched often with fingers , pricked with needles , tickled on the sides , and once whipped with a rodde ( being but thirteene yeeres old ) hee could not bee discerned by either shrinking , or shrieking , to bewray the least passion or feeling . and yet was hee discouered to be a counterfeit , and openly confessed the same , and bow he came to learne these trickes , and by whom , and wherefore . at the assises hee cryed god mercy , craued pardon of the poore woman ; and lastly , prayed the whole countrey to admit of his hearty confession and satisfaction . to this may bee added another example deliuered by master scot , in his discouerie of witchcraft , booke 7. chap. 1. and 2. the story is of one mildred a bastard of one alice norrington , seruant to one william spooner of westwell in kent ; anno 1574. shee feigned the voice of a diuell within her , distinct from her owne voice . this counterfeit diuell made answer to a great number of questions propounded by ministers : hee named one old woman for a witch , one old alice , who kept him twenty yeeres in two bottles , on the backe side of her house , and elsewhere , and that he came in the likenes●e of two birds , and was called partener , and that at her instigation hee had killed three , and named who they were , with many other things : of all which , there were many witnesses , the names set down by master scot , and yet all this was counterfeited , and found out by one master wotton , and one master darrel , iustices , she confessed , and for the same receiued due punishment . in this strange counterfeiting , it may yet verily bee thought , that satan might therein help him and her to play so cunningly this part as they did : for satan is euer ready to further wickednesse , especially tending to the shedding of bloud , and to further popish idolatry , which the boy of bilson was enti●ed to doe , and the pop●sh priests sought for to establish , in exorcising the boy , and professing to dispossesse him of three diuels , if his parents would turne , forsooth , cathol●ques . did not our late king iames , by his wisedome , learning , and exp●rience , discouer diuers counterfeits ? of iugglers , and their quicke conueyances ; as also of tumblers ▪ dexteritie , agilitie and viuacitie of spirit , what they can doe euen to worke admiration● as also of feining a voice and hollow speaking , ●uen to deceiue the sharpest apprehension : let such as please , reade peter de l●ier de spectris , transl●ted by za●●●rie iones , cap. ● . of a count●rfeit d●m●niacke , one for many is martha brosier , a french woman , of whom a lar●e discourse is written by the physici●●● of p●●●s ▪ to the king of france . t●is young woman of some two and twenty yeeres of age , had many sp●ctator● , bishops , a●bat● ▪ eccl●si●sticall persons , diuines , r●ligious ●en , cou●sellors of s●●te , ad●o●ates , gentlemen , ●●dies and gentlewoman , with many learned p●ysicians , mentioned in the discourse ▪ she would fetch her breath very short , put her tongue ou● very far , gnash with her teeth ▪ writhe her mo●th , as if shee had a con●●lsion , roll and turne her eyes , disfigure her face , with diuers foule , vnseemely and deformed lookes , seeme now and then to bee vexed and tormented with many differen●●nd furious motions of all the visible parts of her body . there was a rumbling noise , like the spleene vnder her short ribs , on the left side , and her flanke shee would sha●eas a panting ●orse after a violent ●●ce ; often she would vtter a roaring voice , when some read these words ; verbum caro fact●● est , & homo factus est : then with all her ●●rength shee would play he● gambols : sometimes lying vpon her backe , she would as it were skip , and ●t foure or fiue such lifes , shee would remooue her selfe a great way , 〈◊〉 once from an altar , to the doore of a great chappel , to the astonishment of the beholders , as if a very diuell had carried her : and though her motions were violent and sudden , yet there seemed no change of pulse , breath , or colour . in her fi●● shee would indure witho●t shew of paine , the deepe pricking of pinnes in her hands , and necke , and hardly any signe of bloud . and yet for all these things , after diuers moneths shee was wisely discouered to be a lewd counterfeit , and so adiudged by the parliament , & that iudgement maintained for sound by the learned physicians of paris , as is to bee seene in the published discourse , wherein they giue reasons of these her practices . and whereas it was reported that she spake in her belly and brest , when her mouth and lips were shut , they shew ▪ that it is no argument to proue a diuell to be such an one , and doe bring two instances ; one of a woman ( as mildred before mentioned ) that could doe so ; and another of a rogue , as they call him , who by this tricke and such other deuices got much money . now of these counterfeits , some play their parts for gaines , as the last named : some for reuenge , as the wenc● a● wel● : some to aduance poperie , as did marwood : some to please others , which would haue it so , as one mairo another companion with ▪ westen and d●bdale , did in feining his trances , though he was indeed no counterfeit in his disease , ( called hysterica passio ) but hi● trances hee confessed to be feined : some of a pleasure they take to gull spectators , and to bee had in admiration , when they perceiue their feates and deuised tricks to get credit , and by relation to bee made much more then they be , as the many false reports went of the aforesaid martha , that she was life vp into the ayre , and , that she spake greeke and latine , and other things , which she neuer did . for when people come to see such supposed to be possessed by a diuell or diuels ; some are filled with fancyfull imaginations , some are possessed with feare ; so as they at first time on a sudden , thinke they heare and see more then they doe , and so make very strange relations without truth , if they take not time , & come againe , and againe , to see and co●sider with iudgement , and with mature deliberation such deceiueable resemblances . therefore heere the gentlemen of the grand iury , before they write billa vera , are with all serious attention to looke vpon the seeming bewitched , and to ponder all the circumstances , left they be deceiued by a counterfeit : for such a one , without very wary circumspection , may soone be taken for one indeed bewitched , and that vpon these grounds : 1. through mens sudden beholding such vnaccustomed strange feates , as these counterfeits can act . 2. by their simple apprehension of the outward apparances of things , not imagining that therein is deceit . 3. he vpon their easie beliefe , to take it as they see and imagine also to be , without diligent search to diue farther into the deceit . 4. by the relation of that that they haue seene & heard , with not a few additions of their owne mistake , setting all out with words of wonderment , to allure others to their vaine beliefo ▪ 5. lastly , by the credulousnesse of too too many , receiuing these reports as true , and ouer-confidently ●●●●ing them so to be ▪ to the settling of m●●● opinions , that those shewes are indeede subs●●n●●● , and that the partie , or parties are bewitched , without all peraduenture . therefore let the wise iury hee●e make diligent inquirie , 1. after the wisedome and discretion of the witnesses , whether they can discerne well betweene reall and counterfeit acts ; and how they so discerne the same . 2. what sufficient triall hath beene made of the supposed bewitched , as also , by whome , and how long . 3. and to these le● them ad , for still better satisfaction , their owne endeu●●● , to disco●●● the iuggling tricks . b●● here 〈…〉 be demanded , how cou●●●●fe●●s may be discouered ? to answer to this , wee must consider , first , what a counterfeit is , and secondly , what it is that 〈◊〉 endeuors to counterfeit● 1. a counterfeite is not that truely , which he pretendeth to bee , but onely a shadow thereof in a most cunning manner , resembling it , that by the likenesse bee may deceiue others , to further his owne intended ends therein : so that in the resemblance & app●rant shewes lieth the deceite . to this , the spectatours must diligently take heede , obserue warily , set themselues downe to examine them afterwards , and to be carefull not to credit any thing at first vi●w . a counterfeit is not restrained by the power of that which hee or shee 〈◊〉 shadow out , whether a thing naturall , o● supernaturall ▪ which in one , not a counterfeit , haue a power ouer him or her , in whom , or on whom they be ; so as they cannot shew them at their owne pleasure , but when the naturall , or supernaturall power worketh : but the counterfeit is his owne , to doe his tricks when he pleaseth , for his best aduantage . therefore the iudicious spectatours , are to weigh seriously the occasion of entring into the fits , with all circumstances , before whom , at what time , in what place , who those be which are about him or her , what both the p●rty and they doe before , in the time of the fit , and after ; and withall , to obserue the manner how the partie entreth , continueth , and endeth the fits : that out of either some , or out of all these , his or her fraud may be disco●ered , as vndoubtedly it may in conuenient time , though not on a suddaine , not in the concourse of an ignorant , wondring , talking , and amazed multitude , necessarily to bee remoued , in trying a cunning counterfei●e . ii. hauing thus considered the first thing for the discouerie , the next is , to know what he goeth about to counterfeite , not professedly , as stage-players doe , the actions , manners , conditions , places , and states of men ; but one of these two , either the naturall ( but violent ) diseases , or supernaturall workes of the deuill . if he or she counterfeite naturall diseases , as the apoplexie , the epilepsie , the convulsion , the frensie , histerica passio , the suffocation of the matrix , or the mother , the motion of trembling and pan●ing , the crampe and stifnesse , or the diseases mingled of these , the learned , iudicious and experienced physicians must discouer him or her so counterfeiting . but in absence of these , for the present , if any be otherwise learned , and haue bookes , let him or them , i. consider the nature of any disease , and the accidents thereof , which is to haue their times of beginning , of increasing , of full force , and so of declination . now this being so , the nature of naturall diseases and ●ccidents thereof , as physici●ns doe teach : enquiry must be made , whether they began by little and and little , increasing in time to full force : or that at the first , when they seemed to take beginning , they at once then mounted to the vtmost extr●mitie ; and doe likewise cease all in a moment : then the disease and accidents thereof , are either counterfeit , or supernaturall , ●s were the boyles on the egyptians , and blaynes suddenly breaking out , as did the sore boyles on iobs body , and were not naturall . ii. consider the fits and to what speciall disease those fits may be resembled ▪ and if any haue such bookes , as doe describe : the nature of such , dis●eases , let them looke thereinto , and compare them together ▪ to see the ●ddes and differences betweene them . iii. consider how that naturall ▪ diseases and motions thereof especially violent ▪ ( which these vndertake to counterfeite ) leaue the bodies wea●●●●● ▪ the vsage pa●e , the breath panting , the pulse ; changed the spirits infeebled , with such other effects , as violent diseases , from naturall causes doe produce , and leaue as true testimonies of the truth thereof . if therefore after the violent fits , the parties be strong , can walke about , talke with merry company , tosse the pot , whiffe the tobacco pipe and such like ; the disease , if it be not supernaturall , it is counterfeite ; for it is not naturall . but before i leaue this ; one thing more may be noted , that euen a counterfeite may haue some naturall disease vpon him or her , and make aduantage thereof , adding their owne iuggling tricks therto . as mahomet the turkish false prophet made benefit of the falling sicknesse , with which disease hee was afflicted . so some with mealancholy affected , may become pale and meager , and being subtile in their inuention , will thereof make vse to play their prankes . many before named , had the hysterica passio , and added thereto counterfeit trances . care therefore must be had , to difference the counterfeiting , from that which is naturall , wich requireth iudgement . and therefore , albeit , i haue set downe these , ●s some helpes , where the physician cannot be had , to informe the gentlemen of the iewry ; yet if it be possible , let them vse the learned mens helpe and aduice in these things . and thus much for the discouering of a counterfeit in naturall diseases . but now if he or shee counterfeit . diabolicall practices of persons bewitched and possessed ; then are the gentlemen to acquaint themselues with the true signes of such as bee poss●ssed , so to discouer the dissembler ; and according as i finde in holy scripture , they be these : i. an extraordinary strength , accompanyed with exceeding fiercenesse , to be able to pull chaines in sunder , and to breake fetters in pieces , to cut themselues with stones , to teare off their cloathes , & to go naked ; to runne into solitary and hideous places , and not to be tamed : here is a deuil , mar. 5.4.5 . luk. 8.29 . ii. when one is suddenly taken vp , and throwne with violence among and in the 〈◊〉 of a c●mp●ny , and not be ●ur , luk. 4.35 . iii. when one is lunaticke , taken often and cast into the fire , or water to be d●stroyed , math. 17.15 m●r 9 22. iv. when one walloweth , foameth , gnasheth with his teeth , is rent and throwne to and fro , and withall pineth away in body , as in mar. 9.18 , 20. and that for a very long time , to be so tormented . v. when sight , hearing , and speech , is taken from one strangely , as in math. 12.22 . mar. 9.25 . vi. when one is violently tormented , the spirit bruising the partie , making him or her , with tearings to foame againe , and suddenly to crie out , luk. 9.39 . vii . when one speaketh , in his or her fits , in an extraordinary manner , not after their owne naturall or ordinary course of vnderstanding , as did saul , 1. sam. 18.10 . speaking such truths , as possible they by no naturall apprehension , or by instruction , could attaine vnto , as did diuers possessed , concerning christ , who , they said , was the holy one of god. mar. 1.24 . the son of god , mar. 3.11 . the sonne of the most high god , mar. 5.7 . and as the pythonysse said of paul and sylas , these are the seruants of the euer liuing god , and teach vnto you the way of saluation , act. 16. this knowledge they had not by naturall reason : for flesh & blood reuealed it not , mat. 16 neither did they learne it of men : for the iewish teachers opposed these truths , math. 27.43 . & 26.64 . it was then the deuill in them , that knew him , who made them so speake , mar. 1.34 . we may reade in learned relations , of such , as in their fits , would speake strange languages . fernelius , an vndoubted testimony , mentioneth , how he saw an ignorant and franticke boy , and heard him in his madnesse to speake greeke . melanchton saith , that hee saw a damoniacke woman in saxony , who could neither write nor reade , and yet spake both greeke and latine . viii . when one diuineth , as the pythonisse did , act. 16. & foretelleth 〈◊〉 such as come to demand questions of things to come , or doeth reueale hidden things . as sleiden in his commentary telleth of anabaptisticall maides , when some hid their monies , they would ●ell where they hid the same . ix . when holy means is vsed , as christ did by his word and power , thē the party to cry with a lowd voice , to be sore torne , & 〈◊〉 spirits departing , to be 〈◊〉 or d●ad in the iudgement of the beholders , mar. 1.26 . & 9.26 , luk. 4 34 & 15.42 . thus it tell out w●●h t●e p●ssessed , recorded in holy scriptures , let the pract●ces of counterfeits be tryed hereby , and also by the signes of those that are bewitched . of which ( in the next booke and 12. chapter ) hereafter . chap. iv. that the diuell and euill spirits , through gods permission , may doe much euill vnto the godly for their tryall , and vnto the wicked for their punishment , without any association of witches . it is too common a receiued errour , amongst the vulgars , yea , and amongst not a few persons of better capacitie , that if any bee vexed by a spirit , that such are bewitched . but it is a cleere truth , that the diuell may afflict man or woman , their children and their ca●el , without the knowledge , consent or association with any witch . 1. the history of the euangelists accuse the diuell and vncleane spirits , for all the vexations , torments , and tortures which many possessed endured , and not a word of any witch , to set the diuell on worke . 2. the people which brought the possessed to our sauiour , complained onely of the diuell , matth. 15.22 . luk. 9.39 . they made no mention of witches , nor ( for any thing wee reade ) had any suspition of them . 3. we finde that god hath often sent the diuell , as the executioner of his displeasure , without any means of a witch , as amongst the egyptians hee sent euill angels , as before i haue shewed out of psal. 78.49 . betweene ahim●lech and the sichemites , iubg . 9.23 . so vpon saul , 1. sam. 16.15 . and so were a legion sent by christ into an herd of swine , mar. 5 12. thus we see diuels sent immediately from god , without any instigation of witches , who are giuen ouer of god into the hands of the diuell : neither doth god vse them , as his instruments to worke by , as hee doth by deuils , and other wicked men , in other cases : as hee did by nabuchadnezzer with his hoste , so by cyrus , and others , to punish by them , whom he had determined so to deale with . 4. we reade that the diuell entred into the serpent , when there was yet no witch , gen. 3. hee , when god gaue him leaue , entred into the sabaeans , and chaldeans to rob iob of his cattel . hee burnt his sheepe with fire , blew down the house vpon all iobs children , and killed them , and at length tormented iobs bodie , and affrighted him with visions and dreames , iob 1. & 2. & 7.12 . and without any setting on by a witch . 5. the scripture telleth vs , that satan needs no prouoker to set him forward : for the text saith , that hee compasseth the world to and fro , iob 1. and goeth vp and downe like a roaring lyon , seeking whom hee may deuoure . 1. pet. 5. hee is ready , ( if god giue way ) to be a lying spirit in the mouthes of ahabs prophets to seduce him , 1. king. 22. and to beguile them . 6. lastly , the diuell may take possession of a man or woman , not by the instigation of another , but this may come to passe by the very parties owne default that is possessed , by inuocating the diuell , as to say , the diuell take mee , or , would the diuell had me , if a thing be not so and so , which may bee spoken in so vnhappy a time , as god may giue the diuell then leaue to enter , of which there haue beene examples . 2. by intermeddling with curious arts , and so become possessed of a diuell . 3. or by buying a familiar spirit , as a gentleman did a ring of another , wherein was , as he was told , a familiar inclosed , of whom hee would know many things . which ring bee at length ( being displeased with the spirit for telling him many lyes ) one day cast into the fire , vpon which the spirit seazed vpon him , and became his tormentor . a iust plague to such as would conferre , heare and learne of a diuell . 4. such as will increase their skill by satan , as hermolans barbarus did , and as the chymicke mekets , seeking the philosophers stone , but failing by their art , haue asked counsell of the diuell , as bodinus relateth from an approued witnesse ; it is iust with god to let the diuell possesse some of them . thus we see the diuell may bee the sole agent , without the fellowship of a witch . and therefore this point the gentlemen of the grand-iury are to take into their serious consideration : lest some be vniustly prosecuted and condemned , when the diuell onely is the deede-doer , as they may see in the many instances before set downe in holy writ ; and may bee read in other histories . also if such as be afflicted , or their friends , would consider with themselues , how that satan may be the sole worker ; i● would 1. make atheisticall hearts to shake off securitie , and worke in them a dread & feare of god , when they shall consider a fiend of hell , not sent of a witch , but of god , to be their tormentor . 2. this would cause them to seeke to god for helpe in the first place , knowing that he onely , and none but hee can ouerrule and command satan , and make him to giue ouer his practices . 3. if there be any grace in them , it will cause them to vse holy meanes , such onely as god alloweth of , as remedies to helpe them , as fasting and prayer , with a searching of their wayes , and the reformation of their liues . 4. in this case they neither can tell how , nor dare to imagine which way to bee reuenged of the diuell , as the vaine generation of men labour● to bee reuenged vpon suspected witches , for sending the diuell ; vpon which witches onely they fly with violence , like raging ▪ ●ygers in heart , thinking so to remoue a diuell from them , neglecting irreligiously the former sanctified meanes for their comfortable deliuerance . but you will perhaps heere aske , how one may know that satan is the onely agent , without the consent of a witch ? i answer . 1. if there be not any suspition at all of a witch , but onely some apparition of a spirit , as i could giue herein a very rare instance of an afflicted person neere by me . 2. if there be a suspition , yet the same not iust , but an idle , vaine , and foolish suspition , without any good ground , of which idle suspitions , you shall heare in the next booke . 3. if the suspition be vpon great probabilities , and very strong presumptions , yet vnlesse these doe leade to proue , that the suspected hath made a league and compact with the diuell ▪ hee worketh not with them ; but is the sole agent : for without this league , hee will not bee an agent for witches . how to proue this league : see the second booke , chap. 18. 4. if the suspected be proued a witch , by making the league , yet for all this , it may be the diuell alone , except it can be proued , that the suspected witch or witches haue procured satan to afflict those , for whose cause they are prosecuted . for although they be witches , yet it will not therefore follow , that euery one afflicted in their bodies , or in their children , or in their seruants , or in their cattel by satan , are so vexed by the procurement of those witches , except vpon further proofe , which must bee inquired after ; as the proofe of their falling out , their malice in bitter cursing , their threates to bee reuenged of them , therefore telling of euils to befall them , the ●ll accidents which happen thereupon presently on a sudden , or in a very short time , of which more at large in the other booke , chap. 17. thus by these may men discerne , whether the diuell bee the sole agent or no. before i end this chapter , some other questions may bee propounded touching spirits or diuels . quest. 1. what it is the diuell can doe , if god be pleased to giue him leaue ? answ. to answer to this question , i will take the examples in holy scripture ; and so from thence gather the particulars . 1. gen. 3.1 . wee heere learne , that the diuell may enter into a dumbe creature . 2. that he can out of the same vtter a voice intelligible . 3. that he wil offer conference ( if any will hearken to him ) to deceiue . 4. that hee chooseth the sub●illest creature to deceiue by , and the weaker vessell to conferre with . 5. hee is powerfull in his perswasions to ouercome . 2. exod. 7.11.22 . and 8.7 . with psal. 78.49 . hee can deceiue the eyesight , and seeme to change one creature into another , as a rodde into a serpent , water into bloud , and to make , as if frogges were before vs , and he can greatly trouble vs. 3. iudg. 9 23. he cā set people at odds , to deale treacherously one with another , and to make them rise vp and murther one another , as this story sheweth . 4. 1. sam. 16.14 . hee can trouble and terrifie a man , and can also rap him beyond himself to make him prophesie , chap. 18.10 . as he did the sybylles . he will force to murther , chap. 19.9 . 5. iob 1. & 2. he can stirre vp wicked men to spoile and rob vs , and to kill and murther our seruants , chap. 1.15 , 17. he can make fire fall downe , as from heauen , to burne and consume man and beast , chap. 1.16 . hee can raise a winde to blowe downe our houses ouer our heads , and kill vs , chap. 1.19 . he can smite our bodies with sore byles all ouer , chap. 2.7 . hee can scarre vs with dreames , and terrifie vs with visions , iob 7.14 . & 6.4 . 6. 1. sam. 28.12 , 14 , 19. he can counterfeit the resemblance of an holy man , his person and his words , and relate truely things past , and also foretell some things to come , as they shall fall out , as heere , and as often hath beene found true , which hee doth : 1. by his knowledge of diuine prophecies , and his vnderstanding of the drawing neere of their accomplishment . 2. by his exquisite skill in naturall things , not onely by the generall causes , but the subordinate to them , with the particular operations , what necessarily they must produce . 3. by his diligent obseruation of innumerable instances , from the worlds beginning , of the periods of kingdomes , and families , of the causes of their changes , and ruine , and so conclude by experience of the like to come . 4. by his owne , and his fellow deuils diligence in all places , whereby they are acquainted with all secret plots , consultations , resolutions , and preparations , which they will relate to others , which know them not , as predictions , which are onely that which they elsewhere see and heare . 5. by his owne perswasions , and working through his suggestions in mens hearts , and his obseruing the eff●ctuall operations thereof , prouoking to bring the same about , and so can foretell what such will doe . thus hee could haue told of caines murthering of abel , and of iudas his treason , because hee had wonne them thereunto . 6. by his knowledge of gods will , to allow him to doe this or that , as he did to iob , to abimelech and the sichemites , of which hee could haue foretold . thus can he tell many things , as he did sauls death , and the israelites ouerthrow . 7. matth. 4.3 , 4. here he dares to make an assault vpon any , if thus vpon our sauiour . 2. hee can take men and carrie them from place to place . 3. hee can set a glorious representation of these worldly things vnto the eye . 4. he labours for ●a league , and to bee worshipped . 8. matth. 9.32 . and 12.22 . and 15.22 . and 17.15 . with mark. 1.20 . and 5.5 , 7. and 7.26 . and 9.17 , 18.20 , 22 , 25 , 26. and luk. 4.35 . and 7.2 . and 8.29 , 39. and 11.14 . and 13.11 , 16. out of all which places wee may obserue , that the deuill can bereaue one of his wits , and make one lunaticke , deafe , dumbe , and blind , bow the body together , so that one shall not be able to lift vp himselfe . hee can enter in , and possesse any really , and make them inuincibly strong , and worke other effects : of all which , before in the latter part of the 3. chapter . 9. acts 8.9 , 10. and 16.16 . he can be witch the people , making them beleeue , that his works are the great power of god : and can , by the tongue of the possessed , diuine and foretell things , and vtter great praises of the seruants of god. quest. 2. what sorts of persons may the diuell possesse ? answ. children , luk. 13.6 . young folkes , mark. 7.26 . men , mark. 5.2 , 1 , 23. women , luk. 13.16 . matth. 15.22 . yea , such as bee the elect of god. iob. chap. 1. and 2. a daughter of abraham , luk. 13.11 , 16 , and mary magdalen , luk. 7.2 . quest. 3. how long may people be thus vexed by satan ? answ. for a long time , luk. 8.27 . from a child , till one be growne vp , mar. 9.21 . euen 18. yeeres luke . 13.16 . quest. 4. how many deuils may be in one at once ? answ. seuen , luk. 7.2 , and more , luk. 11.26 . yea a whole legion , mark. 5.9 . quest. 5. may not a deuill and a good angel be together in one man ? answ. i thinke not ; for of good angels i reade , that they pitch about the godly , psal. 34. they guide and beare vp the godly in their waies , psal. 91. and are ministring spirits , sent forth to minister for them that be ●eyres of saluation , heb. 1.14 . but of entring into them , i reade not . againe , that a deuill may bee ventriloquus , i haue heard , and read of , but neuer of a good angell to bee so . moreouer , for him to be in a godly man , there is no necessity , to pleade for him against a deuill ; he hauing the holy spirit , and by him the word of god , for instruction and comfort . and to conceite him to be in an vncleane person , a vaine and loose liuer , and one of an vnreformed life , sensuall , voide of the spirit of grace , to comfort him , is beyond all warrant of holy scripture . obiect . but it will be said , that two haue beene heard sometimes to speake in one man , one like a deuill , in a great voice , and another pleading against him with a small voice . answ. what then ? 1. may not one deuill counterfeit two voices , as well as one man can , very artificially , three or foure , one after another ? if they speake at once together , there is two ; but it cannot bee concluded , that there are two , because of the change of voice , and one speaking after another . secondly , if two be supposed , they may bee both deuils , for all their pleading , as is recorded in a booke inti●uled , the admirable history of a magician , where , in one person was a dialogue betweene verrin a little deuill , who spake all after an holy manner , and belzebub the great deuill , who spake wickedly , and blasphemously . the one counterfeiting the possessed , the other , threatning and terrifying . the pretended good angell , is the worse deuill , soothing vp the vaine man in a foolish conceite of gods great fauour , as hauing an angell sent for his soules safegard , as if he were so precious in gods eyes , to witnesse him to be his by an angell , to whom the lord hath not vouchsafed his spirit to witnesse his adoption , in the worke of regeneration . a very illusion . quest. 6. when the deuill is in one , how he may be cast out ? answ. 1. not by any power in , or of man : for satan is the strong man , in matth. 12.29 . mark. 3.27 . whom man cannot binde , or ouermaster . 2. not by any force of popish exorcismes , as romish priests brag : for wee reade of priests , yea chiefe priests , professed exorcists , adiuring spirits in the name of iesus , and yet the daemoniacke set vpon them and wounded them . moreouer wee may reade , how romish exorcists haue vsed their exorcismes , aboue a yeere together , vpon one person , and neuer the better . bodinus , in his daemonomania , telleth vs of a deuill , that told them , that he would not come out for any mans sake , but for a priest called m●tanus who was a magician . so little careth the deuill for a priests power in exorcising . their words cannot coniure a diuell : for if they could worke effectually , what neede they set vp so many counterfeits , to pretend to bee possessed , on whom they might shew their imagined power ? to which , if any diuell hath at any time yeelded , it was because hee would , and not for that hee was inforced thereunto , to beguile the superstitious exorcists and others , relying vpon such meanes . 3. not by the power of any great diuell , to force out another , as our sauiour teacheth , matth. 12.25 , 26. mar. 3.23 , 24. and therefore not by a●t magicke , which beleeuers doe detest , act. 19.19 . as being the diuels inuention , to which hee may voluntarily yeeld , to vphold the diuellish art ; but by which hee cannot bee forced , because both the art and the practice is from his owne selfe . therfore diuels are to be cast out onely by the finger of god , luk. 11.20 . euen by the power of his holy spirit , matth. 12.28 . and the meanes to haue this aide of the power of god , is to bee obtained by fasting and prayer , math. 17.21 . mar. 9.29 . and this was the onely meanes in the primitiue church , & not by exorcismes , as euen bodinus a papist doth witnesse , and citeth the testimony of austin , chrysostome , clement , sozomenus , and the practices of saint hilarion , who without the host , without adiuration , without questioning with the diuell , by onely vsing prayer to god , cast out the diuell . in ancient times the daemoniackes , saith the same author , were brought into the congregation , and there publique prayers were made to cast out the diuell , and such meanes haue preuailed in these our dayes , and warrant wee haue from christ and his ancient church to vse the same , and not these superstitious , idolatrous , and very diabolicall practices of the romish antichristians . quest. 7. whether the diuels be willing to depart easily out of the possessed ? answ. no verily ; as appeareth from the plaine euidence of the scripture , by their crying , when they were to come out . act. 8.7 . by tearing the possessed , when they were commanded to come out , luk. 15. 42. and 4 35. by their petitioning christ to send them into other creatures ; as swine , before they would goe out , matth. 8. 31. by the force of the word , which saith , that they were cast out . by that place of luke 9.39 . which seith , that he hardly departed . lastly , by the diuels acknowledging it to be a torment , to bee commanded to come out of the man , luk. 8.28 , 29. if then there be no forcing of him , but by the power of god , through fasting and prayer performed in faith : but that the diuell goeth out , and leaueth the afflicted willingly : great cause there is to suspect ( if there be no counterfeiting ) that the diuell doth , one way or other , some greater mischiefe , or else intendeth to returne againe , with seuen other worse then himselfe , and so make the last state of the partie worse then the first , mat. 12.45 . chap. v. that seeing men , or women , or beasts may bee afflicted , from some naturall causes : or that some persons may counterfeite cunningly many things : or that the deuil may be the sole worker , without consent of a witch : people are not rashly and in the first place to ascribe the cause to witchcraft . it is an euill too common amongst the ignorant vulgars , amongst the superstitious , the popishly-affected , amongst others of a vaine conuersation , which are protestants at large , neutrals in heart , sensuall , without the power of religion , and amongst all the generation of vaine people , to thinke presently , when any euill betideth them , that they , or theirs , or their cattell are bewitched , that some man or woman hath brought this euill vpon them . from which irreligious & vncharitable thought , so preiudiciall to their soules safetie , many reasons may withdraw them . i. the consideration of gods owne hand , of some naturall causes , of some power of satan , without any witch , as in the former chapter is shewed at large . ii. an approued truth by long experience , that such as little dreame of witches , and lightly regard them , are hardly at any time or neuer troubled with them : but on the contrarie , such as euer liue in suspition of them , such as feare them , giue to them for feare , and vpon any ill hap are euer dreaming , that they are the instruments , and are most plagued by them , which plainely sheweth , that this their suspition , feare , and ascribing their harmes to witches , doe much displease god , who maketh them to feele the smart thereof . iii. all doe grant , which haue any knowledge of the power of witches , that they worke by the diuell ; they curse , banne , threaten : but hee workes the mischiefe . therefore keepe off the diuell , and there is no feare of a witch . she may bid him goe , but that is , if he himselfe lift ; or if hee please , to satisfie her reuengefull heart , he must haue leaue from god. for her sending giueth not , nor increaseth any power in the diuell , either to worke his owne , or her malice vpon any . if a mans own sinnes prouoke not god , if our wayes please him , and that hee hedge vs about ( iob 1. ) wee need feare neither witch , nor diuell . but let vs cease to sinne , feare god , obey him , and wee shall be safe enough . iv. the manifold euils which happen and fall out vpon this so present imaginarie conceit to be bewitched . 1. it withdraweth mens minds from the consideration of gods hand so , as they doe not humble themselues before him , as they ought . 2. it maketh them thinke , that though it be a diuell that afflicteth them , yet that he neither is sent of god ( as ill spirits sometimes be ) nor that hee commeth of his owne malicious disposition against mankinde ( when the scriptures shew the contrarie ) but that the witch only hath sent him , else had hee not come to torment them . so as heere their thoughts are wholly vpon the witch , as if hee or shee were the onely commander and ruler in this action . 3. the deuill hereupon taketh great aduantage , and worketh mightily vpon such persons , which bee so apt to beleeue themselues to be bewitched : for first , hee worketh in them a slauish feare , to stand more in awe of the creature , then of the creator . secondly , vpon this feare , if any thing happen amisse , hee suggesteth a suspition of this or that party to be a witch . thirdly , the suspition a little settled , hee then stirreth the man or woman to vtter the suspition of this or that neighbour . fourthly , the diuell worketh credulitie in those neighbours , and withall sets them on worke to second the relation , with opening of their suspicious thoughts of the same partie ; and withall , to tell what they haue either heard from others , or obserued from themselues , that may tend to increase the suspicion , that such an one is a witch . fiftly , through this credulitie , this relation , and rumouring this suspicion , from one rattling gossip to another , it is taken for granted , that such an one is a witch , and hath bewitched such a man , woman , child , seruant , or beast . sixtly , vpon this groweth a generall dislike , with a feare of the said party suspected , so as others vpon any ill hap , begin likewise to blame the same partie for that ill accident . seuenthly , to make vp the diuels plotted mischiefe herein ; he maketh the party suspicious to marke all the words and deeds of the suspected , and to interpret the worst of them , to gather matter to accuse the same of witchcraft . and to performe this , the diuell perswades some to seeke to a wizard for helpe and counsell , which hel-hound telleth them , that they are bewitched , that they liue by ill neighbours : and hereupon returning home , they publish it amongst their neighbours , that now without all peraduenture , such an one is indeed a witch , and hath done this and that harme . lastly , hereupon the diuell stirreth vp some more impatient , more fiery and inraged thē the rest , to seeke reuenge , to hale the suspected before authoritie , to procure his or her imprisonment , and at last , perhaps , follow him or her to death , which is that which in all these things the diuell laboured for . for he is a murtherer , and delighteth in bloudshedding , especially of innocent bloud , as it may fall out in this case , and ( as learned men write ) sometimes it doth , vpon onely fallible presumptions . v. and lastly , they may be drawn from this their rash conceit so sudden , and soon in their minde , by the scriptures silence , no where ascribing tortures , pa●nes , vexations , anguish in minde or body , losses of cattell or other goods to witches ; but to gods hand , iob 1.21 . psal. 39.9 . or to men openly and violently wronging , robbing , spoiling and killing , as in iob 1.15 , 17. or to diuels , matth. 15.22 . luk. 9.39 . but , as is said , no where in all the bible to witches . quest. it may heere bee demanded , why the scriptures doe not any where ascribe , ( as men doe now ) bodily harmes vnto witches , seeing there is such mention of witches and witchcraft in many places ? ans. the scriptures of god doe neuer assigne instruments to bee set on worke by him , which haue not power in themselues to doe what he imployeth them about , whether it bee angell , diuell , man , or any other creature ; nor ascribeth vnto them any deede , which they cannot do of themselues , without the helpe of some other : but witches are satans slaues , who cannot doe those euils , which men accuse them of , but the diuell doth it for them . therefore the scriptures ascribe the acts to the diuell as his owne , and not vnto witches ( though they consent ) because they doe them not themselues . ii. it is done in speciall wisedome from god , to teach all that bee godly ( for whose sakes the scriptures are penned , and who indeed make them their rule and guide ) to ascribe least vnto witches , or rather nothing at all in this kinde to them , as the multitude do . but to iudge of a witch as a witch , and of her actions , as they are in the practices of witchcraft , distinct from the working of the diuell , and her or his consent with the diuell in euils . for so shall witchcraft be detested as witchcraft , as it ought to be ; and not onely because of the mischiefes which befall men thereby , as generally men imagine , which yet are the diuels , and not the witches practices , as shall in the booke following bee more fully declared . a gvide to grand-ivrie men. the second booke . chap. i. that there are witches . though some haue gone about to proue that there are no witches : yet the contrarie tenent is vndeniably true , that there are witches . 1. from the lawes that god himselfe hath made against them : 1. forbidding the practice of witchcraft , and that none amongst his should bee witches , wizards , necromancers , and such like , deut. 18.10 , 11 , 12. 2. forbidding any to goe to them , leuit. 19. & 20. isa. 8.19 . 3. his commandement to put witches to death , exod. 22.18 . if there were no witches , what neede these lawes ? ii. from the historie of the bible , which nameth to vs certaine witches , as the sorcerers of egypt , exo. 7. iannes and iambres , 2. tim. 3 8. those in babylon , and persia , dan. 2. & 5.7 . isa. 47.12 . those amongst the philistims , isa. 26. and among the nations driuen out before the israelites , deut. 18. 12 , 13. so wee reade of other witches which were of balaam , numb . 22. ios. 13.22 . of iezabel , 2. king. 9.22 . of manasses , 2. chron. 33.6 . of simon magus , act. 8.9 . and elymas , act. 13.1 , 2. it maketh mention of the practices of witches . exod. 7.2 . chr. 33. 6. isa. 47.9 . ezek. 21.21 hest. 3.7 . thirdly , it speaketh of some going to them , 1. sam. 28.7 . and sending to them , num. 22.5 . ios. 24.9 . fourthly , it relateth how some kings put them to death . 1. sam. 28.3 , 9. and cut them off , 2. king. 23.24 . all this should be false , if there were no witches . iii. from comparisons and similies fetched from witchcraft by samuel , 1. sam. 15. & by isa. 29.4 . which were absurd , if there were no such thing . iv. from saint pauls mentioning witchcraft amongst the workes of the flesh , gal. 5.20 . v. from gods threatning damnation vpon sorcerers , reu. 21.8 . vi. experience of the truth , both amongst our selues and in other countries . vii . the confession of infinite number of witches condemned and executed . viii . the truth of histories and many relations of their arraignements , and conuiction . ix . the lawes of nations both heathen and christian against them . it is idle to spend time farther in so manifest a truth , therefore hereof , thus much briefely . chap. 2. what kind & sorts of persons they bee , which are most apt to become witches . witchcraft being , as s. paul saith , amongst the fruits of the flesh , gal. 5. 20. one may fall into this sinne , as well as into any other , if god preuent it not . and albeit there bee men witches , as balaam , and elymas ; and women witches , as the witch of endor ; and of both these sexes , of all sorts , young , middle and old age ; of all which , instances may bee giuen : yet of witches there be commonly more women then men : this is euident , i. from gods publishing his law against witches , exo. 22.18 . in the feminine gender . praestigiatricem ne sinito viuere . ii. from sauls speech , when he said , seeke me out a woman that hath a familiar spirit , 1. sam. 28.7 . 1. chr. 10.13 , 14. in naming a woman , and not a man , it seemeth that women were more addicted thereunto then men . iii. from experience it is found true here , and in all countries , especially of hurting witches . iv. from stories , and relations , euen from these in our owne kingdome : as of the witches in lancashire ; in one of their meetings , there were of nineteene or twenty assembled , but two or three men . the witches bewitching , the earle of rutlands children , were women . those of vvarby were women , and but one man. women exceed the men , and it may be for these reasons . 1. satan his setting vpon these rather then on men , since his vnhappie onset and preuailing with eue. 2. their more credulous nature , and apt to be misled and deceiued . 3. for that they are commonly impatient , and more superstitious , and being displeased , more malicious , and so more apt to bitter cursing , and farre more reuengefull , according to their power , then men , and so herein more fit instruments of the diuell . 4. they are more tongue-ripe , and lesse able to hide what they know from others , and therefore in this respect , are more ready to bee teachers of witchcraft to others , and to leaue it to children , seruants , or to some others , then men . 5. and lastly , because where they thinke they can command , they are more proud in their rule , and more busie in setting such on worke whom they may command , then men . and therefore the diuell laboureth most to make them witches : because they , vpon euery light displeasure , will set him on worke , which is that which he desireth . see instances in bodin , in his daemonomania . l. 2. cap. 3. p. 144. 150. and the confession of mother demdike a lancashire witch : for hee will aske and presse to be commanded : and if hee be called vpon , and not set on worke , it may cost the party his or her life : so displeased is hee , if he bee not set on worke , which women will bee ready enough to doe . but whether they be men , or women , these sorts following are the aptest to be the deuils scholers herein . i passe by the infidels , heathen people in former ages ( from whom these abominations mentioned in deut. 18.9 , 10 , 11. came into israel ) as also pagans , and saluage nations now , ( amongst whome , by trauellers relations , witchcraft is rise ) and i will speake onely of such sorts as be called christians , and these be the sottish ignorant , whose eyes are blinded by satan , 2. cor. 4.4 . and are led captiue by him , 2. cor. 2.26 . this appeareth in those witches , which commonly are detected amongst vs , ignorant , fillie sottish persons , most of them . the malicious spirits , impatient people , and full of reuenge , hauing hearts swolne with rancor , vpon the least displeasure , being bitter banners , and cursers , and threatning requitall . this is manifest , by the nature , quality , words and deedes of witches conuicted , who haue shewed themselues to be such , and euer found to bee so . to these may be added , astrologians , monthly prognosticatours , diuiners , figure-casters , fortune-tellers , charmers , obseruers of times , of luckie and vnluckie daies : for all these are reckoned vp , where witches , wizards , inchanters , and sorcerers are forbidden , deut. 18. 10 , 11. isa. 47.12 , 13. iuglers also and such legerdemaine companions , who striue to deceiue the eyes , and withall vse speeches , as if they dealt with a familiar , saying , hey iacke , vp aloft , iacke , passe , and repasse , iacke , for thy masters aduantage . though they thus speake , to beguile people , and sometimes with a moales skinne stuffed , or a rats , by candle-light in a corner , feare simple fooles , doing that they doe by actiuitie and nimblenesse of the hand . yet for that they sport with such resemblances , and vtter words , as the inuocating of a spirit : the reality whereof is called abomination before god , it may be iust with god , to giue ouer such , ( by law , rogues ) into satans snares and deceits , to make them his owne in earnest , whose they would seeme to be in sport , being lewde and vaine fellowes , children of disobedience , as saint paul speaketh . to these adde tumblers , gipsy , rogues , and such like , apt to be made satans slaues in witche●●e , as they be otherwise his in impietie . such as professe to cure diseases , but by such meanes , as haue no reason in the worke of nature to doe the cure , not hath by any ordinance of god from his word any such operation to heale the infirmitie , and therefore such remedies must be diabolical , and the practisers either witches already , by their implicite faith , or the next doore to witches : such be they , as vse spels , charmes , and which cure a wound by anointing the instrument which made it , and such like . to these may be added , such as d. cotta a physician reckons vp in a discourse of his , empericks , quacksaluers , ephemerides masters , wandring chirurgions , and such like . those that are giuen to curiositie , to seeke after vaine knowledge , in pride of heart to goe beyond others , to vnderstand secrets , & hidden things , to know things to come . such as these , not bounding themselues within the limits of reason , nor of gods reuealed will , fall foule at vnawares vpon the diuell , and are in great danger to be intrapped by him , and by his inticements made his slaues . thus was faustus taken , so some alchymisters catched , seeking for the philosophers stone . for curiositie of knowledge , if reason and art faile , will moue men to seeke helpe of a spirit , who is ready at hand attending their call , and to draw them into this pit of magicke , sorcery and witchcraft . a iust plague for proud & prophane wits . of this danger speaketh one master cooper : from which he and another by gods preuenting grace , was deliuered . those that with vnsatiable greedinesse gape after worldly wealth , and immeasurably thirst after honors , as did syluester the 2. benedict 8. alexander 6. ioh. 20. & 21. who gaue themselues to magicke and witchcraft , and so to the diuell , to come to be popes . those that bee superstitious and idolatrous , as all papists be . that of these very many the diuell works vpon to make witches , is not to be doubted : for sorcery is the practice of that whore , the romish synagogue , reuel . 18.23 . secondly , it is found true , that healing witches doe vse many of their superstitious ceremonies , lip-prayers , aue-maries , creeds , and pater-nosters by set numbers . thirdly , when poperie beare sway heere , then diuels and spirits often appeared , and at that time were many more witches then now . fourthly , they allow of coniurers and diabolicall exorcismes . witcherie trickes , inuentions of satan . fiftly , where that iewish , heathenish , and hereticall religion is , there still are innumerable witches . bodin relateth , that one trescalanus a notorious witch , in charles the 9. dayes , hauing his life giuen to discouer others , told the king that there were in his kingdome aboue 300000. also the same bodinu ; telleth vs , that there had beene executed in loraine , while one man remingius was gouernour there , nine hundred witches . sixtly , and lastly , wee may reade in the admirable history of a magician , set out by papists , and dedicated to the q. regent of france , that the diuell called verrine , iustified most of the superstitious and idolatrous practices in that church , 〈…〉 innocation of saints and angels , with the rest : is it not likely then , that there the diuel can haue power ouer the professors of that religion , which he so well liketh , and approueth of ? this is euident in this something , that so many priests , religious men , and religious women of their orders , haue beene found to be witches , as bodinns hath lese recorded to posterities in his daemonomania . thus wee see the sorts , which principally may be insnared by satan , to turne witches . chap. iii. before the diuell come to sollicite to witchcraft , hee sindeth some preparednesse in such parties , to giue him hope to preuaile . the miserable man or woman which becommeth a witch , maketh way for the diuel to set vpon them , to make them such . hee goeth thither , where he is either sure , or well hopeth of entertainment , mat. 12.44 , 48. he therefore watcheth the time when he may best offer his seruice vnto them . the preparednesse ( besides that which is common , as impenitencie , prophanesse , vnconscionablenesse , and irrespect to the power of religion ) are distempered passions , and violence of affections , vaine curiosities , i company , through which occasions he taketh aduantage , and worketh to haue his will. as for example : when any fall into a passionate sorrow , accompanied with solitarinesse , for some losse , as did a woman for the death of her child : in which sorrowfull melancholy moode , the diuell offered himselfe to comfort her . so at that time to others also in the time of a great death , extremely pinched , and in desperate cases , hee appeared , and at length wonne the former woman , and these to become witches : for which they were afterwards ( being found out , confessing how they so became such ) condemned , and executed . when a man is impatient of pouerty , and wil needs be rich , euen against gods prouidence , heere is preparation for a diuell . as wee may reade of a young man thus affected , to whom the diuell offered himselfe to supply his wants , and to fulfill his desire , if hee would become his ; to which he yeelded , and wrote a band with his owne bloud for the ratification . when one is inraged with anger , plotting reuenge , heere is worke for the diuell : thus hee tooke hold of one mary smith of lynne , and brought her to be a witch , and to make a league with him . when one is familiar with such a● are witches : thus one alice nutter , a rich woman in lancashire was seduced , and one alison d●uire , and anne c●●tto● , which they confessed , and were executed for their murthers and witchcrafts . when any are addicted to the reading and study of dangerous bookes , inticing to the practice of hidden mysteries of magicke , and inchantments . thus was 〈◊〉 g●●fred● , a priest , catched , and became a witch , a very diuell incarness , in the height of villanies for his pride and teacheries . thus by these , and other like meanes , which may bee gathered from the confessions of witches , they prepare themselues for satans temptations to draw them to witchcraft . chap. iv. of satans appearing in some uisible shape , to those that he inticeth to witchcraft . when the diuell hath once perceiued a man or womans preparednesse , hee taketh his sit time to discouer himselfe , in some visible forme to be seene of them . that hee can take a shape , it 's not to be doubted ; for , 1. hee appeared in a forme like samuel to saul , 1. sam. 28. and diuines doe thinke , that the seruants that came so immediately one vpon another , to bring iob heauy tidings , were diuels , iob i. and it is held , that he appeared to christ visibly , matth. 4. 2. histories make mention of his visible appearing , and such as doe write de spectris , de bonis & malis angelis , affirme as much . 3. witches generally confesse it , as we may reade in the relations of those many in lancashire , those in northhampton and bedfordshire , and in all other places . now these appeare not in one , but in varietie of shapes and formes , as in the shape of a man , or woman , or a boy , of a browne and white dogge , of a foale , of a spotted bitch , of a hare , moale , cat , kitling , rat , dunne chicken or owle , of a toade , or crab ; of these haue i read in the narrations of witches , to which more may be added ; for no doubt he can , if god permit , take any forme vpon him , for his aduantage to deceiue ; though some write , that he cannot take the forme of a doue , or lambe . wee may in reading finde , that hee varyeth in his appearances , according to the nature , quality and condition of the persons to whom hee presents himselfe . to base fordid ▪ filthy , nasty and blockish , more beast-like then christian people , hee commeth in the baser formes and more abhorred shapes : to some of them in the shape of toads , as you haue heard , to be loathed , euen of nature it selfe , if they had not lost it . but to a faustus , in a religious persons habit , to gaufredy a priest , one of some learning and wealth , he appeareth in some humane shape , like a gallant fellow , and so vnto others : for hee fashioneth himselfe so , as hee knoweth to bee best liked , to whom hee commeth to shew himselfe , to make them his . chap. v. of the league betweene the diuell and the witch , with the sealing and confirmation . when the diuell hath once appeared vnto them , hee leaueth them not , till he get them to make an expresse league with him . this he procuteth of some , sometimes at the first comming , sometimes of others , not before the second , or third comming ; for all yeeld not so readily to this alike : but howsoeuer ; hee is so importunate for this , that he at length preuaileth withall to make them yeeld . the league on the man or womans part is , to giue their soules to him ( which hee most commonly asketh , as witches haue confessed ) and to renounce god , as hath beene also acknowledged by gaufredy and others : sometimes the diuell asketh not onely the soule ( as he asketh it o● the sottish sort , which care not for it , so they may thinke their bodies safe ) but hee also asketh the whole person , and sometime his goods spirituall and temporall , as the diuell dealt with gaufredy , as he plain●ly confessed before he was burnt , who gaue himselfe body and soule , and all to lucifer . the couenant on the diuels part , is his promise , to helpe the poore to foode , the sicke to health , the ref●ll to bee 〈…〉 , the curious to knowledge , the ambitious to honour , as hee did the forenamed popes , and the satisfying of lust to the lecherous , as he did to gaufredy , to whom the diuell gaue a seedule signed by himselfe , comprehending the vertue and power of his breath , to inflame any woman or maid with lust , if he could but breathe on them . this league is vttered either by word of mouth , of such as cannot write ; or in writing by others , and that by their owne bloud : so did faustus also the young m●n spoken of by master fox : so haue others done ( as bodin relateth ) and haue subscribed the band with their owne hands ; thus many haue confessed . and bodinus deliuereth it for a most certain truth , that such as exercise the art of witchcraft , of what kinde so euer ( if the diuell haue visibly appeared ) do make an expresse league with satan . this league being thus made and sealed , hee hath a sacrifice offered vnto him of some , & of others some ( as of their ordinary witches ) hee desireth to sucke bloud : for hee will haue his couenant sealed with bloud one way or other . he sucketh in diuers parts of the body , as on the crowne of the head , as the boyes of bradley , on the brests vnder the paps , as alison de●ices , on the thighes , as mother suttons and mary her daughters , vnder the right eare , as ioane willimots : vnder the left flanke , as hellen greenes : the necke , as philip flowers : in the secret parts , as margaret flowers : the chinne , as mother samuels of warboys . thus the diuels chuse their sucking places , as they please ; which they doe , as some haue confessed at the change , or full of the moone , or when they are set on worke by the witches . besides this sucking , they leaue markes vpon them , sometimes like a blue spot , as it was on alizon deuice , or like a little teate , as it was on mother sutton and her daughter , of milton milles in bedfordshire . these markes are not onely , nor alwayes in the sucking place , for the marke was not on mother samuels chinne of warboys , but they bee often in other very hidden places , as vnder the eye-browes , within the lips , vnder arme-pits , on the right shoulders , thigh , flanke , in the secret parts , and seate . now after all these assurances made betweene them , that satan may claime them for his owne , then commeth he to be familiar with them . all haue not one familiar spirit , but some haue moe then others . some indeed haue but one , as old denob dike : some haue two , as chattox , ionne flower , & willimot : some three , as one arthur bill : some nine , as mother samuels of warboys . to these they giue names ; such as i haue read of are these : mephastophilus , lucifer , little lord , fimodes , dauid , inde , little robin , smacke , lightfoote , non-such , lunch , make-shift , swart , pluck , blue , catch , white , callico , hard name , tibb , hiff , ball , puss , rutterkin , dick , prettie , griffet and iacke . and they meet together to christen the spirits ( as they speake ) when they giue the spirit a name . by these familiar spirits they doe what they doe ; these they aske counsell of , they send abroad to 〈◊〉 their desires , if god giue leaue , and they doe verily thinke , that they haue these spirits at command , vpon the making of this damnable and most abominable league , to doe whatsoeuer they please to serthem about . chap. vi. that such an expresse league is made with the diuell : why hee inticeth his vnto it , and how it is possible , that any christian should so bee ouertaken , to yeeld thereunto . though some may question the truth of this compact , as if such a thing could bee gained at any mans hands that knoweth what a diuell is , euen mans mortall and irreconcileable enemy , yet is this a certaine truth . 1. from varietie of scripture , in psal. 58.5 . the words are to be read thus ; the mutterer ioyning societies cunningly : that is , the witch with spirits . 2. from the hebrew word , chabor , an inchanter , deut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 18.11 . isal. 47.9 , 12. which signifieth one ioyned to another in league and societie . now what other can that be , with whom the inchanter is in league , but the diuell ? 3. from the confession of witches generally . cyprian ( whether the ancient father or no , i am not certaine ; for some affirme , some question it ) confidently from his owne knowledge auerreth is , that all make the league , as he once did , when he practised art magicke . the story of faustus confirmeth it , and all the relations of witches with vs , as before is noted in the other chapter . 4. and lastly , the markes found vpon witches , and also the bloudy bonds sometime , doe strengthen the truth-hereof . for the young mans bond , of whom master fox speaketh , was thrown into the assembly , gathered together in prayer for his deliuerie from satan . if any arke why satan so laboureth for this couenant ? i answer , it may be , i. to anger the lord in imitating him , ( as h●e labours to doe in all things ) but yet therein to oppose him : for as god maketh a couenant with his , so will the diuell with his : as god hath his sea●e of his couenant , so will the diuell haue his markes as god confirmeth his by bloud , so will the diuell haue bloud to ratifie the couenant , which he and his make . 2. to increase the sinne of the witches , to make them desperately wicked without hope of mercy , when they shall remember how they haue renounced god , and 〈◊〉 themselues to the diuell , and thereby haue prouoked the iust wra●h of god to their vtter dam●●tion , which is that which satan herein labours for . 3. to make them hereby surely his owne , without starting backe , if possibly it may be . 4. to beguile them the more cunningly , when hereby hee maketh them beleeue , that as they are his , so now hee is theirs , at euery call to be commanded , and to doe what they would haue him to doe , according to their lusts . this conceit pleaseth them greatly , by this they grow proud in heart , that they haue spirits at command to tell them things , to teach them cures , to reuenge their wrong , to worke feare of themselues in others , to haue in many things their wils and desires ; by these are they so fast tyed , as they alwayes hold on this hellish trade , euen to death , except the lord preuent some with his more speciall grace . if any wonder how it may be possible , that any reasonable soule , endued with any knowledge of god , and of the nature of a diuell , should thus be enthralled , let him weigh these things : 1. that man hath lost the image of god , in which he was created , and is wholly polluted with sinne and corruption . 2. that hereby he is become of very neere kinne vnto the diuell , euen his owne babe . 3. that being his child , he will doe his fathers lusts , and that , no doubt , in one thing as well as in another ; for men loue darknesse more then the light ; yea and naturally are giuen to worke all vncleannesse , euen with greedinesse , so captiuated are they to their lusts . 4. that man giuen ouer to his vnruly passions , is violent , inconsiderate , and vehemently greedy to haue his desired ends , by what meanes soeuer he can attaine them ; which maketh him seeke means of the diuel , to become inioyer of his inordinate desires , regarding more the hauing of his present will , then respecting his future state after death : and is more taken vp to obtaine what hee liketh for the body and outward estate in the world , then with care of his spirituall condition and estate before god , which the naturall man very little , or nothing at all regardeth . 5. that satan hath his wyles , ephes. 11. his de●ices . 2. cor. 2. 11. his depth and policies , reu. 2.24 . his snares to catch people at vnawares , 1. tim. 3.7 . 2. tim. 2.26 . 6. that hereupon hee being thus furnished , he dare set vpon any ; yea , euen vpon christ himselfe , to follicite him , yea , and that to a most execrable implety , euen to haue christ to fall down and to worship him a diuell ; for hee watcheth opportunities , hee seeketh occasions , and the least offered , hee espyeth , and quickely taketh the same , and so preuaileth often , not onely with the rude and so●tish , but with the greatest spirits , and sharpest wits sometimes . 7. that he hath ouer meere naturall men a ruling power , ephes. 2.2 . who are already in his snare , and at his owne will are taken captiue , 2. tim. 2.26 . 8. and lastly , that being giuen ouer of god vnto satans temptation in this kinde , how can they resist ? man is weake , satan is strong , and withall subtill to beguile , they may easily therefore yeeld . all these things now considered , it is no wonder to know man to bee thus seduced , and thus by this league to apostate so from god. chap. vii . that besides the former expresse league , there is a secret league made with satan by some , and who they be . it is a generall tenent of diuines , which write of this subject , that there is a double league , the one open and expressely made with the diuell visibly appearing , of which in the former chapter : the other is close , secret , and implicite , in a mutuall consent , but without any expr●sse termes from either the one or the other , as in the former . with this league the diuell contenteth himself sometimes , to wit , there , where hee will perceiueth that the party will not be brought vnto the other , which is such a one , as he intendeth not to imploy , otherwise then about seeming good things : or such an one , as he is contented to let him or her to make an outward shew of religion , to goe to the church , to heare the word , and to be able to talke thereof , as one that hath written the mysterie of witchcraft , hath by his experience obserued . for it s very probable , that satan dealeth not altogether with all his now , as hee did once amongst the heathen , and yet now doth amongst pagans ; nor as he did with the blind sots vnder popery , or with some of the better learned in that kingdome of darknesse ; nor as he doth with some ignorant , sillie , blockish people amongst vs , vncapable of the knowledge of the truth and power of religion : but that now , as hee hath taught his grand-sonnes , the iesuites , to refine popery somewhat , and to hide from their proselites in the entrance , the grossenesse of their idolatrie , to make them swallow downe popery at the first the more easily : so hath satan done in this arte of witcherie . or , it may be this , as christ allowed some , which openly as yet did not follow him : to haue power to cast out deuils in his name , mar. 9.38 , 39 , 40. who were not , as hee said , against him , nor could lightly speake euill of him ; so will satan haue some also , which shall not openly bee his followers , but yet shall worke by his power , and herein also imitate christ. if it be asked , who these be , that thus are by a secret league workers by satan ? i answer in some sort , by way of similitude , from the direction of that place in mat. 9.38 40. for satan will bee gods ape in all things whatsoeuer he can , and therefore will be also imitate , christ herein . 1. they are such as inuocate the deuill , by certaine superstitious forms of words and prayers , beleeuing that these meanes can effect what they haue offered them for , and doe withall earnestly desire , to haue them eff●ctuall . now the deuill hereto consenteth , and affordeth his power , at the vtterance of the words , to bring the thing to passe which is desired : here therefore , is a couenant and mutuall consent on both sides . for if a man or woman bee content to vse superstitious formes of inuocation for helpe in time of neede , and in vsing them , desireth in heart to haue the thing effected , if the deuill worke the feate , there is a secret compact : for they haue desired , and he hath consented . 2. they are such as doe know , that neither by gods worke in nature , nor by god● ordinances from his word , the things they doe , are warrantable , ( but rather heare such things forbidden , ) and that they also are absurd to common reason , and yet will they doe them , because they find an effect answerable to their expectation ; as for example , to vse spells , and charmes , which are plainly forbidden by god , and against which many arguments are alleaged by a learned man. hereto adde that which before i haue mentioned : the healing of a wound by anoynting the instrument which gaue the wound , which ke●kerman , both by reason and diuinity proueth to be witcherie , and sheweth that one anselmus the author thereof , was a very witch . many other witchery trickes better to be concealed , the● named , many vse , by which they suppose to find helpe . for if the remedie be not naturall , then it is supernaturall ; if supernaturall , then either from god , and so hath warrant from his word , and is ordinary , not miraculous ; for that worke of god hath ceased long since ; or else it is from the deuill , as the workes wrought by spels , and charmes , superstitious prayers , and such like , forbidden by god , must needs be . therefore such as doe these things , are in a kind of league with the deuill , though ignorantly they thinke otherwise ; because they are pleased to lay aside their reason , as men , to iudge of a naturall working , and their religion as christian men , in that they will doe such things , which neither in themselues , nor by gods ordinance , haue any power to effect that which they goe about to worke by them ; but only by the diuels power , who therefore is very well contented , to satisfie herein , their desire , and so is there betweene them a secret compact and league . 3. as those which in christs name cast out deuils , though they openly followed not christ , yet finding successe in their attempts , were not against christ , nor likely could speake ill of his power , by reason of their secret and implicit faith & couenant with christ : so these sorts of persons , finding their practices succesfull , are not against satan , nor can lightly speake ill of his working power , because of the secret and implicite league they haue with him , and especially , because of the profit they find come to them thereby . quest. it may be here asked , why satan will not vrge these , to make a more open league ? answ. it may be , besides the former reasons noted before , that he rests satisfied with this thought of them , that they are on his part , because they are not against him ; as also he is content to let them please themselues with hope of gods mercy , for that in thus doing , they suppose they sinne not , nor are in danger of the deuill , nor vnder gods wrath , as the other are , because they fall not so fouly into the pit of destruction , by an expresse league , as the other sort doe . chap. viii . that there are such as be called good witches , and how they ●●●y be knowne . as in gods church there be good and bad ; so in this kingdome of satan , there are good and bad witches . these good for white witches are commonly called blessers , healers , cunning wise men ; or women ( for there are of both sex●s ) but of this kind , many men . these haue a spirit also , as one ioane willimor acknowledged , and are in league with the diuell , as well as the bad and black witches be . by their spirit they learne , who are bad witches , and where they dwell , who are strucken , forespoken , and bewitched , and by them they learne how those doe , whom they vndertake to amend ; for the spirit is sent vnto their patients from them ; all which the foresaid ione vvillimot acknowledged before authority in her examination . the profession of these witches is , for the most part , to heale and cure such as bee taken , blasted , strucken , forespoken , as they vse to speake , and bewitched : all which cures they doe by their compact with the deuill . but though these witches be almost all healing witches , and cannot doe to man , or beast any hurt , except they procure some other to doe it , yet we may finde , that some of these sometimes haue the double facultie , both to blesse , and to curse , to hurt , and to heale , as it is probable balaam had , at the least in balaks imagination , numb . 22.6 . for he ascribeth to him the power of blessing & cursing , as had a famous witch , one hartley in lancash●re , and a woman witch ; of both which , master cooper in his mysterie of witchcraft doth make mention . but , i say , for the most part , i finde them curing witches ; some more obscure , and some more notable then others , as was the sorcerer simon magus , who be witched the people so , as they verily supposed that he did that hee did , by the power of god. when the text telleth vs , ●hat it was by sorce●ie , and ●o by the power of the diuell . their reward is for their curing , what people commonly wil giue them ; some take more , some take but a little , often nothing , and some may not take anything at all , as some haue professed , that if they should take any thing they could doe no good ; of such an one bodin maketh mention , which went ●ll in patched and ragged cloathes . heere also the diuell will imitate christ , who said freely ye receiue , freely giue . the good witches ( vntruely so called ) may be sundry wayes knowne . i. from the qualitie of the party , one commonly very ignorant of religion , an oberue● of times , of good & bad dayes , of good and bad lucke , very superstitious in many things not induring willingly such as ●care god , and such as delight in his word . they are also fantastically proud , as simon magus was , who boasted much o●●imselfe , as these doe of their gift and power ; as those in spaine , which call themselues salutadorres . ii. by his or her vnwillingnesse to conferre , either with godly and learned diuines , of their faith & good prayers , by which they professe to do such cures , or with godly and learned physicians , about such ●edicines as they prescribe to procure health : both which they auoid , lest their works of darknesse should come to light , and they be discouered to bee witches . iii. by their priuate and secret whisperings , mumblings and muttering● with a low voice , 〈◊〉 was the manner of witches to doe in old time , isa. 8.19 . & 29.4 . iv. by professing to bee able to helpe such as bee bewitched and forespoken : for the supernaturall worke of the diuell , as in case of be●itching , cā●ot be cured ( as learned men affirme ) by any natural meanes : this witches haue confessed also , and therefore must be by a league betweene the diuel and the witch . v. by the meanes which they doe vse to helpe such as come to them for helpe : as by onely touching the party : bodinus giueth instances , who thus cured the ague & tooth-ach . 2. by saying certaine prayers , as anne baker did , and ioane willimot : which be popish set prayers many of them ; as so many creeds , aue-maries and pater-nosters , as a witch confessed to me . 3. by charmes and spels , absurd , barbarous and ridiculous forms of words , and such like meanes , which haue no power from naturall working , nor from the ordinance of god , and therefore must needs be from the diuell . vi. by the remedies which these prescribe vnto others to doe , to haue helpe , as * one or two medicines for all diseases , impossible in nature to bee a●aileable in so great varietie , and therefore do no good , and are prescribed onely to couer their diabolicall practice and witchery . so to prescribe medicines made of such things , as are abhorring to nature , of which bodin maketh mention . to prescribe charmes , popish prayers , popish superstitions , and very witcheries themselues , as to hang amulets about the necke , and certaine pieces of holy scripture , to goe and scratch the suspected , to burne some of his or her haire , or some part of the beast bewitched , to pricke a needle or bodkin vnder the stoole where the witch sitteth , to make a witch-cake of bakers meale , and the bewitched parties v●ine : see for this and some others the like vanities , in master roberts practices , vnbesitting reasonable men , and ●ober christians . vii . by their foreknowledge to tell who those be that come to them , why , and for whom they come . thus could the witch of endor tell , that he tha● came disguised , was saul . thu● could hee that made the witchcake , tel the party which came to him to helpe his wife , of whom master roberts doth write . that such are witches , bodinus bringeth instances out of flanders , portugall , france . to tel also who are bewitched , and how , and who are witches , and where their marke is ; these be witches : for all these things they know by their spirit , as ioane willimot the leicestershire witch did confesse ; part hereof in her first , & part in her second examination , before seuerall iustices . for this foreknowledge physicians haue not by their art , neither haue these ignorant persons this by diuine inspiration , and therefore by compact with the diuell . viii . by shewing the suspected in a glasse , as hee that made the witch-cake did , before mentioned , who shewed the witch mary smith in a glasse . fernelius speaketh of such a witch , whom he , as himselfe saith , saw . this is an vndoubted marke of a witch , as one master edmunds of cambridge told me , who was one that for a time professed to helpe men to goods or money stolne , who was once by the heads of the vniuersitie questioned , as he confessed to mee , when hee had better learned christ , and giuen ouer his practice that way . he told mee two things ( besides many others , in a whole afternoones discourse at castlehiningham in essex ) neuer to bee forgotten . 1. that by his art he could find out him that stole frō another , but not for himselfe . 2. that the ground of this art was not so certa ine , but that hee might mistake , and so peraduenture accuse an honest man , in stead of the offender , and therefore gaue it ouer , albeit he said hee might haue made two hundred pound per annum of his skill . ix . by paines and like torment comming vpon this good witch , which is vpon the bewitched . conference i had once with a suspected healing witch , a man miserable poore , and of an horrid countenance , of whom i asking how hee knew a man or beast to be bewitched , hee told mee by two things . first , by his trouble in saying his prayers for the bewitched , which then he could hardly remember , and much adoe he had to make an end of them ; which prayers were so many creeds , so many aue-maries , so many pater nosters . secondly , by the paine which would seaze on himselfe as soone as he began his prayers , the very same which was vpon the bewitched . this skill hee learned of a woman , which taught him a secret , but what that ground of this witchcraft was , that could i by no meanes procure him to reueale . some know who are bewitched , as before i shewed , by their spirit , & some by some witchery means , of which bodinus maketh mention , and of many vaine people yet put in practice , when they suspect a party ; for which they deserued to be punished , if they had their desert . x. lastly , by requiring faith of such as come vnto them : physicians expect it not , neither dare any truely fearing god , rob thus god of his honour ( who curseth such as trust in man ) and yet these vvitches professe , that they cannot heale such as doe not beleeue in them . this bodinus sheweth by examples three or foure , whereof one healer came to a bishop , and willed him to trust in him to cure him , and this was in the hearing of bodinus himselfe , there in the chamber , and one doctor faber , a learned physician . thus may these , falsely so named good vvitches , be discouered . chap. ix . that none ought to goe to these wizards , witches , blessers , healers , cunning men or women , for helpe . that none ought to resort to these miscreants and cursed caitises , there be plenty of reasons . 1. the charge and cōmandement of god , forbidding the same expresly , leuit. 19. 31. 2. it is a spirituall defilement and whoredome , for the scripture faith , they go a whoring , leuit. 20.6 . and are defiled by them , leuit. 19.31 . 3. it is a dealing with the deuill , and seeking of helpe from him , as ahaziah did : for you haue heard by the confession of a witch , that such haue a familiar , and some haue beene knowne to inuocate the deuill to cure another : and surely their mumbled , and senselesse prayers , what are they , but watch words betweene the deuill and them ? i knew one , that hearing a little boy greatly tormented in the next roome where hee was , went out into a back-side , and staying sometime there , returnd in againe , but yet in a great sweate , the boy that had cryed a whole weeke , ceased presently his crying : the wizard prescribed ( if the child telt paine againe ) a certaine medicine of diuers hearbes , which i had from the man himselfe : but ouer the head , and before hee beganne to prescribe the medicine , these words must bee written , as they were taken from his owne mouth . onguint manera iaiaanquintmanera , very senselesse ; but in these words were hidden the power of the medicine , and were the watch-word betweene the deuill and him , to effect the worke . those therefore which goe to these wizards , seeke helpe of the deuill . 4 it is an heathenish practice , to seeke to such , i●a . 19. 3. & 65.4 . 2. king. 17.17 . now wee should not be like the abominable heathen , in any euill , much lesse in these abominations . 5. they which seeke vnto them , are commonly wicked , and euill people , haunted themselues by an euill spirit , who suggesteth this course into them , as hee did into saul , 1. sam. 28. yea , such as esteeme of these , and thinke they worke in gods name , and by his power , are bewitched in so thinking , act 8.9 , 11. 6. it is found true by dayly experience , that those which most vse them , most neede them : for these vvitches either breede , or nourish diuelish and vncharitable conceits , in those that seeke v●to them : as that they dwell by ill neighbours ; that when any ill happeneth vnto them , to theirs , or to their cartell , that they are blasted , taken with an ill planet , strucken , that some ill thing went ouer them , that they are ouer-looked , forspoken , and bewitched by some one or other , and therefore they must seeke for helpe , and this must be of them , or of such as be like them , wizards and vvitches . by which speeches , and wicked counsell , they are continually kept on worke in daily seeking to them , when any , the vry least crosse happeneth vnto them , because they are euer imagining vvitchcraft , and that the onely remedy for helpe is , to seeke vnto these . 7. learned men of all sorts generally condemne this running to these wizards : saint augustine , saint busili and saint chrysostome . hippocrates an heathen , calleth those nebulones , which by satannicall meanes , professe to cure diseases , and saith , ( marke an heathens words ) that god which purgeth the most desperate euils , is our deliuerance . some schoolmen hold it to bee an apostasie , to seeke and vse helpe of witches : aquinas , bonanen . albertus , durand , cited by bodin . master roberts citeth the lawes of emperours , and the decrees against such . all the godly and learned diuines in our dayes doe condemne the same , the dead by writing , the liuing vina voce in their sermons . 8. they often lose their labour , for sometimes the healer is but a counterfeit witch , ( worthy seuere punishment for deluding people : ) and though a witch , yet can hee , or shee doe nothing , but by the deuils helpe , and he himselfe hath confessed to the vvitch , that hee cannot cure that sometimes , which at the bad witches instigation hee hath inflicted . againe , satan , though hee hath his healers , yet must they liue one by another : therefore he healeth for one vvitch , one or two diseases , for another more , not for one all , and this , as it happeneth by their conditions , in the bargaine-making with the deuill , when they enter into league with the deuill . sometime this white vvitch cannot cure the bewitched , without the consent of the bad vvitch , which caused it , or ( which is fearefull to thinke vpon , ) till the same disease be put vpon some other , or that the witch be bewitched to death , which hath inflicted the torment vpon the diseased partie . all these bodinus noteth , with examples cut of sprangerus an inquisitour that examined , had the confessions , and put to death great numbers of witches . these vvitches , to keepe their credit , often deliuer their medicines with an i● : if it doe no good , come againe . when they r●turne and finde that the deuill hath not remoued the disease , or that god being displeased , will not let them ; then the vvizards blame them , that they came not in time , or they applied not the meanes aright , or that they wanted faith to beleeue , or at least they acknowledged their power not great inough , and therefore they aduise them to goe to a more cunning man or woman , and so direct them vnto another vvitch , or deuill , for helpe , worse then themselues . 9. and lastly , the lord threatneth to set his face against that soule , and to cut him off from amongst his people , that seeketh vnto them . let these reasons disswade vs therefore , from helping our selues by such detestable means so abhorred and hated of god. chap. x. that many yet runne vnto these witches , and their reasons which they alleadge , answered . there is no action so bad , but if men either get , or saue thereby , there will bee both the practice , and the approbation thereof , euer by some : so are men captiuated to the care of a bodily safety , and preseruation of an outward estate in this life . so it happeneth in this case , of going vnto , and seeking helpe of vvitches , who vse such reasons as these , to countenance their going to them . i. such surely worke by god , because they vse good prayers , and good words , and often name god. but to answer this , let them remember that the diuell himselfe can vse good words , mar. 1.24 . and 5.7 . act. 17. that hee can counterfeit the habit and words of an holy man samuel , 1. sam. 28. 13 , 15 , 17. that he can turne himselfe into an angell of light , 2. cor. 11. therefore hee can teach his seruants to faine holinesse . as for their prayers , they are foolish , popish , superstitious , if not all , most of them , and some of them learned of the diuell himselfe , as some haue confessed . ii. that they vse oyntments , hearbs and medicines to cure the diseased . i answer , these are but colourings to couer their witcherie . 1. because they vse but one medicine , and the same commonly to cure many diseases . 2. because they cannot cure any disease , but that which is by cherie , and therefore they say , that such persons , or that thing is bewitched , for which the commers to them seeke remedie , shewing hereby what diseases they can cure . therefore naturall medicines to cure supernaturall diseases , are vsed onely to hide their witchcraft , and sorceries . iii. that it may be , as some thinke , that they haue a gift from god , this way to doe good . answ. there is no reasonable probabilitie for this , for then god would not condemne them , nor such as seeke to them : neither would hee suffer his seruants to bee so afflicted , ( as you haue heard ) in vsing his gifts ; hee would not so ill reward his seruants : and this conceit of being the power of god , was in the bewitched samaritans , who thought so ou r●well of simon magus , as these samari●an-like bewitched people do of these silly ma-gooses . iv. that they haue indured great torment , and great losses of cattell , and could not otherwise finde helpe . iob was in another manner tormented , and receiued farre greater losses , yet he depended vpon god , patiently waited his leisure , resolued to trust in god , though hee should haue dyed , and therefore was at length deliuered . a woman which had a disease twelue yeeres , & had spent all she had , vnder the hands of physicians to be cured , but could not , but rather grew worse , yet shee resorted not to diabolicall means ( that we reade of ) though ordinarie meanes failed her , but waited gods good time , and was miraculously deliuered , mar. 5.25 . 29. so another woman had a spirit of ●●fi●mi●ie , and was bound by satan eighteene yeeres ; yet she would not ( for any thing wee know ) vse any ill meanes for her helpe : for the text saith ; shee was a daughter of abraham , luk. 13. 15 , 16. and therefore was at the length also cured . v. that many haue gone to such , and found present remedy . 1. as some haue found remedy , so other some haue not , euen by your owne testimony ; so set one against the other . 2. the lawfulnesse of an action is not to bee iudged by the successe . wicked men in ill wayes prosper sometimes , to the hardening of their heart in euill , and so is there a spirituall plague vpon them for their wickednesse , which they doe not consider of . 3. wee haue the apostles lesson . we may not doe euill , that good may come thereof : the going to them god forbids , and therefore euill : and bodily ease will not excuse the sinne before god. 4. let such consider what before is deliuered , touching such as bee holpen , whether they continue well , or whether a worse euill hath not after befalne them , or whether the like hath not hapned to some of theirs , or to some of their cattell , or to some of their friends , as stories shew , that so it hath hapned , and so it may still fall out . vi. that they haue helpe from these at a little or no cost at all , whereas physicke is very chargeable . but let such consider , that physicall meanes is of god , in the vse whereof wee may pray for a blessing ; whereas this is of the diuell , and the remedy with a curse . we cannot , wee may not pray to god to finde remedie in seeking to the diuell . it 's also a miserable sparing , to spare the purse , and to damne the soule . vii that these speake against bad witches , and often discouer them , and therefore cannot they themselues be bad . this is no good argument ; for hee may bee bad inough himselfe , that speaketh against another , in some thing worse then himselfe . as for the discouerie of a bad witch , you haue heard by the testimony and conf●ssion of a witch , that this they doe by the diuels telling : therefore being in league with the diuell , they are for all these pretexts to bee detested , and their villanies before god to be abhorred . chap. xi . that there are bad witches ; and here of their profession , and practice , and how many things must concurre in bewitching any thing . all witches , in truth , are bad witches , and none good ; but thus we distingu●sh them , after the vulgar speech : it is needlesse to make particular proofe of this sort : historie , experience , and confessio● of such witches are euidence inough . of this sort are men , but very many women , yonger , and older , but almost all very miserably poore , the basest sort of people , both in birth and breeding , most incapable of instruction , and cursedly negligent , and prophanely contemners of the sauing knowledge generally , people they are of ill natures , of a wicked disposition , and spitefully malicious against any with whom they are displeased , eagerly pursuing to be reuenged . the profession of these is , by the diuels instigation , onely to doe hurt . to doe mischiefe is their common practice : ye● some of them also ( as with the white witch ) the diuell dispenseth with , to helpe , as well as to hurt , as the lancashire witch chattox could by he owne confession : and that ol● mother witch dembdike , as o●her witches at the barre con●●ssed of her . so could iohn samuel the witch of warboys bewitch and vnbewitch , as his wife confessed : and examples of these bodinus giueth . all these witches haue diuels and familiar spirits , as is ●uident by the confession of a multitude of witches ; those in la●cashire , leicestershire , bedfordshire , northamptonshire ; by others in france , germany and other places ; so as this is a truth not to be doubted of . these spirits appeare in sundry shapes , yea the same spirit to the same party in diuers forms , as chattox diuell called fansie , would be sometimes to her , like a browne dog , sometimes like a man , and sometimes like a beare , as shee confessed . these spirits are receiued of one from another witch , as ioane willimot had a spirit by william berry her master , who receiued it by his blowing into her mouth . this ioane afterward helped ellen greene to two spirits . many such instances may be brought . but the diuell vncalled commeth and offereth himselfe to most , as hee did to dembdik● , to iames deuice , to lewis gaufredy , and infinite others . some call for one by name , through the perswasion of another , as once a boy at bradley calling bun , bun , looking vp to the thatch of the house , there leapt a toade to him , which went vp to his crown , and sucked . some witch calleth spiri●s to g●ue them to others , when before they haue drawne them to consent to haue them , as the forenamed willimot did , called pusse and hiffe , and gaue them to ellen greene. some witch teacheth another to vse some ceremonie to haue a spirit , as to goe to the sacrament , and bring away the bread , and to giue it to the next thing which they should meet , as old dembdike aduised iames deuice to doe : or to goe about the churchyard , and to kisse whatsoeuer they meete . by these , and many other such like wayes these common witches come by their spirits : for of other magicians i speake not heere . by these damned spirits doe these cursed caytiffes worke all their malice and mischiefe . for these they call , whē they would doe harme , as farre as these spirits haue power to doe hurt , and then bid them doe this or that for them . thus iames deuice willed dandy his spirit to goe and kill mistresse townley . elizabeth deuice the mother , called ball , her browne dogge , to kill iohn robinson . chattox called for fansy her dogge , to goe and byte one moores cow to kill the same . for these spirits can doe great mischiefe , if god permit , many wayes . they can worke vpon the minde of men and women to stirre vp lusts and ill passions . gaufredy had a spirit to st●rre vp lust in any hee breathed vpon . philip flower had a spirit , to make one thomas simson to loue her : other instances master roberts doth giue . they can make men and women madde and frantique , as mary smithes spirit did edmund newton . they can annoy the body many wayes ; the relations of the tryall and arraignment of witches , are full of variety herein . they can kill both man and beast , and blast corne , and doe many other euils and harmes : needl●sse it is to take vp time with instancing particulars : they can bespot linnen cloathes with pictures of toads , snakes , and other vermine ; as the spirit of one hellen ienkenson did a buck of cloathes of mistresse moulshow , because she had the day before helped to search the witch , and found the marke vpon her . thus they worke by their spirits , and else by themselues can effectuate nothing : neither can the spirits doe any thing without gods permissiō . for this wee must know , that three things must concur in the bewitching of one man , or any other thing whatsoeuer . 1. before any of gods creatures can be annoyed , he must giue way and permit the same : this all will grant , who acknowledge a diuine power and prouidence of god ruling and disposing of all things . ii. then the operation of the deuill , according to the power of god permitting , which hee knoweth either before , as is cleare in the story of iob , chap. 1. and 2. also by the relation touching the witches , which bewitched the e. of rutlands children ; where wee may reade , how ioane flower , called for , and willed rutterkinne her cat , to goe and mischiefe the lady katherine , and the cat cried mew , and thereby shewed the witch , that she could not doe her any hurt . or the spirit knoweth not before , but when he hath gone and made triall , and then findeth his power limited , as we may reade in the relation of the warbois witches : how mother samuel sent two of her spirits against master throgmorton and his wife , who making triall what they could doe , returned , and told her , that god would not suffer them to preuaile . iii. before the spirit worke for any witch ( though he will goe for himselfe , and of himselfe , where he hath no league with the witch ) yet to do for her or him , hee will not , without their consent and will , to make them guilty with him . the witch therefore must doe something to set him on , as to call him , to bid him goe , to giue him something before he goe , as an old witch gaue him a cocke : of which wee may reade in master giffords dialogue of witches . so they send , but the deuill doth the harme , and not they . neuerthelesse they are made guilty of these mischiefes . 1. because they call them and bid these spirits doe such euls . 2. because they speake , and doe such things as please the deuils , and which they desire and counsell to haue done , while they themselues goe about and doe the mischiefe , ( which though the deuils can doe ) yet will they not doe it for them , without these watch-words , and signes . 3. that they thinke verily , that they haue giuen them power to do the mischiefes , laid to their charge , and thereupon they confesse , they hurt such and such persons , or killed this or that man or beast . 4. because they assume to themselues , a kind of glory within themselues , when the people feare them , and they haue a ioy in their hearts , that they can awe others so by such thoughts of them . 5. and lastly ▪ by the couenant made with the deuill , they thinke , that what hee doth , is done by their commanding power ouer them , and that they must so do , because they will haue them to doe so . for these reasons may the deuils deedes bee imputed to them : and they may be said to doe , what the spirits doe , though their owne words and deedes haue no force in them of themselues , to effect their wills ; albeit satan maketh them beleeue otherwise : but herein are they notably deceiued , as also when they thinke themselues to haue him at command to doe their pleasures : for , 1. the spirit will do more sometimes , then the vvitch would haue him . for agnes samuel a vvitch of vvarboys , i●treated the spirit blue ▪ that mistresse ioane throgmorton might not haue any such extreme ●its : but shee could not preuaile with him . 2. he will not vndoe that sometimes which the witch wisheth to be vndone againe , as the witches of vvarboise , all three , endeauoured to vnwitch the lady cromwell , but could not . 3. hee will threa●en the witch , and offer some violence vnto her , if shee will not doe what he would haue her , as the spirit did old dembdike , who shoued and pushed her into a ditch , because she would not goe and helpe chattox the witch ( whome dembdike could not abide ) to make pictures . so chattox spirit threw her downe , because when hee appeared , shee would not speake vnto him . yea , bodinus telleth vs , that when one called his spirit , and then did not set him on worke , he presently killed him . 4. hee will annoy them , as he did mother samuel , tormenting her in her body grieuously : & as he did chattox , taking her eye-sight from her , yea , and would sometimes come gaping vpon her in the forme of a beare , with open mouth , as if he would haue worried her , as shee confessed . 5. hee will discouer the witches practices , and will endeuour to bring them to their confusion and end : as the spirit told master throgmortons children in their fits . 6. and lastly , hee will faile them , and breake promise with them , in their greatest neede ; as he did a famous witch in hungarie , after shee was in prison , where wanting food , did then eate her owne flesh and perished . thus wee may see , how little command they haue ouer spirits , but as the spirits lift , for their owne aduantage . chap. xii . to know whether one bee bewitched , and the signes thereof . god permitting , and the deuill working at the witches command , man or woman , beasts or other creatures may be bewitched . now , to know who are bewitched , what course better can bee taken , then to gather the signes frō such as certainly haue beene knowne to haue beene bewitched , and that by the confession of witches arraigned and condemned for the same : as , when learned and skilfull physicions can find no distemper in the body , or any probable reason of any naturall cause of such griefe , pangs , and violent vexations , as the patient in the iudgement of all the beholders doth endure : as master throgmortons child did , when neither doctor barrow , nor master butler , learned physicions , could yeeld any sound reason of ; as to neeze lowde and thicke , almost halfe an houre together , till blood come out of the nose and mouth : to haue a great swelling , and heauing in the belly , then a passing to the throate ready to stoppe her breath , to make one speechlesse , and set the teeth together , to shake sometimes the legge , sometimes the arme , sometimes the head , as it were a feuer or some running palsie , to thrust out ones arme so stiffe and straight , as not possible to bow it , and such like motions as befell those children . when some parts of a man , now fingers , now toes doerot , and no rules of art , or experience can doe any good , but rather the worse , by the best meanes ; or if seeming in the euening to bee healing , in the morning to be found to haue gone backward , as it did with one iohn orkton , bewitched by one mary smith of linne . when a very healthy body on a suddaine shall feele violent torture , pinching at the heart , bereauing him of sense , and so distract the patient , as hee or shee is ready to teare the haire of their head , as it befell one elizabeth hancock , bewitched by the forenamed mary smith , or being in health , strong and trauelling by the way , to be suddainely taken , and to fall down lame , become speechlesse , lose the vse of one side saue the eye , to haue the head drawne awry , the face and countenance deformed , hammes lame and turned out of course , feeling within prickings , as with elsons and sickles , as did one abraham law , bewitched by one alizon deuice , meeting him by the way . when two or moe in the same family , or dwelling asunder , one or moe in one towne , and othersome in another , are taken in the like strange fits in most things , as were master throgmortons children , the lady cromwell , who had visited those children and burnt some haire of the suspected witch : so was master auery , and his sister one mistresse belcher , dwelling in seuerall places : for such violent strange fits cannot come vpon naturall causes , so suddainly alike to diuers persons , in so seuerall places , except some infectious disease should happen among them , to take it one of another . when the afflicted partie , or parties in their fits , do tell truly many things : some things past , as the elder daughter of master throgmorton did , who told what the witch had beene doing . some things in doing : as shee told where her vncle and others were in the towne : where the witch was , and whither going , what they said and did when they met her . these sisters could tell in their fits , in what case and state one and another were , at the same instant , being 8.10 . or 12 miles asunder , and also when the witch fed her spirits , and what shee said vnto them , as mistris ioane could tell some things to come , as in her first fit , how many in that house should be bewitched , and named the number and persons : also the other ( as well as this sister , ) told what the witch agnes samuel would doe , if m. throg . would go and speake with her ; they foretold their fits in their fits , how many afterwards , and how long they should hold them : that mother samuel should willingly confesse her fault , and the time whē . all these proued very true : yet these things are no effects of naturall diseases . when one shall doe many things , neeze , scritch , groane pittifully , start fearefully , heaue vp the belly , bounce vp with the body stran●ely , become senselesse , not hearing , seeing , or feeling : to speak also many things to purpose , and yet out of the fit to know not any thing hereof : as it hapned with these children . when there is strength supernaturall , as that a very strong man shall not bee able to keepe downe a child of nine yeeres old vpon a bed . so it was with one of master throgmortons . when the diseased doe vomit vp crooked pinnes , iron , coales , brimstone , nayles , needles , leade , waxe , haire , strawe , or some such like things ; such haue beene seene to haue been vomited vp : as doctor cotta witnesseth and produceth the witnesses for the same , and those learned men . when ( with other things concurring , else this is no sure signe ) any doe see , not in a fancie or dreame , but visibly some apparition , and thereupon some mischiefe to befall them : as it did to one master young of london , the apparance of a water-dogge to runne ouer his bed ; and at another time one cloathed in russet , with a bush beard , speaking to him . so also toads and crabs , crawling about his house , after which hee was tormented . so master auerie , whom before i haue mentioned , saw as hee rode in his coach homeward a vision , and forthwith his coach-horses fell downe dead . one master engersmen in bedfordshire , driuing a cart of corne to bedford , saw a great blacke sow grasing , which went along with them : at length the horses brake their carriage , and ranne away to bedford : so at the returning backe they saw the same sow , and had the like violent course of horses : the chiefe man , afterwards , by a stroake of a beetle vpon his brest , fell into a trance suddenly , and was in his senses distracted , and continued for a long time in extasies and grieuous perplexitie . to these may bee added what formerly is written of the signes of such as the diuell tormenteth ; for what hee can doe without the association of a witch , that can he doe when hee is willed by the witch to doe his worke . and thus much briefely for these signes of persons bewitched . chap. xiii . what those things be which witches doe , by which they doe set their spirits on worke to doe mischiefe , and by which they are said to bewitch . though as you haue heard , witches doe not the harme themselues , yet doe they that which the spirit will haue them to doe , before hee will worke the mischiefe . hee sets them on , puts into their hearts euill thoughts : hee inflameth them with rancor , yea and appeareth visibly speaking to them , counselling and vrging them to doe this and that ; before hee doth the hurt , they agree ; and so the witch sendeth him , who is ready inough to goe of himselfe , but he will not , in cases of witchcraft . that which the witches doe , are a● watch-words and signes , that the diuell may know , as it were , when , where , and vpon whom to doe mischiefe . the meanes which they vse , are diuers , and many , by which ( as we commonly speake ) they bewitch man , or beast . by cursing and banning , and bitter imprecations : this is very vsuall with such : and the diuell encourageth them thereto , as he did one mary smith of linne , the effect whereof fell on iohn orkton , whose fingers she wished might rot off , when he was strong and well , and so they did , and his toes too afterward . by threatnings with curses : as chattox the lancashire witch did one hugh moore , anne nutter and others , who dyed thereupon . by charms & spels , the words whereof being repeated , the diu●ll will doe hurt . bodin mentioneth how a maide could get no butter , when a boy repeated a verse , till he was made to pronounce it backward againe . by a charme did gaufredy bewitch one louyse chapeau , into whom the diuell entred . by certaine formes of words like prayers , vsing the name of god and the lord iesus , or the virgin mary , whom they call our lady ; seeming hereby to call vpon them for a blessing , they vse these as a watchword for their spirits , as when they say , here is a good horse , god saue him , &c. by praising and by words of commendations : this bodinus confirmeth by many testimonies : and p. de loyer de spectris , who citeth au. gellius his noctes atticae for the same : wherevpon the italians hearing any to praise others very much , say , di gratia no gli diate mal d'ochio . by their lookes , if with an intent to hurt : thus could one gamaliel greete do , into whom whilst he was swearing , a spirit like a white mouse entred , as ioane willimot , the leicestershire witch confessed before authoritie . bodinus also mentioneth this kinde of hurting , and virgil , in this verse , nescio quis oculis , teneros mihi fascinat agnos . by their breath , as a witch in the diocesse of constance , who blowing , infected the whole body of a man with leprosie : so did gaufredy bewitch with his breath . by touching with the hand or finger , as ellen greene , one of the leicestershire witches , touched one iohn patshets wife and her child in the midwiues armes , and then sent her spirits to witch them to death . for the spirit dandy said to the lancashire witch iames deuice , whē hee went to one duckworths house , thou hast touched him , and therfore haue i power ouer him . a witch touched but the brests of a woman that gaue sucke , and d●yed vp her milke : this danaeus witnesseth , mary sutton , a bedfordshire witch , did but touch the necke of one mr eng●rs seruants onely with her finger , and he was presently after her departure miserably vexed . by making pictures of waxe and clay of those which they would bewitch , and either roast them , or bury them , that as they consume , so wil the parties ; a notable story hereof is in boëtius of one king duffe , a scottish king , which is recorded fully in the chron. of scotland , the lancashire witch chattox , and some others were much exercised in this diuellish practice , as their confessions in their examinations doe witnes . ioane flower , which bewitched the earle of rutlands children , would curse the lo : rosse , and take feathers and bloud & boile them together , vsing many diuellish speeches and gestures , as her daughter philip confessed . by tying of certaine knots , as saint ierome testifieth in vita hilarionis . by sacrifices , as balaam attempted : and as a woman before-named did offer a cocke , and another a beetle ( as serres in the french chronicle witnesseth in henry the 4. dayes ) or some the very paring of nailes , or but a piece of a girdle , as a spirit asked of the forenamed ioane flower . by getting something of those whom they meane to bewitch : so the witch flower got the right hand gloue of the lord rosses , which shee first rub'd on the backe of her spirit rutterkin , then put it into hote boyling water , after taking it out , pricking it often , and wished that the lord rosse might neuer thriue . there was a boy at bradley , which a spirit in for●e of a toade called bun ; which spirit as he confessed , told him , that to kil a mans horse , which he rode to the water , hee must get the owner to giue him something , as bread & cheese , or what else , before hee could kill him . by the witches giuing something , as inchanted powder , oyntment , hearbs , yea , or apples , or strawberries , bread , cheese , drinke : this hath beene found true many times . by these ( and no doubt many other wayes ) they worke to effect their wils , and do bewitch others . chap. xiv . who they be that are most subiect to be hurt by these bad witches : and of the remedies against witchcraft . though god may try his dearest children this way , yet it is very seldome , and vpon their goods rather then vpon their bodies : yet sometimes it hath beene found , that they haue preuailed to the taking away of the life of some , who haue been reputed religious . such as vsually & most commonly are plagued by them , are , 1. carnall gospellers , such as professe religion● , without the power of religion , new●rals , time-seruers , very worldlings , libertines , profane , onely outsides , lukewarme laodiceans , and such like . ii. grosly superstitious , heathenish obseruers of times , of good or bad lucke , or vnlucky dayes , being dismayed at signes , as at the power of planets : so when they stumble at first going out at the doores , when they meete with a splay-footed woman , or a hare crossing them , when they put on 1. hose or shoo before another , as the left before the right , their bleeding suddenly at the nose , their burning of their eare or cheeke , right or left , the falling of salt , the croaking of rauens , the chattering of magpies , with a thousand of other heathenish obseruations . iii. such as vpon any manner of crosse are easily led away to thinke themselues bewitched : for wee commonly finde where people least suspect such , there is the most freedome from such . iv. those that most feare them , whom they doe suspect to bee witches , and for feare doe giue something vnto them . for such are often paid home for this their feare of man , when ( it may be ) in their course of life , they feare neither god nor diuell , bu● liue very licenciously . the veritie of these things wil appeare , by obseruing commonly such as bee bewitched and by considering what manner of persons they bee for the most part . therefore to preuent the power of diuels , & whatsoeuer witches can doe , let vs labour , 1. to entertaine and vphold the preaching of the gospell . for where it commeth , downe goeth the power of witchery , act. 8. & 13. histories tell vs , where the gospell came amongst the heathen , there this hellish power of deuils and spirits , greatly diminished : as in norway , and those other northerne coasts . and doe we not see , that where the word is faithfully preached , and people obedient thereto , how these places are , either not at all , or very rarely troubled with witches ? where poperie and prophanenesse is , with contempt of preaching , or vile neglect thereof , there such miscreants are rife . for surely there is no inchantment in iacob , nor any diuination in israel . ii. with outward meanes labour to bring forth fruits worthy the gospell , and amendment of life : for god hedgeth the vertuous man about , iob 1. so as satan cannot come at him , without very speciall licence from god , and that onely for a triall : the angels of god doe also pitch their tents about such , psal. 34. yea , and haue charge ouer them to keepe them in their waies , psal. 91.11 , 12. iii. to haue holy and religious duties in our families , to pray with them rising vp , and lying downe , and to lift vp our hearts in holy and heauenly eiaculations in our going out , and in performing the duties of our particular callings : for , pray continually , saith the apostle , 1. thes. 5. and saint iames telleth vs , that the prayer of a righteous man auaileth much , if it bee feruent . dauid did not onely serue god openly in the tabernacle , but returned home , to blesse his house , 2. sam. 6.20 . and iob euery day sacrificed to god , and sanctified his children and family , chap. 1.5 . and god gaue to israel a law to sanctifie their houses . iv. to goe euer well armed against these rulers of darkenesse , deuils and euill spirits , furnished with the heauenly furniture and spirituall weapons , of which the apostle speaketh , ephe. 6.14 , 18. v. being thus qualified , and thus armed , to trust in god only , who will keepe thee vnder the shadow of his wings , psal. 91. and feare no witches , nor deuils ; knowing euer this , that they cannot doe the very least harme to any of the least creatures of god , without leaue from him : no , not to enter into the swine of the very gadarens . therefore rest on him , and when any crosse happeneth , say with an holy subiection to his will , it is the lord , let him doe what seemeth him good , 2. sam. 15.26 . it is the lord that giueth , it is the lord that taketh away , blessed bee the name of the lord , iob 1.21 . chap. xv. of the meanes which haue beene vsed by diuers to helpe themselues , when they thinke they , or any thing they haue is bewitched . it is a miserable thing to see the vanity of people in so clear light of gods gospell , how they runne yet , either to vnlawfull , or to weake and very vncertaine meanes , to relieue themselues in cases of suspected witchcraft , as these and such like ; for i will recite onely the most vsuall . i. to runne to a white witch , and to seeke helpe so from the deuill , and to put in practice his or her tricks of witcherie ( of which before ) to driue away a deuill , and to helpe the bewitched : an vgodly course as before is proued , and accursed before god. ii. to beate the suspected , as master enger did mary sutton the bedfordshire witch , vpon which , his seruants were well ; so one william faireborne did bear anne baker , the leicestershire witch , wherevpon his sonne thomas recouered and amended . sometimes such effects follow after , but wee must remember , 1. that this is not euer so , as fell out with one henry mills , who had ill nights after . 2. except it bee by the appointment of the magistrate , it is against the law of man , and being a priuate reuenge , is against the law of god. 3. this then being euill , we may not doe it , that good may come thereof , it s no meanes of gods appointment . 4. the torment vpon the partie is by the deuill , which sometimes the witch cānot remoue , if shee would : the three witches of warboyse , would haue vnwitched the lady cromwell , but could not : if shee doe , it is by making a prayer to him ; of which bodin giueth a fearefull example of a witch , praying to the deuill , to cure one whom shee had bewitched : and if the deuill doe cease to torment , it is because he would nourish this reuengeing practice against both gods law , and against the law of the land ; we may not violently iniure others , because they haue hurt vs. iii. to burne something of the witches , which , what effect it may haue to heale the bewitched , i know not , nor vpon what ground , either in naturall reason or in religion : but this i am sure of , that when the lady cromwell , made some haire of mother samuels to be cut off , and her hairelace with it to be burnt , the children of master throgmorton were not the better , and the lady was bewitched soone after , so as when mother samuel had tryed her husband , and after , her daughter to vnwitch her , they could not . for they may send their spirits to do mischiefe , but it appeareth by this , that the deuill , except he list , is not at their command to helpe and heale the partie . iv. to fetch the suspected , and to scratch him or her to get blood , as one master auery and his sister did scratch two witches , and drew blood of them at northhampton , & presently found ease : but this must wee know , 1. that albeit they had a little ease , while the witches were with them , yet they were no sooner out of sight , but hee and shee were in their old fits , and more vehemently tormented then before . this is then no certaine remedy . 2. it is no lawfull remedie , no more then beating the suspected . violence vpon priuate motion , is a reuenge , and wee may not offer it to another , to ease our selues . 3. this is a remedy which the deuils themselues haue confessed to practise , & which the diuell hath strengthened some to be able to do : as you may reade in the relation of master throgmortons children in foure seuerall places , especially of one mary , a little child , kneeling on her knees , who scratched the yong vvitch a big maide , whilst the child was in her fit , and said that the spirit bade her doe it ; that the spirit willed her not to pity the witches crying , that the spirit held downe the witch to her , that it forced her to scratch , stretching forth her armes , and straining her fingers , whether shee would or no , to doe it . is this a good and christian remedy , wherewith the deuill is so well pleased ? neither for all the scratching did the children amend , but were againe in their fits , and that often afterwards . yea i haue read , that a woman vvitch willed voluntarily one to scratch her to helpe him . v. some in the fits bring in the suspected , and make the same to touch the afflicted partie . this may be vsed , but yet no resting therevpon : for , 1. i haue shewed , that by touching they bewitch people : the signe is therefore vncertaine . 2. by the suspecteds presence , though sometime the afflicted hath had ease , as was proued in master throgmortons children often ; yet in that relation we find two things : first , that at mother samuels presence , when mistresse iane throgmorton began her fits , she grew worse , and the rest fell into their fits at another time , as soone as they saw her . secondly , that the said mother samuel , when shee perceiued afterwards , that the children were the better for her being with them , made a new composition with the diuell , that they should be ill wen she was with them , and this the children in their fits reuealed openly . so that the witches presence or absence is but a very vncertaine meanes , seeing that is of no force either way , but as they make their league with the deuill : for there is no naturall reason for it , nor diuine ordinance . there was another triall vsed very often by m. trogmorton , to bring his children out of their fits , which was this : to make the witch to say , i charge thee , thou deuill , as i loue thee , & haue authority ouer thee , and am a witch , & guilty of this matter , that thou suffer this child to bee well at this present : and by and by the child should be well . but here note , that the story telleth vs , that one of the spirits was the author and counsellor to this , and told one of the children in her fit , that if agnes samuel were made to speake these words , the child should for the present be well . what warrant they had to take the deuils instruction , and to make her vse these words , so cursed & fearefull , i leaue to the iudgement of the wise and religious . vi. some goe to them , and threaten the suspected , to carry them before authority , to prosecute law against them , and to hang them ; & thereupon some haue been well . bodinus giueth diuers instances hereof . this may be vsed : they may be threatned with the course of iustice , to make them feare . but this is no certaine remedy : for some witches are so far from being hereby moued to cease their witcheries , as on the contrary they are the more prouoked to euill , as was mary smith of linne , who being threatned by iames scot , that he would hang her , if his wife had any such fits , as aforetime shee had , did soone after bewitch her againe , & she was tormented as formerly she had beene . this and such other like means people do vse for ease & helpe , but they are either vncertaine or vnlawfull . the best is fasting and prayer , to remoue a diuell , as before hath beene deliuered : for god onely can free vs from diuels and witches , and his meanes appointed must we only vse , and therein expect from him a blessing . chap. xvi . that witches may be discouered , though there be many difficulties therein , and the causes thereof . it is not to bee doubted , but that witches may be detected ; this is certaine . 1. from god , in the giuing of his law against witches , exo. 22.18 . thou shalt not suffer a witch to liue . which implyeth a discouery of them , or else it could neuer be put in execution , and so should bee a law to no purpose . 2. from history : first diuine : for saul found our witches , and executed the law vpon them , 1. sam. 28. and so did good iosias , 2. kin. 23.24 . secondly , wee haue chronicles and many relations made of the euident discourse of witches . 3. how tryals in our owne countrey at many assises . so as it is cleere that witches may be discouered , though it cannot bee denied , but that there are some difficulties therin , and that for these reasons : i. because of the secrecy of the grounds of witchcraft so close and hidden , as being one of the greatest works of darknes committed this day vnder the sun. ii. for that from naturall causes may arise very strange tortures , pangs and torments , as if the afflicted were bewitched in the iudgement of most ordinary apprehensions . iii. because of cunning counterfeits , who can so liuely expresse the outward & visible apparances of such as are bewitched , as if they were indeed really possessed & bewitched . iv. for that witnesses may feigne their accusations , yea and confirme them by oath to be true : of which wee haue a notable example of one grace , or rather gracelesse , sowerbutts , inticed by a priest or iesuite called tomson , alias southworth , to accuse her owne grand mother , her aunt , and another woman , all three protestants , of witchery , and that she had by them been afflicted , and seene them in their practices of witchery , in the night , somtimes in one place , & sometimes in another , naming when , where and how , and the ground of all this was , because they wold not become , forsooth , romane catholiques : a bloudy practice , fit for a romanist , and very vnnatural . v. because of the strong imagination of such as suspect themselues to bee bewitched , which will make them thinke verily that they see strange apparitions ; and for feare will dreame of the suspected , and so may cry out and talke of him or her in their fearefull dreames , the fantasie being oppressed . and if the disease called the mare , happen to such an one , then their sweating , their mouing , and struggling , with an imagination of one creeping vpon them , from the feete to their brest , ( they awaking in feare and trembling ) will make them say and sweare too , that they are bewitched . vi. for that vaine persons many times are the pursuers of the suspected , who are so transported with rage and vncharitable desire of reuenge , ( they still fearing some harme by them , except they can rid them out of the way ) that they will ouer-diligently gather matter to strengthen their suspicions : some out from meere imagination ; some from words & deeds taken in the worst sense ; some from the sight of some creature on a sudden , as a cat , weasell , polcar , or such like , late in the euening , where they saw not any before ; some from idle relations of superstitious neighbours ; some from accidents hapning vpon others , vpon a suspected person , and ( their falling out ; & if the pursuers be of some abilitie , to these shall bee added the too confident auouching of some flatterers , that such an one is a witch , and all tending to further the rage of the pursuer , to bring the suspected to his or her end . vii . because there may concurre many seeming probabilities , which commonly mis lead many for want of iudgement , and for want of throughly weighing the weight of them in such a case , taking such presumptions for sufficient proofe , when they are nothing so . viii . and lastly , for want of deepe search into the subtilty of satan , who ( as is proued ) often worketh without any association , or league with the witch : yea ( as is also before declared , ) the diseases or death of men or beasts may be meerely naturall , and no work of satan therein at all , and yet euen in these things he hath his mischieuous deuices , to make them to be cast vpon some man or woman , altogether innocent of the same and thus he doth it . he knoweth when his power is granted him of god to doe hurt to man or beast , also hee knoweth the growing of a naturall disease in man or beast : he knoweth the ripening thereof , & at what time it will breake out . now marke , before his owne act , or that in nature breake out , he stirreth vp some occasion to make the party , man or woman , to be afflicted in their persons , or cattel , to fall out with some angry neighbor , man or woman , either immediately , or some smal time before ; that so this act of his owne , or of nature may be imputed vnto that angry waspish-natured & shrewd-tongued neighbours , so come to bee reputed a witch : which hee hauing gained by two or three such pestilent practices , he setteth wicked people on to follow such an one to death , that innocent blou● may be shed , & many become guilty thereof , which he thirsteth after . a mischi●uous subtiltie of all the wise-hearted grand-iury gentlemen seriously to be considered of . and this should make angry malicious natures , such as be giuen to cursing , railing and bitter speeches , to be reformed , euen in this respect , lest god punish them , by giuing them ouer vnto this bloudy practise of satan , to their shame and destruction . for these reasons it happeneth , that it is an hard thing to discouer the practices of witchcraft , without more diligen● search , then is commonly vsed to detect witches . chap. xvii . that there are some great presumptions of a witch , for which he or shee may be brought before authoritie to be examined . i will not heere trouble my selfe to set downe the many surmises of people that such & such are witches , because they be the vain cōceits of the addle-headed , of silly fooles , or of ●rattling gossips , or of superstitiously fearfull , or of fansiefull melancholicks , or of discomposed and crazed wits , as a diuine speaketh . but heere i will set downe such probabilities , as may iustly cause the suspected to be questioned , as these : i. to be much giuen to cursing and imprecations , vpon light occasion , and withall to vse threatnings to be reuenged . and presently thereupon euill to happen , and this not once , or twice , to one or two , but often , and to diuers persons . this is a great presumption ( all these circumstances withall considered ) because satan offers himselfe ( as before is shewed ) vnto such , and such meanes , wee finde that witches vse to bewitch men and beasts ; yet is this but a presumption , for that many are so bitter spirited , that they will curse & ban , & threaten reuenge , and yet be no witches . also satan is subtill , as is noted in the former chapter , to make vse of gods leaue giuen to himselfe , and of the working of naturall diseases , which vpon cursings breake out , as is caused thereby . ii. an implicit confession , when any come & accuse them , for vexing them , hurting them , or their cattell ; they shall hereupon say , you should haue let me alone then : as anne baker a witch , said vnto one miles : or , i haue not hurt you yet , as mother samuel said to the lady cromwell , when she caused her haire to be burnt : or to say to one , i will promise you that i will doe you no hurt , vpon this or that condition , as others haue said . these kinde of speeches are in manner of confession of their power of hurting , and yet but a presumption ; because such speeches haue beene , and are vsed vpon diuers occasions , by others which are no witches . iii. the suspecteds diligent inquiry after the sicke party , and an ouer-inquisitiuenesse to know how such an one doth , falling sicke presently vpon his or her cursing and threatning , with the suspecteds comming to visit him or her vnsent for , especially after they be forbidden the house . thus haue those done which haue beene found condemned for witches : yet but a presumption , because mans heart being reuengefull , and hauing cursed and threatned , and hearing of some sudden mischance , is so taken vp with a cursed ioy , as maketh him or her thus to do , and yet by no league with the diuell . for salomons words may not onely bee applyed to witches , but euen to all others , as an inbred euil in mans heart , reioyce not at the fall of thine enemy . and for comming being forbidden , it is the impudency of some of the poorer sort , rude and ill-mannered to doe so , and to bring some small thing to curry fauour againe . iv. the naming of the suspected in their fits , and also where they haue been , & what they haue done here or there , as master throgmortons children could doe , and that often , and euer found true . this is a great presumption ; yet is this but a presumption ; because this is only the diuels testimony , who can lye , and that more often then speake truth . christ would not allow his witnesse of him in a point most true : nor saint paul in the due praises of him and sylas . his witnesse then may not be receiued , as sufficient in case of ones life . he may accuse an innocent , as i shewed before out of m. edmunds giuing ouer his practice to finde stolne goods . and satan , wee reade , would accuse iob to god himselfe to bee an hypocrite , and to be ready to bee a blasphemer . and hee is called the accuser of the brethren . albeit i cannot deny , but this hath very often proued true : yet seeing the diuell is such an one , as you heard , christian men should not take his witnesse , to giue in a verdict vpon oath , and so sweare that the d●u●ll hath therein spoken the truth . be it far from good men to confirme any word of the diuell by oath , if it bee not an euident t●uth , without the diuels testimony , who in speaking the truth , hath a lying inten● , & speaketh some truths of things done , which may be found to be so , that hee may wrap with them some pernicious lye , which cannot bee tryed to be true , but must rest vpon his owne testimony to insnare the bloud of the innocent . v. an apparition of the party suspected , whom the afflicted in their fits seeme to see . this is a great suspition : for some bewitched haue cryed out , seeing those who were suspected to be witches , and called vpon them by name , as mistresse belcher in northamptonshire , of ioane vaughan , m. engers man , or mary sutton of bedfordshire . so did m. throgm . children vpon mother samuel : yet this is but a presumption , though a strong one : because these apparitions are wrought by the diuel , who can represent vnto the fantasie such as the parties vse to feare , in which his representation , hee may as well lye , as in his other witnesse . for if the diuell can represent the witch a seeming samuel , saying , i see gods ascending out of the earth , to beguile saul ; may wee not thinke he can represent a common ordinary person , man or woman vnregenerate ( though no witch ) to the fantasie of vaine persons , to deceiue them and others , that will giue credit to the diuell ? vi. the common report of neighbours of all sorts , if withall the suspected be of kin to a conuicted witch , as sonne , daughter , brother , sister , neece , or nephew , or grandchild , or a seruant man or maid , or of familiar acquaintance with such an one . this is a cause of suspicion : for common reports of neere neighbours of all sorts do arise out of some shewes , and witches are known to endeuour to make others witches , such as they dayly conuerse with , as mother samuel of warboys did her daughter : old dembdike the lancashire witch did her grand-daughter , & grand-son , her daughter and a neighbour of hers ; yet all this is but a presumption ; because a common report may arise , though not vpon no grounds , yet vpon very weake grounds , being duely examined : and though witches doe labour to make others like themselues ; yet we find , when mothers haue beene executed for witchery , some of their children haue not onely beene no witcherly miscreants , but by gods mercy , haue become religious and zealous christians , of which i could giue some instances . vii . the testimony of a wizard , the cunning man or woman ; this may be a great presumption : for who can better discouer a witch , then a witch ? and many haue bin found such , whom the wizard hath accused to be witches . but yet this is but a presumption ; because , if he be not a counterfeit ( taking vpon him to know more then hee doth ) but indeed a very witch ; yet is his testimony sometime the testimony onely of the di●ell , by whom he commeth to know another to be a witch , and not vpon his owne knowledge ; and though in this case he be found to speake true sometimes , yet may he lye also , being instructed by the father of lyes . but as concerning this witnesse , if a wizard happen to cast out of himselfe an accusation against another without asking , it may bee vsed for a presumption : but none may goe to such an one to aske his testimonie , nor vse his skill to discouer a witch , no more then for this end , to goe to the diuell himselfe . to vse a sieue and a paire of sheeres , with certa●n words : to put something vnder the threshold , where the suspected goeth in , or vnder the stoole where he or she sitteth , and many such witchery tricks and illusions of satan to be detested . to burne some cloathes in which the sicke party lyeth , for to torment the witch ; to burne part of the creature in paine ; to burne aliue one , to saue the rest ; & to make the witch to come thither : these are execrable sacrifices made to the diuell , to be abhorred of all true christians . the romanes in old time put to death such as by magick would discouer theeues , to come by their goods stolne . christians then should abhorre these abominations . some think it lawfull to try one suspected , by casting him or her into the water , and binde their armes acrosse : and if they sinke not , but doe swim , then to be iudged witches , as m. enger tryed vpon mary sutton , the first time bound as before , and then shee swamme like a planke : then was shee sear●hed , and the marke found ; and by counsell giuen him , she was the second time cast into a mill-damme very deepe , thus bound ; her right thumbe to her left toe , and her left thumbe to her right toe , who sate vpon the water , and turned round like a wheele , as in a whirlepoole , yet they had her tyed in a rope , lest shee should haue sunke . but doctor cotta doth by many reasons , disswade from this tryall , as not naturall , nor according to reason in nature , and therefore must come from some other power , but not of god : for that were a miracle , which wee are not now to expect from god , and therefore this strange worke is from the diuell . the obiections made he answereth fully . there needs no miraculous meanes more to detect witches , then other secret practices , and it is an adulterous , and vnbeleeuing generation to looke for a signe : and what is this but a presumptuous expectation of an extraordinary reuelation from god without warrant ? of other vnlawfull tryals , see delrio , lib. 4. c. 4. sect . 6. chap. xviii . of the maine point to conuict one of witchcraft , and the proofes thereof . to conuict any one of witchcraft , is to proue a league made with the deuil . in this only act standeth the very reality of a witch ; without which neither she nor he ( howsoeuer suspected , and great shewes of probability concurring ) are not to be condemned for witches . without this league , they bee free , though the deuill hurt mens bodies , kill their ca●tell , and that ill haps fall out , vpon his or her cursing . this is the principall point to be enquired after in all enquiries ; this must be only aimed at ; all presumptions must tend to proue this , and to discouer this league ; without which , no word , no touching , no breathing , no giuing nor receiuing , are of force to bewitch any . if this be not proued , all the strange fits , apparitiōs , naming of the suspected in trances , suddaine falling down at the sight of the suspected , the ease which some receiue when the suspected are executed , bee no good grounds for to find them guiltie of witchcraft , and to hang them . this league therfore , though neuer so secretly made , is to bee discouered ; seeing it is that only which maketh a witch , & by which all is done , which iustly can be laid to her or his charge . now , they that make this league , haue a familiar spirit . for this is true , as soone as the league is made , the spirit , one or moe , is familiar with them , as before is proued . this was proofe sufficient of a witch in sauls , and iosias time . tthen witches were knowne to haue familiar spirits : and such haue they now , by which , after the league made , they worke all their mischiefes . now the witch thus in league and familiarity with the deuill , is conuicted by these euidences : 1. by a witches marke , which is vpon these baser sort of witches , and this by sucking , or otherwise by the deuils touching , experiēce proueth the truth of this , and innumerable instances are brought for examples . tertullian found this true , & saith , it is the deuils custome to marke his : god hath his marke for his , ezek. 9. reu. 7. & 14. the beast will haue his marke , re. 13. ( who is the deuils lieutenant ) so the deuil himselfe will haue his marke : see the relations of witches , & the witnes of many learned mē , writing of witches and witchcraft . therfore where this marke is , there is a league and a familiar spirit . search diligently therefore for it in euery place , and lest one bee deceiued by a naturall marke , note this , from that . this is insensible , and being pricked will not bleede . when the mark therefore is found , try it , but so as the witch perceiue it not , seeming as not to haue found it , and then let one pricke in some other places , & another in the meane space there : it s somtimes like a little teate , somtimes but a blewish spot , sometimes red spots like a fleabiting , somtimes the flesh is sunke in and hollow , as a famous witch confessed , who also said , that witches couer thē , and some haue confessed , that they haue bin taken away ; but , saith that vvitch , they grow againe , and come to their old forme . and therefore , though this marke be not found at first , yet it may at length : once searching therefore must not serue : for some out of fear , some other for fauour , make a negligent search . it is fit therefore searchers should be sworne to search , and search very diligently , in such a case of life and death , and for the detection of so great an height of imp●ety . ii. by witches words : as when shee or he hath bene heard to call vpon their spirits , or to speake to them , or to talke of them to any , inticing them to receiue such familiars , offering one , and counselling to doe something to get one . also , when they haue beene heard telling of the killing of some man or beast , or of the hurting of them , or when they haue not onely threatned reuenge vpon any , or their cattell , but haue foretold particularly what shal happen to such an one , and the same sound true , and their boasting afterwards thereof . furthermore , if they haue beene heard to speake of their transportation from home to certaine places of their meetings with others there , of which transportations stories make mention : and also the relations of the lancashire witches meeting at malkin tower , some 20. together , and were carried by spirits in l●kenesse of foales , as those witches confested . these speeches are to be inquired after , & who can witnes them : for they proue the league and familiarity with the diuell . iii. by the witches deeds , as when any haue seen them with their spirits , or seene to feede some creatures secretly , or where th● witch hath put such , with the smell of the place , which ( as very learned men doe auo●c● , & is found true by experi●nce ) w●ll stinke detestably . a●●o , when it can be found , that they haue made pictures ( as the lancashi●● witches did ) hellish compositions , or any such witchery arts , as is before mentioned , cha . 13. moreouer when they giue any thing to any man , or other creature , which immediately causeth either paines , or death . iv. by the witches extasies , which some of them haue been found in , of which peter de loyer , in his book de spectris . giueth liuely instances , with which the delight hereof witches are so taken , as they will hardly conceale the same , but will tell it to one or other ; and if they do not , it cannot be , but at one time or other they will be found therein . v. by some one or moe fellow witches , confessing their owne witchcraft , & bearing witnesse against others , so as they can make good the truth of their witnesse , and giue sufficient proofe thereof : as that they haue seene them with their spirits , or that they haue receiued spirits from them ; that they can tell , when they vsed witcherie tricks to do harme ; or that they told to do harme ; or that they had done ; or that they can shew the marke vpon them ; or that they haue bin together in their meetings , and such like , as the lancashire witches gaue testimony one against another of these things . vi. by some witnesse of god himselfe , hapning vpon the execrable curses of witches vpon thēselues , praying god to shew some token , if they be guilty , as fell vpon mother samuel the warboys witch , who by bitter curses vpon her selfe , seeking to cleare her selfe , wishing some signe to be shewed , if she were guilty , presently her chinne did bleed , the very place where her spirits did sucke , as afterwards sh●e confested . so one i●nn●t pr●st● a york●h●re 〈◊〉 was brought to the 〈…〉 one m. lister bewitched by her to death , which shee no sooner did touch , but the corps bled fresh bloud . such an euidence sometimes , though not alwaies , is giuen from god , when he is so pleased to detect such malefactors guilty of bloud . vii . by the witches owne confession of giuing their soules to the diuell , and of the spirits which they haue , and how they came by them . if any thinke that it is almost impossible to make witches confess● thus much , they are deceiued ; for i find by histories exceeding many to haue confessed , and in our owne relations of arraigned and condemned witches , wherein i finde how a witch hath confessed the fact , to the afflicted , being brought vnto him , and charged with bewitching him : as alizon deuice did to iohn law. so to the afflicted friends , as did mother samuel to m. throgmorton . some to iustices , when they were examined , as did the lancashire and rutland witches . some to the iudges so freely , as made the iudges and the iustices to admire thereat , as they did at lancaster . some in terrour of conscience , truely apprehending the fearefulnesse of their league made , as did one magdalen a french gentlewoman , seduced by lewis gaufredy , who also himselfe at length made a large con●ession before his death . we see therefore , that witches may be brought to confesse their witchcraft . and thus much for the sound euidences , more then presumptions , vpon which they may bee found guilty , and iustly be condemned , and put to death . chap. xix . of the maner of examining witches . there is required great diligence , wisedome and circumspection in the examination of a witch . it were fit and necessarie for such as be in authoritie , and haue witches brought before them , that they should bee men , in some sort , well seene in treatises of witchcraft , to know how to proceed vnderstandingly in detecting them , & ●o be able to iudge whē the witnesses speak to the point . that which the witnesses speake in this case , may be reduced to three heads . 1. to weake coniectures , which are commonly alledged by the weaker sort , arising out of their owne imaginations , or idle speeches of some others . all of this kinde the wise examiner may draw together , to make so of all , perhaps , a presumption ; and in hearing the suspected par●ies answer to these , may collect matter of more weight . 2. to strong presumptions , such as are before set down , cha . 17. which are much to bee insisted vpon 3. to suffi●ient proofes , o● which in the former chap. last before . the proofe of the first , if no further presumptions can bee made , may cause a watchful ●y● ouer the suspected , & do deserue a sharpe admonition 〈◊〉 authoritie , that the party take heede for increase iustly of any 〈◊〉 though light suspicions , for th● time to come , and so to sen● her or him home againe , if th● law will permit . the second sort , which ar● great presumptions , being iustified by some witnesses , are iust cause of the suspecteds imprisonment , and are worthy , after triall at the barre ( though not of death ) yet of very seuere punishment for the same , such as th● wisedome of the iudge , and the lawes will allow of . but good euidence for the third , maketh the party or parties iustly guilty of death , and they ought to dye for the same . now , concerning the parties to be examined , they are many and in this order to be brought in , and that apart , & not in the hearing one of another . 1. is the afflicted party , if he o● she can come to giue testimony . this party is to bee questioned in these things : 1. how , when and where , and vpon what occasion the paine hap●ed to him or her ? 2. how they be in their fits ? what vnderstanding or memory they retaine , and with what apparitions their minds be troubled ? 3. how the fit ends , and how they be aft●r the same ? by th●se may be gathered the naturall or supernaturall quality of the disease . 4. whether they haue had the iudgement of some learned and iudicious physician , touching the nature of the disease ? 5. why they should thinke the disease to come by witchcraft , and not rather , either to be a naturall disease , or satans worke , through gods permission , without any league with a witch ? 6. and lastly , who it is they do● suspect , and vpon what good grounds ? ii. are the friends , father , mother , brethren , sisters and such as are neere , and dayly attend the affl●cted in their fits ? 1. the same questions may bee demanded of these also . 2. they are to be questioned in the presump●●ōs very throughly , as they be , in chap. 17. lastly , whether any search hath beene made , to find the marke ? if they haue searched and found any , then how they know it from a naturall marke ? if search haue not beene made , then to command some fittest for the purpose , to make diligent search . 3. are indifferent neighbours . but some are fearfull , superstitious , or children , or old silly persons , whose testimonies are to be heard , but not easily credited , as being persons in such a case as this is , very much subiect to mistaking . other neighbors , such as be of vnderstanding , wel aduised and conscionable , are to be questioned , and their testimonies regarded . in questioning of these , it is to bee demanded , 1. whether they haue seen the party or parties in their fits , and how often ? 2. what the life and course of such hath been ? 3. what they thinke of the disease , whe●her natural , or by the diuel , or whether the party doth not counterfeit , and their reasons euery way ? 4. what they think of the suspected party , his or her life and conuersation ? 5. if they suspect any , then vpon what grounds ? and heere inquire of them the presumptious , and the more euident proofes . 4. are suspected aduersaries , either to the afflicted , or to the suspected witch . though ill wil , we say , neuer speaketh wel , as being willing wilfully to mistake : yet is ill will desirous to finde matter , and will pry very narrowly into euery thing , to discouer what they desire to finde . therefore though it bee wisedome to suspect ill will , yet may some things be found out by them , which otherwise may be mistaken , or lye hid . inquiry may be made of these : 1. touching the afflicted person , what his conuersation is ; and whether there be any probabilitie of counterfeiting ? then concerning the suspected , what hee or she is , and why thought to be witches ? 5. the physician , if vse haue beene made of him . it is very necessary to haue his iudgement in this case , to know whether the disease bee naturall , as hee vpon mature deliberation , and diligent search hath found it ? or whether there bee any counterfeiting herein ? or if the disease be not naturall , yet whether satan may not mixe with it his supernaturall power , beyond the force of the disease ? these are for physicians to iudge : and therefore it is very requisite to haue the aduice of some iudicious physiciā herein . 6. the report of a white or good witch , as the people call him or her . this witch must be brought before authority , and it must be demanded of him or her , 1. what they haue reported of the suspected partie ? 2. vpon what grounds they haue thus accused the said partie ? for such an one may know the other to be a witch , one of these two waies : 1. either vpon some inward acquaintance ; and so either by sight hath obserued , or by conference hath learned so much from the suspected , or 2 by his owne familiar spirits , as before i haue shewed by example in chap. 8. in one ioane willimot . now , if such an one bee a witch indeede ; he or shee can discouer the other , and can tell where their marke is , what bee their practices of witchcraft , & so is able to conuince the other of the crime . therefore such a witnesse in these things must be diligently examined . and if he or she cannot bring sufficient proofe to make the accusation good , such an one deserueth seuere punishing , for their speeches against the suspected . vii . are the suspected witches whole family able and fit to answer , and to giue euidence , also such as be known to haue had inward familiarity with the suspected ? these vpon the parties present apprehension , are to be brought before authority also , and forthwith , vpon their attaching , to be kept asunder from the suspected , and one from conferring with another , except it be openly heard what they say : for these of all other are most likely to be able to detect the suspected , in his or her secret sayings , or doings . at their apprehension , then also to search the house diligently , for pictures , or powders , bones , knots , po●s , or places where their spirits may be kept , oyntments , and for haire cut , books of witchcraft , or charmes , and such like . these are to be examined , 1. of the suspecteds cursings and threatnings . 2. of his or her much inquiry after the afflicted partie , how he doth ; and when he or she began to be so inquisitiue ; as whether , vpon some present falling out , and after his or her cursing and threates ? 3. in hearing the party to be il , whether he or she boast any thing , or reioyced thereupon , with the reasons thereof ? after the examination of these presumptions , then to inquire further : 1. whether they haue seene him or her call vpon any spirit , or to speake of it to them , or to haue seene them feeding them , or found any secret place to be suspected , and giuing forth a noysome and stinking smell ? 2. whether they haue heard the suspected to foretell of mishaps to befal any , or heard them speake of their power to hurt this or that , or of their transportation , to this or that place , or of their meetings in the night there ? or knowne them to haue vsed charmes or spels ? 3. whether they haue seene them with any other suspected of witchcraft , and to haue secretly receiued any thing from them , and what it was ? to haue made any pictures ? or to haue vsed any other tricks of witchcrafts ? see delrio , l. 5. s. 3. p. 711. 4. whether they haue desired to haue something belonging to the afflicted , before the same party were afflicted ? or whether the suspected hee or shee did get any thing , to send or to carry to the foresaid afflicted , and what fell out thereupon ? and what the suspected did at his or her returne ; 5. whether they euer found the suspected in any extasie or trance , when & where ? & what he or she hath told them therevpon afterwards ? 6. what he or she hath been heard to say or doe vpon the afflicted ? his or her crying out of the said suspected in the fits or trances ; & of his after accusing the suspected out of the fits ? whether before hearing they should be apprehended , feare of death surprised him or her , and being apprehended , if he or she sought to get out of the way ? now , while these sorts are in examining , it were very good , in the meane space , to haue a godly and learned diuine , and somewhat well read in the discourses of witchcraft and impieties thereof , to be instructing the suspected , of the points of saluation , of the damnable cursednesse of witchcraft , and his or her fearefull state of death eternall , if guilty and not repentant . that thus by gods blessing , in the ministers instruction , and his earnest praying for a blessing before he begin , the suspected may bee haply prepared to confession before authority , when he or shee is examined . viii . after all the rest , is the suspected to bee examined , but alone also at the first , from the hearing of all the other witnesses , or examinates . the examination of this must bee according to the answers of the others , and their proofes & reasons , & that in the order as they were examined , & to make this suspected to answer distinctly to euery oftheir testimonies against him or her . in thus orderly examining him or her suspected to marke his or her downe-cast lookes , feare , doubtfull answers , varying speeches , contradictions , cunning euasions , their lying , or defending of this or that speech and deede , or excusing the same . also to obserue , if any words fall from him or her , tending to some confession , as to say , if you will bee good vnto me , i will tell you , &c. and whether hee or she can be brought to shead teares , or no : for it is auouched by learned men , vpon experience in many trials of witches , that a witch indeede , will hardly or neuer shead a teare , except god worke the grace of true repentance , which will appeare by a free confession . if after this examination alone , he or she will not confesse , then to bring the witnesses , one by one , to his or her face , to iust fie their former testimonies ; and to heare his or her answeres againe , and to marke how they either agree or disagree from the former . if n●ne of these will worke to bring them to confesse , then such as haue authority to examine , should begin to vse sharp speeches , and to threaten with imprisonment and death . and if the presumptions bee strong , then if the law will permit ( as it doth in other countries in this case ) to vse torture , or to make a shew thereof at least , to make them confesse , as many haue done hereupon in other countries . but this extremitie shall not neede , if thus an examination be made , as it ought to bee , and withall , that prayer be made to god for a blessing in proceeding thereto ; as once in france , vpon the examination of that grand witch lewis gaufredy , before noble commissioners ? one o● these being ( as the story saith ) zealously affected , when hee perceiued how cunningly the witch by his answeres soug●t to blind the eye of iustice , and that they could not catch him ; he intreated the rest to pray with him ; which hauing beene done with one accord , the wretch in his answers was so confounded , as he was taken in his own words , and so by gods hand , being thereto inforced , he fell to a full confession of his fearefull apostasie from god ; and so was condemned and burnt aliue , as witches be there . chap. xx. the holy scriptures do condemne all sorts of witches . the distinctions of witches into good and bad , is only according to the vse of speech amongst the people : for witches are all bad , and condemned by god , not onely for that they do hurt , but because they are witches . yea such witches god doth condemne , as abomination to him & to be rooted out , as men of all sorts both heretofore , and y●t now too many , are ouer fauorable vnto : this is cleare and manifest many waies : as 1. by the words of the law , where it is said , thou shalt not suffer a witch to liue : as if it had bine said , if thou shalt find one that is a witch : though such an one as thou couldest bee contented to winke at , and to passe by ( as people now doe such as be called with vs , good witches ) yet shalt thou not suffer him or her to liue ; no more then a bad witch : if a witch , then ought he or shee to die for the same . ii. by the examples of all recorded in the scriptures , whom we find to be such kind of witches , as got credit and estimation , loue and liking ( as good witches doe , and not as the bad , hatred & ill will ) with potentates and great persons in the world , as did the m●gicians & sorcerers with pharaoh , with nab●chadnezar & b●lthazzar . as did 〈◊〉 simon magus with 〈…〉 who was held to be the great power of god , act. 8. likewise elymas was with sergius paulus , and the pythonisse with her masters , act. 16. such they were , as by great persons were sent for , as those in egypt and caldea . such as they would make vse of , as balak did of balaam , as manasseh did of wizards , and as saul did of the witch of endor . such they were , as many of the people ( as ours do too , to good witches ) sought vnto , inquired after , ier. 27.9 . resorted vnto , yea and counselled one another to seeke vnto , whom they heard and beleeued , as they did their false prophets . to these they had regard , and after these , as the scripture speaketh , they went a whoring such they were as were openly known among the heathen , as among the egyptian● , exo. 7. ca●aa●te● deu. 18 . 1● . p●ilistims . isa. 2 6 & caldeans , dan. 2 & 5 & al●● amongst the israelites , as appeareth by their resorting to them , and yet these god vtterly condemned , howsoeuer men esteemed of them . iii. by all the meanes giuen vnto them , by which these sorts are set forth , & rather such as be now held good witches , then such as be held cursing and bad witches . 1. is chosem , deut. 18.10 . 2. king. 17 17. which commeth of chasam , futura praedixit . a diuiner foreshewing things to come . such , people delighted in , and consulted with , ier. 27. 9 ezek. 21.26 . such an one was balaam , ●0 . 13.22 . 2. is megnonen or gnonen , deu. 18.10 . gnanan , nubem abduxit , this is called a southsayer excontemplatione coeli , aut nubium , eorumque colore & motu aliquid praedicere : obseruator nubium : a gazer on the heauens , and from the cloudes to foretell something . to these did the people giue eare , ier. 27.9 . and such an one was manasseh . 3. is m●nachesh . deu. 18.10 . of nachash , explorauit , scrutator , a searcher out , qui dies vel hor as explorat , & so coniectures and foretelleth . an obseruer of times , to know when it is best to begin a businesse , as hamans witches did , by casting lots before him . of this manasseh also was guilty . 4. is mechashshepth , deut. 18.10 . isa. 47.12 . of chaphash , magiam exercuit , a magician , one that can deceiue the eye-sight , by making something appeare to the sight , otherwise then it is : such pharaoh called to him to oppose moses , those two , iannes and iambres , of whom s. paul speaketh : and hereof also was m●nasseh guilty , 2. chron. 33.6 . 5. is choreb , deut. 18.11 . of chabar , consociatus est : an inchanter , or coniure● : one ioyned in league with another , as the witch is with 〈◊〉 diuell : such an one vsed ch●rmes to tame serpents , psal. ●8 . 6 . many such were in babylon , isa. 47.9 . this is the same that lachash is , eccl. 10.11 . incantatio . 〈◊〉 ob , deut. 18.11 . leuit. 20.27 . one which hath a spirit , in hebrew is called ob , which in him or her doe giue answer to such as come to inquire of them : such an o●e was the witch of endor , 1. sam. 28 , quaeritè mihi mulierem ; babentem ob , or pythonem : such an ●ue was ●he pythonesse , which brought her masters much gaine , act. 16. such as haue this spirit within thē , make answer out of their belly , of things past , present and to come , to such ●s come to enqu●re of them ; their bodies being swolne like a bottle ● or speaking low , as out of the ground , a whisperer , isa. 29.4 . and hereupon he or she is called ventriloquus . to such the people had regard , leu. 19.31 . and incouraged one another thereto , isa. 8.19 . 7. is iidgnoni . deut. 18.11 . of iadang , nouit , a wizard , 1. sa. 28.9 . one also that can foretell things , and so called for his or her knowledge , as now wee terme a wiseman , such an one a wise man , or a wise woman . after this sort the people also sought , leuit. 19 31. & ●0 . 6 . 8. is doreshel-hammathim , deut. 18.11 . con●ulens mortuos , a ne●romancer , one that consulteth with the dead , isa. 8.19 . to know what he would desire of them . to which perhaps may allude that supposed speaking of diues , of o●● rising from the dead to tell his brethren what they should doe , luk 16. 9. a●e ha●t●●m , isa. 19 . 3● o● at ●●●udo , ●uch as whisper with secret and 〈◊〉 words , as our white witches doe , in endeuouring to helpe man or beast . to these the egyptians sought , as they did to their idols , as the prophet sheweth . these are by vs translated , charmers . 10. are chartummim , exo. 7.11 . some doe call them iuglers , deceiuers , beguiling the sight : some hold them to bee casters of natiuities , genethliaci ; which tell people their fortune , by the time of their birth : and they are called chartummim , from their making of circles , and characters : being compounded of cheret , calamus , a quill or pen , & ataman , clausit , shut vp . these are onely the names expressed in the hebrew tongue , in all the old testament , which set out rather good witches , then these cursing bad witches , which none can abide , but such as bee of their society . in the new testament we find , onely the word magus , a magician , act. 8. the septuagints translate the hebrew words by diuers greeke words , to set out rather the good , thē bad witch . as cledomizomenos from his same : another apophthegnomenos for his short and sententious speaking : another ornithescopos , because hee foretold things by flying of birds : another eggastromuthus , one speaking out of the belly : another gnostes from knowledge , a diuiner . so that all the names of hebrew and greeke in the old and new testament , run vpon such witches , as the world doth follow after , rather then vpon this hurting , and cursing , which i note not , as if these could doe no harme , but , 1. to shew how crosse god is , in his iudgement and condemnation of witches , from the common course of men , who wholly , and only fly vpon the blacke witches , hunt them , imprison them , and hang them ( as they deserue well ) but they can passe by these white witches , whom the holy scriptures doe so decipher to vs , and condemne . these they can countenance and maintaine : because these can satisfie their vaine curiosities , their inquisitiue natures , idle fantasies ; yea and sometimes their mischieuous purposes : but the end of such courses will be bitter : let saul and manasseh bee a warning to all this kinde . 2. to manifest the bloudy malice of satan in these latter times against mankinde , who hath stirred vp such cruel witches , as bee wholly vpon reuenge , tormenting men , and women , and their cattell , making a trade of killing and murthering , of which sort the scriptures hardly giue an instance , except it bee in balaam hyred to curse gods people . it may be , others could and did mischiefe : but it cannot bee concluded , either from the instances of examples , or from their names , except , perhaps , somewhere the septuagint do vse the word pharmacos , which yet is vsed , as well in the better , as in the worse sense . let vs therefore learne to follow the lord , hate witches , wizards , magicians , southsayers , fortune-tellers , astrologians , inchanters , iuggling companions , dealing with sorcerie and witchcraft . 1. for the great dishonour offered to god by these hellish miscreants , in the entrance , in the practice , and end of their diuellish arts. 2. in conscience to gods commandement , vtterly forbidding to regard such , leuit. 19.31 . for it is spirituall whoredome , and defilement , leuit. 20.6 . 3. because such as vsed them first , were heathē , as egyptians , canaanites , philistims● & chaldeans : such as in israel followed the heathenish customes , were wicked and vngodly : as saul , who was a murtherer , 1. sam. 22. a profane neglecter of gods worship , 1. chron. 13.3 . and one whom god had forsaken had taken his spirit from , 1. sa. 16.14 . an euil spirit was vpon him , to whom god vouchsafed no answer by sacred means , 1. sam. 28.16 . and therefore he fell to witches . and what was manasseh , but an idolater , and an obseruer of times , & so fell to witchery , and to such as had familiars ? and the people which delighted in these , were haters of the true teachers , and beleeued false prophets , dreamers , and diuiners , ierem. 27.9 . and with vs , what are they which regard these sorts , but ●ither superstitious papists , or neuterals , or atheists ? 4. the euill which in the end will ensue to such as hearken to these ; what got saul by going to them ? they may soothe vp for a time these vaine persons , but at length the diuell wil pay them home : examples abroad , and in histories , and within our selues obserued , may terrifie all good christians from seeking vnto , and regarding of such . for it 's plainly said , that the lord setteth his face against such , to cut them off , luk. 20.6 . and if god be against them , what may they looke for in the end ? chap. xxi . that all sorts of witches ought to dye , euen because they be witches . there ought no such distinction of witches to be made into good and bad , blessing and cursing , white and blacke witches , as thereby either sort should escape death . they may differ in name , but al are abomination to the lord , and ought to dye . 1. the law of god saith , without exception ; thou shalt not suffer a witch to liue . if a witch , iustly conuicted , death is due to such an one . 2. they all make a league with the diuell : an act so execrable , to renounce god , and to b● take themselues to the diuel , as for this thing onely they deserue death in the highest degree . 3. for these abominations the lord vtterly destroyed the canaanites , deut. 18.12 . and plagued manasseh , 2. chron. 33.6 . which wickednesse of his was so abhorred of god , as in his displeasure he mentioned it many yeeres after by ieremy , as a cause of remouing the iewes from their land , and of leading them away captiue into a strange land , ier. 15.4 . 4. idolaters ought to dye , exod. 22.20 . & 32.28 , 29. and inticers to idolatry , deut. 13.9 . because they worship diuels , psal. 106.37.1 . cor. 10.20 . reu. 9.20 . but witches worship diuels , they inuocate them , craue helpe of them , worke by them , and doe them homage , sacrifice to them , and they doe it not to stocks and stones so mediately to the diuell , as other idolaters doe , but immediately to the very diuell himselfe . and therefore are the greatest idolaters that can be , and so most worthy of death . it will bee granted that bad witches ought to dye , as being guilty some of murther , other some of committing filihinesse with diuels , by the confession of innumerable witches ; and for much mischiefe , and manifold harmes which they doe . but still some doubt of so round dealing with the white witches , which cure folk , & do as they imagine great good , tell wonders , and delight their hearers , & sometimes their beholders . the imagined good witches , the coniurer , enchanter , magician , southsayer , and the rest ought to dye ; for besides the former reasons ; 1. as hath beene proued ; the course of the scriptures is generally against these . 2. saul and iosias put these sorts to death , 1. sa. 28.2 . kin. 23.24 . and king iames in his booke saith of magicians and necromancers , that they ought to be dealt with , as sorcerers . 3. in other countries such haue beene put to death . in flanders was there a magician , which by curing many diseases became famous , and was reputed a holy man , couering his witchery , with appointing people to fast , to say their pater noster , & to goe on pilgrimage to this or that st , but his magick practices being found out , hee had his desert . in france there was a woman witch , which did cure some with a pretended medicine , and by saying these words , in the name of the father , and of the son , and of the holy ghost , & of st anthony , and st michael , thou maist be cured of thy disease , cōmending withal the party to heare masse nine dayes : but for all this , she had iudgement to be burnt for her witchcraft . for these healers are oftentimes hurting witches withall , and all healers do entice people from god , in requiring faith of them , & do cause the people to run a whoring after them , as moses speaketh , leu. 20.6 . being therfore in league with satā , being abominable idolaters , intising people from their faith in god , they are worthy to die . 4. very heathen emperours haue put to death such as were necromancers , such as vsed to cure diseases , such as would vndertake to foretell successe of warres , & such haue bin exiled , if not put to death , as would by art. magicke ; discouer them , see examples of these in bodins daemonomania . they offend then that countenance them , that preuent their apprehension , their iudgement , and iust deserued punishment . chap. xxii . that the bad witches in their tryall , persecution , conuiction , and condemnation , should bee dealt with , as is befitting , in the course of iustice. it is miserable to behold how maliciously , how ragingly , in bitternesse of spirit , the rude headlesse multitude , and other vaine people cry out against these sorts of wretched caytifs , saying , ●ye vpon them , away with them , hang them , and some of them sticke not to curse them . a brutish and vnchristianlike carriage . it is true that their sinne is very grieuous , hatefull to god , and to bee detested of all true christians , as an execrable falling from god , into the deepest seruice of the diuell : but yet let men consider : 1. a difference between their fearfull sinne , and their persons ; hate the one , but not the other . 2. that satan is a powerfull deceiuer , and seducer , who can make an eue in paradise , ( being in the state of perfection ) to beleeue him , the diuell , before god. 3. that by nature corrupt , we are no lesse apt to be mis-led by him , then they ; walking in sinnes and trespasses , according to the course of the world , and according to the prince of darknesse , in inordinate affection , and other lusts , being foolish , disobedient , deceiued , seruing diuers lusts & pleasures , liuing in malice , enuy , hatefull , and hating one another . thus by nature are we the children of wrath , and bemyred with the filth of sinne , as wel as they . 4. that therefore our difference ariseth not , from within our selues , as from our owne wisedome , will and power : but we are kept from their apostasie , either by gods restraining power : as he kept the king of gerar abimelech from adulterie : as also pharaoh from abrahams wife : or by his conuerting grace ; so euery one must say with saint paul : by the grace of god , i am that i am . 5. consider , that some so dreadfully catched by satan , may be gods seruants , and bee conuerted ; as was manasseh , and also saint cyprian , of whom before . and did not such as vsed curious arts , euen magicke , turne to god and beleeue ? therefore let vs behold in them a spectacle of mans miserie , as being left of god vnto the power of the diuell , and so be moued with compassion , to pray for their conuersion . in our selues preserued , behold the mercifull goodnesse of our god , and so bee stirred vp to praise his name . thus shall we make a good vse of both , and behaue our selues as sober christians ought to doe . chap. xxiii . satan striueth to imitate god , in whatsoeuer he may , as farre as god will permit him . many things may seeme very strange , and hardly to be beleeued , which are related to bee done betweene the diuell and witches . but all this will seeme no wonder , if men doe wisely consider , that satan endeuoureth to bee an imitator of god , not to please him , but rather to crosse him , and to beguile these hellish apostates , and to increase the more their sinnes , and iust condemnation . behold , what the lord doth : 1. the lord hath his set assemblies for his seruants to meete together . 2. the lord hath his sabbaths . 3. the lord hath visible congregation which consist of good and bad persons , learned and vnlearned , but of these the last are the most . 4. amongst these is the vse of baptisme , where they giue to the baptized a name . 5. the lord maketh a couenant with his people , and they with him . 6. the lord confirmeth his couenant with blood . 7. the lord marketh his . 8. the lord giueth to those that are his , his spirit and gifts withall . ● . these doe honour the lord and worship him . 10. these call vpon the lord , when they would haue his helpe . 11. the lord had some which wrought by his power , though they by open profession did not follow him . 12. the lord requireth faith of such as seeke to him for helpe . 13. the lord had such as by words cured diseases , by prayer , and did anoynt the party infirme : so by some things brought them from the sicke , and carried to the sicke againe , iam. 5. mark. 6.13 . act. 19.12 . 14. the lord by his seruant raised some from the dead , 1. king. 17.21 . act. 9 40. 15. the lord had such as freely vsed their gift of healing , mat. 10.8 . 16. the lord had some , which by cursing and threatning procured euill vpon others , 2. king. 2.24 . act. 13. 17. the lord tied his to certaine rules , & ordinances in his seruice , and sometimes to a certaine number , ios. 6.15.1 . kin. 17.21 . 18. the lord maketh some to be his , either by his owne immediate in spiration , and speaking to them , or winneth them to him by his instruments . 19. the lord appointed some burnt offering for atonement , and so to free his from some euils . 20. in the scripture is found the cutting of haire & burning it , num. 6.18 . the writing of words , and the blotting of them out a gaine , and to giue them vnto one , num. 5.23 . also the giuing of a potion . num. 5. ●7 . 21. the lord cast some ●f his ●nto trances , in which they saw many things , and seemed to be in other places , ezek. 3. 14. and 11. ● . 24 . and 40. 2. re● . 1. 22. the lord would take some of his , and suddenly carry them from one place to another bodily , act. 8.39 . 23. the lord had such as could tell of things past , things present , but hidden , and of things ●o come . 24. in the scripture is told of curing one disease , and the same to fall vpon another . 2. ki. 5.27 . 25. the lord had such as could work miracles & strange wonders . 26. the lord by his heauenly worke moueth men to holy actions , as preparatiues to further them to a better knowledge of him ; when hee shall be pleased fur●her to reueale himselfe , act. 8.28 . 27. the lord spake by a beast vnto a witch , num. 22.28 . 28. the lord ordained sacrifices to be offered vnto him . 29. the lord hath promised earthly blessings , to stirre vp people to serue him . behold , what satan doth : 1. so the deuil hath his set meetings for his magicians and witches to come together . 2. so satan with his witches haue their times , which they call their sabbaths . 3. so the meetings of these are of good and bad witches , some learned , and some ignorant , but of these the greatest number . 4. so it is amongst these ; for they meete to christen ( as they speake ) their spirits , and giue them names . 5. so doth satan and the witches couenant one with the other . 6. so doth satan ratifie his couenant with blood . 7. so satan marketh his . 8. so satan giueth to his a familiar or spirit , and gifts to doe this or that tricke of witchcraft . 9. so these doe homage to satan , and worship him . 10. so when these would haue helpe , they call vpon their spirit , or deuill . 11. so satan hath some which worke by his power , though they make no open or expresse league with him . 12. so doth satan by his instruments require saith of such as come to him for helpe . 13. so hath satan such as seeme by words to cure diseases , so by formes of prayers and by oyles : also by bringing something from the sicke party , and carrying the same backe againe . 14. so satan maketh shew by his seruants to raise vp the dead , 1. sam. 28. 15. so will the diuell haue such as shall professe to cure for nothing . 16. so satan hath such , which by cursing & threats procure mischiefe to others . 17. so satan tyeth his witches to certaine words and deedes in going about his seruice , & to obserue ●●bers , to doe a thing so & so often , 3. times , 7. times , &c. 18. so satan maketh some witches by inward suggestions , & his speaking to them , or by vsing other witches to gaine them to him . 19. so satan hath taught his to burne something ( as a sacrifice to him for an atonement ) to free the bewitched from paine . 20. so satan teacheth his to cut off haire , and burne it , & to write a charme and blot it out , and then giue it one , also to vse ●otions ; thus seeming by these imitations to haue scriptures or warrant . 21. so the deuil casts some of his into trances , in which they seeme to themselues to be in other places : where they verily beleeue that they see and doe many things . 22. so satan will take some of his , and carry them bodily from one place to another , del. de disq . mag. l. 2 q. 16 & l. 5. s. 16. p. 760. 23. so satan hath his , whom he teacheth to tell of all these sorts of things . 24. so we may find how , when a disease is cured by a witch , it is transferred sometime vpon another person or creature . 25. so satan hath his magicians and sorcerers , to worke wonders , exo. 7. 26. so satan by his hellish suggestions and operation , stirreth vp people to thinke of , plot and purpose euil● ; so preparing them for himselfe , to accept of his counsell when hee appeareth to them . 27. so satan speaketh to witches sometimes in forms of beasts , & somtimes in the very creatures themselues . 28. so satan hath taught his to offer sacrifice , num. 23. 29. so satan promiseth such things to witches , as motiues to serue him , mat. 4. thus we see in these few things , how satan obserueth the lords doings and sayings , and therein striues to be like him . the truth of these things on gods part is euident out of the holy scripture : on satans part the truth is set out before in these two bookes confirmed by many testimonies in the margin euery where . the end of publishing these ( not hitherto set forth by any ) is to shew some ground of those things which wee finde related in the writings of men , and to be don● between witches and deuils , which otherwise may seeme to be beyond all credit , an● to be reiected as fabulous ; which if wierus , scot and others had known , & diligently weighed , they had not so lightly esteemed of the true relations of learned men , and imputed the strange actions , vndoubtedly done by witches , and deuils , only to brainesicke concei●s , and mad melancholie . finis . notes, typically marginal, from the original text notes for div a09118-e1370 acts 12.23 . iob 1.11 & 2.5 . reu. 16.11 . scot disc. of witch . p. 1.2 2. chr. 12.6 . a d. c●t●a in his discourse of emperick● . and chap. 8 of witchcraft . catalepsis . b d. mason in his pract . of phys. part 1. c. 12. sect. 11. f●l . 136. apoplexia . the carum . c bodin . in daem●nomae nia , ●ib . 2. c. 6. coma vigilans . note this . in the same book● , c. 9. in his book against empericks , c. ● : h●w●s chr●n . s●l . 19. see delrio in d●sq . mag . lib. 6. cap. 2. s●● 2. ● . 3. pag. 967. fernel . ●ib . 2. cap. 1● . d● abd●●is r●r●m causis . see the declaration of popish imposture . the boy of bilso● . martha brosier . to speake in the brest or belly , with the mouth close shut . in the decla●ation of po●ish imposture . quest. answ. how to discouer a counterfeit of naturall diseases . exo. 9. iob. 1.7 . how to detect a counterfeiter of diabol and supernanu . tricks . lib. de abd . verum causis , ● . 16. bodin . de da●ono . l. 3. c. 6. see for what sinnes the diuell by gods permission seizeth vpon any . delrio lib. 3. par . 1. quest . 7. sect . 2. p. 429. pride , hatred , vncleannesse , persecuting the inst , falling from truth , blasphemie , cursing , vnmercifulnes , & prophane contempt of holy things . see the theater of gods iudgement in cursing . bodin . de demonomania . cyted in roberts his treati●e of witchcraft , pag. 33. de daemono . l. 3. c. 3. p. 261. quest. answ. quest. 1. answ. see delrio de disq . mag . l. 2. q. 10.11.12.13.14 . concerning the power of spirits . how the diuell can tell things to come . delri● lib. 4. cap. 1 qu. 1.2 . pag. 529. quest. 2. answ. quest. 3. answ. quest. 4. answ. quest. 5. answ. iude. 19. obiect . quest. 6. answ. io. bap. r●mi●ian a superiour . i● . billet in the admirable h●●●ory of a ●●gician . see the b. called the boy of bilson , against the romish exorcists . lib. 3. c. ● . de da●●●●mama . quest. 7. answ. quest. answ. notes for div a09118-e6770 of astrol. see delrio . l. 4. c. 3.4.1 . of iuglers and their tricks , see scot. b. 13. cap. 23.24 . 34. bodiu . de daemo . l. 3. cap. 3. detrio lib. 6 , monit . 7 , 8. pag. 1048 , 1049. mystery of witchcraft , pag. 1● . see the pageant of popes and be●●● . see the boy of bilson . de dae●●● . lib. 4. cap. 5. in a discourse of spirits , by sebastian michaelis d. of diuin . a frier . fox in acts and monuments . ●ol . 789. iast edition . master roberts treatise of vvitchcraft , p2 , 46. tryall of witchcraft in lancaster . see the book of the life & death of lewis gaufredy . delrio , lib. 2. q. 27 sect 1. of satans appearing visibly . zanch. de ●per . ib. 6. die . l. 4. cap. 16. delrio , lib. 2. q. 28 sect. 3 . see the testimony of many , in detrio lib. 5. sect. 16. pag. 659. l. 2. q. 4. pa 99. in lavesshire , bodin . l. 2. cap. 4. in his life and death . lib 2. cap. 4. in co●f●● . wuri . lancashire witch . in bedfordshire . in lancashire . warboy witch . ellen g●●●● . bodin . de damon . l. 2. cap. 4. witches in northhamptonshire . warboys witch . leices●●gshire . lancashire witches . in gifford dial. of witchcraft . de●in . l. 5. sect. 16. p. 650. 〈…〉 martyri● . quest. answ. see for satans imitation of god , the last chapter in this booke . 1. iob. 3.10 . ioh. 8.44 . iohn 3.19 . ephes. 4.19 . matth. 4. m. cooper , his mystery of witchcraft . answ. master perkens his discourse of witchcraft , chap. 2. deut. 18. m. roberts in his treatise of witchcraft , p. 67. 72. anselmus parmensis . delr●● , ● . 1. c. 4. p 24.30 . for vaine & superstitious obseruations , see debio , l. 3. p. 2. q 4. sect. 2. p●g . 446. 457. quest. answ. in the discourse of wichcr●ft , against the e. of ●uil . children . act. 8. in damon● . lib. 3. cap. 2. deut. 18. bodin . in dem. l. 3. c. 1. &c. 20. p●●lo iudeus . see del●io , lab. 3. cap. ● . & ● . leicestershire witches . b●di● , e 3. .5 * our late reuere●d dioćelan b. l●kes , worthy of eternall memory said , this was a note of witch if not a counte●feit . bodin daemo●o . lib ● . cap. 2. & 5. see sc●t of witchcraft , for charmes , amul●● , and other things , b. 12. c. 9.14 18. delrio lib. ● . c. 4.9.3 , 4 his treatise of wi●cher . pa. 53.64.66 see bodin . demo. l. 3 . cap. ●● 2. sam. 28. lib. 3. d●●mo . cap. 5. giff●dia his try all of witchcraft , fernel . l. 1 c. 11. ●● abdit rer●●● causas . reade pater de l●●●● de spectris transl . by zach. la●● , ●● . 12. pa. 12● . lib. 3. cap. 11. lib. 3. c. 1. & 2. delrio li. 6. sect. 1. q. 2. pa. . 936. 2. kin. 1.3 . bodin . lib. 1. cap. 6. ie 10.2 . lib. 10. de ●●u●t dei. in p● . 45. in hom . 7. ad colossenses k. iames in daemon . l. 3. c. 5. in his treatise of witch . p. 61. 62. see all that haue written on the com. exod. leuit. deut. scot. b. 12. c. 18. & b. 16. c. 3. bodin . l. 3. c. 2. & 5. see in scot , booke 12 chap. 7. a notable coozening trick of such a w●tch , to make her speech true in accusing an honest woman , for a w●tch . leuit. 20.6 . bodin . l. 3. c. 5. rom. 3.8 . the tryall of lancashire witches . in the arraignment of the w●tche of warboys in daemono . l. 3. c. 5. discouery of leicester witches . in wiltshire ●ancaster witch . delrio , l. 2. q. 9 , 10 , 11 , 12 , 13 , 1● . in his life and death . leic●s●er wi●ch . in his treatise of witchcraft . roberts pag. 57 , 58. delrio , lib. 4. part 1. q. 3. sect . 2.3 , 5. northhamptonshire witch . delrio , lib. 3. p. 1. q. 1. pag. 354. dod i● l. 3. c. 2. p. 247. lanc. witches . in his booke de daemon● . warboys witches . roberts in his treat . of witchcraft , p. 79. delrio . l. 6. c. 2. sect. 2. q. 3. p. 969. roberts his treatise . relation of lancashire witches . in no●thāptonshire . pag l. 2. c. 8 221. in his triall of witches . delrio , lib. 3. par . 1. q. 4. sec. 6. pa. 410. m. roberts treatise , pag. 57.59 . in the discourse of witches executed at northhampton . see cotta , p. 89 90 , 91. delrio , lib. 3. par . 1. q. 1. pa. 354 ▪ q. 2. q. 3. the truth of these things appeares in relations of witches confessions . m. roberts , pag. 46. lib. 2. cap. 1. scot , b. 12. ch . 16 & 17. in the summary before the admirable history of the magician . li. 2. cap. 4. lib. 9. cap. 4. delrio , l. 3. par . 1. q. 4. sect . 1. in the story of the earle of rut●an●s children . lib. 2. cap. 4. bod●n . l. 2. c. 8. in the booke of his life and death . confessed in his examina●ion . in dial. de soruarijs . delrio , l. 4. par . 1. q 4. sect. 4. lib. 2. see scot. b. 12. cha . 16. aust. in ciu●t . d●● . l. 18. see master cooper his treatise of witches . lib. 2. cap. 1. sect . 4. ier. 10.2 . for superstitious obseruations . see delrio , l. 3. par 2. q. 4. s. 3 , 4. p. 447 , 459. bodi● . l. 3. c. 1. p. 230. num. 23.23 . in or against either reading . iam. 5.16 . of charmes and other detestable remedies vsed by vaine people , see scot. b. 12. chap. 21. rom. 3.8 . li. 3. c. 5. in the triall of the witches at northampton . the warbois witches . the child but 9. yeeres old . see giff●rds discourse of witches . l. 2. c. 1 & l. 2. c. 5. roniglus in daemonolatria , l. 3. c. 3. true means . of popish superst . remedies , see delrio , l. 6. c. 2. s. 3. q. 3. in the tryall of the witches of lancaster . of weake coniectures . de●io , l. 5. sect . 4. relation of warboys witches . mar. 1.25 . act. 16. iob 1. reuel . 12. p. de loyer de spectris . 1. sam. 28. bodinus in daemo . l. 3. c. 5. in bedfordshire . see also against this , delrio , l. 4. c. 4. q. 5. sec. 3. pag. 655. in his tryall of witches . cap. ●4 . see m. perkins against this in his discourse of witchcraft , cap. 7. sect. 2. 1. sam. 28. 2. kin. 23.24 . lib. de cor● . milit . & bapt. see bodin . de michaelis his desc . of spirits . annot. perkins and others . delrio , lib. 1. p. 130. l. 2. p. 198. see the life and death of lewis gau●ridus . bod●n . his daemon● . detrio , lib. 2. q. 16. de d●sq . magicae . delrio , in disq . mag . li. 2. ●ar . ● . q. 4. s. 4. cap. 1● . see p. de loyer in lib. de spectri● , his many reasons hereof . delrio , l. 5. sect. 4.723 . delrio , lib. 5. sect. 4.726 , num . 25. delrio , l. 5. sect. 7. p. 735. see his life and death . exo 7. & 8. isa. 47 12. ez●k ●2 . 21 . dan 3.7 . act. 1● . num 22. 2 king. 21.6 . 1. sam 28. isa. ● . 19 . ier. 27.9 . leuit. 19.31 . & 20.6 . isa. 19.3 . 1. chr. 33.6 . hest. 3.7 . & 9.24 . 2. chr. 33.6 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . isa. 19.3 . p. de lo●er de spectri● , c. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . artem magicā exe●cens . 2. chro. 33 ● . mich. 5.6 . leuit. 19.26 . & 19.31 . 1 sam. 28.3 , 9. 2 kin. 21.6 . delrio , l. 6. pag. 1042. m●nit . 3. & 4 delrio , lib. 5. s. 16. pa 775 , 776 , 777. exod. 22.18 . leuit. 20 27. delrio , lib. 6 ▪ pa. 1042. delrio , lib. 5. sec 4. pa. 719. incu●● & 〈◊〉 in his daemono . l. 1. c. 7. bodin . daemo lib. 3 c. 2. lib. 3. cap. ● . see master roberts his treatise of witchcraft , from pag. 75. to the end . bodin . li● . c. 1. & 5. & l. 44. cap. 5. delrio , lib. 5. sec. 4. p. 719 , 720 , 721. ephes. 2.1 , 2. col. 3.3 , 7. titus 3.3 . ephes. 2. sadducimus debellatus: or, a true narrative of the sorceries and witchcrafts exercis'd by the devil and his instruments upon mrs. christian shaw, daughter of mr. john shaw, of bargarran in the county of renfrew in the west of scotland, from aug. 1696 to apr. 1697. containing the journal of her sufferings, as it was exhibited and prov'd by the voluntary confession of some of the witches, and other unexceptionable evidence, before the commissioners appointed by the privy council of scotland to enquire into the same. collected from the records. together with reflexions upon witchcraft in general, and the learned arguments of the lawyers, on both sides, at the trial of seven of those witches who were condemned: and some passages which happened at their execution. cullen, francis grant, lord, 1658-1726. 1698 approx. 237 kb of xml-encoded text transcribed from 36 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-03 (eebo-tcp phase 1). a35351 wing c7475a estc r215462 99827329 99827329 31747 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a35351) transcribed from: (early english books online ; image set 31747) images scanned from microfilm: (early english books, 1641-1700 ; 1864:6) sadducimus debellatus: or, a true narrative of the sorceries and witchcrafts exercis'd by the devil and his instruments upon mrs. christian shaw, daughter of mr. john shaw, of bargarran in the county of renfrew in the west of scotland, from aug. 1696 to apr. 1697. containing the journal of her sufferings, as it was exhibited and prov'd by the voluntary confession of some of the witches, and other unexceptionable evidence, before the commissioners appointed by the privy council of scotland to enquire into the same. collected from the records. together with reflexions upon witchcraft in general, and the learned arguments of the lawyers, on both sides, at the trial of seven of those witches who were condemned: and some passages which happened at their execution. cullen, francis grant, lord, 1658-1726. [8], 60 p. printed for h. newman and a. bell; at the grasshopper in the poultry, and at the crosse keys and bible in cornhill near stocks-market, london : 1698. by lord francis grant cullen. reproduction of the original in the trinity college library, dublin. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng shaw, christian, b. 1685? witchcraft -england -early works to 1800. trials (witchcraft) -england -early works to 1800. executions and executioners -early works to 1800. 2003-09 tcp assigned for keying and markup 2003-09 apex covantage keyed and coded from proquest page images 2003-10 judith siefring sampled and proofread 2003-10 judith siefring text and markup reviewed and edited 2003-12 pfs batch review (qc) and xml conversion sadducismus debellatus : or , a true narrative of the sorceries and witchcrafts exercis'd by the devil and his instruments upon mrs. christian shaw , daughter of mr. iohn shaw , of bargarran in the county of renfrew in the west of scotland , from aug. 1696 to apr. 1697. containing the journal of her sufferings , as it was exhibited and prov'd by the voluntary confession of some of the witches , and other unexceptionable evidence , before the commissioners appointed by the privy council of scotland to enquire into the same . collected from the records . together with reflexions upon witchcraft in general , and the learned arguments of the lawyers , on both sides , at the trial of seven of those witches , who were condemned : and some passages which happened at their execution . job 2. 6. and the lord said unto satan , behold he is in thy hand ; but save his life . math . 15. 22. have mercy upon me , o lord , thou son of david ; my daughter is grievously vexed with a devil . rom . 19. 20. and the god of peace shall bruise satan under your feet shortly . london , printed for h. newman and a. bell ; at the grashopper in the poultry , and at the cross-keys and bible in cornhill near stocks-market . 1698 the preface . wise men do justly suspect , and are hardly brought to believe , the accounts of extraordinary stories ; especially about witchcraft : because the frequent impostures which the romanists have obtruded on the world in their miracles and legends ; the many relations of odd things as done by daemons or wizards , which yet , were either false , or meerly the product of natural causes ; the ignorance of several judges and juries , who have condemned silly creatures meerly upon their own ridiculous confessions , or other slender proof ; and the difficulty of conceiving the manner or philosophy , of some operations and appearances , tho undoubtedly true in fact ; are good prejudices against a sudden belief , and may serve as precautions to make an exact inquiry into those matters before we believe them . but they are men of weak souls , and destitute of cleer thoughts ; who deny all , because they have discovered error in some ; or condemn all facts , as false , because they know not how they came to exist : by the same rule of reasoning they may argue that there are no enthusiasts , because the best men have been sometimes mistaken for such , and that there are no criminals , because several have been punished that were not truly such : because many historys are fabulous , that there are none to be trusted : and that all the phaenomena in nature , whose invisible causes they cannot comprehend , are meer delusions . the following narrative , as to the truth of the matter of fact , is the best attested piece of history of this kind , that has occurr'd in many ages : the most of the matters therein represented having gained the assent of private scepticks ; and been prov'd before publick judges . so that its more surprising than witchcraft it self , that any man should seriously deny the beeing of any such thing , and from thence doubt the falling out of such strange providences at a distance , when the certainty of the matter of fact has dispell'd all objections in the places where they happened . many authors have proved , at large , that there are witches and witchcrafts , from reason , scripture , antiquity and the experience of all nations and ages : and they have solved the difficultys which might obstruct the belief of this positive proof , by hypoth●…ses of philosophy : where it 's to be observed , that tho such explications of the natural manner of phenomena are subject to cavil , yet the existence of a thing which has so certain an●… positive evidence cannot be denyed in sound reasoning ; because angels and men not being made for civil converse together in this world , and all communion with devils being forbidden us , the scripture needed to unfold little of their way of acting ; and still the next age , may discover what this could not , as there have been those things explain'd already in this age which were thought unexplicable in the last . therefore such a short hint , as may somewhat illustrate the events in the subsequent discourse , is sufficient in the present case : especially since providence designs those eminent occurrences , rather for our practical instruction , then for a subject of ●…otional speculation . the devil can assume a bodily shape , and speak to man out of it : as he did to eve , to our saviour , and in some heathen oracles ; to make men capable of entring into contract with him , for satan is willing thus to ensure mortalls of being enemies to heaven , to other men , and to their own salvation . the insatiable itch that prying wits have after hidden and curious knowledge , the desire of honour , revenge and of the knowledge of secrets , in some who are great in the world , the desire of riches , and many times likewise of revenge in worldlings and the poorer sort of people , and the eager pursuit after the enjoyment of sensual pleasures by those that are voluptuous , do by the just judgment of god render all those sorts of persons liable to his tentations and easie to be prevail'd upon by his proposals to gratify them in those things which they seek after as their chief good . we see daily , how the lusts of criminals inflamed by satan , divert their horrour not only of eternal and distant , but also of temporal and imminent torments ; and pervert those instincts of nature which might otherwise frighten them from a surrender . but further , he commonly facilitates his conquest over witches , by decoying them gradually to his lure , through the mediation of others that are already embarrr'd with him , till they be sufficiently prepar'd for making an explicite transaction to obey him . that accordingly he has de facto prevailed in making sorcerers and witches , appears from the testimony of the wisest and best of men in all ages and nations . the heathens , by nature and practice , discovering this truth , made laws against malefico's and mathematico's , and some of the last ( tho they assumed the name of an art much encouraged by the legislators ; being known , under the pretext of that , to consult the devil , as to the distinies of men and states ) were punish'd by the senate and people of rome . and even the persians , in some good reigns , did the like . in the old testament we have an account of the magicians of egypt and babylon , who were baffled by moses and daniel ; of balaam and the witch of endor ; and that iesabel , manasseth , and the ten tribes were punished by just judgments for their sorceries and witchcrafts amongst other crimes ; and there also we have an account of the laws made against such , as distinct from those against other criminals . the new testament gives us an account of simon magus who bewitched the people of samaria ; of elimas the sorcerer that was struck blind at paul's rebuke ; of the pythonisse who seems to have been possest by consent , because she was not tormented , but got profit thereby ; and of such as confessed , shewed their deeds , and burnt their books in ephesus ; which are all of 'em undeniable instances of witches and witchcraft . there are also prophesies of false christs with signes and wonders , able to deceive , if posible , the very elect : general councils have made canons against those wretches ; and the experimental knowledge of injured mortalls in all ages , with the publick sentences of courts of judicature thereupon , are delivered down to us by all historians . pet. mamo●…ius in his book de lamiis , gives us an account , that gulielmus linensis , a popish doctor was justly put to death tho he dyed penitent , he having confessed witchcraft , had the written covenant with satan in his pocket , and own'd that his share of the devils service was to preach and perswade people that witches were only silly deluded melancholians , and therefore their confessions were no proof . his success in this work of darkness was such , that the people and judges did slacken their procedure against those miscreants , by which means the witches were vastly multiply'd in a few years , as we are told by the same author , who gives an account of the whole process , from authentick records . it is observ'd , that satan has ofttimes chang'd his scene in the different periods of time , and turned himself into such shapes as he found most convenient for his purpose . ●…o that the manner of his apparition has been different , according to the state of the times . of old he appeared devil like , and was worshiped as such by those that deprecated his mischeif : as some of the barbarous indians do to this day . in the darkness of popery he was transformed into a more innocent sort of spirit called brounie or fairie , ( that pretended to fortell deaths , to reveal the deceaseds will , discover hidden murders , and do other friendly offices , &c. which were subtile means of inducing people to rely on him ) those spirits were then very frequent , he having the impudence thus to appear openly proportiona●…ly ●…o the knowledge of men , over whom his reign was so universal : and as travellers and authors in●…orm u●… he continues to do so in the more northerly regions to this day . but since the ligh●… of the gospel has broke out in our horison , he oftner works externally by magicians and witches , and internally on the lusts of men , being now mostly restrain'd to his own sphere or subjects . yet still he ensnares too many , partly by aping the ordinances of god ; especially as they are corrupted in the romish church , whence so many monks and nuns , as being well 〈◊〉 ●…o his hand , have been easily overcome by him . thus he keeps publick 〈◊〉 in the night as things of extraordinary merit : they formally worship him by many 〈◊〉 〈◊〉 . ●…e imprints on them a kind of sacrament : he inflicts dread●…ul penances on such 〈◊〉 have not executed the commanded mischiefs : he teaches them odd word ●…nd ●…ignes , upon repeating of which exorcisms , he effects the operations agreed on beforehaud . but though what he does of himself , or by the watch-word of sorcerers or witches , may , by collection , and an artful disposal of matter and form ; appear very surprising : yet he cannot work against nature ; or overturn the course of it ; since that is only in the power of its author who alone can do true miracles , or know immediatly the thoughts of men. it is probable moreover that since the fall satans natural power is below that of good angels ; and it is certain , that he is often baffled in his designs by providence : yet beyond all doubt he retains so much poweras ( being permitted by god ) is sufficient to bring about , by unseen natural means , most of the extraordinary appearances , that the generality of the learned , have ascribed to him : and particularly those in the subsequent narrative : many of which , tho they are beyond the efficiency of disease , deceit , or any visible cause ; yet may be the effects of some such unperceived means , as follow . there is no difficulty in satan's transmiting in a short time an account of things which are past ; since it s known he goes to and fro in the earth : yea , he may have certainly foretold some future events , as that of alexander's success against persia , &c. seeing he understands and may steal , the great revolutions of the world out of the prophets ; wherein they are so graphically described : or he may discover his own resolutions whenever he is commissioned or permitted to execute a judgment ; as in the case of those who , for seeking their horoscops , are given over to him by god ; and thus he gave saul an exact account of his own end by the philistines . but without some such aids satan can only guess like a phisician by the symptoms , or a politician by the crisis of states : which is the cause that most of his oracles are ambiguous . his transporting of witches is elsewhere explained . he can raise hurricanes ( as appears in iob ) which are known to carry very ponderous bodies over great tracts of sea and land. it s easy for him to condense a part of the vehicle ; which may protect the breathing and yet cut the air , like the fence of dyvers , &c. the beak of a sloop : in which also he affects the magnifying of his own natural power , and to make his followers believe that it is no less then that of the good angels , who transported ezekiel and elijah through the air. his covering of the witches from sight , at some times , is also cleared , from the difficulties which seem to attend it , in another place of this book : where it appears very possible that his skill in opticks , reflection and refraction of light &c. to which his power and agility as a spirit subministrats materials ; may effect all that can be prov'd to be matter of fact in that case . glanvil , more , and others lay down another hypothesis in both , viz. that the soul is separable from the body in some cases , without death : when by god's permission , satan with the parties consent , gets power over both soul and body ; whereby he may carry away the one from the helm of the other , and bring it back again into its seat ; provided the vital spirits which make the body a fit receptacle , be well preserved by ointments , that constrict the pores , till the return of its guest : but death ensues from a separation when the organs of the body are rendred altogether unapt to obey the soul's commands in its functions . if such an opinion could be true , satan might imploy this captivated spirit to actuat any shape he thinks fit . but there needs not so much metaphysicks to unridle the appearances of witches in the shape of beasts , and the like : since their real persons may be covered with a vehicle ; which by disposal of the rays comming from it , may deceive the eyes by the same impressions that come from the true sight of such things . his power of representing another thing in lieu of that which is truly present ; is so certain that it 's found he may make up the image or resemblance of persons who are not present at all : for it is not doubted but spiritual devils may sometimes be permitted to represent by phantoms the most innocent and praise-worthy men , aswell as incarnate devils , are suffered to tr●…duce them . he that accuseth the brethren and imitats an angel of light , may likeways personate the children of ligh●… by his delusions : yet the antecedents , concomitants , and consequents , of such providences , do generally discover the falshood ; so as the just man , for the 〈◊〉 part shall not perish in his righteousness , and god , in his ordinary providence , will not laugh at the trial of the innocent ; tho sometimes it falls out , that the sons of belial may swear away the life of an innocent naboth . there are several other things of less difficult explication . particularly , the devil , or witches might have been heard in converse by the maid and not by others ; the sa●…e 〈◊〉 as a sound directed through a speaking trumpet reaches the ears to which it is aimed without dispersing it self towards those that are not in a streight line betwixt ' em . the confederate devil may , upon the witches desire , infuse poisonous humors , extracted from herbs , of the same invisible operation with the steem of mad-dogs , or the pestilence ; which being joyned to the rapid course of the patient 's own spirits , humors , and blood , and satan , by ingyring himself into them , may , through the natural means of pulsion , set 'em in such a career as may very well produce those extraordinary motions which are mentioned in the following account . the devils delight much in the torture , or destruction , of young children , out of envy to christ , who is tender of such little ones ; and because the crime is the greater the less the patient has offended , or can resist . they use , or make others to repeat , scripture-words for gaining credit , or alleviating the terror , or to disgrace the word , by such a mock-use ; as they did in the time of our saviour , and therefore their testimony was by him rejected . it 's observable from many passages ; that he hastens , sometimes , and effects the discovery of witches by his malice against their present temporal enjoyments , the uncertainty of their continuance in his service , and unsatiable desire for their full ruine : yet some of them , who are most maliciously bent , he thinks fit to keep here , as useful instruments ; and providence permits others to live , that by a wilful filling up the measure of their wickedness , under the means of the gospel , they may be rendered finally inexcusable . as for those , whom , in secret judgment , the devil is permitted to torment ; but , in mercy , not to overcome : he may be influenced thereunto by a design of perverting them with terror , whereof he is at last disappointed : and it is likewise certain , that the defacing of god's image in man , especially in despite of iesus christ , who honoured that nature by assuming it , is his chief delight : or he may be constrained to make such stupendious appearances against his will ( because he 's most successful when he is least known ) for a visible testimony superadded to the greater gospel proofs , in gross times , that there are spirits , and a devil to torment sinners , as it 's observable that this was denied by mr. aikenhead , yet he died in full conviction of it ) by the passages contain'd in the ensuing narrative : or providence may suffer things to fall out , that , though they be intended by the devil for an instance of malice ; they may , by their notoriety , be a means of promoting the discovery , and bringing to justice those miscreants , whom he made use of as his instruments ; and who , perhaps , may have liv'd long in rebellion against heaven , and destroying mankind by services of the same nature , as fell out in the case now in hand . in the last place , god may permit such things for the magnifying of his own grace , which was so conspicuous in enabling this young girl to resist the fierce and cunning assaults of the wicked one ; and there is no doubt but the devil himself hath the greatest malice against those countries or persons , over whom he perceives his reign to be nearest at an end . there are many other profitable instructions that may be learnt from this wonderful providence , for such dispensations have their own language , and the man of wisdom shall see god's name . the use of charmes for men or beasts , certain characters , words , verses , and spells : the observation of times and seasons as lucky , or unlucky : the belief of having success by care rying about one some herbs , plants , or branches of trees : and many the like superst●…tions ; which can have no natural causality on the effects desired , are the very rudiments of witchcraft , and an implicite application to the devil for vertues which god has deny'd to those things : whence they are to be abhorred as sinful in themselves , and introductory to an explicit engagement with the devil . so , gross ignorance , prophane loosness , stupid forgetfulness of god , and neglect of his worship in closets and families ; malice , envy , revenge , discontent , oppressive fear of want , and distrustful anxiety of spirit : and lastly , a libidinous temper , curses , imprecations , and sinful curiosity , are to be avoided , as paving the way to the same mischief . let none enveigh against a profession of religion , because some , under that specious covert , have been found in league with the devil . it 's because of the glorious lustre and excellency of our holy faith that these miscreants paint themselves with it ; that they may be the less suspected , and the more able subtilly to gain others , and do their masters work : it was no stain on the apostles that one of their number had a devil , was a traitor and cheat : nor that satan transformed himself into an angel of light , on design that the good ways of the lord may be evil spoken of . neither let us be under a slavish fear and terror of that hellish tribe , in truckling to their humor , least they should do harm , which savours of worshiping and paying homage to the devil ; whereas we ought only to make the lord of hosts our fear and our dread . there is no just ground to reflect on particular persons or families , upon account of such troubles . for no man knoweth either love or hatred by all that 's before them : all things happen alike to all : we must not suppose , that these were sinners above all the galileans , or above all that dwelt in ierusalem : the infinite wise god may thus try our faith , patience , and christian fortitude . iob and our saviour were assaulted ; and seven devils cast out of mary magdalen , a chosen vessel . a daughter of abraham was bound by satan for eighteen years ; and his messenger was sent to buffet the great apostle of the gentiles . the woman of canaan , math. 15. 22. and the godly man , mark 9. 24. had their nearest relations vext in this manner : and blessed be the lord that he has le●…t such instances on record for prevention of s●…umbling ; though it must be confessed , that the same charity which judges well of all things , cannot but alter its remark when its proof is sufficiently clear from the way in which the person affected did formerly walk , since presumptions do always yield to truth , and lawyers have a maxim , that in re clara non est locus conjecturis . the deaf adder that stops her ears at the charming voice of a sun-shine gospel , will , one way or other , fall into the charms of satan , or his instruments : when men will have none of christ , he gives them up to their own lusts , and the power of their spiritual adversary ; as , when israel had forsaken their god ▪ he gave them up to worship the host of heaven . what holy caution , and pious use of our baptismal covenant , ought we to make , as the best amulets against being either enticed by the attempts of his instruments . but how much ought we to be humbled ? and how great diligence ought to be used in the discovery of so many hidden achans that are in the camp of israel ? yet poverty , age , the features , yea , ill fame , or the like slender grounds , which could not be worthy of being represented to a magistrate ; ought not to move us to suspition , much less to defame : since charity hopes all things , and we ought to do to others , as we would be done by . these things we doubt not will meet with a very different reception , especially in this unhappy age and place of the world , where britain may be termed the unfortunate island ; africk never having been more fertile in the production of monsters : since it s observ'd , that through all the successions of men , there was never before any society , or collective body of atheists till these dreggs of time ; though there might have been here and there some mishapen births . but wisdom is justify'd of her children , and it 's the season for sampson to awake when dalilah gives the alarum , that the philistines are upon him . what peace , so long as the whoredomes of iezebel and her witchcrafts are so many . but good things are hoped of our magistrates , who have already so happily begun . the apostle said of iob's tryals , ye have heard of the patience of iob , and have seen the end of the lord. so , in this narrative , you have a deplorable account of this maids dreadful fits , and of the powers of darkness that combind together , not only for the ruining of her body ; but also for murdering her soul. in the mean time the hearts of many were bleeding for her , and much application was made to god in her behalf : divers solemn facts were observed , both in her fathers family , in the parish , and throughout the bounds of the presbitry , and else-were ; her case was expresly minded in publick addresses to the throne of grace , till at length there was a general fast religiously kept in most parts of the synod , that god might give an effectual check to satan's rage and dominion in the countrey . boasting of prayers is to be abhorred ; yet it is our duty , with all gratitude , to acknowledge god to be the hearer of prayer , and to proclaim to the world the excellency of them upon this very occasion : for he hath not turned away his ear from us ; it being the comfortable result of this history , that the girl hath been perfectly well for many months : so that we may well say , t●…at she is a brand plucked out of the fire ; and the instruments wherewith the witches thought to have destroyed her , have fallen upon some of their own heads . the devil could not enter the herd of swine , nor touch one hair of iob's head , without permission from him whose kingdom ruleth over all : whence it appears , that tho our enemies be indefatigable and invisible , yet we are under the conduct of a watchman who neither slumbers nor sleeps ; to whom darkness and light are both alike ; and greater is he that is in us , than he taht is in the world : so that unless we wilfully ●…orfeit our priviledge , 〈◊〉 is no fear of our being able to resist the wicked one ; since neither angels , principalities , nor powers , shall be able to separate us from the love which is in christ jesus our lord : and though no argument can be drawn from any merit in us , yet we shall carry the day against all the militia of hell , under the captain of our salvation . it will not be a natural sturdiness of temper , nor a formal mentioning of the name of god or christ , that can shelter us from those devourers , as appears by the seven sons of s●…eva , acts 19. they wrestle most successfully against principallities and powers , who fight upon their knees , by prayer ; this is the true way of resisting the devil , so as to make him flee from us . if satan's possession of bodies be so great a plague , how much worse is it to have him reign master of our souls ? wherefore let us watch and pray against every sin , the least of which is more pleasing to him , and worse to us then to be tormented bodily . if satan , as a spirit , can insinuate himself into our humours , it is no wonder , if , by having such an advantage of our temper , he influence the flegmatick person to sloth , the cholerick to anger , the sanguine to lust and sinful pleasure , the melancholick to despair , &c. so that they that think they stand , have need to take heed least they fall : and to pray , that the watchman of israel may make an hedge about them and their house , and about all that they have on every side . let this not only rouze our diligence , and stir up our gratitude , for not being afflicted in the same manner ; but let it also raise up our admiration and love of iesus christ , who hath freed our souls and bodies from the power and slavery of satan : and finding our selves too weak to resist those deluding pleasures which occasion our being deserted by god , and given up to this fearful thraldom ; let us run to the rock of ages for protection and support , our sufficiency being only in god. seeing devils take so much pains to contract for the souls of witches ; the saducee's the judicially blinded in their reason , are hereby rendred inexcusable by very sense ; ill books , which corrupt and ensnare curious fancies , who are seldom endow'd with accurate judgments , ought to be restrain'd : as also such ridiculous pamphlets , as no doubt by the instigation of satan , have lately been sent abroad , designedly to frustrat any good use which might be made of such extraordinary providences as these contained in the ensueing narrative . the authors of those pamphlets having either forged other subjects or disguised this . the publication of this narrative has been delayed so long , partly , that there might be the more narrow scrutiny made into the matters of fact ; and partly , by some accidents which did retard it . the reader is not to expect any accuracy of stile ; because the designed brevity occasion'd the wraping up of much matter in few words , naked and exact truth in every circumstance being our chief aim . the narrative . about the end of august one thousand six hundred ninety six , christian shaw , daughter to iohn shaw of bargarran gent. in the parish of erskine and county of renfrew ; a smart lively and well inclin'd girl , of about eleven years of age , perceiving one of the maids of the house , named catharine campbel , to steal some milk , she told her mother of it ; whereupon the said maid ( being a young woman of a proud and revengeful temper , and much addicted to cursing , swearing and purloining ) did , in a mighty rage , imprecate the curse of god three times upon the child ; and at the same time did thrice utter these horrid words , the devil harle ( that is drag ) your soul thro' hell. this past on munday , august 17. in presence of several witnesses , who afterwards gave evidence of it . upon the friday following , being august 21. about sun-rising , one agnes naismith , an old ignorant woman , of a malicious disposition , addicted to threatnings , ( which sometimes were observed to be followed with fatal events ) came to bargarran's house ; where finding the said christian shaw in the court with her younger sister , she ask'd how the lady and young child did , and how old the young sucking child was ? to which christian replied , what do i know ? then agnes ask'd , how she her self did , and how old she was ? to which she answered , that she was well , and in the eleventh year of her age. on the saturday-night after , being august the 22. the said christian shaw went to bed in good health ; but assoon as she fell asleep , began to struggle and cry , help , help : and then suddenly got up , and did fly over the top of a bed where she lay , to the great astonishment of her parents and others in the room , with such violence , that probably her brains had been dasht out , if a woman , providentially standing by , had not broke the force of the childs motion ; she was afterwards laid in another bed , and remained stiff and insensible as if she had been dead , for the space of half an hour ; and for forty eight hours after could not sleep , crying out of violent pains thorow her whole body , and no sooner began to sleep or turn drowsie but seemed greatly affrighted , crying still help , help . after this a pain fixt in her left side , and her body was often so bent and stiff , that she stood like a bow on her feet and neck at once , and continued without power of speech , except in some very short intervals , for eight days ; during which time , she had scarce half an hours intermission together , the fits taking her suddenly , and coming on and going off by a swoon , or short deliquium , but she appeared perfectly well and sensible betwixt whiles . about the middle of september her fits returned , in a manner differing from the former , wherein she seemed to fight and struggle with something that was invisible to the spectators ; and her actions appear'd as if she had been defending her self from some who were assaulting , or attempting to hurt her , and this with such force , that four strong men were scarcely able to hold her ; and when any of the people present touch't any part of her body , she cry'd out with such vehemence , as if they had been killing her , but could not speak . when she was seized with those fits , her parents sent to pasley , for iohn whyte an apothecary , their near relation , and afterwards for dr. iohnston ; who order'd her to be let blood , and apply'd several things to her , without any discernable effect : all the while of these later fits she was afflicted with extraordinary risings and fallings in her belly , like the motion of a pair of bellows ; and with such strange movings of her body , as made the bed she lay on to shake . some days after she was able to speak during her fits , and cried , that katharine campbel and agnes nasmith were cutting her side , and other parts of her body ; which were at that time violently tormented : and when the fit was over she still asserted , that she had seen those persons doing the things which she complained of in her fit ; ( it being observable , that in the intervals , she was still as well and sensible as ever ) and could not believe but that other persons present saw them as well as she : in this condition she continued with no considerable variation , either as to the fits or intervals , for the space of a month. after which she was carried to glasgow , where doctor brisbane , an able physician , order'd mr. henry marshall , apothecary , to prepare medicines for her ; so that having stayed in glasgow about ten days , she was brought home to her father , and had near a fortnights intermission . but then her fits returned , with this difference , that she knew when they were coming , by a pain in her left-side : and in these fits her throat was prodigiously drawn down toward her breast , and her tongue back into her throat ; her whole body becoming stiff , and extended as a dead corpse , without sense or motion : and sometimes her tongue was drawn out of her mouth over her chin , to a wonderful length , her teeth closing so fast upon it , that those about her were forced to thrust something betwixt , for saving her tongue . and it was often observed , that her tongue was thus tortured when she attempted to pray . in this condition she was for some time , with sensible intervals , wherein she had perfect health , and could give a full account of what she was heard to utter while in her fits. her parents resolved to carry her again to glasgow , for the greater conveniency of being under the doctors inspection and care , and for the further discovering the nature of her distemper , and making use of the most probable natural remedies . but being on her way thither , in her grand-mothers house at northbar , she thrust , or spit out of her mouth parcels of hair , some curled , some plaited , some knotted , of different colours , and in large quantities : and thus she continued to do , with several fainting fits every quarter of an hour , both in her passage to glasgow , nov. 12. and after she arrived there , for the space of three dayes ; then from munday to thursday following , she put out of her mouth coal-finders about the bigness of chesnuts , some of 'em so hot , that they could scarely be handled , as dr. birsbane witnesses in his atttestation . then for the space of two days , in her swooning-sits , there came out of her mouth great numbers of straws , by one at a time , folded up , but when out return'd to their natural shape ; and it was observable , that in one of them there was a pin : after this there issued out of her mouth bones of various sorts and sizes , and then some small sticks of candle-firr ( a sort of firr in this countrey that burns like a candle ) one of 'em about three or four inches long ; which , when any attempted to pull out , they found them either held by her teeth , fix'd upon them , or forcibly drawn back into her throat ; particularly archibald bannatine of kellie , junior ; observing a bone in her mouth , like that of a duck's leg , and essaying to pull it out , he declared he found something drawing it back into her throat ; so that it required a deal of strength to pull it out . it is to be observ'd , that hitherto she knew not how these things were brought into her mouth , and when they were pulled out , she immediately recover'd of her fit for that time . after this there came out of her mouth some quantity of hay , intermix'd with dung , as if it bad been taken out of a dunghil ; which stunck so , that the damsel could not endure the tast and smell of it , but was forc'd to wash her mouth with water . then for a days space she put out of her mouth a great number of feathers of wild-fowl ; after that a stone , which , in the judgment of beholders , had been passed by some person in a fit of the stone ; with some small white stones , and a whole nut-gall ( with which they use to dye cloath and make ink ) also lumps of candle grease , and egg-shells : of all which there were many witnesses . when the sticks above-mention'd came out of her mouth , she foretold that she was to be grievously tormented with sore fits that night , which accordingly fell out : for a little after , she fell into a swoon , wherein she had no use of her senses : and though the spectators called to her aloud , and moved her body , and mr. bannatin above-named , gave her a very sore pinch in the arm , she was not sensible of it . after she recover'd from the swoon , but continuing in her fit , she fell a reasoning with katharine campbel after this manner , thou sit'st there with a stick in thy hand to put in my mouth ; but thorow god's strength thou shalt not get leave : thou art permitted to torment me ; but i trust in god , thou shalt never 〈◊〉 my life , tho it 's my life thou design'st . and callin●… 〈◊〉 ●…or a bible and candle , said , come near me kate , and i 'll let thee see where a godly man was given up to satan to be tormented : but god kept his life in his own hand : and so i trust in god , thou shalt never get my life , and all that thou shalt be permitted to do unto me , i hope thorow god's mercy , shall turn to my advantage . this man was rob'd of all , and tormented in body , and had nothing left him but an ill wife . come near me kate , and i 'll read it to thee . and reading that passage of job , when she came to the place where his wife said to him curse god and dy , the damsel considering these words alittle , said ; o! what a wife was this , that bid her husband curse god and dy ? she who should have been a comfort to him in his trouble , turned a cross to him ? then after reading of the chapter to the end , she lookt towards the foot of the bed and said . now kate , what think'st thou of that ? thou seest , for all the power the devil got over iob he gain'd no ground on him ; and i hope he shall gain as little on me . thy master the devil deceives thee , he is a bad master whom thou serv'st , and thou shalt find it to thy sorrow , except thou repentest ; there is no repentance to be had after death : i 'll let thee see kate , there is no repentance in hell , and turning over the book citeing luke , chap. 16. near the latter end , and reading the same said , kate thou seest , there is no repentance in hell , for this rich man besought abraham to testify to his five brethren , that they come not to the place of torment , where he was ; but repent and turn to the lord , for there is no getting out if once they come there ; now kate , thou hear'st this , what think'st thou of it ? i 'll let thee hear another place , which should pierce thy very heart , and turning over the book said . she would read about adam and eve , thou know'st kate , the serpent ( the devil thy master ) thought to have ruined mankind at the beginning , his malice was so great at that blessed state wherein they were , seeing himself cast down from all hopes of mercy , he used all means possible to subvert their happiness , by suggesting to them fair promises , and a prospect of advantage in causing them to eat of that forbidden fruit ; and were made subject to god's curse for ever : but god did not suffer them to remain in this condition , but of his infinit mercy shewed to them a better way whereby they might have life eternal by revealing to them that blessed promise , the seed of the woman shall bruise the head of the serpent . now kate what think'st thou of that promise ? but observe this , thou 'lt get no advantage by it , it 's not made to thee , who hast renounced god's service , and listed thy self under the devil ; thou art his slave , thou deny'st this ; but i know thou art a hypocrite ; for i remember , when thou wast in my mothers house , thou boughtest a catechism upon a pretence to learn to read , to cloak thy sin : wilt thou hear me ? know'st thou the reward of the hypocrit ? i 'll let thee hear it ; i remember mr. william gillies was lecturing the other day upon the 23 of mathew , where many a wo is pronounced against the hypocrit , eight dreadful wo's here kate , and some of them belongs to thee : but i 'll tell thee more , know'st thou the reward of the hypocrit they shall be cast into the lake that burns for ever , that 's their portion ; do'st thou hear this now ? thou turn'st thy back to me , when i am telling thee truth ; if i were reading a story-book , or telling a tale to thee , thou would'st hear that . remember it will be thy portion too , if thou do not repent , and confess , and seek mercy . again turning over the book , she read about pilat , saying ; pilat he made a shew of cleansing himself of christ's blood , he wash'd his hands and declar'd himself innocent ; but for all his washing he had a foul heart , he would not loose his office for the saving of christ's life : he knew well enough that christ was an innocent person ; but he perferred his honour before christ ; therefore to please the iews , and to quench the strugling in his conscience , he washt his hands , and then delivered christ to be crucified by them . thus she continued for more then two houns space ; reasoning at this rate , and exhorting her to repent , quoting many places of scripture , in the revelations and evangelists . and when any one offered to take her bible from her , she uttered dreadful schreeks and out-crys , saying , she would never part with her bible as long as she liv'd , she would keep it in spight of all the devils . before we pass from this it will be needful to give the reader notice of some few things . 1. that while she call'd for her bible and a candle , she neither heard nor saw any of those persons who were then actually and discernably present in the room with her , and that katharine campbel to whom she directed her speech was not discernably present to any body but her self . and the pinch mr. bannatine gave her in her insensible fit , she complain'd of afterward , but knew not how she came by it , nor did she blame any of her tormentors for it . 2. that these words set down as spoke by her , were the very same both for words and order as nearly as they could be gathered and remembred by the hearers , without any addition of their own . 3. that altho she was a girl of a pregnant spirit above her age , knew much of the scriptures , and had a pretty good understanding , above what might be expected of one of her years , of the fundamental principles of religion ; yet we doubt not but in so strong a combat , the lord did by his good spirit graciously afford her a more then ordinary measure of assistance . sometime after the trash above-mentioned issued out of her mouth she fell into extream violent fits , with lamentable out-crys , four persons being hardly able to hinder her from climbing up the walls of the chamber , or from doing her self hurt , in the mean time she had no power to speak , her back and the rest of her body was grievously pained , and in this condition she continued four or five days with the usual intervals : during which she declared , that four men , alexander and iames anderson , and other two ( of whom she gave particular and exact marks , but knew not their names ) were tormenting her . it was observ'd , that many of those she named were known to be persons of ill fame , as were these two persons last mention'd : it is also remarkable , that for some time she knew not the name of the said alexander anderson , till one day that he came a begging to the door of the house , where she was , then she immediatly cryed out , that was he whom she had seen among the crew . after this she fell into other fits , wherein she saw the persons before-named , with some others , and heard and saw several things that past among them . particularly , she sometimes foretold when she was to have the sits , and how often she should have them , ( which fell out accordingly . ) about the eighth of december , being brought home again from glasgow , and having had six or seven days respite from her fits , she fell into a frightful and terrible relapse : the occasion whereof she declar'd to be , her seeing the devil in prodigious and horrid shapes , threatning to devour her ; she would fall down dead , and became stiff , with all the parts of her body stretcht out , like a corpse , without sense or motion ; those fits came suddenly , without her knowledge , and she did as suddenly recover and grow perfectly well ; and they usually came on her when she offer'd to pray : sometimes she knew when the other fits were a coming , how long they would continue , and when they would return : in which fits her eyes alter'd strangely , and turned in her head , to the admiration of the spectators , with a continual pain about her heart ; sometimes her joynts were contracted together , and her forehead drawn forcibly about toward her shoulders ; these fits she took by falling into a swoon , and would instantly recover in the same manner . during this time her fits alter'd again , as to their times of coming , and continuance , in which she sometimes endeavour'd to bite her own fingers , or any thing else that came in her way ; she did the like when she saw the persons before-mentioned , or any one of them about her , she would point out where they were to the people with her , but they could not see them ; and sometimes she declared , that she had hold of them by their cloaths . particularly , december 17. being in a sore fit , she cry'd out of several persons that were tormenting her ; and being in the bed , grasped with her hands towards the foot of it , and cry'd out , that she had catched hold of the sleeves of one i. p's . jerkin ( or jacket ) which was , as she said , ragged at the elbows : and , at that very time , the damsels mother and aunt heard the sound of the rending or tearing of a cloth , but saw nothing , only they found in each of the girles hands a bit of red cloth , which lookt as if it had been torn off of a garment ; of which kind of cloth there was none in the room , nor in any part of the house : at the same time she told them , there was such an one among the crew going to pinch her tongue , which was thereupon instantly pull'd back into her throat , and she lay dumb for a considerable space . sometimes after her recovery from her fits , she told that she heard several things spoken by her tormentors , but durst not make them known , because they threatned to torment her more if she did ; and accordingly when her mother or others prevailed with her to tell them any thing , she was instantly tormented . she added that her tormentors appear'd to her usually with lights and strange sorts of candles , which were frightful to look on . thus she continued till the first of ianuary , 1697. in such fits as before-mention'd with some alterations , and had likewise other swooning fits , wherein she continued for two or three hours together , sometimes more , sometimes less , with very short intervals , in which fits she did not complain much of pain ; but had a great palpitation in her breast , and sometimes strange and unaccountable motions in other parts of her body , which continued in a greater or lesser degree during the whole time of the fit , wherein she was somewhat light-headed , and not so solid in her mind as at other times ; tho in the intervals of these , as of all other fits she was composed enough , and these fits , as all the rest , came suddenly on and went as suddenly off by a swoon . before we proceed any further it is fit to observe , 1. that agnes naismith before-mentioned , being brought by the parents a second time to see the girl , did ( without being desired ) pray that the lord god of heaven and earth might send the damsel her health and discover the truth : after which , the child declared that tho the said agnes had formerly been very troublesome to her ; yet , from that time forward she did no more appear to her , as her tormentor ; but as she thought defended her from the fury of the rest . 2. that katharine campbel , before-mentioned , could by no means be prevailed with to pray for the damsel , but on the contrary cursed them and all the family of bargarren , and in particular the damsel and all that belonged to her , with this grievous imprecation ; the devil let her never grow better , nor any concern'd in her be in a better condition then she was in , for what they had done to her . which words she spoke before diverse credible witnesses . 3. that bargarren having prevailed with the under sheriff to imprison the said katharine campbel , she never after appear'd to the damsel , ( tho formerly she was one of her most violent tormentors ) except once or twice , when it was found upon enquiry , that she was not in the prison , but either in the jaylors house , or when she had liberty to go to church . 4. that at the time when the damsel voided at her mouth the hair and other trash as above related , katharine campbel being taken into custody , there was found in her pocket a ball of hair of several colours , which being thrown into the fire the child from that time forward vomited no more hair , she declared that she heard her tormentors say that katharine campbel made the ball , of the hair cut off of christians head when her trouble began . upon the first day of ianuary about ten a clock at night , she swoon'd and fell into fits differing from the former , in that , after her swooning was over she lay still as if she had been dead , yet at the same time she was heard talking mournfully with a low voice , and repeating several storys in meeter , which they thought to be an account of the rise and progress of her own trouble ; and thus she continued ( naming some of the forementioned persons at times ) till her parents and others offered to rouze her , by touching and moving her body , whereupon she uttered horrid shreeks , and cry'd as if she had been pierced thorow with swords , and assaulted for her life . after this she fell a singing , leaping and dancing for a long time , laughing with a loud voice , in an unusual manner , tearing down the hangings of the bed , and pulling off her head-cloaths ; in which extravagances she was acted with such force and strength that her father and the minister tho joyning their whole strength , could not hinder her from dancing and leaping . but after prayer , the minister finding her composed , enquired if she remembered what she had done in the time of the fit ; to which she reply'd , that she distinctly remembered her miscariages , and in particular her singing and dancing , adding , that the witches enclosed her in a ring ( or circle ) and dancing and singing about her , was the occasion of her dancing , which she then gladly performed with the rest . for some days after she had fits much after the same manner , with some small variation : in one of 'em she tore off her head-cloaths , and would have stript her self of all her cloaths if she had been permitted . about the eleventh of ianuary , she fell into fits different from the former , in which she was carried away from her parents and others that were about her , with a sudden flight , and the first time ( to their great amazement ) thorow the chamber and hall down a long winding stair towards the tower-gate , with such a swift and unaccountable motion , that it was not in the power of any to prevent her , her feet did not touch the ground , so far as any of the beholders could discern ; and as she went she was heard to laugh in an unusual manner : but by divine providence the gate being shut , her motion was stopt till such time as some of the family could overtake her , who endeavouring to carry her back , she immediately fell down and became stiff like a dead corps , and being brought back to her chamber , lay so for a considerable space : upon her recovery she declar'd , that there were about nine or ten persons who carried her away as if she had been in a swing , wherein she then took pleasure , her feet not at all touching the ground , to her apprehension . the night following she was suddenly carried away , as before , from her parents and others thro the chamber and hall , and sixteen large steps of a winding stair towards the top of the house , where she met with apparitions of strange and unaccountable things , but was carried down again 〈◊〉 she thought in a swing by six women and four men 〈◊〉 the the gate , where she was found , and thence 〈◊〉 up as formerly with all the parts of her body distended and stiff like one dead ; she lay so for some time , and when recover'd , declared , that both then and before , she had endeavoured to open the gate , and that those she saw about her helped her , with a design to get her to the court to drown her in the well , which she heard them say they intended to do , and that then the world would believe she had destroyed her self . it is observable that in one of these fits afterwards , she was stopt at the gate , tho it was not bolted nor lock'd , yet the providence of god order'd it so that neither she nor her tormentors could open it so that they left her there as usual . before we proceed further , it is fit to take notice that as soon as the damsels affliction was observ'd to be extraordinary and preternatural there was ( besides former private prayers and fasts by the family ) at the desire of the parents and minister of the parish , and by the presbytries special order , a minister or two appointed to meet one day every week to joyn with the family , the minister of the parish and other good christians of the neighbourhood , in fasting and praying . and on the 12th . of ianuary it being the turn of mr. patrick simpson a neighbouring minister to be there ; when he came he found the minister of the parish , and the other who was to joyn with him absent upon necessary occasions , yet resolved to carry on the work with the assistance of three elders and some other good people that were present . when he first saw the damsel he found her under some lesser fits which came and went off quickly : she was quiet and sober during prayer , but in time of singing the 93 psalm she fell into a sore fit , of greater continuance , first laughing , then making a sound like singing , after that pulling her head-cloathes over her face , and lastly turning so outragious in her motions that her father could scarce hold her till the fit abated : after her recovery she was quiet and composed all the time of prayer , and while the minister lectur'd on mark 9. from 14. verse to the 30. was very attentive , carefully looking for the scriptures quoted , and so continued till the religious exercise was ended , and sometime after , when she acquainted the company that she had something to tell which she heard some among her tormenters say ; but durst not reveal it ; upon which the minister and her mother urg'd her to be free and not to obey the devil , but before she got a sentence fully pronunced in her mothers ear , she fell into a violent fit , so as her mother and others could scarcely hold her till the violence thereof began to abate , and then her mother told the company that she was speaking of a meeting and a feast her tormentors had spoken of in the orchard of bargarran , but was able to say no more . after her recovery , her mother desir'd her to tell the rest of it , and she began again to wisper in her ear , but could not get one word uttered till she was seiz'd again with a fit , as violent as the former , whereupon the minister desired them to forbear troubling her any further . but it was observed afterwards that elizabeth anderson , iames lindsay and thomas lindsay , three of those that tormented her confessed that they and others had a meeting in the orchard at that time , tho neither of 'em knew what the girl had said , or what the others had confessed concerning it . a little after this , she was again suddenly carried from them down a stair , which goes off from a corner of the chamber to a celler just below it , whether her brother and sister were providentially gone a little before , to bring some drink with a lighted candle , which she soon put out : but they crying and holding her by the head-cloaths , quickly discovered to the rest where she was . upon which mr. alexander king minister of bonnil made hast down stairs where her brother and sister had lost their hold of her ; but mr. king having caught hold of her again , keept her in his arms till another candle was brought , and endeavoring to bring her up stairs , declared that he found something forcibly drawing her downwards , but still keeping his hold , she fell as one dead upon the stairs , and being carried up and laid in bed , she lay ▪ so for a considerable space . when recovered from her fit , she declar'd that the occasion of her going down stairs with such force , was , that the crew had suggested to her while she was light-headed , that the devil was in the meal chist in the celler , and that if she would go down and put out the candle , she might force him out of it . when some fits of this kind were ready to seize her , she now and then gave notice thereof to those that were present and earnestly desired their help to prevent her motion , which usually proved to be of good effect , wherein the divine mercy toward her is much to be observed . when she was in these flying fits , she used to utter horrid shreeks and crys not like those of rational creatures : and there were heard for three nights together , when the damsel was asleep in bed , shreeks and crys of the same kind in the court , when none of the family was without doors , to the great afrightment of those that heard them , because they exactly resembled the crys and shreeks the girl used to utter in her fits ; and in one of her intervals hearing the family talking of those crys and shreeks , and alledging they had been uttered by some wild beast or other , she told them they were mistaken , for it was margaret and two others of the name of margaret call'd by the crew their maggi's , that uttered those shreeks , the devil having promised to them at that time to carry her out of the house that they might drown her in the well , where there were eighteen more waiting for her . after this she fell into freting and angry fits , in which she was cross to all those about her , nothing they did or said proving to her satisfaction ; but when restored to a right composure of mind , she declar'd that her tormentors did still suggest to her and advise her to go to such and such remote places of the house alone , and bring with her a string or cravat or some such thing , promising her almonds and other sweet-meats , and bid her bring her apron with her to hold them in , and accordingly when she was seiz'd again with fits of this nature she did resolutly endeavour to repair to those places with a string , cravat and apron , and would suffer none to be in her company , which put her parents and others under a necessity of detaining her by force , and being thus prevented she would utter hideous shreeks and crys . thursday ianuary 14th . at night a young girl appear'd to her with a scabbed face amongst the rest of her tormentors , telling her she was to come to the house to morrow about ten a clock , and forbidding her to reveal it . the next day in the afternoon the damsel earnestly enquired at her mother and the rest of the family what beggars had come to the gate that day , and of what countenance and visage they were ? but not knowing her design in such a question , they gave no heed to it ; yet she still insisting on it , and being in company with her mother and another gentlewoman , about four a clock at night she said to them , she thought she might tell them somewhat ( the time being now past ) that she was forbidden to reveal ; but as she begun to tell it , she presently fell a crying that she was tormented and pricked thorow her whole body , however recovering from her fit , she went on and told 'em that a scabbed-fac'd lass appear'd to her yester-night and was to be at the gate this day at ten a clock . whereupon the servants being enquired at what sort of beggers had been there that day , they declar'd that among others , there had been a begger woman at the door and a young lass with her who had scabs on her face , and receiv'd their alms. ianuary , 16th and 17th , when recovered of her swooning fits , she voided at her mouth a great number of pins , which she declared i — p. — and a gentlewoman , who had been always one of her most violent tormentors , had forc'd into her mouth . ianuary 21 , her fits altered again , after this manner , she would fall into them with heavy sighs and groans and hideous out-crys , telling those about her that cats , ravens , owles and horses were destroying and pressing her down in the bed : and at the same time her mother and another gentlewoman being in the room with her , did declare that immediatly after they had taken the girl out of her bed in this condition , they did see something moving under the bed-cloaths as big as a cat. the same morning in the interval of her fits , she said , she heard her tormentors whisper amongst themselves , and suggest to one another , ( naming i — p. — the andersons and others ) that the devil had promised and engaged to them , to carry her out at the hall window , to the end they might drown her in the well which was in the court ; and then they said the world would believe she had destroyed her self ; and the same day and several days after , when seiz'd with her grievous fits , she did attempt with such force to get out at that window , that the spectators could scarcely with their whole strength prevent her . about this time , nothing in the world would so discompose her as religious exercises , if there were any discourses of god or christ , or any of the things which are not seen and are eternal , she would be cast into grievous agonies ; and when she assayed in her milder fits to read any portion of the scriptures , repeat any of the psalms , or answer any questions of the catechisms ( which she could do exactly well at other times ) she was suddenly struck dumb and lay as dead , her mouth opened to such a wideness that her jaws seem'd to be out of joynt , and anon they would clap together again with incredible force . the same happened to her shoulder blade , her elbow , and wrists . she would at other times ly in a benum'd condition , and drawn together as if she had been ty'd neck and heels with ropes ; and on a sudden would with such force and violence be pull'd up , and tear all about her , that it was as much as one or two could do to hold her in their arms : but when ministers and other good christians ( seeing her in such intollerable anguish ) made serious application by prayer to god on her behalf , she had respite from her greivous fits of this kind , and was ordinarly free of them during most of the time of prayer , tho seiz'd by them before ; usually when ministers began to pray she made great disturbance by idle lowd talk , whistling , singing , and roaring , to drown the voice of the person praying . particularly ianuary 22. she was more turbulent then at other times , and continued some space after the minister began to pray , singing and making a hideous noise , fetching furious blows with her fist , and kicks with her feet at the minister , uttering reproachful talk to him , and calling him dog , &c. yet being compos'd , and her fits over before prayer was ended , the minister , when he had done , finding her sober and in a right composure of mind , enquired why she made such disturbance ? she reply'd , she was forc't to do it by the hellish crue about her , and that she thought they were none of her own words that she uttered . ianuary 24th . she said that some things relating both to her self and to others had been suggested to her by her troublers ; but that they had threatned to torment her if she should offer to make them known . and accordingly as she essay'd to express her mind , she was cast into two grievous fits , in which she cry'd out of violent pains ; all the parts of her body becoming stiff and extended like a corps , her head was twisted round , and if any person offered by force to obstruct such dangerous motions , she would roar out exceedingly ; sometimes her neck-bone seem'd to be dislocated , and yet on a sudden became so stiff that there was no moving of it ; and when those grevious agonys were over , she again essay'd to express her mind in writing , but to no purpose ; for she was cast instantly into other two very grievous fits , wherein she was struck dumb , deaf and blind , and her tongue drawn to a prodigeous length over her chin. and when the fits were over she declar'd , that the andersons i. p. the gentlewoman , and i. d. with the rest of the hellish crew , some of whom she could not name , had been tormenting her in her fits , and that there had been fifteen of them about the house all last night ; but were now all gone save one who was to stay about the house till her fits were over . and accordingly her brother and sister declared that they saw in the morning a woman in the garden with a red coat about her head , sitting at the root of an apple-tree ; but bargarren with most of the servants being abroad , that matter was not further search't into . that same day about six at night , she was seiz'd with variety of greivous fits , in which sometimes she lay wholly senseless and breathless , with her belly swel'd like a drum , her eyes were pul'd into her head so far that the spectators thought she should never have us'd them more , sometimes when she was tying her own neck-cloaths , her enchanted hands would tye them so strait that she had certainly strangled her self if the spectators had not prevented her ; sometimes she offered with violence to throw her self into the fire , and divers times she struck furiously at her near relations . in her fits she 'd maintain discourse with her tormentors , ask questions concerning her self and others and receive answers from them ; which none but her self could hear : she reasoned particularly with one of them after this manner ; o what ail'd thee to be a witch ! thou say'st it is but three nights since thou wast a witch , o if thou would'd repent , it may be god might give thee repentance , if thou would'st seek it , and confess ; if thou would desire me i would do what i could ; for the devil is an ill master to serve , he is a lyer from the beginning , he promises but he cannot perform . then calling for her bible , she said , i 'll let thee see where he promised to our first parents , that they should not dye , and reading the passage , said , now thou seest he is a lier ; for by breaking of the commandment , they were made liable to death here and death everlasting . o that 's an uncouth word ; long eternity never to have an end , never never to have an end : had not god of his infinite mercy , ordain'd some to eternal life through jesus christ. the devil makes thee believe thou wilt get great riches by serving him ; but come near , and having uttered this word she lost the power of her speech , her tongue being drawn back into her throat ; yet beckning with her hand to the spectre to come near her , and turning over the book , kep't her eye upon that passage of holy scripture , iob. 27. 18. and pointing with her finger at the place , and shaking her head , turn'd over the book again . and recovering speech , said , i 'll let thee see where god bids us seek and we shall find , and reading over the place said , it is god that gives us every good gift , we have nothing of our own , i submit to his will tho i never be better ; for god can make all my trouble turn to my advantage , according to his word , rom. 8. 28. which place she then read , and thus continued reasoning , for the space of an hour . sometimes she cry'd out of violent pain , by reason of furious blows and strokes she had received from the hands of her tormentors , the noise of which those that stood by heard distinctly , tho they perceiv'd not the hands that gave them . one night sitting with her parents and others , she cry'd out something was wounding her thigh ; upon which , instantly her mother putting her hand in the damsels pocket , found her folding knife open'd , which had been folded when put into her pocket , but her uncle not believing the thing ; did again put up the knife and leaving it folded in her pocket on a sudden she cry'd out as before , that the knife was cutting her thigh , being unfolded by the means of i. p. and others : upon which her uncle searching her pocket , found the knife open'd as formerly . this happened twice or thrice to the admiration of the beholders , who took special notice that neither she her self nor any other visible hand opened it . ianuary 25th . she was again seiz'd with her swooning fits , with this remarkable variation ; her throat was sometimes most prodigiously extended , and sometimes as strangely contracted , so that she appear'd in palpable danger of being choak't , and through the violence of pain in her throat and difficulty of breathing struggled with her feet and hands , as if some body had been actually strangling her , and she could neither speak nor cry out to any ; with these kind of fits she was frequently seiz'd for several days ; and in the intervals declar'd that the fore-mention'd persons , and others ( whom she could not then name ) were strangling her , and that the occasion of her not having power to speak or cry in the fit , was a ball in her throat , which also was visible to the spectators ; for they did clearly discern a bunch in her throat ( while in the fit ) as big as a pullets egg which had almost choak't her . sometimes she was kep't from eating her meat ; having her teeth close together when she carried any food to her mouth . also she was diverse times kept from drinking when at meat ; no sooner tasting the drink , but she was in hazard to be choak't ; sometimes she held the cup so hard betwixt her teeth , that it was not in the power of those that were with her to unloose it . and when any thing had fallen out amiss in the place where she was , as the falling and breaking of a cup , any body's receiving harm or the like ; she would fall a laughing and rejoyce extremely ; which was far from her temper at other times . february 1st . she attempted to tell some things that she had been forbidden by her tormentors , upon which she was grievously tormented ; at the beginning of her fits she would look odly ; sometimes towards the chimney , sometimes towards other places of the room , but could not always tell what she saw ; yet ordinarily she 'd name such and such persons , who , she said were then come to cast her into fits. and when any desired her to cry to the lord jesus for help , her teeth were instantly set closs , her eyes twisted almost round , and she was thrown upon the floor in the posture of one that had been some days laid out for dead : and on a sudden she would recover again , and weep bitterly to think what had befal'n her . that same day , when her fits were over , she said , she perceiv'd it was by means of a charm , that such restraints were laid upon her as she could not tell what the witches had forbidden her to make known , but the charm might be found out ( as she said ) by searching beneath the bed where she lay ; and having quickly done it her self , she found ( to the apprehension of the spectators ) an egg-shell open in the end , which being thrown into the fire , did melt after the manner of wax , without any such noise as egg-shells use to make when thrown into the fire . after this she said , she should not now be handled so severely , upon essaying to make known what the witches had forbidden her , only her tongue would be drawn back into her throat , which accordingly happened . she did likewise inform her friends of many things she had not liberty to do before the charm was found out , particularly that her tormentors had frequently solicited her to become a witch her self , and promised her great riches , and perfect health to induce her thereunto . which tentation , she through the infinit mercy of god still resisted , reasoning with them after this manner : the devil promises what he cannot perform ▪ and granting he could fulfill his promises ; yet i am sure from the scriptures , hell and the wrath of god will be the final reward of all such as yeild to this wickedness . to which she receiv'd this reply ( which indeed none but her self could hear ) that hell and the wrath of god so much talk't of , was not so formidable as represented . she also said , the witches had importunatly urged her to give her consent to the taking away the life of her young sister , who was at that time upon her mothers breast ; which tentation also she was enabled throw the grace of god to resist . she told her parents likeways , there had been a charm laid upon the top of the house where her young sister was ( the child having been sent out to nursing by reason of the continued affliction of the family ) and that the charm had been plac'd there by pinch'd maggi , who thereby did design the taking away of her sisters life ; and that this was the cause why she had so often for some weeks before desired her mother to bring home her sister , constantly affirming , that the child would daily decay as long as she stayed there : whereupon her parents observing the decay of the infant ; even to skin and bone , they brought her home , where she recovered . and the girl being asked how she came to the knowledge of these things ? reply'd , that something speaking distinctly as it were over her head , had suggested these and other things of that nature to her . february 2d . being in the chamber with her mother and others , she was on a sudden struck with great fear and consternation ; and fell a trembling , upon the sight of one iohn lindsay of barcloch , talking with her father in the hall. she told her mother , the foresaid lindsay had been always one of her most violent tormentors , and that she had been threatned with extreame tortures , if she should offer to name him ; whereupon she was desired to go toward the place where he was , and touch some part of his body , unknown to him , which having done , with some aversation , she was instantly seiz'd with extreame tortures in all the parts of her body . after which lindsay was examin'd thereupon ; but giving no satisfying answer , was desir'd to take the damsel by the hand , which being unwillingly prevail'd with to do , she was immediately , upon his touch , cast into intolerable anguish , her eyes almost twisted round , and all the parts of her body becoming stiff , she fell down in the posture of one that for some days had been dead , and afterwards got up on a sudden , and tearing her cloaths , threw her self with violence upon him , and when her fits were over , the spectators did also take the damsel by the hanud , but no such effects followed . about six at night there came an old highland fellow to bagarren , who calling himself a weary traveller , said , he behooved to lodge there that night ; but the servants refusing him lodging , gave him something by way of almes . at this time the damsel being in the chamber with her mother , and another gentlewoman , said , to her best apprehension , there was one of the wicked crew in or about the house at that time ; whereupon her mother made hast with her daughter down stairs toward the kitchen . and finding there unexpectedly the highland fellow , whom the girle then accused , as one of her tormentors , she desir'd him to take her daughter by the hand , which he being urg'd to do , the girle immediately , upon his touch , was grievously tormented in all the parts of her body . whereupon bargarran gave orders to secure him . the next morning the minister being come to visit the damsel , called for the highland fellow , and having examin'd him about this matter , without any satisfyfying answer , he brought the child out of ●…he chamber , covering her face , and almost her whole body with his cloak ; and giving signs to the highland fellow to touch her in this posture , as he had order'd him before , without the damsels knowledge , he did it with great aversion ; and the girle not knowing of his touch , was instantly cast into intollerable agonies ; yet others afterwards touching her , no such event followed . and when her fits were over , she besought the highfand fellow to allow her the liberty to discover the persons that haunted and molested her , whom he had forbidden her to make known : upon which the old fellow looking at her with an angry countenance , her mouth was instantly stop't , and her teeth sett : but being desired by those present to speak her mind freely ; whether he would or not , at length she reply'd , that she was affraid to do it . and when by the importunity of the lairds of dargavel and porterfield of fulwood , and some other gentlemen there present , she essay'd to declare her mind , she was seiz'd with her fits again . before this time , the lamentable case of the afflicted damsel and family had been represented to his majesty's most honourably privy-council , who , upon serious application made to them , granted a commission to a noble lord , and some worthy gentlemen , to make enquiry into the matter . by vertue of this commission some suspected persons were seiz'd ; particularly on february 4. alexander anderson ( an ignorant , irreligious fellow , who had been always of evil fame , and accused by the afflicted damsel ) was by a special order from the commissioners for enquiry , apprehended and committed to prison ; as was also elizabeth anderson his daughter , upon strong presumptions of witchcraft ; for the other year iean fulton her grand-mother , an old scandalous woman , being cited before the kirk session , and accus'd for cursing , and imprecating mischief upon several persons , which had been followed with fatal events ; the fore mentioned elizabeth anderson her grand child , who liv'd in the house with her , did declare before the session , she had frequently seen the devil in company with her grand mother , in the likeness of a small black man , and that he usually vanished on a sudden , when any body came to the door . upon this presumption was the said elizabeth anderson seiz'd with her father , and committed to custody ; but at first most obstinatly denied any manner of accession to the sin of witchcraft , until afterwards , that being seriously importun'd in prison by two gentlemen , she did , before she came to bargarran's house , confess her guilt . and that she had been at several meetings with the devil and witches , and , amongst others , she accus'd her own father , and the fore-mention'd high-land fellow , to have been active instruments in the girl 's trouble ; and before she was confronted with him , gave exact marks of this highland man , tho' she knew not his name ; yet when she saw him did accuse him , and affirm'd he was the person she spoke of . february 5th . a quorum of the commissioners being met at bargarran , and the persons then accused by elizabeth anderson to have been at meetings with the devil , and active instruments of the damsels trouble , viz. alexander anderson her father , agnes nasmith , margaret fulton , iames lindsay , alias curat , katharine campbel , were all of them confronted , with christian shaw , before the lord blantyre , and the rest of the commissioners , and several other gentlemen of note and ministers ; and accused by her as her tormentors . and they having all severally touched her in the presence of the commissioners , she was , at each of their touches , seiz'd with grievous fits , and cast into intollerable agonies ; others then present did also touch her , in the same manner , but no such effect followed . and it is remarkable , that when katharine cambel touched the girle , she was immediately seiz'd with more grievous fits , and cast into more intollerable torments than upon the touch of the other accused persons ; whereat cambel her self being daunted and confounded , tho' she had formerly declined to bless her , uttered these words ; the lord god of heaven and earth bless thee , and save thee both soul and body ; after which , the damsel , when the fits were over , in which she had lain a most pitiful spectacle , did declare she was now loos'd , and that she might freely touch any of the accus'd persons , or they her after this , without trouble , which accordingly , upon trial , fell out : and being enquired how she came to the knowledge of that , answered as formerly in the like case ; that something speaking distinctly as it were over head , suggested this to her ; and likewise , usually gave her the knowledge of the names of her tormentors , and places in which they liv'd . february 6. the girle being seiz'd with sore fits , something was seen in her mouth like pieces of orange-pills , which were invisibly convey'd thither ; she seem'd ; in her agonies to chew them ; and having got them down her throat , she fell down as if she had been choak't , strugling with her feet and hands , and at the last gasp , and her throat swelling in a prodigious manner , to the affrightment of the spectators ; when she recover'd she was light-headed for some time , and would say , o it was a very sweet orange-pill which i got from the gentlewoman ; declaring also , that there had been others there , particularly margaret l. or pinch't maggi , whose sirname she had neither power nor liberty to express , neither durst she of●…er to do it , least she should be tormented as was threatned , and alwayes came to pass when she essay'd to do it , either by speaking or writing , as had appear'd the day before in presence of the commissioners . about this time , thomas lindsay , a young boy , not yet twelve years of age , was seiz'd , upon strong presumptions of witchcraft ; he had said before several credible persons , that the devil was his father , and if he pleas'd he could fly in the likeness of a crow , up to the mast of a ship ; he sometimes caus'd a plough to stand , and the horses to break their yokes upon the pronouncing of some words , and turning himself about from the right-hand to the left , contrary to the natural course of the sun. this he would do upon the desire of any body for a half-penny . upon these and the like presumptions he was apprehended , and at first continu'd most obstinate in denyal ; yet afterwards confess'd to the minister , in his own house , before credible witnesses , his compact with the devil , and that he had receiv'd the insensible mark from him , which is visible upon his body : as also , that he had been at several meetings with the devil and witches , where he said were present his brother iames , with others , and particularly those who had been accus'd by anderson . this he confest , with some others of the like kind , before he was committed to custody . after this , bargarran made diligent search for iames lindsay , elder brother to thomas , he having been all along accused by the afflicted damsel , as one of her troublers , by the name of the gleid , or squint-ey'd elff , ( the rest of her tormentors having call'd him so , because of his squint eyes ) when he was brought to the place , he did at first obstinately deny his guilt , yet , at length , by the endeavours of mr. patrick simpson , a neighbouring minister , ingenuously confessed it , and did agree in every material circumstance with the other two , tho' he knew not what they had confest , he having neither seen them before his confession , nor had any occasion of information in conference with others , being immediately brought thither from the prison of glasgow , where he had been shut up some weeks before as a vagabond , in order to be sent to forreign plantations . a more particular account of what all of them freely confess'd and acknowledg'd before the commissioners for enquiry , we have , for the satisfaction of the reader , subjoyn'd to the narrative ; with an abstract of the report made by the commissioners , to the lords of his majesty's most honourable privy-council , concerning the who●…e affair . february 11. there was by the presbitry's appointment a publick fast kept on the damsels account in the church of erskine , in which mr. turner , minister of the place , begun with prayer , expounding rev. 12. from vers. 7. to vers. 13. mr. iames hutchison minister at killellan took the next turn of prayer , and preach'd on 1 pet. 5. 8. and mr. simpson concluded the work , preaching on mat. 17. 20 , 21. the girl was present all day ; and before she came to church that morning , told , that while she was in one of her fits the night before , she heard the devil speaking of that publick fast , and what ministers were to be there ; and that the old man mr. iames hutchison , should stumble , and his peruick fall off as he went up to the pulpit , and all the people should laugh at him ; and he should break his neck in going home . and when she came out of the church , she said , the devil was a liar , for no ●…uch thing fell out as he had threatned . she was all day very quiet in church ; though troubled with some of her light fits , during which some spectres appear'd , as she told afterwards . about six at night there were present in the chamber with the damsel , mr. simpson with his wife , the lady northbarr ; and others , discoursing and conferring about her case ; and while they were thus conferring together , she told them , she would gladly make some things known , if she durst , for her tormenters ; and afterwards attempting to do it , was instantly seiz'd with a violent fit ; in which she leapt strait up , and appear'd as if she had been choak'd , so that it was as much as one or two could do , to hold her fast in their armes : and when the fit was over , mr. simpson going about family worship , did expound psalm 110. and speaking of the limitted power of the adversaries of our lord jesus chist , from the latter part of verse 1. she was on a sudden seiz'd with another grievous fit , and some blood issued from her mouth , which rais'd grounds of fear and jealousy in the minds of the spectators , as to the occasion of it ; yet they could not get her mouth open'd , her teeth being close set . and in the interval of the fit being ask'd , if she found any thing in her mouth that had been the occasion of that blood ; she reply'd , she found nothing , nor knew not the cause of it ; but opening her mouth , they found one of her double-teeth newly drawn ; yet tho' search was made for the same , it could not be found : after which the minister proceeded upon the same subject , but was again interrupted by her renewed fits , yet closed the exercise with prayer ; after which she was taken to bed , without any farther trouble that night . february 12. margaret laing and her daughter martha semple , being accused by the three that had confessed , and accused by the girl to have been active instruments in her trouble , came of their own accord to bargarran's house , and before they came up stairs the girl said , she was now bound up , and could not accuse margaret laing to her face : and accordingly the girl 's mother having desired some of those who were sitting by her to feel her body , they found her so stiff and inflexible , that there was no moving of it , and immediatly again found some parts of her body contracted and drawn hard , as if by cords ; after this margaret laing and her daughter , having gone to the chamber to the girl ; did in presence of the ministers and others , desire the damsel to come to her ; for she ▪ would do her no harm , and laying her arms about her , spake very fairly to her , and question'd her if ever she had seen her or her daughter amongst her tormentors , to which the girl did positively reply , she had frequently seen her daughter ; but declined throw fear to accuse her self , saying faintly no ; after which margaret and her daughter returning into the hall , and the minister requiring at her why she said no , seeing she had accus'd her before , she answered , you must take my meaning to be otherwise , upon which she was seiz'd with a grievous fit ; and after her recovery being urg'd again to tell her mind freely , whether or not margaret laing was one of her tormentors , the child thereupon essaying to say yes , and having half pronounced the word , was cast into unexpressible anguish ; and again in the interval of the fit , she essay'd to express the same thing , and saying only the word tint ( that is lost ) was on a sudden struck with another fit , and when the fit was over , and the child returned to the chamber , margaret laing who was sitting near the hall door , spoke these words the lord bless thee , and ding ( that is beat , or drive ) the devil out of thee . a little after which , margaret going down stairs , the damsel came to the hall and said , her bonds were now loos'd , and that she could accuse margaret laing to her face , and declar'd the occasion of her being so restrain'd while margaret was present , was her letting fall a parcel of hair at the hall door as she came in ; being a charm made by her for that end , which also had been the occasion of her uttering the word tint in the former fit : and accordingly a parcel of hair had been found at the hall-door , after margaret laing had gone straight from the hall to the chamber , which immediatly was cast into the fire and burnt . and its remarkable , that it could be attested that there was no hair , or any other thing else in that place before margaret laing came in , and the girl being enquired , what way she knew margaret laing had laid the fore-mentioned charm upon her , replyed , that something speaking distinctly to her as it were over her head , inform'd her so . about eight at night she was severely handled in her fits , much after the former manner , and while she was in her swooning fits , there was seen in her mouth a pin , wherewith she seem'd almost choak't ; but by divine providence it was got out , tho with great difficulty . after this she was somewhat composed , and did not much complain of pain ; but was distinctly heard to entertain discourse with some invisible creatures about her , and the reply's given by her , and heard by those who took care of her , gave them ground to conclude she was tempted to set her hand to a paper then presented to her , with promises that upon her yielding thereunto she should never be troubled any more ; as also that she should have sweet meats , a glass of sack , and a handsome coat with silver lace : she was also distinctly heard to say , resisting the tempter , thou art a filthy sow , should i obey thee ; this was not the end of my creation , but to glorify god and enjoy him for ever ; and thou promisest what thou canst not perform : art thou angry at me for saying thou sow , what should i call thee but thou filthy sow ? art thou not the filthy devil , for as brave as thou art with thy silver and gold lace ? wouldst thou have me renounce my baptism ? dost thou promise to give me brave men in marriage , and fine cloaths , and perfect health , if i should consent thereunto ? dost thou say my baptism will do me no good , because thou alledgest he was not a sufficient minister that baptized me ? thou art a liar , i 'll be content to dye ere i renounce my baptism . o thorow the grace of god i 'll never do it . and thus she continued reasoning , being both blind and deaf , for the space of two hours ; and when she came to her self did declare it was the devil , who first presented himself tempting her in the shape of a sow , to renounce her baptism , as is hinted ; and that he did chide her when she call'd him , thou sow , and immediatly appear'd to her again in the shape of a brave gentleman , having gold and silver lace on his cloaths , still urging her to renounce her baptism , which temptation through the special assistance of the grace of god she effectually resisted : she also said , that it had been suggested to her by the spirit , speaking to her as formerly over her head , after the combat with the tempter was past , that one of her tormentors would be at the house to morrow . february 13. she was seiz'd with a sore fit about twelve a clock of the day , in which she continued for more than two hours , both deaf and blind . those in the room with her cry'd to her aloud , and pinch'd her hands and other parts of her body ; but all to no purpose . and in this posture she was hurried ●…o and fro with violence thorow the room : and when any body offer'd to hinder the dangerous and violent motion she seem'd to be in , she 'd roar exceedingly , sometimes she 'd desire her father and mother and others to come and take her home ( supposing her self not to be in her fathers house ) when she was in this deplorable condition , margaret roger who liv'd in the neighbour-hood , came to the house of bargarren enquiring for the lady ; and having come up stairs , the parents of the damsel remembering the girl had said the night before , that one of her tormentors was to come that day to the house , brought margaret roger to the chamber where she was , and so soon as she entered the door ; the damsel tho she could discern none of those who were present with her , nor answer them when they cry'd to her ; yet presently saw her and ran towards her , crying , maggi , maggi , where hast thou been ? wi●…t thou take me with thee , for my father and mother have left me . whereupon the spectators being astonish'd , caus'd morgaret to speak to the child ; which she having done , the girle distinctly heard and answered her every word . after this , the three that had confessed , were also brought up to the chamber where the damsel was ; and as soon as they entered the door , she ran also to them , laughing , as if she had been overjoy'd , answering them when they spoke to her : and margaret roger being confronted with them , they declared that she had been at meetings with the devil and witches in bargarran's orchard , consulting and contriving the childes ruine . the lord's day following , being february 14. after some short intervals , she was again seiz'd with her fits , in which she said , margaret laing , and her daughter martha semple , were tormenting her , and cutting her throat ; which words , through violence of pain , and difficulty of breathing , she uttered with a low , and scarcely , audible voice ; and upon the naming of margaret laing and her daughter , she was tossed and dreadfully tormented in all the parts of her body , being made sometimes to stand upon her head and feet at once , sometimes her belly swelling like a drum , and falling again on a sudden ; and sometimes her head , and other parts of her body were like to be shaken in pieces , so that the spectators fear'd she would never speak more . and when the fit was over , she declar'd , margaret laing said to her , while in the fit , that she would give her a tosty ( which imports hot and severe handling ) for naming her . at this time she was seldom free of her light-headed-fits , which , for the most part , were all the respite and ease she had from the unexpressible agonies she endur'd in her more grievous fits ; unless when asleep : and while she was in these fits , no body could perswade her to pray ; yet , when in a right composure of mind , she 'd weep bitterly at the remembrance of this , expressing her fears , least it might be an evidence that god would for sake her . february 18. about two in the afternoon , she being in a light-headed-fit , said , the devil now appear'd to her in the shape of a man ; whereupon being struck with great fear and consternation , she was desir'd to pray with an audible voice , the lord rebuke thee satan : which essaying to do , she instantly lost her power of speech , her teeth being sett , and her tongue drawn back into her throat ; and attempting it again , she was immediately seiz'd with another grievous fit ; in which her eyes being twisted almost round , she fell down as one dead , struggling with feet and hands , and getting up again on a sudden , was hurried with violence too and fro , thorow the room , deaf and blind ; yet was speaking with some invisible creature about her saying , with the lord's strength thou shal't neither put straw nor sticks into my mouth . after this she cry'd in a pitiful manner , the bee hath sting'd me : then presently sitting down , and untying her stocking , put her hand to that part which had been nip't or pinch't ; whereupon the spectators did visibly discern the lively marks of nails of fingers deeply imprinted on that same part of her leg. and when she came to her self , she did declare , that something speaking to her , as it were over her head , told her it was m. m. in a neighbouring parish ( naming the place ) that had appear'd to her , and pinch't her leg in the likeness of a bee. she likewise declared , that the forementioned m. m. instantly after this had been suggested to her , appeared in her own shape and likeness , as she us'd to be at other times . shortly after this , being still seiz'd with her light fit , she whisper'd in her mothers ear , the devil was now appearing to her again in the shape of a gentleman : and being instantly seiz'd with her light fits , in which she was both blind and deaf , was distinctly heard , arguing after this manner . thou think'st to tempt me to be a witch ; but through god's strength thou shalt never be the better : i charge thee , in the name of god to be gone , and thy papers too ; in the lord's strength i 'll not fear thee : i 'll stand here and see , if thou can come one step nearer me ; i think thou fearest me more then i fear thee . then turning her self again , she was hurried to and fro with violence thorow the room as formerly , saying , she was bitten or pinch't very sore in the hands with teeth , and nip't with fingers above twenty four times ; which occasion'd her to utter horrid shreeks , and out-crys at every time she receiv'd them , shewing and pointing with her finger to those parts of her arm and leg which had been pinch't and bitten , but neither saw nor heard any about her . and accordingly the spectators did visibly discern the evident marks of the teeth and nails of fingers upon her arms and legs . in this postute the girle continued from two to five in the afternoon ; and when her miseries were over , she sa●…d , m. m. told her in the fit , that margaret laing , then in custody , had ordered her to handle her after that manner . and that margaret laing had a commanding power over her . on friday and saturday , february 19 and 20. she was frequently seiz'd with the foremention'd fits , and violently bitten , pincht and nipt in her hands , neck , and other parts of her body , so that the marks of the nails of fingers and teeth , with the spittle and slaber of a mouth thereupon were evidently seen by spectators . when she was seiz'd with her blind and deaf fits , a crooked fellow appear'd to her , having his two feet deform'd , his two heels turning inwards toward one another , and the fore-parts of his feet outward , so that the broad side of his feet mov'd foremost ; and upon the appearing of this fellow , her feet were put in the very same posture during the time he tormented her . it is to be observed that there is a fellow in one of the neighbouring-parishes , whose feet are exactly deform'd in that manner , who has been of a long time of evil fame , and accused by those that confessed , to have been at meatings with the devil , and the rest of the crew in bargarren's orchard . saturday , february 20. the whole family being gone to bed , they had left a great quantity of peets ( or turff ) by the hall chimney , which , the next morning , they saw burnt to ashes , though there had been no fire in the chimney , nor near them , so that the plaister and stones of the wall , where the peets or turff lay , were , in a great part , turn'd to rubbish by the violence of the fire , but no other damage followed , the hall-floor being laid with stones , and the peets lying within the brace of a large chimney . febr. 27th . the chamber-fire having been covered with ashes in the chimney when the family went to bed , the next morning , though a good quantity of ashes had been left ; yet they found all clean sweept away , and no appearance of ashes nor fire at all , th●… none in the family had been there after the fire was covered . in fits of this kind she continued for several days after , naming the foremention'd crooked fellow , i. r. and m. a. two women that lived in the neighbouring parishes , which two latter were accus'd ( by the three that had confessed ) to be amongst her tormenters , and particularly upon the lords day february 12. and the munday following , the said i. r. appearing to her grievously vexed her , telling her she was commissioned so to do , the gentlewoman m. m. having a pain in her head at that time , and so not being able to come forth . concerning which it is worthy of remark , that the damsel declar'd m. m. to have appeared to her about two days after , with her head bound up with a handker-chief , in which posture she did not formerly appear . upon thursday february 25. she continued in the former fits , weeping bitterly and complaining of a pain in both her sides , she also told in the interval of her fits , that she was that night to be in very grievous and sore fits , her tormenters being resolved to choak her , by putting pins in her mouth , which ( tho she emptied her self of all that were in her cloaths ) yet accordingly came to pass : in those fits she was both blind and deaf , leaping up and down in an extraordinary manner , and thus continued for some days voiding out of her mouth a great quantity of small broken ●…ins , which she declar'd i. r. had forc'd into the same . upon the lords day being the last of february , about five a clock in the afternoon she fell into grievous fits , accompained with loud laughing , leaping , and runing with violence to and fro , and thereafter wept sore , crying out of pain , and that a little highland man ( whom she knew to be such by his habit and speech ) was now breaking her leg ; which ( because of pain ) she scarce could get told in the fit , and putting her hand to the part of her leg affected , the spectators untying her stocking , distinctly observed a sore bruise in her shin bone ; which when touched did so pain her , that she uttered horrid shreeks and crys ; and when recovered did declare , that the little highland fellow had given her that bruise . after this , she voided at her mouth a crooked pin , which she said the highland fellow had forc't into her mouth , and design'd to choak her . the first eight days of march she continued in her former fits ; with little variation , voiding at her mouth a great number of small pins and often fainted and fell as dead upon the ground on a sudden , strugling with feet and hands ; by all which her natural spirits were much weakned and exhausted ; sometimes also she attempted to go into the fire . about this time when ministers and other christians met in the family for prayer , she us'd at the beginning of the work to make great disturbance , particularly march 2. which day being set apart for fasting and praying , she was for some time very composed , until of a sudden , a strong blast of wind forced open the windows of the room ; upon which she was instantly seiz'd with a violent fit , whilst the minister was supplicating god that she might be delivered from satans bonds : in this fit she was both blind and deaf as to all , except her tormentors , was hurried with violence to and fro in the room , sometimes falling down as one dead , sometimes singing and making a hideous noise , sometimes naming m. m. and others , who she said , were there present afflicting and tormenting her , and named the particular places of the room where she saw them standing and sitting . and when recovered from the fit , she told that a gentlewoman and a little highland fellow came in with the blast of wind , which forc'd open the windows . this falling out upon the tuesday , she continued in the light fit without any intermission , till the sabbath after , not being seiz'd with any of her sore fits : and having gone to church the lords day following , was perfectly well ●…or the most part of the day ; yet affirmed she saw ianet wagh and others in one of the windows of the church , tho invisible to all others . tuesday being march the 9th . her mother and margaret campbel her cousin took the damsel to walk with them in the orchard ; and returning back to the house , her mother entered the tower gate first , with the damsel at her back and margaret campbel tarrying a little while at the gate , her mother went into the kitchen , supposing they had both been with her , whereas the damsel was of a sudden carried away in a flight up stairs with so swift and unaccountable a motion , that her absence was not in the least suspected , but her mother turning about and missing her , cry'd , where is christian and margaret campbel ? and instantly runing up stairs to look for the damsel heard a noise and following the same , found her leaping and dancing upon one of the stairs being seiz'd with fits , out of which being recovered she told , that i. p. had carried her away from her mothers back as she entred the kitchen door ( her feet not touching the ground to her apprehension ) with a design to strangle her in an high wardrob with ropes on which they us'd to to dry linnen , but that the said i. p. could carry her no further then the place where she was found , and did therefore leave her in such a violent sit . upon the lords day after being march 14. her fits altered , her mouth and nose were prodigiously distorted , and her face thereby strangely and horridly deform'd . that same day being at church in the forenoon , her glove falling from her , was again put into her hand by some invisible agent , to the amazment o●… the beholders . to which we may add here , as that which is worthy of remark , that all this while an invisible beeing haunted her on all occasions , suggesting many things to her , both concerning her self and others ; but yet wa●… never heard by any but her self . the same day betwixt sermons , she foretold that she was to be violently tormented in the afternoon ; which accordingly came to pass , and in her fits she named one i. k. a woman living in the neighbourhood , of whom she said , that she had seen her in the church . as also , that she was master of these kind of fits she was now afflicted with ; withal asserting , that it the said i. k. were not sent for , she would grow worse and worse ; which her parents finding to be true , sent in the evening for the said i. k. threatning her , if the damsel was any further troubled with her , that she should be apprehended as others had been ; after which the damsel being in the mean time in a very sore fit , the forementioned i. k. prayed ( tho not desired ) that god might send the damsel her health ; whereupon the damsel was no more troubled with these kind of fits ; but did instantly recover , by falling into a swoon as she us'd to do before her recovery out of any of her fits . tuesday march 16 , she was again seiz'd with her other fits , all the parts of her body being stiff ; and sometimes she was heard conversing with the gentlewoman ( as she call'd her ) vindicating her self of what the gentlewoman alledged against her , viz. that she had accused some innocent persons as her tormentors , to which the damsel distinctly reply'd , that she was a lyar , saying , it was you your self , and no other ever mentioned any such thing . thus she continued until the friday after , being never free of the light fits , and now and then also falling into swoons , and appear'd to be almost choaked by the means of some charms and inchantments , invisibly convey'd into her mouth ; which , to the apprehension of spectators , were like pieces of chestnuts , orange-pills , whites of eggs , or such like , all which were distinctly observed ; when occasionally in the fit she opened her mouth , and when the spectators essay'd to get them out , she kept her mouth and teeth so closs , that no man could open the same . and when recover'd out of the fit , she told , that l. m. a woman living in the neighbourhood , had put them in her mouth . upon friday , march 19. she was violently tormented with sore fits , in which her neck was distorted , and bended back , like a bow , towards her heels , she strugling with her feet and hands , and was sometimes stiff , blind and deaf , and voided at her mouth a great number of small pins , which she said the foremention'd l. m. had put there . about six a clock that same night , being violently tormented , she fell a crying , that if the gentlewoman was not ●…hended that night , it would be in vain to apprehend her to morrow : ●…or , said she , i have 〈◊〉 〈◊〉 suffer at her hands betwixt twelve and one a clock in the morning . after this , the damsel 〈◊〉 up her eye lids with her hands , and looking upwards , said , i●… ha●… art thou that tells me , that the sheriff and my father are coming here this night ? after which the sheriff , her father , and iames 〈◊〉 , macer to the justiciary court instantly came up stairs , to the amazement of those who remembred what the damsel had just said . the girl continued afterwards blind and deaf , yet was heard , in the presence of the sheriff , &c. discoursing distinctly with some invisible being near her , saying , is the sheriff come , is he near me ? and stretching out her hand to feel if any person were near her , the sheriff put his hand in hers ; notwithstanding which , she said to the invisible being , that discours'd with her , i cannot feel the sheriff , how can he be present here ? or how can i have him by the hand as thou say'st , seeing i feel it not ? thou say'st he hath brown clothes , red plush breeches with black stripes , flowred mu●…ling cravat , and an imbroidered sword-belt , thou says , there is an old gray-hair'd man with him , having a ring upon his hand ; but i can neither see nor feel any of them : what , are they come to apprehend the gentlewoman ? is this their errand indeed ? and the girl being enquired at , how she came to the knowledge of these strange things ? reply'd , as formerly , in the like case , that something speaking distinctly , as over her head , suggested them to her . it is very observable , that the persons aforesaid had that same afternoon got an order from the commissioners of justiciary to apprehend the same gentlewoman , and were so far on their way to put it in execution against next morning ; but being witnesses to the damsels trouble , and hearing what she had told , viz. that a delay in that matter would prove exceeding dangerous to her , they went straight on in their journey to the gentlewomans habitation , and put their warrant in execution that same night ; the damsel continued to be violently tormented , sometimes lying with her neck , and other parts of her body upon the ground , as if they had been disjoynted , and sometimes essaying to throw her self into the fire . about ten a clock , her father ( who had not gone with the sheriff ) began to read in the bible , and she repeated the words after him , though blind and deaf , which made the spectators to apprehend , that she had the sense of hearing in those fits , at least when the word of god was read : to find out the truth of which , her father ceas'd from reading ; yet she continued to repeat the following verses of the chapter , though none in the room were reading , and her self had no book , but was heard to say to some invisible being , wilt thou teach me a part of the old testament as well as the new. she continued in her fits , and said unto the people that were present , now it is twelve of the clock ; oh it is now past twelve : sometimes lying as one dead through the violence of pain , and decay of her natural spirits ; sometimes again recovering , she essayed to express somewhat , but could not ; a great quantity of crooked pins issued out of her mouth , and her body being prodigiously distorted , she complain'd of great pain . thus she continu'd until half an hour after twelve at night ; when , on a sudden , she recover'd , to the admiration of the beholders , telling them , she might now go to bed , being told by some invisible informer , that the sheriff , and the other gentleman , to wit the macer , had now entred the gentlewomans house ; and accordingly going to bed , she was no further troubled that night . it is worthy of remark here , that the sheriff and macer , at their return , declared , that it was just about that time they entered the gentlewomans house , which the damsel mention'd . saturday , march 20. about ten a clock in the forenoon , she was , of a sudden , seiz'd with fits , falling down as dead , with her eyes closed , and sometimes again opening and turning in her head , she saw nor heard none about her , but was hurried with violence to and fro through the room , crying with a loud voice when any one offered to hinder her motion . being in this posture , and deprived of her senses , iames lindsay , one of the three that had confessed , was brought into the room , and no sooner entered the door but was perceived by her , and she ran towards him smiling , saying , jamie , where hast thou been this long time ? how is it with thee ? and answered him distinctly to every word he spake , though , at the same time , she neither heard nor saw any other in the room , nor could she converse with them , which was tryed by several experiments for that purpose , particularly a tobacco-box , being held before her eyes by one of the company , she did not see it ; but assoon as it was put in the hand of iames lindsay , she enquired at him , where he had got that box ? she continuing in this condition , the sheriff and her father being present , thought it fit to confront m. m. who was now come , to try if the damsel would hear or see her , as she had done iames lindsay , which accordingly they did . and as soon as m. m. entered the door , the damsel ( though still in the fit ) presently smiled and said , i see the gentlewoman now : though she had never seen her personally before , but only by her spectre in the fits. she likewise heard when she spoke to her , and answered distinctly to some questions proposed by her , such as , when it was she had seen her 〈◊〉 her . to which she answered , she had seen her the other night in her fits : and further challeng'd her , why she had 〈◊〉 her from making known the highland womans name ? adding , thou pretendest thou knowest no●… what i say , thou knowest well enough . upon which the gentlewoman , on a sudden , ( without being de●…ired ) prayed , that the lord might send the damsel her health , saying , " lord help thee poor foolish child , and rebuke the devil . which words were no 〈◊〉 uttered , then the damsel fell down as dead ; and being carried to another room forthwith recovered of her blind , deaf , and light-headed fit , became perfectly well , and continued so for some time : being thus recovered , and m. m. removed into another room , the damsel was examined , whom she had seen in her last fit ? to whi●…h she reply'd , she had seen the gentlewoman : though , in the mean time , she was altogethe●… ignorant of her having been personally present with her . that same day the commissioners of justiciary being come to bargarren , m. m. and the damsel were again confronted , on which the child ( being in her light fit ) upon the first look of m. m. was suddenly seiz'd with sore fits , and when recovered , accused her as being one of her most violent tormentors , particularly mentioning such and such times in which she had in an extraordinary manner afflicted her , as also what words she spoke in her hearing while in the fit , and which is yet more remarkable , did question the gentlewoman if she did not sometime in december last when she was tormenting her , remember how she went away from her in great hast , saying she could stay no longer being obliged to attend a childs burial at home . in confirmation of which it is very credibly informed that w. r. a near neighbour of hers had a child burried that same day , and that the gentlewoman came not in due time to attend the corpse to the burial place , but the corpse being near to the church-yeard ere she reached the house from whence they ●…ame , she returned again to her own lodging , and so did not accompany the burial at all . the lords day following being march 21 ▪ she fell into swooning fits , complained of a pain near her heart , and fell down as dead , not only when the fits seiz'd her , but also during the intervals , sometimes singing after an unusual manner , and informing the spectators that i. g. constrained her to that kind of musick , her own lips not at all moving in the time , which the beholders saw to be true , but her tongue mov'd , for preventing of which she frequently put her hand in her mouth . at this time when either she her self , or those about her , offered to read any part of the scripture , she was violently tormented , declaring if she did but so much as hear the word of god read that day , she would certainly be extremly tortured ; in confirmation of which when some essay'd to read heb. 11. 2 , 4. 6. isa. 40. psal. 3. she uttered horrid shreeks and out-crys , complaining that she was pinched , in evidence of which , the prints or marks of the nails of fingers were distinctly seen on her arms , and being thus pinched or bitten four several times with great violence and pain , the skin it self was torn off those parts of her arms and fingers where the prints of the teeth and nails were observed ; so that the parts affected fell a bleeding , and her blood was both seen and handled by the spectators . while she was in this sad and lamentable condition she seem'd to be extreamly affected and oppressed with sore sickness , as one in a fever , crying sometimes to remove those dead children out of her sight ; which she frequently repeated from six to nine in the morning , she continued thus the rest of the day , and it was observed that some charm , and inchantments were put in her mouth as formerly , of which being very sensible , she fell down on a sudden to the ground putting her hand to some spittle which came out of her mouth , and lifted up some trash which she again cast down to the ground , so as it made a noise , yet nothing could be seen in her spittle , nor elsewhere by spectators , tho in her mouth they could distinctly observe something like orange pils , whites of eggs , and peeces of chesnuts . munday , being march 21. the before mentioned l. m. or i. g. came to bargarrans house , and being confronted with the damsel , questioned her if ever she had seen her in any of her fits , alledging that she withal could be none of her tormentors , because she was not now seiz'd with a fit , tho looking upon her , as she us'd to be , when she look'd upon any of her other tormentors ; upon which the damsel being for sometime silent , i. m. or i. g. did again propose the same question , to which the damsel distinctly reply'd yes , upon which l. m. reply'd , perhaps you have seen the the devil in my shape . as to this conference there are several things exceeding remarkable , as first , that the damsel upon her answering , yes , was immediatly seiz'd with a fit. 2dly . that tho after katharine campbel had touch'd the damsel in presence of the commissioners , upon the 5th . of february last , she had ever since that time freedom to touch any of her tormentors without being seiz'd with her fits , as has been hinted , yet true it is , that in the room of that charm a new one took place , viz. when any time she looked upon her tormentors in the face , at the very first look she was seiz'd with her fits ; which charm she declar'd was laid on her by the said l. m. or i. g. and taken off again by her that very morning before she came to visit the damsel , and this she said was suggested to her by some invisible beeing , speaking distinctly over her head ; and that therefore the damsel now had freedom to look l. m. in the face without being seiz'd with fits , which for a considerable time before she could not do when confronted with any of her tormentors . 3ly . it is yet more observable , that the same morning before ever l. m. came to visit her , it was told by the damsel to several persons in the family , that l. m. had taken off that charm , of her being seiz'd with fits when looking any of her tormentors in the face , but withal that she had laid on another it is room ▪ to wit , that as soon as the damsel should by words confer with any of her tormentors , so soon should she be seiz'd ▪ with a fit , which accordingly w●… verified when she spoke to l. m. or i. g. on tuesday march 23d , the damsel being asleep in the bed with her mother about three a clock in the morning was on a sudden awakned ( having for sometime struggled in her sleep ) in great fear and consternation , and being seiz'd with her blind and deaf fits , took fast hold of her mother , declaring to her father and her , that the devil was standing near the bed assaulting her , upon which she try'd out suddenly : god almighty keep me from thy meetings . i 'll die rather then go to them , i 'll never thorow the grace of god renounce my baptism ; for i 'll certainly go to hell if i do it : thou sayest i 'll go to hell however , because i am a great sinner ; but i believe what the word of god sayeth , tho i have many sins ; yet the blood of christ cleanseth from all sin , and i will not add that great wickedness to my other sins , which thou art tempting me too . it s no wonder thou lie to me seeing thou wast bold to lie i●… gods face . i know thou art a liar from the beginning ; and the red coat thou promisest me , i know thou canst not perform it . and altho i should never recover , i 'm resolv'd never to renounce my baptism , it is god who hath kept me all this time from being a witch , and i trust he will yet by his grace keep me , not because of any thing in me , but of his own great mercy , and that he who hath kept me hitherto from being devoured by thee , i hope will yet keep me . this conference continued near the space of an hour , her father , mother and others being ●…ar witnesses to the same . and after recovery the damsel declared that it was the devil , who ( in the ape of a naked man in a shirt , having much hair upon his hands and his face , like swines bristles ) had appear'd to her tempting her as aforesaid . until sabbath following she continued in the light fit , but withal every morning and evening was still seiz'd with her sore fits , and continued still to name m. m. ( who was at this time set at liberty ) the forementioned l. m. e. t. an highland woman , and others as being her tormentors . it is fit to be observed here , that m. m. being set at liberty upon bail , the very day after she went home , she again appear'd to the damsel tormenting her in her fits , and continued so to do several days , particularly on the saturday march 27 after she was set at liberty : on which day the damsel was heard name her in her fits , and saying to her , wilt thou say god help me poor mad or foolish child as thou saidst the other day before the iudges ? art thou wishing the devil to take me ? where is the habit thou wast cloathed with the other day ? on ●…abbath morning , march 28. the damsel throw god's great mercy towards her , was perfectly recovered from all her fits , and became as well , sensible and composed as ever . if it be questioned , how the truth of all these strange things is attested ▪ there is none of those particulars , but had the witnesses names inserted at the end of every particular paragraph , and were attested before the commissioners for enquiry at renfrew , by the subscriptions of the respective witnesses . but seeing the placing of them so now , would have occasioned the repetition of several persons names and made the narrative swell too much ; therefore we judg'd it fittest to set down the names of the chief witnesses altogether at the end of the narrative ; and the rather because those things fell not out in a private corner ; but thousands in this countery have been eye and ear witnesses of 'em , and been fully convinced of a diabolical hand in the affliction of the damsel : we shall only here make mention of a few , viz , besides the father , mother , grand-mother , and nearest relations of the damsel , and servants of the family , who were always present with her in her fits : such of the commissioners for inquiry , and of justiciary as had occasion to be on the place of the events , were as follow , the lord bantyre , mr. francis montgomery of giffen , sir iohn maxwell of pollock , sir iohn houston of houston , alexander porterfield of porterfield , the laird of black-hall younger ▪ the laird of glandeertone , the laird of craigens , porterfield of ●…ullwood , iohn alexander of black-house , mr. semple sheriff of renfrew : and several other honourable persons of good sense and quality as the earl of marshal●… , the laird of orbiston , the laird of killmarnock , the laird of meldrum , the lairds of bishopton elder and younger , gavin , cochran of craigmure , william denneston of colgrain , dr. mathew brisben , &c. and several ministers , who kept days of humiliation and prayer weekly in the family , and sometimes in the parish-church with the congregation , viz. mr. iames hutchison , minister of the gospel at killelan , mr. patrick simson of renfrew , mr. iames stirling of kilbarchan , mr. thomas blachwal of paisly , mr. iames brisban of kilmacolme , mr robert taylor of houston ; and of neighbouring presbytries , mr. neill gillies , mr. iames brown , mr. iohn gray ministers of glasgow , while the damsel was there ; mr. iohn ritchie minister of old kilpatrick , mr. alexander king of bonui●… , mr. archibald wallace of cardross , mr. iohn a●…son of drymmen , mr. andrew turner minister of the place , who was frequently there : besides mr. menzies of cammo , and mr. grant of cullen , advocates ; who were eye and ear-witnesses to several important passages of the damsels affliction , and the convincing evidences of its flowing from the operation of the devil , and his instruments . the truth whereof is further demonstrated by the progress and issue of the tryal , at which were present , at several occasions , not only sir iohn hamiltoun of halcraig , one of the senators of the colledge of justice , sir iohn shaw of greenock , commissar smollet of bonnill , mr. iames stewart advocat , who were concerned in the commission with the others before mentioned : but also a great confluence of several of the nobility and gentry out of the countrey , such as the earl of glencairn , the lord killmares , the lord semple , &c. the report made by the commissioners appointed by his majest's privy-council for enquiry : and of the confession of elizabeth anderson , james lindsay , and thomas lindsay ; transmitted by those commissioners to the council , before granting of the commission for a trial . to which is subjoyned , the sum of the confessions of margaret and jannet rogers , who did confess ( during the tryal ) of the rest , beyond expectation . together also with an account of the confession and death of john reid , who made a discovery agreeable to that of the former witnesses , after the trial was over . and , in the last place , there are added some passages which fell out at the execution of the seven witches who were condemned . the commissioners ▪ for enquiry having met at bargarran in february 1697 , did chose the lord blantyre for chairman , and took the confession of elizabeth anderson , aged about 17 years , as follows . that about seven years ago the stayed with iean fultoun her grand-mother , and playing about the door , she saw a black grim man go into her grand-mothers house : after which , her grand-mother came to the door , called her in , and desired her to take the gentleman ( as she nam'd him ) by the hand ; which she did , but finding it very cold , became affraid ; and immediately he ●…anish'd . about a month after , her grand-mother and she being in the house together , the said gentleman ( whom she then suspected to be the devil ) appeared to them , and fell a talking with her grand-mother ▪ and whispering in one anothers ears : upon which , the grand-mother desired her to take him by the hand , being a friend of hers ; but elizabeth refusing , her grand-mother threatned , that she should have none of the cloaths promised her unless she would obey : yet elizabeth withstood , saying , the lord be between me and him ; whereupon he went away in a flight , but she knew not how . elizabeth was not troubled for a long time after , till her father desiring her to go with him a begging through the countrey ; and ●…e saying , that she needed not seek her meat , seeing she might have work ; her father pressed her to go along with him , and took her to a heath in kilmacome , where were gathered together , at that and other subsequent meetings , katharine campbel , margaret fulton ( her grand aunt ) margaret lang , iohn reid , smith ; margaret and ianet rodgers , the three lindsays ( besides the two confessing ones , ) &c. and several others whom she did not know , and the foresaid gentleman with them ; he came to her the said elizabeth , bidding her renounce her baptism , promising that if she would consent thereunto , she should have better meat and clothes , and not need to beg. but ( as she declared ) she would not consent . then he enquired what brought her thither ? she answered , that she came with her father : whereupon the devil and her father went and talked together apart , but she knew not what . she declares , that in that meeting was conserted the tormenting of mr. william fleeming minister of innerkipp's childe . the said elizabeth confesses she was at another meeting with that crew above the town of kilpatrick , with the foresaid gentleman , whom they called their lord : and that she went with her father to the ferrie-boat of erskin ; where the devil , with the rest of the band , overturn'd the boat , and drowned the laird of bridghouse , and the ferriman of erskine , with several particular circumstances concerning that affair , as that some of the crew would have saved the ferriman , but one of them , viz. his mother-in-law gainstood it , because he had expelled her out of his house a little while before the meeting . she acknowledges she was present with them at the destroying of william montgomeries child , by strangling it with a sea handkerch ; that having entered the house , they lighted a candle which was somewhat blewish , and agnes naismith saying , what if the people awake , margaret fulton replyed , ye need not fear : she also declares , that about five weeks before the date , her father brought her on foot to bargarran's orchard , into which they entred by a breach in the wall , and there were present the persons before-named , &c. and the devil , who told them , that no body would seem them , at which they laugh'd . at this meeting , they , with their lord , contriv'd the destruction of christian shaw : some being for stobbing her with a a rappier , others for hanging her with a cord , a third sort for choaking her , and some intended to have her out of the house to destroy her ; but fearing they might be taken before the next meeting , their lord ( as they call'd him ) gave them a piece of an unchristened child's liver to eat ; ( but the deponent , and the other two confessers avoided the eating of it ) telling them , that though they were apprehended , they should never confess , which would prevent an effectual discovery : and further , several of them being affraid that the deponent would confess , and discover them , as she had formerly done her grand-mother , they threatned to tear her in pieces if she did so ; and particularly margaret laing threatned her most . after two hours , or thereabouts , they disappeared and flew away , except the deponent , who went home on her foot. she confesses likewise , that one night her father raised her out of her bed , and going to the river side , took her on his back , and flew with her over ; from whence they went on foot to dunbritton , and in mr. iohn hardy , the ministers yard the crew and their lord being met , they formed the picture of mr. hardy , and dabbed it full of pins , and having put it amongst water and ale mixed together , roasted it on a spit at a fire , &c. after which her father and she returned in the same manner as they went. iames lindsay , ( aged 14 years ) declares , that one day he met with the deceast ▪ iean fulton his grand-mother , at her own house , where she took from him a little round cap , and a plack , or ⅓ of a penny ; at which being vexed , he required them from her again , and she refusing to restore them , he called her an old witch , and ran away ; upon which she followed him , and cryed , that she would meet him with a vengeance . about three days after , being a begging in the countrey , he met his grand-mother with a black grim man , whom she desired him to take by the hand , which he did , but found it exceeding cold , and his own hand mightily squeezed ; whereupon the said gentleman ( as she termed him ) asked the deponent if he would serve him , and he should have a coat , hat , and several other things ; to which iames answer'd , yes , 〈◊〉 do it : and after this , the foresaid gentleman ( whom the deponent knew afterward to be the devil ) and his grand-mother went away , but knows not how . he acknowledges he was frequently after at meetings with the devil and witches , particularly those mentioned in elizabeth andersons confessions : that their lord came to iames at the first publick meeting , took him by the hand , and for●…d him to discover : that they contrived before hand at the said meeting the drowning of brighouse , and concurrs with elizabeth anderson , as to the design of saving the ferriman , which his mother in law did divert . he being examined , declared he did not see i. k. and i. w. at the committing of the foresaid fact : ( and indeed they were then in prison ; that they with a cord strangled mathew park 's child ; and that the person who waited on the child finding it stifled , cryed out mathew , mathew , the child is dead : elizabeth anderson concurrs in this particular ; and tells that when they had done , they took the cord with them . he declares , that he was present at strangling william montgomeries child with a sea handkerchief , and heard agnes naismith say draw the ●…not . that about five weeks since he was carryed to them in bargarrans orchard , and concurrs with elizabeth anderson in what was treated there , as to the destroying christian shaw , and the charm against confessing . he likeways acknowledges the meeting in dunbritton about mr. hardy : and that he has several times appeared to christian shaw both in glasgow and bargarran , with the rest that tormented her , and put in her mouth coal cinders , bones , hay , hair , sticks , &c. intending thereby to choak her : that he and they did oft-times prick and stob her in the following manner , viz. he had a needle which if he put in his cloaths , her body would be pricked and stobed in that place where he fixt the needle , and if he put it in his hair , that part of her head would be tormented : that he saw her void the pins they had put in , on which time he cryed out in these words , help i. d. who was also then present : that when the ministers began to pray in bargarrens house at several occasions , the devil and they immediatly went away , &c. thomas lindsay being under age , declares that the same iean fulton his grand-mother awaked him one night out of his bed , and caused him to take a black grim gentleman ( as she called him ) by the hand ; which he felt to be cold : and who having enquired if thomas would serve him and be his man , and he would give him a red coat , he consented : and the gentleman ( whom he knew afterwards to be the devil ) pinch'd him in the neck which continued sore for ten days . that one day after his grand-mothers decease , coming by her house , he thought she appeared to him stroaking his head , and desiring him to be a good servant to the gentleman to whom she had given him , and forbid him to reveal it . he declares , that one night lying in bed in the house of one robert shaw , he was awaked out of his sleep and carried as if he had flew to mathew parks house , where were present the particular persons named by him , and concurrs as to the manner of strangling of the child with iames lindsay his brother : and that another night being in the house of walter alexander , he was brought to the strangling of william montgomeries child , and agrees likeways in the manner of it with his brother ; only he sayes the sea-handkerchief with which they committed the fact was ●…pecled . he likewise concurrs as to the meeting in bararrans orchard about five weeks ago , and in what was acted there . as also about mr. hardy ; with this addition , that he himself turned the spit on which the picture was roasted , &c. it is to be observed , that as the three confessers were apprehended seperatly upon several occasions , so ( after their obstinacy to discover was abated ) they made these confessions in several distinct places without communication , without knowledge of one anothers confessions . the commissioners examined them by other trying questions that were new , on purpose to make experiment of their agreement , or disagreement : but still found them to agree in , the matters of fact ( declared by them , ) particularly in strangling of the children , the death of the minister , the drowning of those in the boat , and the tormenting of bargarrans daughter . the commissioners did also confront them both with christian shaw the afflicted girl , and the other persons accused ( whom they had caused to be apprehended ) and both the girl and the confessers did accuse them to their faces , and convince them by circumstances with great steddiness and agreement , tho separatly brought in . the commissioners did also try some experiments about the girls falling in fits on the approach of the accused , as is exprest in the narrative ; and examined her , with those who were commonly about her , as to the particulars of her sufferings : they tryed to cause her to write ( since she could not speak ) the name of a person , whom she first called margaret , or pinch maggie , and asserted to be one of her chief tormenters . but , upon writing margaret , and the letter l. of her sirname , the girl was presently taken with a fearful convulsion , the pen was struck out of her hand , and she fell dead , with heavier groans than ordinary : after her recovery , some ministers shew'd her a passage of the bible , but assoon as she attempted to cast her eyes on it , she fell into vehement pangs ; but one of the commissioners ordering the book to be closed , she immediately came to her self , &c. in the last place , the commissioners called before them those persons who had signed the passages of the several days in the written journal of the girles sufferings ; and , having examined them upon it , transmitted the same , with the declarations of the three confessers , and several of the passages that occurred in the precognition , to his majestys privy council , by whom they were appointed to enquire into the matter . besides all this , the signed attestations of dr. mathew brisbane , physician , and mr. henry marshall apothecary in glasgow , did very much influence them to the belief of an extraordinary cause of those things that befel katharine shaw. the doctor's attestation . about the 24th or 25th of october last , the lady bargarran brought a daughter of hers , a child of eleven years old , or thereabouts , to glasgow , to take advice of physicians concerning her . when i was first brought to her , i could hardly be perswaded there was any need of me , or any man else of my profession ; the child appeared so brisk , and vigorous in motion , so cheerful , and of so florid and good a colour , and , in a word , to outward appearance , every way healthful ; but , it was not long , till i found my self obliged to alter my thoughts of her ; for , i had not been above eight or ten minutes in the room by her , till she arose from her seat , and acquainted the company , that she was instantly to be seized with a fit ; and so being straightway carryed to bed , i observed a considerable stiffness and distention in her left hypocondre , which falling in a tryce , she was taken with horrid convulsive motions in most parts of her body , but her back and neck especially ; this was accompany'd with heavy groans at first , which , so soon as she was able to frame words , were converted into a kind of expostulatory murmuring against some women , two whereof she always named ; one of them she called nasmith , ( as i remember , ) and the other campbel : all these symptoms , i thought , were very reduceable to the effects of hypocondrick melancholy ; and therefore putting her in such a course , as i thought proper , against that kind of malady , i was in absolute security , as to her case ; the child having continued free from all the above-mentioned symptoms , for the space , i think , of a week in this town , and some eight or ten days more in the countrey . and i was perfectly surprized , when a friend of the lady bargarrans told me , that the child was returned to town again , and worse than ever ; for now she was in great hazard of being choaked with mouthfulls of hair , which she apprehended the women above-named to be pressing down her throat , had not she her self pulled it out . having read many such stories in authours , and heard the like from other hands too , but never seen any such thing , i was the more earnest to see the child again ; and , for some weeks that she stayed in this place , i was frequently with her , observed her narrowly , and was confident she had no humane correspondent to subminister the straw , wool , sinders , hay , feathers , and such like trash to her ; all which , upon several occasions , i have seen her pull out of her mouth in considerable quantities , sometimes after several fits , and at other times , without any fit at all , while she was discoursing with us ; and , for the most part , she pulled out all these things , without being wet in the least ; nay , rather , as if they had been dryed with care and art : for one time , as i remember , when i was discoursing with her , and she with me , she gave me a sinder out of her mouth , not only dry , but actually hot , much above the degree of the natural warmth of a humane body . during the time she was thus exercis'd , though she had daily , not only light convulsive motioos , but two strange convulsions , such as we call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to a high degree and rigidity of the whole body ; yet she fancyed , as at other times , she saw many such people , as have been already named , about her ; but the voiding , or rather pulling out of the things above named , did no sooner cease , but , as in all her fits , when she was able to speak , she constanstantly cry'd out , that they were pinching , or pricking her : those fits were both more severe , and more frequent than before , and followed with an alienation of mind for some time . i have seen her too when otherwise , free of all fits , suddenly seiz'd with dumbness , her tongue , being strangely contracted , that it appeared , to her self , as she expressed it , as if people were drawing it down her throat . this i declare on conscience , and in most solemn manner , is what i have seen and handled ; and , were it not for the haires , hay , straw , and other things , toto genere , contrary to humane nature , i should not despair to reduce all the other symptomes to their proper classes in the catalogue of humane diseases ▪ written and signed at glasgow the thirty first day of december , 1696. by me , sic subscribitur , a. brisben , m. d. the declaration of mr. henry marshall , apothecary . being desired by john shaw of bargarran , to declare what i know of his daughter christian's condition , i do it as follows . about the latter end of october last , she was brought hither to have dr. brisbens advice about her health , and i was imployed as apothecary . the child was about eleven years of age , of a good habit of body , as far as i could judge ; but now and then fell into convulsions , swoons , and a little lightness of head ; and when recovered , out of those fits , she would be perfectly well again ; and , by the use of the means the dr. prescribed , she seemed to be free of her distemper : whereupon she was taken back to the country ; but , had not been long there , till she became worse then before , and was sent hither again to be under the doctors care ; and after her fits she took out of her mouth , without any pressure , or vomiting , tufts of hair , straw long , and folded together , burnt coals , pieces of bones , leather , chips of timber , and several other things , divers of which she hath taken out of her mouth and given to me , while we were conversing together : and upon the 20th of november last , when i went to see her , i found her in a swoon , whereinto she had fallen just as i came to the house : when she had lain so for some time , she arose in a great rage , beat all about her , frowning with her countenance , and uttering a great deal of unknown language in an angry manner : then she put the tuft of a highland belt , with which she was girt , into her mouth , and pulled , with her hand , so hard , that if we had not cut the belt with a knife , she had , in all probability , drawn out her teeth ; whereupon she tore the tuft all to pieces with her teeth , and afterward fell a tearing her cloathes , and her shooes which she pulled off , and every thing she could get into her hands ; then she fell into a dumb fit , as she termed it , wherein all her body was so convelled and distorted , that i endeavoured to put her armes into a better posture , but found them so stiff , that i could not bring them to their natural posture without breaking them : then she arose out of that fit , and went up and down the room , and would have gone through the wall , muttering the former unknown language ; after this she fell headlong upon the ground , as if she had been thrown down with violence , where she lay for some time as dead , but afterward arose , as if she had been somewhat recovered , and fell a reasoning , very distinctly , thus ; ketie , what a●…eth thee at me , i am sure i never did thee wrong ? why should thou trouble me ? come , let us agree , let there be no more difference between us : and putting out her hands , as if she would take her by the hand , said , let us shake hands together : then pulling in her hand again , she said , well , ketie , i cannot help it , you will not agree with me : and having pronounced those words , immediately she fell into another fit , and swoon'd ; and out of that into another rage , wherein she bit her own fingers , and tore her hands upon pins that were in her cloathes ; after which she appeared angry , pulled out all the pins , and threw them away . and after she had been thus tortured for more then half an hour , without any intermission , she recovered , and became perfectly well : whereupon i asked her , how she was ? to which she reply'd ; she had just now a very bad fit , for , during the fit , she knew no body , neither took any notice of me , though i moved her body , and spoke often to her : i asked her again , what she saw in her fits ? she replyed , i saw katherine cambel , agnes nasmith , alexander anderson , and others that she did not know . i enquired again , what katharine cambel was doing ? she told me , she was going to thrust a sword into her side , which made her so desirous to be agreed with her : and when she had told me this , instantly she fell into another swoon , and repeated all that was said before , and much more , which i have partly forgot : and in each of those two fits she continued halfe an hour . all this i declare upon conscience , and in most solemn manner , to be a truth ; in testimony whereof , i have writ and subscribed this at glasgow , the first day of ianuary , 16●…7 . sic subscribitur , henry marshall . while the trial was depending ianet and margaret rodgers confessed in this manner , the commissioners had adjourned to two several times ; and though they were to meet on the third , yet it was not expected that they would proceed till providence should make the guilt of the prisoners appear by the further testimonies of those who might confess ; but on the very morning before they were to meet the third time , those two women above mention'd , confessed which was a surprize to every one that came to attend the court , since these women were not formerly taken notice of as others were ; but confessed of their own free motion without any persons desiring it , nor had they such means of instruction as were administred to others : their confessions agreed as to the meetings and the things acted in them with those of the three former , and the other evidences of visible matters of fact : only they were so punctual as to name some of the indited persons whom they did not see at those rendevouzes ; and great care was taken to compare their testimonies with what had been already discovered , and to try their certain knowledge by new questions when they were separated from one another , &c. thus the whole matter was so evident that the commissioners , with the general approbation of the most intelligent men of the countery , who came to attend the court , approv'd the going on of the process , and bringing seven of the best known criminals , ( for whom an advocat appeared ) to trial ; accordingly there were some days allowed for the persons indited to give in their informations upon the finding of the bill : and at the term , there was much time spent in producing wittnesses , an account whereof is referred to another place . upon the 21th . of may 1697. after trial of the seven witches , there is an attestation subscribed by m. patrick simson minister of renfrew , walter scot baily there , &c. of this import , iohn reid smith at inchennan prisoner , did in presence of the said persons and some others , declare , that about a year ago the devil ( whom he knew to be such thereafter ) appeared to him when he was travelling in the night time , but spoke none to him at the first encounter . at the second appearance he gave him a bite or nipp in his loyn ; which he found painful for a fortnight . that the third time he appeared to him as a black man , &c. desired him to engage in his service upon assurance of getting riches and comfort in the world ; and that he should not want any thing that he would ask in the devils name : and then he renounced his baptism , putting the one hand to the crown of his head , and the other to the sole of his foot ; thereby giving himself up to satans service : after which the pain of the bite or nipp ceased . he told that hitherto there was none others present with them ; but afterwards he was at several mettings , particularly that in bargarrans yard , about the time when there was a fast for christian skaw , where the devil appeared in the same kind of garb as he first appeared to him , and they consulted christians death either by worrieing or drowning her in the well ; and the devil said , he should warrand them , that they should neither be heard , seen , nor confess , to which end he gave every one of them a bit of flesh , that the deponent got one of them , but let it fall , and did not eat it . he afterwards own'd this confession in presence of the laird of iordanhill , the minister , mr. andrew cochran town clark , and baily paterson ; and being enquired at by iordanhill how they were advertised of their meetings , he said that ordinarly at their meetings the time of the next was appointed ; but for particular warning there appeared a black dog with a chain about his neck , who tinkling it , they were to follow , &c. and being enquired at by the minister if he did now wholly renounce the devil ( for he had formerly told how satan had not performed his promise ) and give himself to jesus christ , and desire to find mercy of god through him : he assented thereunto . it is to be observed that john reid after his confession had called out of the prison window , desiring baily scott to keep that old body angus forrester , who had been his fellow prisoner , closs and secure ; whereupon the company asked john when they were leaving him on friday night the 21th . of may , whether he desired company or would be afraid alone , he said he had no fear of any thing : so being left till saturday in the forenoon , he was found in this posture , viz. sitting upon a stool which was on the hearth of the chimney , with his feet on the floor and his body straight upward , his shoulders touching the lintel of the chimney , but his neck tyed with his own neck-cloath ( whereof the knot was behind ) to a small stick thrust into a hole above the lintel of the chimney , upon which the company , and especially iohn campbel a chyrurgeon who was called , thought at first in respect of his being in an ordinary posture of sitting , and the neck-cloath not having any drawn knot , but an ordinary one which was not very strait , and the sticks not having the strength to bear the weight of his body or the struggle ; that he had not been quite dead ; but finding it otherways , and that he was in such a situation that he could not have been the actor thereof himself , concluded that some extraordinary agent had done it , especially considering that the door of the room was secured , and that there was a board set over the window which was not there the night before when they left him . we shall add but little as to what past at the execution of the seven witches , because there is no subscribed attestation concerning it : and the design of ▪ the publisher is , to advance nothing but what stands warranted by testimonies of known credit beyond contradiction . yet this is well known , that when they were going to the stake , one of the lindsays was over-heard to say to the other , now , brother , it is high time that we should confess , since our keeping it up will serve us to no purpose , or the like expression ; to which the other answered , that they should never do that , &c. and margaret lang , before execution , own'd , that when the devil first appeared , she knew him not to be such till afterwards ; that he gave her the insensible marks found upon her body : she yielded to engage her self in his service by a covenant ; and besides publick meetings , she had been above 80 times in private conferences with him . being asked by a near relation of her own , as to her being in bargarrans house , tormenting christian shaw , she answered in these words ; the devil having an absolute power and dominion over me , carryed my shape whither he would : and it is known how she confessed unnatural lust , and profound hypocrisy , &c. though truely it did appear from her mein , and other circumstances , that these things dropped from her at seasons , when natural ingenuity , and the vigour of truth got the ascendant over the devil . so agnes nasmith , &c. frequently told the minister , that their hearts and tongues were bound up in such a manner , that they could not express what they would : and sometimes it appear'd by ocular inspection of their visage , that convulsive-damps did seize their heads , when they attempted to make any such discovery . there are two remarkable instances in the case of katharine campbel , who was the chief instrument and author of the girles trouble , viz. an eminent minister discoursing , before reputable witnesses , to the said katharine , and enquiring , if she did not distinctly remember the godly counsels , and gracious admonitions , which christian shaw , while in a fit , ( mention'd in the narrative , ) gave her at a certain time ? and instancing some particulars thereof ; she answer'd , with heavy groans , yes , i remember . but being asked , why she would not confess the rest , as well as that passage ? and finding her self thereby to be caught , she began to retract , and seemed to be confounded . this happen'd while she was in prison , before the tryal : and after it , in presence of several witnesses , she spoke these words , that the doom pronounced on her was most just , and that she could not free her self of witchcraft : but , upon such attempts , she fell down dead , strangely distended , and that six or seven times successively , with a suddenness , that was both surprising and convincing to the spectators : on which occasion it was observed , that immediately before her falling into those fits , and upon her essaying to speak , when things were charged home to her conscience ; her mouth seemed to be contracted , and she uttered heavy moans ; whereupon convulsions followed ; and after rising out of them , she turned more obstinate and inflexible : and whenever there was any appearance of her being more plyant , the foresaid fits did overtake her . i shall only add some passages which were omitted in the narrative , but are attested by some of the same persons that were witnesses to the other matters mentioned therein . particularly , the girle declares , that in one of her conflicts with the devil , he told her , how a certain minister ( for whom she had a special respect ) did compile his sermons throughout the week ; what books he chiefly made use of ; and several other matters , as to his method of study in his closet , that no mortal could know by ordinary means : by which , no doubt , satan did partly design ( though by a very false argument ) to raise the esteem of books above sermons collected out of them : cencealing , in the mean time , both the gift of improving helps , and the blessing promised to the hearer of the word preacht . when the lady bargarran received the two pieces of red cloath , that the girl had torn from one of the witches sleeves , as is before-mentioned ; she locked 'em up , and kept the key : notwithstanding which caution some friends having come to visit the girle , and being destrous to see the said pieces of cloath ; she being in one of her fits , laughed , and said . that her mother needed not to s●…ek for them in the place where they were locked up ; the witches having taken them away , and laid them in a corner of the cellar ; and accordingly being searched for , they were found in the particular place she mentioned . another such passage happened to a friend of bargarrans , who went with him to sollicit a commission from the council : for he having brought along with him those pieces of cloth , buttoned up in his pocket , and secured them , as he thought , they were missing in the morning ; but , after search , found at a good distance from his pocket , though no visible thing had been in the room to open it , or carry them off . in the last place it is to be observed , that the young girl , christian shaw , discovers a great sagacity in her discourse and observationss , but accompanyed with extraordinary modesty : she observed , among other things , that the doors and windows did open and shut upon the entry of the witches , and that there was , at no time , such a number of them about her , as the room might not very well contain , with the visible persons that were present therein : she observed them to shift their place with a great agility , when any other came into it , or offer'd to attacque them , upon her pointing where they were : and she often averred from the instance of the spirit that spoke to her above her head , told their names , and gave her other means of discovering of them , &c. that satan does often contrive their ruine , by the most undiscernible methods he can ; because , if he did it openly , it would scare others from engaging with so faithless a master , &c. two letters , giving an account of what appeared most material or curious in the tryal of the seven witches . the truth of the strange things mentioned in the preceeding narrative was at first carefully searched into only by private persons : but at last became so notorious , that , upon application founded on a journal of those extraordinary events , and attested by many of the gentry in the country ; the privy council gave a commission for enquiring into it . the honourable persons to whom this was recommended , did , with great impartiality and exactness , make a report : which influenc'd the government to order the execution of justice on some of those witches , who otherways , might have lurked without being discovered . for , hereupon , the council directed a second commission , for trial of those who appeared to them to be most charged by the evidence of the witnesses , produc'd on the first commission . several of the judges were not only persons of honour , but also of singular knowledge and experience , and accordingly proceeded with extraordinary caution , and were so far from precipitancy in the affair , that , after several diets of court they adjourned to a long term , that , in the mean time , the prisoners might be provided of advocates . accordingly an advocate appeared for them , and managed their defence with all the accuracy that could be expected . there were above twenty hours imployed , at one diet , in examination of witnesses : and the jury being shut up spent about six hours in comparing the evidence : whereupon seven of the most notorious criminals were convicted and condemned . the crimes charg'd and proven against them , were not meer spectral imaginations ; but obvious and plain matter of fact : viz. the murders of some children , and persons of age ; and the torturing of several parsons , particularly bargarran's daughter : and both these , not at a distance , but contiguously by natural means of cords , pins , and the like . besides the other ordinary works of witchcraft , such as renouncing baptism , entering in contract with , and adoring the devil in a corporal shape , &c. which could not but be sustained as sufficient ground for a trial in scotland , since there is an express statute parl. 9. act. 73. queen mary ordering such persons to be put to death . to make the probation the more convincing , it was adduced orderly in three periods . the first consisted of unsuspected witnesses , who proved facts : from whence it was necessarly inferred , that there was witchcraft in the case . the second did include , also unexceptionable witnesses , who deponed upon facts ; which made it probable , if not necessary , that the persons indited were the witches . the third did comprehend six positive testimonies , of those who did see and hear the witches committing the crimes charged in the inditement . the only valuable subject of debate , was as to the import of these last testimonies ; five whereof were by confessants , who had been at the meetings in which the crimes were committed , and the sixth of bargarran's daughter , who was one of the persons afflicted . the antecedent part of the probation was by witnesses beyond exception ; and the judges upon a long debate did fustain four of these six only cum nota , and two of them to be examined without oath . so nice were they in favour of the criminals lives , since some of these witnesses might have been admitted in such a crime without any quality ▪ by the most scrupulous judicatory in europe . but all things were carried on in this procedures with tenderness and moderation : for even the advocates , who were sent to prosecute the enditement by his majesty's council and advocate , did not act with the byass of partys ; but on the contrary , shewed an equal concern to have the accused persons absolved , if it could be found compatible with justice . this is the reason for which the publisher doubts not , but the two following letters ( one whereof gives an abridgment of the advocates speech to the jury , and the other , of their answers to the objections against the confessant witnesses ) will afford a satisfying view of the chiefest part , of the trial : since the objections which were , or might have been made are therein stated and answered , or anticipated and prevented ; and the intended brevity would not premit to print at this time the whole process , which being extant upon record , any who are cautious may have easy access thereunto . there is scarce any need to take notice of a late scurrilous pamphlet , that has been printed in england , pretending to give an account of those proceedings : for any who reads it may easily find , that the author has been either fool or knave , or both , there being neither good language , sense nor truth in the most part of it . the first letter . sir , you having told me , that the odd passages which occur in the west , have put many of your neighbours and your self , upon reading all the books you can get that treat of witchcraft : and therefore desired me to transmit to you my observations at the trial : i shall not prepossess your opinion by giving them in my own form ; but herein i send to you the exactest copy of the advocates speech to the jury that i could obtain ; and by the next post you shall have something more curious : viz. a collection of their answers to the objections against the six last witnesses , that were adduced for concluding the proof : having these , you will want little that could be agreeable to such an accurat pallat as yours is . the speeches to the jury were ▪ to this effect . good men of the iury ; you having sitten above twenty hours in hearing the evidence : and being now to be inclosed , where , its like , you will take no small time to re-consider and compare it : we shall not detain you with summing up the same in particular ; but shall only suggest some things , whereof it is fit you take special notice in your perusal of it : viz. 1st . the nature of your own power , and the management thereof . 2dly . the object of this power which lies before you ; wherein you are to consider , in the first place , whether or not there has been witchcraft in the crimes libelled ? and , in the next place , whether or not these prisoners are the witches ? as to your power , it is certain , that you are both judges and witnesses , by the opinion of our lawyers and custom : therefore you are called out of the neighbourhood , as presumed best to know the quality of the prisoners , and the notoriety of their guilt or innocence . your oath is , that you shall all truth tell , and no truth conceal ; which does plainly imply , that you are to condemn or absolve , according to your own conscience . such is the excellent constitution of juries in england : and ought to hold more specially in thi●… circumstantiat ●…ase , where there is such a chain of different kinds of probation concurring against the same prisoners , as will appear by the review thereof in its proper place . we are not to press you with the ordinary severity of threatning an assyse of error , in case you should absolve ; but wholly leave you to the conduct of god and your own consciences , and desire that you proceed with all the care of the prisoners lives that is possible for you , as the honourable judges have set to you a desirable pattern , by their great caution in this matter . as to the probation it self ; you see , that it is divided into three parts , viz. the extraordinariness of the crimes : the probability of the concurring circumstances : and the clearness of the positive probation . as to the first part , the crimes , or corpora delicti , are proven by unexceptionable witnesses , to have fallen out in such an odd and extraordinary manner , that it points out some other cause , than the ordinary course of nature , to have produced those effects . for clearing of this , particularly in relation to the torments of bargarran's daughter , you may consider not only the extraordinary things that could not proceed from a natural disease , which ly proven before you ; but also several other matters of fact , which is notorious ; have been seen by some of your selves , and ly here in a journal of her sufferings : every article whereof is attested by the subscriptions of persons of entire credit , before the honourable commissioners appointed by his majesty's privy council , for making enquiry into the matter . this girl 's throwing out of hair , pins , and coals of greater heat than that of her body or blood ; as also so dry , that they appeared not to have come out of her stomack ; nor had she any press of vomiting at the time , that she declared the same to have been put in her mouth by her tormenters : is deponed by doctor brisban , in his opinion not to proceed from a natural cause . she was not tormented by any of the criminals after their imprisonment : except two nights by katharine campbell ; which being a surprise , it was thereafter discovered , that these two nights the jaylor's wife had let out katharine campbell to spin in her house . she having been speaking to one of her tormenters as present ( tho' invisible to the by-standers ) and asking how her tormenter had got those clouted red sleeves ; she suddenly gets up , takes hold of them , the company heard the noise of the cloaths tearing , and she pulls away two pieces of red cloth , which all the by-standers beheld with amazement in her hands : nor was there any other piece of this kind of cloth to be found in the room at that time . she told , that her tormentors were giving her a glass of sack , an orange pile , &c. ( thereby ensnaring her to accept of a favour from them ) and accordingly she was seen to move her lips , and to have the orange-pile betwixt her teeth ; tho' there was no visible hand that could have done it . she advertised before-hand , that one of her tormentors was to be at the door at a particular hour : and that another of them was in the kitchin ; before any did tell her thereof ▪ which accordingly fell out : and these being brought to her presence , became obnoxious to the ordinary means of discovery . when her glove fell down from her , at a time that several persons were about her : it was lifted up again by a hand invisible to them . she was not only transported throw the hall and down stairs , without perceiving her feet to touch the ground : but also was hurried in a flight up stairs : and when a minister endeavoured to retain her ; he found a sensible weight , besides her own strength drawing her from him . when she complained , that her tormenters had bitten and scratched her ; the marks of the nails and teeth were seen upon her skin , with blood and spittle : about the wounds , which were above twenty four ; while neither her own , or any others teeth that were visible , could have done it . she was most vehemently distorted , upon attempting to tell , or even to write the names of her tormenters : yet that ceased as to any of them , how soon that person was accused by any other , and particularly she had liberty , after many painful attempts , to accuse margaret laing , so soon as the charm of hair to restrain her ( which margaret had left behind the door ) was found and burnt ; the girl having told it to have been lost , as mentioned in the depositions . she did throw out no more hair after the finding and burning of a ball of hair , of the same colour and kind with that thrown out by the girle ( in katharine campbell's pocket ) with pins in it . after agnes nasmith had prayed for her , she did appear to her , but not torment her . she foretold , that her tormenters had conserted to throw her , at a certain hour , in a fit , ( whereof they did forewarn her , on design to fright her , to renounce her baptism by the terror ) and had left one of their number to execute it : and accordingly there was a woman with a red-coat seen under a tree in the orchard , and the torment was brought on at the time appointed . when she told , that there was something tormenting her under ▪ the cloaths ; the spectators saw the bed-cloaths move in an extraordinary manner , after the girle had been raised out of them . when she complained that she was beaten : the by-standers heard the noise of the strokes . she cried out at a time , that her thigh was hurt : and one of the company having searched her pocket , found a knife ; but unfolded : however , having folded up the same , and put it in a second time , she cries out a-new : and , upon the second search , ( though secured by the spring ) it is found open , to the great wonder of the beholders ; since they did watch , that no visible thing could have possibly opened it . she told of a charm under the bed : and accordingly it was found in the shape of an egg , which melted away being put into the fire : she told also , that her sister that was boarded abroad , had charms put above her in the house , and would not recover of the decaying sickness till she were brought out of it : and accordingly , the child being brought home , straightway recovered . she told of their meeting in the yeard of bargarran , for consulting about the destroying of her : and accordingly the confessants have deponed , that they did meet and consult her ruine in that place . the story about her telling , that the commissioners , though at three miles distance , had granted a warrant to the sheriff , to apprehend one of her tormenters : her giving so perfect an account of the sheriff , and of mr. guthrie who was with him , while her eyes were cieled and fast : her being in excessive torments ( as she fore-told till that person was apprehended , and immediatly thereupon , tho' at many miles distance , her telling that her tormenters were now taken , betwixt ▪ twelve and one a clock in the morning ; and the sheriff when he returned , did declare the seisure to have been about that time : is so notorious and so well attested that we need only to put you in mind of it . her falling in fits upon the sight , or touch of her tormenters , was no effect of imagination : for she was fully hood-winked with a cloak , so as she saw no body whatsoever ; yet upon the approach of her tormenter , she immediately fell down dead : whereas she no ways startled upon the touch of any other : which experiment was tried for ascertaining this mean of discovery . in the last place , she is naturally sagacious and observing : and discovered her integrity in the face of the court. for when the president asked , whether or not she knew one of the prisoners names that was to be pricked ? she answered , that though she knew her well enough of her self ; yet one had told her the name of this prisoner when she was sent for to be confronted with her : so far did this girle discover her aversion from any thing that might seem intended to aid the natural evidence of truth unfairly : and her firmness to the utmost against temptations of becoming a with ; particularly against the last assault of satan , wherein he perswaded her at least to go to their meetings ; and she answered , that she would not follow such a base fallen creature : and he rejoyning , that she would go to hell however for her other sins ; and she answering , that he was a liar from the beginning , and the blood of iesus would cleanse her from all iniquity : whereupon he disappeared , and she perfectly recovered upon the sabbath thereafter , was an happy end put to this fearful tragedy of witchcraft , and confirms , to conviction , the reality of it . as to the murdering of the children , and the minister , charged in the inditement ; you may observe several extraordinary things appearing in them ; particularly , the witnesses depone , the minister to have been in excessive torments , and of an unusual colour , to have been of sound judgment ; and yet he did tell of several women about him , and that he heard the noise of the door opening , when none else did hear it . the children were well at night , and found dead in the morning , with a little blood on their noses , and blewness at the root of their ears ; which were obvious symptoms of strangling : besides , that the mother of one of them cried out , matthew , mathew , the child is dead . and the house of the other was whitened within , with sifting of meal the night before . both which particulars were told and discovered by the confessants , before the witnesses , which now concur with them in it , were examined . secondly . the second part of the probation consists of several adminicles , or corroborating evidence proven by unsuspected witnesses , which lead us to suspect those prisoners to be witches , as so many lines drawn from a circumference to a center , and as an avenue to the positive probation thereafter adduced : and these either strike at the whole prisoners in general , or some of them in particular . in general ▪ we need not enumerate all these adminicles , but remit you to the probation , which is so full concerning it ; only you will be pleased to take notice , that it is clearly proven , that all the accus'd have insensible marks , and some of them in an extraordinary manner ; that most of them have been long reputed witches , and some of them in 1687. by a confessing witch , whose subscribed confession has been produced . you see that none of ▪ them do shed tears , nor were they ever discovered to do it since their imprisonment , notwithstanding their frequent howlings : so that it is not a sudden grief or surprise . and finally , that the girle fell in fits of torment upon the prisoners approach to her , and that she did name them all frequently , either in , or out of her fits. in particular , you see how katharine cambell was provoked by this girles discovering her theft ; whereupon she has brought in the rest of her confederats to act the following mischiefs : how thereupon cambell did curse and imprecate in a terrible manner : how she stayed out of her bed at night , and was frequently drousie in the morning : how she was named by the girle , particularly the two nights she was out of prison : the ball of hair was taken out of her pocket and burnt ; whereupon the girle 's voiding of hair at her mouth did cease : she could not express one word , even when on her knees , of prayer for the girles recovery : and the insensible marks on her were very remarkable . agnes nasmith did not torment the girl , after she had prayed for her : she was reputed a witch , and hath the marks . she came early in the morning to bargarran's yard , when , by her refusing to go in , it appeared she had no business : yea , it is plain , that she had a resentment , because she got not a greater alms the last time she was there . the girl declared ex incontinenti , that nasmith asked her health and age ; which , in these circumstances , was a shrewd presumption of her evil design : and she acknowledged her self ▪ to have done this , when she asked the age of another child ; wherein , by providence , she was befooled ; since that which she thought would have been an excuse , tended to discover her guilt . and lastly , a●…ter this appearance of agnes nasmith , the girl did take her first fit , and nominate her amongst the first tormentors . margaret lang , that great impostor , has been a master-piece of the devil ; she has confessed unnatural lust , which is known to some of your number . she sat near the door , where the charm of hair was found , which the girle declared did keep up her tongue ; and , upon burning thereof , it was loosed . the girle fell in fits upon her approach : she has notable marks ; particularly one , which the confessants declare she lately received ; and , by inspection , it appears to be new. when she came from her private conversation ( no doubt with the devil ) she raged as if she had been possest , and could not but declare , that she expected a violent death . she looked in the face of iames miller's child , and asked her age , whereupon that child sickned the same night , and named margaret lang on her death ▪ bed ; it appears she was ready to show to ianet laird a sight of her mother , who had been three years dead . and finally , she has been taken in several lyes , and gross prevarications ; particularly , you may remember , how six hours ago , when the witnesses were examined on the ball of hair found with katharin campbell , a gentleman ( mr. stewart of ) heard her say to katharin in the ear ; this is well bestow'd on you , because ye would not put it away when i desired you , &c. vvhich the said mr. stewart did openly testifie in court upon oath ; notwithstanding which this impudent vvretch had the confidence to deny it , tho katharin cambell also confest , that she had pulled her , and had spoke somewhat to her , to which she did not advert , which was no wonder , the vvitnesses deponing , at the time being close upon katharin . margaret fulton was reputed a vvitch , has the mark of it ; and acknowledged , in presence of her husband , that she made use of a charm ; which appeared full of small stones and blood. that her husband had brought her back from the faries ; and her repute of being a vvitch is of an old date ; besides her being named often by the bewitched girl . as to the lindsays , they all have the mark ; and were all of a long time reputed to be vvitches . iohn lindsay of barloch was accidentally discovered by the girles taking a fit upon his coming to the house . iohn and iames lindsays were accused by a confessing vvitch in anno 1687 , vvhich confession is publickly read before you ; and there was money given to the sheriff-depute for the delaying of the pursute . iames lindsay appeared to william semple suddenly , and flew about like a fowl , for an opportunity to strike him , in revenge of the quarrel mention'd in the deposition , and at last prevailed to strike him dead over a vvall. and finally , which is a remarkable indication , both of truth and providence , the very vvitnesses adduced in defence of the lindsays , deponed so clearly against them , even beyond the pursuers vvitnesses , that their advocate was daunted at it ; and thereupon desisted from calling any more vvitnesses to be examined in their defence . it is true , some of these indications may be in one , and others of them in another , either from nature or accident ; and yet that person not be a vvitch : but it was never heard or read , that all these indications , which are so many discoveries by providence , of a crime that might otherways have remain'd in the dark , did ever concur in one and the same individual person that was innocent : yea , on the contrary , they , by the vvisdom and experience of all nations , do as convincingly discover a vvitch , as the symptoms of a leprosie concerted by all physicians argue the person affected with the same to be leprous . but grant they are not sufficient of themselves : yet their tendency and meaning , being cleared and applyed to their proper cause , by a plain and positive probation ; there wants no more to determine you as to the prisoners guilt . and therefore , thirdly . as to the third part of the probation , vve remit the positive depositions of the confessants , and against whom they do concurr , wholly to your own perusal and examination : only be pleased to take notice . first , some things which very much add to the credibility of their testimonies , arise from their examination in court. secondly . we shall explain to you the import of the word nota , which is added to the decree of the judges , admitting these last witnesses . as to the first . elizabeth anderson is of sufficient age , being seventeen ; yet so young and punctual , that her deposition appears no effect of melancholly : she accused her father to his face when he wa●… dying in the prison , as now there are two of her aunts in the inditment , which certainly must proceed from the strength of truth , since even dives retain'd a natural affection to his relations . she went on foot to the meetings with her father , except only that the devil transported them over the water of clyde , which was easy to the prince of the air who does far greater things by his hurri-canes ; she tells that montgomeries house was meallie when his child was strangled : and she declares that she never renounced her baptism ; but was carried along by the compulsion of a parent : so that nothing can be objected against her testimony in any judgement , much less in an excepted crime . iames lindsay it is true , is of less import : yet by his weeping when he came in and was admonished of the greatness of his guilt , it appears that he had a sense of it : he hath a natural precipitancy in what he speaks , yet that is commonly the concomitant of ingenuity , as importing his expressions not to be fore-thought . he concurrs in most things with the others , and yet he has declared , that he saw not margaret fulton at dumbartoun , &c. which implys that he does not file the prisoners all at randome , but tells what occurred to his senses , &c. ianet and margaret rodgers are instances of a singular providence , for they did confess the same morning that the court did last sit , of their own proper motion , there being neither ministers nor judges by them at the time . agnes naismith is ianets relation , and she tells that she never saw katharine campbel , as margaret declares that she did not see iohn lindsay of barloch : which plainly demonstrats that they tell only the dictats of their natural conscience arising from discretion and knowledge of the true matters of fact : they both professed their repentance last sabbath in the church : and do persist with a great firmness , and you see their deportment in deponing to be congruous and exact . thomas lindsay and christian shaw , being under age , we did not press their being put to an oath ; yet you saw that they did declare in court against these criminals in such an harmony with the rest of the deponents , and gave such a cause of their knowledge , that it is certain their youngness in years adds extreamly to the credit of their testimony : because thereby it is incredible , that they could have contrived or executed the acting so by concert . as to the second . since these witnesses are admitted by the judges ; it necessarily inplyes , that they meant them to be probative ; only they added the words cum nota : that is , you must take notice , or notandum est . that there must something else concurr to prove the guilt of the prisoners , besides the depositions of any two such witnesses : but so it is , that all the circumstantial evidence , on which you have seen probation led , for more then sixteen hours of your time , are strenghtening evidences , of those witnesses credibility , and cannot but have been taken notice of by you as inferring the same things which they depone . whereby the nota is fully taken off by the concurrence of four other positive testimonys , agreeing with that of two of these witnesses : by the extraordinariness of the corpora delicti : by the probability of circumstances : and finally by the whole chain of this affair , and the sparkles of an infernal fire , which in every place have broke out of it . it is true there are some few of the circumstances that are proven only by one witness . but as to this , you may consider , 1st . that a witness deponing de facto proprio , is in law more credited than any other single witness : and this is the present case as to some of the circumstances . 2dly . the antecedent , concomitant , and subsequent , circumstances of fact , do sustain the testimony and makes the semi-plenary probations to become full . but , 3dly . the other circumstances , undoubtedly proven by concurring witnesses , are per se , sufficient : and therefore you saw us , at the desire of the judges , forbear to call the far greatest part of our witnesses ; because the time had already run to so great a length , and it was thought that there was already enough proven of presumptions : for it may as reasonably be imagined , that the most regular and curious scheme had emerged from the fortuitous concourse of atoms roving without rule , as that so many indications should concenter against each of these prisoners , and yet they remain innocent of witchcraft . now upon the whole , you will take notice , that presumptions being vehement , make a more certain probation then witnesses : because presumptions are natural emanations of the thing it self , which cannot be bribed ▪ whereas witnesses are obnoxious : so in our law there was one condemned for theft , another for falshood , and a third for murdering of a child , meerly upon presumptions , as is related by mc. keinzie in his criminal treatise : much more may presumptions , add to the credit of , and take off the nota from , positive witnesses , for it is a gross mistake , that several proofs , which have each of them some import , may not be joyned to make a full evidence , the same way as two small candles in a dark room , will not suffice ; yet several others being added to them , will make a sufficient light , to discover the murderer ▪ two boys will be able to carry a weight which one of them would not be able to sustain ; as two units make a full number : one witness of whatsoever dignity proves nothing ; yet out of the mouth of two or three witnesses every truth shall be established . and finally , tho one coal make not a fire that can do the work ; yet several coals added to it encrease the flame ; which is hoped will be sufficient for the operation . we shall therefore leave you with this conclusion , that as you ought to beware to condemn the innocent , and ought to incline to the safest side : so if these prisoners be proven legally guilty ; then , as to what is past , your eye ought not to spare them , no●… ought you to suffer a witch to live : and , as to the future ; in doing otherways you would be accessory to all the blasphemies , apos●…acys , murders , tortures , and seductions , &c. whereof these enemies of heaven and earth , shall hereafter be guilty , when they are set at liberty . so that the question seens simply to come to this , whether upon year oath de sideli , you can swear , that the prisoners , notwithstanding all that is proven against them , are not guilty of witchcraft ? in the determination whereof we pray god may direct you to the right course . the jury being inclosed near six hours , brought in their verdict to court , that they found the inditement . i am , &c. the second letter . sir . i have collected according to my promise , what appeared to me most specious in the reasonings , either in court , or private conversation about receiving of the confessants as witnesses . you are not to imagine , that the prisoners were condemned on the credit of these : for i do believe the probation by unexceptionable witnesses , led antecedent to this last , was so pregnant , that the prisoners might have been condemned on it , tho' these last had not been adduced . i may have missed the energy of the argument sometimes , in a case which in it self is so abstruse : however , you have it in such manner as i was able to comprehend it ; as follows . in order to the more satisfactory answering of the objections made against these last witnesses , we shall first , lay before you the state of the case : and , then , clear up the ●…mination of it . as to the first , the question is not , whether partners in the crime , or others mentioned in the objections , can be a concluding proof of themselves , tho' two of them should concurr as to the same act of witchcraft : but whether the corpora delicti appearing already to imply witchcraft , and the extrinsick presumptions being so pregnant , to infer that these prisoners are the witches : there concurring such characters , as by the observation of all nations and ages , are the symptoms of a witch ; particularly the marks , fame , not shedding of tears , &c. which are providencial discoveries of so dark a crime , that like avenues lead us to the secret of it . and finally , when six persons of different ages and stations , fiye confessants , and the girl , do , when separatly examined , agree in their answers to every material question that is put to them , even tho' it be new ; so that it could not be concerted : we say , whether or not in such a case may witnesses be received to compleat the evidence by a positive probation , of a matter of fact which is the object of sense , tho' otherways they be liable to exception , if such extraordinariness of the corpora delicti , clearness of the circumstances , and of the diagnosticks of the witches ; did not preceed them ; as you have seen it proven they do ? the case is not , whether these witnesses would be good in an ordinary crime , which commonly happens to be exposed to other witnesses , then those concerned in it : but whether they can be received in this extraordinary , occult , and excepted crime of witchcraft ; wherein there are two special cases to be consider'd ; viz. sometimes the acts thereof are open and admit the choise of witnesses ; such as charms used in the day-time , when the actor is visible . but that part of witchcraft , whereby witches meet in the night-time , adore their lord , contrive their mischievous designs , and accordingly afterwards put them in execution , when other witnesses are asleep , or the witches themselves are covered from sight : we say , that this can be no otherways proven than by these that are privy to it , joyned to the positive proof and presumptions before-mentioned . we do not alledge , that persons altogether destitute of knowledge and natural conscience are to be admitted in any case , such as infants , mad , foolish persons , &c. neither do we contend , that thomas lindsay and christian shaw , who are under age , should be put to their oath ; for they are only to be examined separatly before the court , upon queries , by which it may appear , whether or not they agree with the four other confessants , that are to depone before them ; and this is the prisoners advantage in case of disagreement : but we insist , that any person above nonage , giving evidences of considerable knowledge and natural conscience ( which is a sufficient fond for all the credit that we need in this case , that is already almost fully proven ) is to be received as a witness . as to the 2d . we shall make this as clear as noon-day . 1st . from reason and the nature of the thing . 2dly . the unanimous judgment of lawyers in all nations and ages . 3dly . our own customs and decisions . and 4thly . the singularity of this circumstantiat case . as to the first . the going to , and coming from meetings , especially on ●…oot ; the falling down , and worshiping the devil there , untler a corporal shape ( which he had when he tempted our saviour to do it ) the actual murdering of children by a cord and napkin ; and the tormenting of others by pins , &c. are plain objects of sense : and therefore he senses are to be believed concerning them . for as reason hath things intelligible , and faith things supernatural ; so the senses have things c●…rporeal to their object , as to which they are to be trusted , until it be proven , that the appearance is impossible , or that the witness of it , is an impostor . it is part of the witches purchase from the devil , that they cannot be seen on some occasions : so that the abominations committed then would remain unpunished , if such witnesses were not admitted . i●… cannot be thought that witches ( who of all criminals are the most backward to confess ) would venture the loss of their own lives , by deponing against others , against whom they have no special pi●…que ; yea , for whom they have particular affection , as several of the prisoners are some of the witnesses relations . nor has the devil any peculiar interest to instigat them thereunto : for several of the prisoners have confessed other execrable crimes : whereby it cannot be supposed , that satan would be divided against himself . god in his ordinary providence has taken such care of publick judgments , that the enemy of justices special power ceases as to that , as appears by the witches not being able either to do more harm , or to escape , after god's ministers begin to counteract satan's instruments by imprisonment . and finally , the oddness of the crimes , the concurrence of the presumptions ; and the existence of matters of fact , wherein these consessants ( tho' not knowing the same otherways ) do agree with other unexceptionable witnesses , &c. do sufficiently add to their credibility : for as falshood being a crime , is never presumed ▪ so ●… person found true in many things , is still presumed to continue such , till the contrary be evinced . as to the second . socius criminis &c. admittitur si delictum sit nefandum men. a. i. q. l. 2d . l c. c. is . 474. n. 27. seq . aut ocultum & veritas aliunde haberinon p●…sit m●…s . ●…ol . 1. c●…n . 466. n. 6. aut di●…ficilis probationis farin . lib. 2. op. criminalium . ●…it . 6. q. 6●… . n. 28. mas. v●…l . 3●… . co●… . 1360. n. 4th . menoch . l. 2d . cas. 116. l. 1st . q. 58. nocturno tempere comi●… qu●… dis●…ilis dicuntur probationis boer . deci●… . 68. n. 6. menoch . d. cas. 116. n. 14. 〈◊〉 〈◊〉 〈◊〉 presump●…iva & conjectur at a probatio sufficit , verum etiam in habiles admit●…tur faria . ●… . 2d . ●…r . 6. q. 55. n. 40 ▪ mas●… . l. 2. con. 1124. n. 13. i●…em in dilictis commissis in ere●… , 〈◊〉 , mo●…te alio●… loco secreto , gomez . var. res , tom. 3d. c. 12. n. 21. far. d. tit. 6. q. 62. ●… . 55 sed o●…cultum non dicitur quod ac●… non intervenerint , at quod de natura delidi vel r●…ne 〈◊〉 & ●…poris a●…ii tes●…s habitu intervenire non po●…uerint : ut est mal●…ficium 〈◊〉 quo socius 〈◊〉 , &c. a●…mittitur . men. l. 2d . cap. 5. cas. 474. n. 33. campeg . te test . reg ●…6 . ●… ▪ 〈◊〉 . 6. c●…otus 〈◊〉 〈◊〉 . part 4th . n. 97. o●…dindorp . d●… . ●…est . ●…il . de personis testium n. 21. in a word all lawyers who have writ particular treatises on witch●…rast in germany , italy , love●… , fran●… , and spain , &c. do concl●…de , that inhabile witnesses ; and particularly socii are to be admitted in vvit●…craft ; only the strictest of them do think , that this admission is to be cum nota ; or as delrio in the place cited for the prisoners expresses it , ex his so●…is , the judge is not to condemn , nor do we require it . as to the ●…hird . we have the testimony of our famous k. ia. 6th . de●…on . lib. 3. c. ult . telling us , that it is our law , that boys , girls , infamous persons , &c. are not to be rejected any more in witch●…rast , than in humane lese majesty , even tho' they assert others to have been presen●… at imaginary meetings : because this supposes their having entred into a pre-contract : he say●… , th●…t 〈◊〉 mark , and the want of tears , are pregnant aids to the discovery , quod deus prat●… 〈◊〉 ordi●…em voluit ess●… secretae iman●…tatis judictum , & co non permittente ut fedissimi criminis 〈◊〉 〈◊〉 . he gi●…es an instance of a girl , who having named several witches 〈◊〉 her 〈◊〉 , they 〈◊〉 all condemne●… upon 〈◊〉 concurring presumptions . this is not a 〈◊〉 〈◊〉 , but ●… man who as cur●… u●… , was exact : as ●…rudent did not publish such ●…hings 〈◊〉 the approbation of the best divines and lawyers ▪ as a pri●…ce , is to be craedited about the law of his own country ; and as a king has determined any doubt that might have remained in this ●…oint , as far as the law of our government will permit . but further our judges and lawyers have followed his majesty : for in all the processes in the journals ; fame , and accusation , and the mark , are still sustained , as most pergnant presumptions ; upon which , and a very small probation besides , witches have been frequently condemned . so in the processes against the bewitchers of sir george maxwel of pollock , and hamilton of barns , anno , 1677. socius criminis , tho under age , is sustained to be a witness : and witnesses are adduced before the jury for proving , that the mark was found upon some of the witches . women and minors have been received by multitudes of decisions cited by mckenzie . tit. prob . by witnesses , and tit. witch●…raft . and he also cites decisions , where , in paralel cases , socii criminis and others inhabile were admitted ; particularly in treason and in falshood : and all lawyers conclude , that witchcraft is as much an excepted crime as these . as to the 4th . what ever inhability these witnesses might be under , it is fully made up , and they rendred unexceptionably habile by the chain of this whole business . it is true one m●… thro the concurrence of corrosive humors , may have an insensible mark ; another be enviou●…y defamed : a third may thro sudden grief or melancholly , not be able to weep , &c. a fourth may be loaded with suspitious circumstances , when extraordinary things fall out in t●… country : and a fifth may be deponed against by two false vvitnesses , tho neither of these separatly be truly vvitches . but by the known observation and experience of mankind , none except vvitches have had the unhappy medley and concurse of all or most of these indicia , and ordinarly , and for the greater part , vvitches have them : so that since the rules of judgment are established upon that , quod plerumque fit , which does obtain till an excepti●… be apparent in a special case , the conjunction of these in one per●…on , does as plainly give 〈◊〉 character , as the most certain symptoms of the plainest disease , being universally concer●…d in all parts of the vvorld , points out to us that the haver of them is a person ●…ruly affected with that disease , whereof he hath the concurrent diagnosticks . in a word , one or other 〈◊〉 these may concurr in the innocent ; but no vvriters do attest , that all of them have concentred in any other person in the world but a vvitch : and on the other hand , their taking place in witches , through all parts of the world , must proceed from a common , and not from a peculiar humour or cause . the specifick aptitude , of some of the nicest of the indicia , which appeared from the probation already led , to discover a witch , do serve to clear the ground of the worlds observation concerning them . particularly the devil , as aping god , imprints a sacrament of his covenant : besides that , commonly this mark being given at the first meeting , does by its intollerable pain , force the witch to a second randevouz for curing it , at which the poor wretch being under this furious necessity , fixes the paction by renewing it with deliberation , ha●…ing been diverted in the mean time from considering the horridness of the first 〈◊〉 〈◊〉 the pain . the inability to shed tears may be a characteristick of harden●…ng , th●… not alw●… ▪ in the case of christians ; yet in these who have ceased to be such ; lest the devil giving the●… such words of scripture and prayer as many have , it should be impossible to discover their hypocri●…y ; and that is not satan's own interest , since by this discovery occasion i●… given to buffoon the profession of holiness . a report often arises without ground , but a consta●… report that keeps footing ▪ implyes for the most part a surer cause ; especially when it is o●… persons below envy ; and by persons above calumny . the girls falling in fits at the approach of the prisoners might proceed from antipathie , arising from the poisono●… steems of the witch accustom'd to produce that effect through a vertue affixed thereun●…o by the dev●… , by conjunction of natural causes ( the same way as the invisible ●…estilence does operat ) of his promise of casting the girl in fits at the witches presence , might have been general ; whereby the witch was eventually befooled and discovered , as it often falls out : for satan envies even their temporal felicity , and fears lest by continuing here , they should be pluck●…d out of his hands by conversion : when they come to perceive the delu●…ion of his promises to make them rich and the like , &c. there was one thing further , which was tried before your lordships , viz. none of the prisoners that were tried ( tho most sagacious and knowing , and perfect in memory , so that it could not proceed from ignorance or forgetfulness ) could make out the attempt of saying the lord's prayer ; which may either be a secret judgment for renouncing their first lord , from whom it is pecul●…arly denominated ; or by restraint of their new lord , who may think that too special an homage to his adversary . but we have hindered you too long with that which is not necessary : for this being incontravertible law and custom , there needs no phylosophy to support it : since legislators do reason , but subjects must obey : and both the fool and the lazie ( who have neither read nor thought enough to understand this subject ) are to be left to their own chimera's : yet least they should insult , we shall answer in their fashion , such of the objections as the prisoners advocate thought any ways worthy to be repeated in this place . whereas it is objected , that delrio sect. 5. sess. 4. says , that socii are not to be admitted witnesses ad condemnandum ; especially considering , that the probation ought to be luce meridiana clarior . it is answered , that the place it self confutes this inference in the present case : for it says , ex his solis non est procedendum ad condemnationem , s●…io contrarium communius ●…eneri & in praxi ●…tinere , &c. so that it is evident , first . that the common opinion and custom is in the contrary , even when there is no other probation , but by the partners of the crime . yet , second●…y , we are not so strai●…ned , but subsume in his very words , ex his solis , we do not desire the prisoners should be condemned ; but your lordships see these witnesses we are to adduce , are not soli , or alone ; for the probation led these last sixteen hours , are so many concomitants and discoveries of providence , which astruct and make up any defect in their credit that can be desiderat . hence , thirdly , the meaning of that maxim ( which is metaphorical , as appears by the words , clarior luce meridiana , an equal clearness being sufficient ) is fully answered , and takes place in the present case , for the extraordinariness of the corpora delicti , pregnancy of the presumptions , and punctualness of the positive probation , being conjoyned ; there is not a clearer proof upon record in any nation , than that to which , 't is hoped , these will amount . whereas this allegation is enforced , by pretending it were of dangerous consequence to allow such witnesses to prove meeting with the devil , since satan might have represented other●… by their false shapes . it is answered . first . that we are not straitned in this ; because there are many articles proven , which ●…ould not have been falsifyed . but if we give some scope to reasoning , even in this point , it is to be considered , that the rules of judgement are established upon that , which , for the most part , does still obtain ; and rules are to be followed , till an exception be proven in a particular circumstantiat case . but so it is , by the experience and observation of the wisest divines , lawyers , philosophers , physicians , states-men , judges and historians , at home and abroad ( that are too wise to be imposed upon , and too ingenuous to deceive us , when they all concur in the same matter of fact ) beside the testimony of witches themselves every where ; makes the apparitions of withes to be commonly and mostly real ; so delrio tells us , lib. 5. sect. 16. illusi rarissime contingit , ita iaquerias , comensis , sprengirus bien●…dus , &c. and therefore the testimony of the senses is always to be credited concerning them , until it be disprov'd . for single or few instances of false representations to the s●…nses esteeming them to be true , or a possibility of appearances being false , can no ways invalida●… the rule established upon experience , which is common , and for the most part , whereby no exception is to be proven in a special case ; since a wonder does not subvert the proof draw●…●…rom the common course of nature ; logick admits not to argue a 〈◊〉 , or from possibility to existence ▪ law puts the burden of proving simulation on the affirmer , and that which se●…dom occurrs , is not considered by the legislators . for illustrating of which , it is further to be considered , that for the most part and ordinarily , the witches are personally existent in the places where they appear ; because it 's more easie for the prince of the air to transport them in his hurricanes which he can raise , as is plain in the instance of iob ( who was put in his power , i. e. his natural power without delegation ) forming a fence upon their face , whereby the violence of the air may be diverted from choking them : than to form the curious miniature of such various transactions on their brain : the difficulty whereof is the ●…eater , that all their 〈◊〉 are not disposed at all times the same way ; and they have not the seeds of this work , unless they had once acted it in reality . it is both the greater crime and pleasure to act in reality , which therefore the devil and witches do rather chuse ( unless the place be far distant , or the party indisposed ) and this de facto is attested to be so , by the writers and witches in all nations and ages . secondly . notwithstanding that the rule must hold , till an exception of exculpation be evinced , as to a particular person , by evidencing , that the real appearance was in that special case a true mistake ; yet this exception is sufficient for safety of the misrepresented ; since the same providence which permitted the affliction , will order the out-gate and exculpation ; either by the aerial bodies not abyding the touch , or some other distinction , as providence commonly allowes the devil to personate only with cloven feet , or that the apparition was solely to one single witness , who cannot be a proof ; or that the innocent can prove alibi ; or finally , the known character of a samuel , will purge and dispel the aspersions of satan , contrived on purpose to discredit the evidence of sense , by which alone his instruments can be discovered . especially this character being joyned to the other circumstances of the providence ; such as when good men are disguised , they are mostly passive in the scene and presumptions . whereas witches are personally active in their common life by such words and deeds , as ( in conjunction with these appearances ) conspire to make us know , and distinguish them from the truely good ; since these witches open profanity , naughtiness , or unvailed hypocrisy , being cleared by fame , sealed by the mark , and confirmed by the other discoveries of the presumptions that ly proven before you , do still make a land-mark betwixt the children of darkness and light. so delrio , lib. 5. sect. 16. n. 5. tells of athanasius and st. germanus , against whom probation was adduced for sorcery , but providence did disprove it . it 's a famous instance of susanna , represented by the elders ; which , though not in the case of spectre , yet agrees in the rationale . the representation by pharo's magicians had concomitants , by which they were discovered and confounded . but lastly , suppose that god , in the depth of his wisdom ( to convince the error of too much self confidence ) should permit all necessary probation to concur against an innocent person ; yet the judge , following the faith of proofs , established by divine and humane laws , is altogether innocent : and since this case is very rare , the evil is less than the establishing a principle , by which most of all these monsters could not be cut off . upon the whole , it is certain , that tho' oft-times false witnesses set on by the devil , have taken away an harmless life , by accusing it of crimes ; yet the testimony of witnesses must still be credited , till they be made evident : so these appearances of witches , with the other specialties before exprest , being proven , ought to be esteemed real , till the fallacy be made evident . especially seeing there are examples in ancient and modern history of satan's representing the best of men , as committing murther , buggrie , &c. in effigie ; so delrio , lib. 5. sect. 16. n. 5. relates , that st. silvanus was represented by the devil , as committing a common capital crime : and the like of a monk : whereof there are several modern paralel instances ; yet this cannot enervate the rule and faith of publick judicatures , founded on no more but upon the sight of the like appearances ; and any argument against the probation in witchcraft , will equally hold against the probation of any other 〈◊〉 〈◊〉 . wherefore the rules of them both must be common , as to believing the 〈◊〉 〈◊〉 , 〈◊〉 supra ; till their error be individually discovered . finally , the certainty is noways diminished by the extraordinariness of the appearance to the senses : for in law and nature reality and not simulation is presumed , 〈◊〉 the contrary be made appear by proving the thing not possible in nature , or tho' it be possible , that it is actually false . this is answer enough to those who place a great part of their small wit in a nonsensical arguing against all divine authority : but writers further illustrate that the extraordinariness of a matter of fact , does not exclude its reality from being the subject of the testimony of vvitnesses , in our saviours miracles , transfiguration , vvalking on the vvater , standing in the midst of the disciples while the doors were shut , and arguing assurance by their senses , that a spirit had not flesh and bones , tho' indeed the surer vvo●…d of prophe●…e did put these beyond doubt . nor could it be alledged for the prisoners ( tho they had the last word , as perhaps they have not , in objections against witnesses , since therein re●…unt acto●…es by atta●…qing the presumed hability , or legality of the vvitnesses ) that it s not conceiveable , how the girl or vvitnesses could see what the bystanders could not behold : besides the impossibility of the real bodies entering at closs doors and windows , or not intercepting the sight o●… what is at its back . for to this it would be answered . 1st . proven facts must not be denyed , tho' philosophers have not yet certainy reached the invisible manner of their existence : so in nature , the load-stone draws the iron , the compass turns always to the poles , &c. in scripture the angel●… ( and the devil was once such , retaining as yet his natural powers ) smote the sodomites , that they could not see the poor ; tho' they saw the house . balaam's ass perceived the angel that stood undiscover'd to himself ; and the rod thrown down by the magicians of egypt , was no doubt , seen by themselves , tho' invisible to the by standers . vvhich holding of their eyes , interpreters explain to have been done by natural means ; and yet the manner thereof is certainly difficult . however , it is also certain , that if a possible way can be proposed , the reality of a proved fact is not to be contradicted : and this can be done in the present case : for , secondly . satan's natural knowledge , and acquired experience , makes him perfect in the opticks and limning : besides that , as a spirit , he excels in strength and agility ; whereby he may easily bewitch the eyes of others , to whom he intends that his instruments should not be seen , in this manner , as was formerly hinted , viz. he constricts the pores of the vvitches vehicle , which intercepts a part of the rayes reflecting from her body ; he condenses the interjacent air , with grosser meteors blown into it , or otherwayes does violently move it , which drowns another part of the rayes : and lastly , he obstructs the optick nerves with humors stirred toward them : all which joyned together , may easily intercept the whole rayes reflecting from these bodies , so as to make no impression upon the common sense ; and yet at the same time , by refraction of the rayes , glyding along the fitted sides of the volatile couch , wherein satan transports them , and thereby meeting and coming to the eye , as if there were nothing interjacent , the vvall , or chair , behind the same bodies , may be seen ; as a piece of money lying out of sight in a cup , becomes visible , so soon as the medium is altered by pouring some vvater on it . several of your number do know , that the girle declared , that she saw and heard the doors and vvindows open at the vvitches entry , when , no doubt , the devil had precondensed a soft stoppage on the eyes and ears of others , to whom that was unperceiv'd . so apolinus escaped domitian's sight ; and giges became invisible by his magical ring . iohn of sali●…bury tells us of a vvitch , that could make any thing not to be seen : and mejerus mentions another , that had the like power . some italian vvitches of greater then ordinary wit confessed to grillandus , the devils opening doors and windows for them , tho the more ignorant , by a fascination , think themselves actors of this . whence it ought not to be doubted , by any reasonable man , what in all times and places is so uncontestible fact. finally , the prisoners could not insist , that those confessants are to depone only on their imagination . which can prove no more against themselves , or others , than a dream . for still it s to be minded , that there are other proofs to which this is only necessary , as a consonant circumstance . but further , arg. causa , it is answered , that the allegation is a mistake ; seeing they declare plain matters of fact , obvious not only to one , but to several of their senses , viz. some of them went the greatest part of the way to these meetings on foot : they there saw and touched their confederates ; they heard their combinations to destroy and torture the infants , the girle and the ministers : they returned on foot again : and even when they were carried thither , or back again , they knew , on the next day that it was no dream , by the same way as all other mortals discover the difference . but moreover , this is confirmed by some real effects of a personal presence , as you have seen in the probation : and it is yet further cleared by the journal of bargarrens daughters sufferings ; which was attested before the former commissioners , and is known in the country ; particularly the glas●… of sack , and orange pi●…e ; the pieces of the clouted sleeves ; the words expressed on the sudden murther of the child , by the woman that looked after it , which are constantly told by some of the confessants ; as also the houses being strewed with meal that night . the girle , the hood-wink'd , her falling in fits at their approach , &c. and others , which shall be pointed at to the jury , conjoyned together , can be ascribed to no other cause then the real ex●…stence of the witches persons in the place : unless it be said , that satan might possibly have foisted and suborned all those ; and thence it be concluded , that the devil did actually so , in which case the objecters are the persons that found their opinion on imagination , without any positive ground of the reality of what they fancy ; yea , against positive grounds , of belief in the contrary ; which arguing from possibility to existence , is already sufficient exploded . whereas , for strengthning the objection it is alledged , that the confessants having been in the devils service , and renounced christ , they are not capable o●… the religion of an oath . it is answered , first . in the rules of charity , &c. the confessants , tho once witches , have now , at least the majority of them , ceased to be such , having had the use of means , by the ministers and word , and actually declared their repentance , and the devils ceasing to molest them ; particularly elizabeth anderson was only carried along violently by her father , and stood out , to the last , renouncing of her batism , or consenting to those crimes which were contrived in their meetings . ianet and margaret rodgers do testifie a great remorse , and avowed the same last sabbath in the face of the congregation . so those three are sufficient , whatever might be said against the other two , especially if we joyn the improbability , either of hazarding their own lives , or the devils sending them out against these prisoners , or their destroying their own relations ; as was remarked before . but , secondly . whether they remain witches or not ; it is certain , by reason and experience , that the devils peculiar influence ceaseth when they are brought to judgment : by the common course of providence : and therefore the authors before cited admit witches whether penitent or not . thirdly . all the supposed defects of their evidence is supplied , and the intireness thereof compleated , by their testimonies being so wonderfully confirmed ; particularly the confessants are constant from the first discovery ; uniform in such various circumstances , not only with themselves , but with the girle : they declare nothing but what is probable , most of the prisoners having been reputed witches , all of them having the mark ; and one or other of them , ( to whom their associates who delighted in mischief , never failed to joyn ) having had particular provocations to take revenge by the torture and deaths mentioned : besides , the other presumptions of guilt already proven before you . the confessants were threatned to retract by the prisoners themselves and their friends : besides the bad usage from others in the countrey . they concurr with the bewitched girles testimony , and amongst themselves , even when examin'd singly : and upon new things : as several of your number have tryed the experiment : on this head delrio , lib. 5. sect. 16. n. 5. wisely observes , quamvis tam facile foret demoni plures decipere quam unum tamen non est censendus deus hoc aeque p●…rmi tere ne omnis ratio probandi talia delicta occulta judicibus adimatur ; hoc enim est dissentaneum provid●…ntiae divinae . the reiteration of the acts which they declare , as to some persons that they never saw , except in these congresses , and yet whom they knew now on the first sight , is unaccountable , if they were cheats : and that they are not such is further confirm'd by some of the prisoners being accused , by a confessing witch in anno 1687. and you know that others accus'd by these confessants , were lately brought in guilty by the verdict of a former inquest , &c. which are so many joynt proofs of the witnesses integrity , and make a chain of evidence and moral demonstration both against error in themselves , and delusion , in relation to others , &c. there were some things objected from the law of scotland , of which also i shall give you a touch . whereas it was alledged , that irretiti criminibus capitalibus , those who are indicted for capital crimes , and so under the pursuers power , cannot be admitted to be witnesses ; conform to a statute in regiam majestatem . to this it was answered , that we need not say , that these statutes have not the force of law , except in so far as they are received by custom ; and are conformable to law. a laick cannot witness against a clerk , or e contra , &c. nor need we make use of that which is obvious , viz. that these statutes are only common rules in ordinary crimes ; which have their exception in all occult and excepted crimes , such as witchcraft , &c. nam omnis regula subverti potest , and particularly this rule is actually so restricted in the case of witchcraft , by the opinion of lawyers and the customes before-mentioned , which are the best interpreters of laws : for if this application should hold , a socius criminis could never be admitted : but we positively deny , that those confessants are under our power or influence ; seeing elizabeth anderson is not guilty of witchcraft , for any thing that does appear : the lindsays were never indicted for it ; and the inditement against ianet and margaret rogers was drop'd ; as the whole commission is to expire against the first of iune , betwixt and which time , they are to proceed no further then this particular trial. so that this objection vanishes into smoak . whereas it is pretended , that the rogers's cannot be received , because not given out in the list of witnesses ; conform to the regulation , whereby the prisoners might have proven their objection by their exculpation . it was answered , 1st . this objection ought to be rejected ; because , besides that the act speaks only of criminal libells , and not indictments , which with the list of the witnesses may be given in far shorter time than the additional list has been given to the prisoners indited , being prisoners : this act is interpreted by the common custom of the justice court ; of giving additional lists after the first , upon shorter time then this has been given : as is particularly attested by iames guthry macer , who gave them , and being a person in officio , his testimony is to be credited in what relates to his office : so that the old custom confirmed by a decision , august 3d. 1661 ▪ where alexander forrester was cited apud acta against a vvitch , continues as to this point , as is related by mckenzie , pag. 529. but 2dly . any objection that the prisoners pretend against these witnesses , is in jure , or may instantly appear . 3dly . the case is altogether extraordinary and circumstantiat : for these witnesses had not confessed : and so were not existent under that reduplication when the principal list was given out : whereby the act of parliament can only be understood of witnesses , that were then existent . and finally the prisoners got a general warrand of exculpation for citing of any witnesses they pleased , and they have had several days since they got this additional list , so that they might have cited witnesses to prove their objections , were it not the truth is , they have none , besides these that are common and before answered . thus i have given you hints that your own reason ( which i know to be refin'd ) may improve and apply , so as to dissolve the quibles which the petty witts , who have not soul enough of themselves to penetrate into the depth of that which is abstruse may raise against it : it being their common talent either to skipp over things superficially , or else to attaque some of the slightest outworks , and then to triumph as if they had obtain'd the victory . i must confess that none could be more sceptical as to the truth of such odd things as i had heard ; nor inquisitive for canvassing the reality , and explications of them , then i was before my attendance at bargarrans house , and the several dyets of court ; and my conversation with some of those concerned in the matter . but now , after all that i have seen , reasoned , and heard ; i do acknowledge may self entirely captivated by the dictats of natural understanding and common sense , into a firm belief and perswasion , that , as there is such a thing as witchcraft , so it was eminent in its forementioned effects ; and that the seven prisoners were some of the witches . i have troubled you little with my own observations ; yet lest you should think me too lazy i shall make one , and that is , that i do not think the greater part of the condemned prisoners will ever fully confess : for which conjecture i have two grounds , viz. that they are neither ignorant nor melancholick ; but on the contrary , some of them would seem to have been once enlightned before they fell away , so that if this be a sin unto death , there is no appearance that they will glorify god by confession . several of them are persons of singular knowledge and acuteness beyond the common level of their station : particularly margaret lang did make harangues in her own defence , which neither divine nor lawyer could well out-do : yet i thought that when they sp●…ke in a matte●… of any concern , their eyes stood squint and fixed , as if they had been turning their ears and attending to some invisible dictator . their answers to the trying questions put to them , were surprisingly subtile and cautious : tho indeed , by the indu●…ry of some of the judges and lawyers , they were sometimes catch'd in lyes , prevarications , and contradictions ; which might have proceeded either from natural or perternatural causes . some of them were esteemed in the country to be very sagacious and exact in their bussiness : margaret lang having been a noted midwife , and one of the lindsays having acquired a considerable fortune by his tillage and trade : yet it was observed , that there did commonly break out in their hypocritical way of living , something odd either of iniquity or affectation ; and lindsay did cunningly enough get off from the sheriff when he was formerly accused in 1687. melancholy persons are lovers of solitude ; witches of society , and feasts : those are commonly pale and heavy ; many of these corpulent and ●…oluptuous witches are hard to confess as knowing their guilt ; the melancholy delight to discover their horridest damps , because they think them no crime : the contessions of the one are every where uniform ; the others phantasms are as various as their humours . finally , witches teach their trade ; whereas conceits would dye with the melancholy ; and can no more be conveyed by them to others then the humour which is the specifick cause thereof . as these distinguishing characters do hold in the general , so in this particular case there are several others : such as , most of the prisoners were of middle-age , one of them not much above twenty ; and the first confessants are known to be young : so that dotage or melancholly are the less to be suspected ; yea was morally impossible in many of their cases . for the facts which the confessants had formerly declared before the commissioners for enquiry , were sworn to by other unexceptionable witnesses before the commissioners for the trial ; and their circumstances were such , that one of 'em could not know what was to be deponded by the other : as it 's already manifest , that the real effects in several passages of bargarrans daughter were not possibly producible by any imagination or humour ; and it is special in this case , tha●… neither the prisoners nor confessants were distempered by being kept from sleep , tortured , or the like , which were too usual in former times ; but all the measures were strictly observed , that are requisits to a truly impartial judgment . i needed not insert the copies of the depositions themselves : because it is not deny'd that they are such as represented in the pleadings ; the chief question being about the legality of the last deponents . nor is there any need to insert the defendants part of the debate , seperately by it self ; in respect that it is faithfully repeated or implied in what you have here sent you . upon the whole i do believe ; that there is scarcely a more remarkable providence of this nature to be found in any true history ; nor was there ever a more exact caution in any enquiry or trial of this kind : a more clear probation , without confession of the prisoners themselves , or , a more just sentence , putting together all circumstances , upon record . i am , what you have made me , yours , &c. finis . doctor lamb revived, or, vvitchcraft condemn'd in anne bodenham a servant of his, who was arraigned and executed the lent assizes last at salisbury, before the right honourable the lord chief baron wild, judge of the assise. wherein is set forth her strange and wonderful diabolical usage of a maid, servant to mr. goddard, as also her attempt against his daughters, but by providence delivered. being necessary for all good christians to read, as a caveat to look to themselves, that they be not seduced by such inticements. by edmond bower an eye and ear witness of her examination and confession. bower, edmund. this text is an enriched version of the tcp digital transcription a77144 of text r207115 in the english short title catalog (thomason e705_24). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 102 kb of xml-encoded text transcribed from 25 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a77144 wing b3869 thomason e705_24 estc r207115 99866186 99866186 118450 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a77144) transcribed from: (early english books online ; image set 118450) images scanned from microfilm: (thomason tracts ; 109:e705[24]) doctor lamb revived, or, vvitchcraft condemn'd in anne bodenham a servant of his, who was arraigned and executed the lent assizes last at salisbury, before the right honourable the lord chief baron wild, judge of the assise. wherein is set forth her strange and wonderful diabolical usage of a maid, servant to mr. goddard, as also her attempt against his daughters, but by providence delivered. being necessary for all good christians to read, as a caveat to look to themselves, that they be not seduced by such inticements. by edmond bower an eye and ear witness of her examination and confession. bower, edmund. [4], 44 p. printed by t.w. for richard best, and john place, and are to be sold at their shops in grays-inn-gate and furnivals-inn-gate in holburn., london, : 1653. annotation on thomason copy: "july. 18". reproduction of the original in the british library. eng witchcraft -england -salisbury -early works to 1800. trials (witchcraft) -england -salisbury -early works to 1800. a77144 r207115 (thomason e705_24). civilwar no doctor lamb revived, or, vvitchcraft condemn'd in anne bodenham: a servant of his, who was arraigned and executed the lent assizes last at bower, edmund. 1653 20405 5 0 0 0 0 0 2 b the rate of 2 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2007-04 tcp assigned for keying and markup 2007-04 apex covantage keyed and coded from proquest page images 2007-05 robyn anspach sampled and proofread 2007-05 robyn anspach text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion doctor lamb revived , or , vvitchcraft condemn'd in anne bodenham a servant of his , who was arraigned and executed the lent assizes last at salisbury , before the right honourable the lord chief baron wild , judge of the assise . wherein is set forth her strange and wonderful diabolical usage of a maid , servant to mr. goddard , as also her attempt against his daughters , but by providence delivered . being necessary for all good christians to read , as a caveat to look to themselves , that they be not seduced by such inticements . by edmond bower an eye and ear witness of her examination and confession . london , printed by t. w. for richard best , and john place , and are to be sold at their shops at grays-inn-gate and furnivals-inn-gate in holburn . 1653. to the right honourable the lord chief baron wild . my lord , when your honour was pleased to approve of my intentions of acquainting the world with this narration , i beheld it with much fear , and had not your lordships incouragements answered all the objections i met with , i had chosen rather to deny the world a knowledge of it by my hand , than to expose it to the critical view of this censorious age ; but now since your lordships former incouragements have transported me through all difficulties , i humbly lay my endeavours at your lordships feet , and hope , that although i have not satisfied my own desires , nor others expectation , yet your lordship will condescend to the acceptance of my endeavours , which are in all things to be found at your lordships service . edmond bower . from my chamber in shaston , april 10. 1653. witchcraft condemnd , or , a narration of the tryal of anne bodenham . there lived in fisherton anger , adjacent to the city of new sarum , in the county of wilts , one anne bodenham , wife to edward bodenham clothyer , aged 80. years , who formerly was ( as she confessed ) a servant to doctor lamb of london long since deceased , but in her later years , taught divers young children to read , pretending to get her livelyhood by such an employment . she was a woman much adicted to popery , and to papistical fancies that she commonly observed , and would declare to her neighbours ; she would often tell those , that had converse with her of lucky and unlucky days , which she would have them observe in their employments ; she was likewise addicted much to gossipping ( as the vulgar call it ) to tell strange unheard-of tales and stories of transactions , and things that have been , and might be done , by cunning and wise people ; she was one that would undertake to cure almost any diseases , which she did for the most part by charms and spels , but sometimes used physical ingredients , to cover her abominable practices ; she would undertake to procure things that were lost , and to restore stoln goods , upon which employments she was made use of by many people , and amongst the very many that came to her , there came one anne styles ( then a servant to richard goddard esquire , of the close in new sarum ) who had lost a silver spoon of her masters , and it was suspected by many servants of the house , that the spoon was stollen , who amongst themselves resolved to send this anne styles to anne bodenham , or the cunning woman , to discover the person that had stoln the spoon ; she whereupon having receiv'd from the cook maid bread and meat to give the vvitch , went to the witches house , where she was entertain'd very kindly , and at her comming the vvitch shaked her by the hand , rubbed her head and temples , and told her she knew wherefore she came , but said the wind did not blow , nor the sun shine , nor jupiter appear , so that she could not help her to the spoon ; withall told her , that she should shortly have occasion to come again to her about a greater matter ; and then the vvitch took of the maid 12. pence , and also bid the maid give her a jug of beer , which she did ; after which the vvitch told the maid the spoon should be brought again shortly , by a little boy which did use to her masters house ; and when the maid came home , she told the cook maid , and elizabeth roswel an other of the servants in the same house , what the vvitch , had told her ; at which time then elizabeth rosewel told anne styles , that master thomas mason , son in law to master goddard , had lost three pieces of gold , of 22. shillings a piece , and that master mason desired her to go to the vvitch to know who had the same , and withall bid her give the vvitch what mony she demanded , and he would repay her ; whereupon the maid went to the vvitches house again , who bade her come in , and told her she was welcome , and asked her wherefore she came ; to whom the maid answered , for gold that was lost ; and the vvitch immediatly replyed , it was mr. masons gold , and that master goddards boy , robert beck-ford , had been twice before with her about it ; the vvitch put on her spectacles , and demanding seven shillings of the maid which , she received , she opened three books , in which there seemed to be severall pictures , and amongst the rest the picture of the devill , to the maids appearance , with his cloven feet and claws ; after the vvitch had looked over the book , she brought a round green glass , which glass she layd down on one of the books , upon some picture therein , and rubbed the glass , and then took up the book with the glass upon it , and held it up against the sun , and bid the maid come and see who they were , that she could shew in that glass , and the maid looking in the glass saw the shape of many persons , and what they were doing of in her masters house , in particular shewed mistriss elizabeth rosewel standing in her mistriss chamber , looking out of the window with her hands in her sleeves , and another walking alone in her masters garden , one other standing in a room within the kitchin , one other standing in a matted room of her masters , against the window , with her apron in her hand , and shewed others drinking with glasses of beer in their hands ; after the witches shewing this to the maid , she then bad her go home , which when she came home , she asked the people ( she so saw in the witches glass ) what they had been doing while she had been wanting , and by their answers to her she found that they had been doing what she saw they were in the glass , and the maid relating this to elizabeth rousewel , she replyed , that mistriss boddenham , ( meaning the said witch ) was either a witch , or a woman of god . this being about one of the clock in the afternoon the maid went about her imploiment till 6. a clock in the evening , about which time elizabeth rosewel acquainting the maid , that her mistriss going to borrow money of her daughter in law mistriss sarah goddard , the money was stained black , and thereupon elizabeth rosewel told the maid that her mistriss was afraid of being poysoned by the said mistriss sarah , and by her sister mistriss anne goddard , for that she had been thrice before in danger of being poysoned , and therefore desired the maid to go to the vvitch , to know if there were any such things intended , and the maid as it was almost dark went to the vvitches house , and to her apprehension there was a little black dog that ran before her over crane-bridge , in the way between her masters and the vvitches , and so brought her to the vvitches house , where the doors flew open without her knocking , and the vvitch met her at the second door , and told her , she knew wherefore she came , and that it was about poysoning , and told the maid further that it was intended that her mistriss should be poysoned , and that there was moneys found in mistriss sarahs pocket , that was stained , but she would prevent it ; and further said to her , that it was mistriss sarahs intention to go a journy into summerset-shire , but she would shew her a trick , as she spoke the words , she should break her neck before she went out of the gate ; and then the vvitch took five shillings of the maid , ( that she had received from mistriss elizabeth rosewel ) and so the maid left her and went home , and when the maid came home , she went into master masons chamber , where master mason and mistriss elizabeth rosewel were , and acquainted them with what the vvitch had told her , and upon that , one of them replyed , the devill appeared in the faces of mistriss sarah and mistriss anne , and desired the maid to go again the next day , to know of the vvitch what the time should be that her mistriss should be poysoned , and the next morning about six or seaven of the clock , the maid went to the vvitches house , and carried five shillings along with her , and gave it the vvitch , and told her she was come to know the time when her mistriss should be poysoned , and the witch told her , it should be on a friday , but she would prevent it before that time , and bade the maid come again in the afternoon ; and when the maid returned home , master mason spoke to her immediatly to go again to the witch , to know of her , if one master rawley did intend him any mischief , for winning his money from him at play , and gave the maid two shillings to give the vvitch , and the maid did accordingly go , and did ask of the witch what master mason bid her , and the witch told her that master rawley had intended some mischief against him two several times , and had way-layd him , but she had and would prevent it , and would send him a charm , and took a piece of paper and put therein yellow powder , and so made it up in a cross figure , and gave it to the maid to deliver it to master mason to wear about his neck ; and the witch further told her , that if the charm were about him he need not fear what mony he owed , for no bay liff could take hold or meddle with him , and so the maid returned home and gave him the charm . the next day master mason sent the maid again to the witch , to tell her that he intended some law sutes with his father in law master goddard , and to know of her whether he should have the better of it , and gave the maid three shillings to give the witch , and when the maid came to the witches house and told her what she came for , the witch took her staff , and there drew him about the house , making a kind of a circle , and then took a book , and carrying it over the circle , with her hands , and taking a green glass , did lay it upon the book , and placed in the circle an earthen pan of coles , wherein she threw something , which burning caused a very noysome stinck , and told the maid she should not be afraid of what she should then see , for now they would come , they are the words she used , and so calling belzebub , tormentor , satan , and lucifer appear , there suddainly arose a very high wind , which made the house shake , and presently the back door of the house flying open , there came five spirits , as the maid supposed , in the likeness of ragged boys , some bigger than others , and ran about the house , where she had drawn the staff , and the vvitch threw down upon the ground crums of bread , which the spirits picked up , and leapt over the pan of coals oftentimes , which she set in the middest of the circle , and a dog and a cat of the vvitches danced with them ; and after some time the vvitch looked again in her book , and threw some great white seeds upon the ground , which the said spirits picked up , and so in a short time the wind was layd , and the vvitch going forth at her back door the spirits vanished , after which the vvitch told the maid , that master mason should demand fifteen hundred pound , and one hundred and fifty pound per annum of master goddard , and if he denyed it , he should prosecute the law against him , and begone from his father , and then he should gain it , with which message the maid returned and acquainted master mason . she was sent by mistriss rosewel divers times to enquire concerning sweet-hearts , when she should be marryed , and how she should dis-ingage her self from her sweet-hearts that formerly had solicited her in a way of marriage , the one now in france , the other with whom she broke a piece of gold to bind their contract , to which the vvitch gave her directions , and told her what would be the result and issue of those passages , and of many more of the like nature , that she was sent to propound to the vvitch , and in a short time after , mistriss rosewel sent her again to the vvitch , to know of her when the day should be , that mistriss goddard should be poysoned , and delivered her eight shillings to give the vvitch , so the maid went again to the vvitch accordingly , and gave her the eight shillings , and the witch replyed she could not tell her then , but gave the maid one shilling , and bid her go to an apothecary , and buy some white arsenick , and bring it to her to prevent it , which the maid did , and carryed it to the witch , who said to her she would take it and burn it , to prevent the poysoning , but she burnt it not as the maid could see at all ; then the maid returned home , and told master mason and mistriss rosewel what she had done , who laughed at it . the next day being tuesday , she was again sent by master mason , to know where the poyson should be found that should be given her mistriss , and when the maid had proposed the question to the vvitch , she took her stick ( as formerly is related ) and making therewith a circle , the wind rose forthwith , then taking a beesom she swept over the circle , and made another , and looking in her book and glass , as formerly , and using some words softly to her self , she stood in the circle and said , belzebub , tormentor , lucifer , and satan appear ; there appeared first a spirit in the shape of a little boy as she conceiv'd , which then turned into another shape something like a snake , and then into the shape of a shagged dog with great eyes , which went about in the circle ; and in the circle she set an earthen pan of coles , wherein she threw something which burned and stank , and then the spirit vanished , after which the vvitch took her book and glass again , and shewed the maid in the glass , mistriss sarah goddards chamber , the colour of the curtains , and the bed turned up the wrong way , and under that part of the bed where the bolster lay , she shewed the poyson in a white paper ; the maid afterward returned home , and acquainted mistriss rosewel with what the witch had shewed her in a glass , that the poyson it lay under mistriss sarahs bed , and also spoke to her that they might go together and take it away ; but mistriss rosewel replyed no , let it alone for gods sake , and would not , neither did she take it or suffer it to be taken away . and the witch further told the maid ( when she was with her the thursday ) that the next day being friday , about 7. or 8. of the clock at night , there should be sage ale made for her mistriss , and that there should be a white pot set upon the dresser in the kitchin wherein poyson should be put , but mistriss goddard should not drink it , and that mistriss rosewel knew best what to do ; and on the friday night , there was aleset on the fire ( as the witch before related ) the maid being that while sleeping in the hall ; mistriss rosewel awaked her and bid her go into the kitchin , and see whether or no there was not poyson in the cup ; and the maid looked and found something there , and called to mistriss rosewel , and told her there was something in it , which swimmed on the top , and something in the bottom , as the witch before had told the maid should be . and then mistriss rosewel took the same and carried it up to her mistriss , and shewed it her , and the maid afterward asking mistriss rosewel if she had told her mistriss of it , she replyed , that her mistriss knew well enough of it by her looks . the next day following being saturday the maid was sent again to the witch , to get some example shewen upon the gentlewoman that should procure the poyson , upon which the maid went again to the vvitch , and told her for what she was sent . then the witch made a circle as formerly , and set her pan of coles as formerly , and burnt something that stank extremely , and took her book and glass as before is related , and said belzebub , tormentor , lucifer , and satan appear , and then appeared five spirits , as she conceived , in the shapes of little ragged boyes , which the vvitch commanded to appear and go along with the maid to a meadow at wilton , which the vvitch shewed in the glass , and there to gather vervine and dill , and forthwith the ragged boys ran away before the maid , and she followed them to the said meadow , and when they came thither the ragged boys looked about for the herbs , and removed the snow in two or three places , before they could find any , and at last they found some , and brought it away with them , and then the maid and the boys returned-back again to the vvitch , and found her in the circle paring her nayls , and then she took the said herbs , and dryed the same , and made powder of some , and dryed the leaves of other , and threw bread to the boys , and they eat and danced as formerly , and then the vvitch reading in a book they vanished away ; and the vvitch gave the maid in one paper the powder , in another the leaves , and in the third the paring of the nayls , all which the maid was to give to her mistriss ; the powder was to put in the young gentlewomens mistriss sarah and mistriss anne goddards drink or broth , to rot their guts in their bellies ; the leaves to rub about the brims of the pot , to make their teeth fall out of their heads ; and the paring of the nayls to make them drunk and mad . and the vvitch likewise told the maid , that she must tell her mistriss , and the rest , that when they did give it them , they must cross their breasts , and then say , in the name of our lord jesus christ , grant that this may be , and that they must say the creed backward and forward . and when the maid came home and delivered it to her mistriss , and told her the effects of the powder , and the other things , her mistriss laughed , and said that it is a very brave thing indeed . and her mistriss sent her again the same day to the witch , to desire her to send her some charm , or writing under her own hand , that should keep her from ill , and preserve her from danger . and the vvitch took pen ink and paper , and wrote something , and put some yellow powder therein , and gave it to the maid to give it to her mistriss , and bad her tell her , that she must never look in it , and must carry it in her bosom by day , and lay it in a purse under her head by night ; and the monday following , the maids mistriss , master mason , and mistriss rosewel importuned her to go again to the vvitch to know of her whether or no she could not make the young gentlewomen exemplary some other ways , seeing that they could not give them the powder , and whether she could not send a spirit to bring them upon their knees , to ask her mistriss forgiveness ; but the vvitch told her she could not have any power of them unless shee could get her the tayls of their coats , or of their smocks , and if she had but that she could make the house fall about their ears , and could do more than master lilly or any one whatsoever ; which message the maid carryed to her mistriss , upon which her mistriss replyed , that would be pretty to be done , and mistriss rosewel spoke to the maid to cut off the same when they should be a bed , but the maid refused to do it , the young gentlewomen mistriss sarah and mistriss anne , hearing of these transactions about poyson , and that it should be laid to their charge , that they had a designe , and provided poyson to poyson their mother ; being much moved at it , and to vindicate themselves , that no such aspersion might lie on them ( in regard it was also reported , that they should buy one ounce and halfe of poyson that cost 6 d. at an apothecaries ) they went about sarum to enquire whether any such thing was bought , and by whom , that the truth might be discovered , and the aspersion might be removed ; and having found where the poyson was bought , the maids fellow-servant mirian and mris. rosewell told the maid , that her mistris wished her to goe away and shift for her selfe , otherwise they supposed that she should be examined before some justice , and so there might some trouble and disgrace come upon them in the businesse : and the same night the maid went out of her masters house , and lay at one mattershawes the cookes : the next day in the morning mris. rosewell sent her word that she would speak with her at longmans house , and the maid went thither , where mris. rosewell brought her her cloaths , and wisht her to goe to london , and brought her 9 s. which she laid out before to the witch , and 12 d. as a gift from mr. mason ; and mris. rosewell sent to the witch , before she went , to know whether she did approve of her journey to london , and the witch wished her to go , and told her that she would send a paper by her to mr. mason , and did then write in the paper divers crosses and pictures , and other things , and put black and yellow powder therein , and told the maid she should give the same to mr. mason , and bid him use it how he pleased ; which paper the maid carryed along with her as far as sutton towards london , and there burnt it : but before the maid went away from the witch for london , the witch asked the maid whether she would goe to london high or low to which she replyed , what doe you mean by that ? she answered , if you will goe on high , you shall be carryed to london in the air , and be there in two hours ; but if you goe a low , you shall be taken at suttons towns end , and before , unlesse you have help : but before she departed , the witch earnestly desired the maid to live with her , and told her , that if she would do so , she would teach her to doe as she did , and that she should never be taken ; then the maid asked her what she could doe ? she answered , you shal know presently , and forthwith she appeared in the shape of a great black cat , and lay along by the chimny : at which the maid being very much afrighted , she came into her own shape again , and told her , i see you are afraid , and i see you are willing to be gone , and told her , if she was , she should say so , and not speak against her conscience ; and the maid replyed , she was willing to goe , and not to dwell with the witch ; then the witch said , she must seal unto her body and blood not to discover her ; which she promising to doe , she forthwith made a circle as formerly she had done , and looking in her book , and called beelzebub , tormentor , lucifer , and satan appeare , then appeared two spirits in the likenesse of great boys , with long shagged black hair , and stood by her , looking over her shoulder , and the witch took the maids fore-finger of her right hand , in her hand , and pricked it with a pin , and squeesed out the blood , and put it into a pen , and put the pen into the maids hand , and held her hand to write in a great book , and one of the spirits laid his hand or claw upon the witches , whilest the maid wrote , and when she had done writing , whilest their hands were together , the witch said amen , and made the maid say amen , and the spirits said amen , amen ; and the spirits hand did feel cold to the maid as it touched her hand , when the witches hand and hers were together writing ; and then the spirit gave a peece of silver ( which he first bit ) to the witch , who gave it to the maid , and also stuck two pins in the maids head-cloathes , and bid her keep them , and bid her be gone , and said also i will vex the gentlewoman well enough , as i did the man in clarington park , which i made walk about with a bundle of pales on his back all night in a pond of water , and could not lay them down till the next morning . the maid took her journey immediately for london , and about park cooner , two miles on her journey , there overtook her a man on horse-back , who asked her , whether or no she was going for london ? and she telling him yes , he lighted , and set her on horse-back , and went a foot by her about two miles , and then carryed her behinde him to stock-bridge , and then she went a foot through the town , but afterwards rode again , untill she was overtaken by mr. chandler and others , at sutton towns end . friendly reader , what is here related was delivered upon oath at the assises before the judges by the maid her self , and is not a fancy , but a truth ; yet if thou shouldest doubt it , suspend thy judgement till the last , and hear what others depose besides her , and many witnesses usually fully confirme what may be dubious upon one information . i must confesse i have used some other names in the narration before going , mris. goddard , mr. mason , mris. betty rosewell , mris. sarah and mris. anne goddard , and others , but i could not avoyd them , for i have related as the maids evidence was , and should i not have related the ground and foundation of the businesse , or if any of these passages should have been omitted , i should have much covered the wickednesse , and sewed fig-leaves to hide the vilenesse of the witch . and further know , judicious reader , i am not here to give a partiall relation of any thing , or to speak in the praise or dispraise of any person , neither doth it behove me to meddle with any actions of any persons besides the witches and the maids , therefore mistake me not , my intention was not , neither is it , by this , to lay any calumnies or prejudices on mris. goddard , mr. mason , or others , far be it from me ; i must confesse they were something to blame in sending up and down the maid , if they knew the woman to be a witch , and no doubt but they are sorry for it , that such an accident should happen , but the title and drift of the following part of my book , shews , my intent is to discover the practise of the witch , and should willingly let passe any thing else that relates not to it ; but , since i am digressed a little , let me here insert a word or two , and that is thus : there was for some short time some conceivings or thinkings that the young gentlewomen , mris. sarah and mris. anne goddard , should plot and attempt to poyson their mother in law : i need not say much in their vindication , they have already sufficiently cleared themselves , and the relation before shews they knew of no such thing ; besides their stirring and going about to the apothecaries , to finde out the ground-work of the plot , was the first rise and ground of the discovery of the witch : so that they are so far from lying under any imputation , that it is to be acknowledged by all that they were the instruments of its discovery , and therefore mris. goddard or others have no ground to cōjecture any such thing against them : i speak not any thing partially , for mris. goddard is a gentlewoman altogether unknown to me , mr. mason is one whom i never to my knowledge saw , and the young gentlewomen i never had any acquaintance with , and should i speak any thing to their dishonor or disesteem , i should speak it not knowingly : therefore friendly reader , harbour not any prejudicate opinion against any of them , by reason of what is here inserted ; for my owne part i bear none against them , and i hope this will not raise or stir up any in the reader ; for what is before said , is not enough to make them much faulty , but it shews and much aggravates the lewdnesse and wickednesse of the witch . but now to return where i left ; you have heard what hath been the practise of the witch in some measure , now i shall proceed to shew how she got power over the maid , and what miserable torments she was an instrument in bringing on her . mr. chandler son in law to mris. goddard , hearing that his mother in law was in danger of being poysoned , and that a servant of hers had bought the poyson , and was fled or gone away , he forthwith with one other man , william atwood ( that gave intelligence which way she was gone ) made after her , and overtook her neer sutton , and had her into the inne at sutton , and up into a room , she being then and at the time of her being apprehended in a great trembling and shaking , and so continued , and after a while mr. chandler and the other man bringing back the maid towards sarum , upon the way between sutton and stockbridge , the maid did confesse and acknowledge all the transactions and passages between the witch and her , as are related before : and when the maid was brought to stockbridge , in the inne at night , she also confessed the contract she had made with the devill , as is before related , and said she had received a peece of silver of the devill , which she shewed and delivered to mr. chandler , which is accounted to be ten pence half-penny , and the two pins which the witch stuck on her head , she also delivered to him , which he took of her and threw them into the fire , and presently took the money out of the fire again , but found not the pins ; and this was about twelve of the clock at night : and the maid then said upon delivery of the said money and pins , that she should be troubled , for that the devil had promised her that she should never be troubled as long as she kept it secret , and now having revealed it , she feared she should be troubled : and about one hour after , the maid sitting by the fire , upon a sudden fell into a trance , and cryed out she should be thrown into the fire ; and upon that , mr. chandler with the rest that were present with her , held her as fast as they could , yet could hardly keep her out of the fire ; and when the trance was leaving her , the man that went along with mr. chandler , cryed out to him , and bid him look there , poynting behinde the maid , and mr. chandler looking ( as he conceived ) he saw a black shade goe from her , and then she coming to her selfe , mr. chandler with her and the rest went to prayers , and the maid seemed to have such a carriage in prayer as if shee minded it , and prayed fervently , holding fast about mr. chandler's leg , and as they were concluding their prayers , william atwood called to the maid , and asked her what it was that she had thrown into the fire , and she said , it was something that the devil had given her to throw upon mr. chandler : and after prayers were ended , the maid arising from her knees , was not able to goe , and then said , that base and plaguy witch mris. boddenham hath bewitched me ; and afterwards the maid would cry out , and say that the devill , the witch , and the five ragged boyes did appeare before her as they formerly had done when she was at the witches house : and about two of the clock at night , the maid found her self very sleepy , & said , pray god blesse me , i wish it may be for my good , i am very sleepy : whereupon mr. chandler perswaded her to lie upon the truckle bed , which she did , and then mr. chandler lay down on the high bed , leaving the servants of the house with william atwood by the fire side ; and shortly after hearing a great noyse , and a groaning , mr. chandler found the maid in a great agony , and much perplexed , and notwithstanding he himself , william atwood , and the servants of the house held her as much and as fast as they could , yet she was taken from them , and those parts which were holden by them were thrown from them upon the floore , onely her feet which were not holden continued upon the bed , but the head and the rest thrown down , and all the while making a hideous noyse , with skrieking and crying out , in an agony she continued about one quarter of an hour ; and then about four of the clock the same night she was taken again , in the same manner , but onely the people then in the room were able to hold her , and she was not thrown away from them as before ; and about day-break the maid was taken with another terrible fit , and continued in the same about one quarter of an hour , but mr. chandler , william atwood , and the servants in the house could hardly keep her from tearing her selfe : and when the day appeared , and the night was past ; they brought the maid to sarum , and being examined before edw. tucker esq ; one of the justices of the peace for the county of wilts , she was committed on suspicion of the poyson pretended to be provided for her mistris , as before , and the witch also apprehended , and both put into prison , where the maid remained about three weeks till the assises , and was constantly taken with violent fits , as strange , as strong , not parallel to any fits that ever any person was known to have naturally , and so strong in them , that sometimes six men , sometimes more could not keep her from being hurryed from them , although holding her at the greatest advantage that possibly they could take her , keeping her down on a low bed , lying on the same , and every man holding a particular part of her body : so violent were her fits , and so strong was the motion of her body in them . these fits were also as frequent as violent , she having not for the most part one quarter of an hours respite from torment between them , and they continuing halfe an hour , sometimes an hour and more , and in this sad condition she continued sometimes two hours ; and so , many dayes together : and the monday morning following i comming to sarum , where there was a great rumour about the city of a witch that was found out , that had bewitched a maid , and they both were in prison , and that the maid was often troubled with such strange fits that drew both pity and admiration from the beholders , through the perswasion of some friends i accompanyed them to the prison , and when i came into the chamber where she lay , she was then in her fit , and so had been half an hour before i came , and i continued there one hour and half , and all that while her fit seised on her , she lying on a low bed in the midst of a chamber , and severall compassing her , holding her down : the nature of her fits i am unable to demonstrate by my pen , onely thus far , they suddenly seised on her , and would cause an exceeding trembling in all the members of her body , causing her to tear her self unlesse held , and she was so strong in them , that two men could not hold one arm , but many times would be pulled from them , she miserably groaning and skrieking , being deprived of her speech and sight , and many times she grinded her teeth , and sweat in her fits continually , constantly in motion , seeking to tear her self , and when her fits were taking their leave of her , she usually had an exceeding trembling , and a little reposed frame for two or three minutes before her violent hurryings would cease : this being the first time i saw her , and beholding so sad a spectacle , i could not but pity her , and by enquiry of other beholders , i understood she was sensible of what was said in her presence during her fits many times , though she was not able to speak her self , ( as she said between her fits ) and did desire the prayers of all such as came to her , to seek god on her behalf : but there being no minister then in the room , wee our selves went to seek god for her , and after wee had concluded our prayers , the maid continuing in her fits not able to speak or discourse , i then left her for some time , afterwards went ( being accompanyed with a multitude ) into the room where the witch was , where she sate neer the fire in the midst of a room , with many spectators , and she in a very senselesse idle manner and discoursing with them , and now and then cursing them if they used any distastefull words to her ; i finding others conversing with her , after them began to propound some questions unto her , and asked her whether she was sensible of her miserable condition ? she answered , i am not beside my senses . i told her , i did not mean , whether or no she had lost the common reason ( all men and women naturally ( more or lesse ) had ) by a frenzy , madnesse , or the like ; but i told her i meant in respect of her spirituall condition , whether she was sensible of her damnable estate by nature , and the guilt she had contracted on her self by reason of her wicked living , and the vile and abominable practises she had ( as it was to be feared ) used , and whether she had any minde or desire to be saved ? she answered , yes , from the jury ; i replyed , but have you any minde to be saved from hell ? yes , said she , i hope i have . q. on what do you ground your hope on ? a. a good faith in christ . q. do you know what faith is ? a. my good meaning . q. doe you know the fundamentalls of religion ? which must be known , or else there is no hope of any salvation . a. if i doe not , i wish you or some body would teach me , i desire to learn any thing for my good . q. why doe you not desire the prayers of ministers , and their company , to reveal your minde to them , and learn from them , which way you may forsake these wicked courses , and abominable practises , for now it is time to shame the devill ? a. i would very gladly have mr. connant , mr. stickland , mr. stone or any minister come to me to teach me , and to pray for me , but i am resolved never to hear our minister of fisherton more , if i am released , but i know i shall never be , but hanged i will warrant you ; and i wish you would now teach me , and i will learn ; pray with me and i will with you . q. can you pray for your self , and doe you make it your constant businesse to beg guidance and assistance from god , to direct you in the whole course of your life , and daily return him prayse and thanks for the mercies you receive ? a. i can say a great many good prayers , and i say them constantly ; i doe alwayes say the creed forward and backward every night , and other good prayers that i finde in my book . these and many more such questions i propounded to her , she answered me in such manner as abovesaid . before i had ended my discourse with the witch , one came to me , and told me that the maid was now out of her fits , and desired to speak with me ; upon which i went to the maid again , where i found her freed from the violent tormenting of her body ; who sitting up , desired to discourse with me ; upon which i propounded these questions : quest . how doe you apprehend your owne state and condition to be ? ans. oh very damnable , very wretched ; this hand of mine writ my name in the devils book , this finger of mine was pricked , here is yet the hole that was made , and with my blood i wrote my own damnation , and have cut my self off from heaven and eternall life ; the devill came , oh ! in a terrible shape to me , entred within me , and there he lies , swelling in my body , gnawing at my heart , tearing my bowels within me , and there is no hopes , but one time or other will tear me all in pieces ; had i not been held , i had been in hell , the devil never leaves but tels me so ; i see him also now standing on the top of the house , looking on me , and now and then he strives to get me from the people , and i think i were as good goe with him , for then i shall be at better ease and quiet ; i am not able to bear his beating and tearing me , he will kill me , there is no hope , i can scarce breath already , he will torment me as long as i am here , and will carry away my soul , hee tels me so , and i must goe . qust doe you not know salvation is to be had for the worst of sinners , if they are willing to be saved ? greatnesse of sin cuts not off mercy , if any have a minde to be saved ; manasseh voluntarily consulted with familiar spirits , yet had mercy ; christ himself when he was in the world made it much of his work to dispossesse evill and wicked spirits , he crossed the sea once on purpose , and all the work he did , was to dispossesse one possessed , and lodged among the tombes ; your case is not worse then theirs , for yours was a forced act , theirs voluntary , you may have salvation ; are you but sensible of the dishonor you have done to god , and have a minde to break off your league with the devill , and would have salvation . answ. oh , my act was willingly done as well as theirs ; the witch perswaded me indeed , but i freely consented , yet i doe heartily desire salvation with my whole soul ; oh , what would i doe to be freed from hell ! any thing in the world would i doe if i might for all this be saved ; sure i have deserved hell , but if god would have mercy on me , i doe with my heart desire it , and i would beg all the world to blesse god for it : oh the devils torments ! how can i be saved , when it was my own act to sell my selfe into the hands of the devill ! i cannot have one hours rest , and long i cannot be in this condition , the devil in a while will have me , doe what i can for my life , i shall not be able to help my self , i perceive he is too strong for me , and will get the masterdome of me at last : oh this base witch , this wicked damnable woman , that should make me murther my own soul , and would have carried me along with her into hell ! oh how shall i abide her company , it would be my death to see her , i was well enough before i saw her ; no indeed , i was an ignorant wicked creature , and should then have gone to hell , but yet i was not in such torments ; not one man or woman in the world knows my pain how great it is , but i hope this shall be the worst of my misery ; but how can i hope so that deserve hell , and the devill is within me , and if any thing at the present would give me ease , it must bee the burning of the witches cat and dog , for then i know and am sure that the devill will leave me , and goe and torment the witch . but a while i was perswading her that it was but a fancy , and a cure of the devils own suggestions , and not a lawfull cure ; she then fell into another violent fit , and the night approaching , i left her , to follow my occasions that called me thither , and it was not in my thoughts to return to the prison ; but on the next day being tuesday , as i was going in the street , a gentlewoman altogether unknown to my self , met me , and told me that the witch in prison earnestly desired to speak with me , and if i would come to her , she would reveal that to me which she was resolved to keep secret from all the world besides . and also that the maid did wish for my company , and did desire , if any knew me , to finde me forth if they could , and perswade me to come to her . whereupon , i did goe to the prison , and when i came , found her in one of her former fits , not able to speak or see any man , lying foaming , raving , groaning , skrieking , trembling in an unheard of manner , impossible to be related so exactly as it deserves for the novelty ; in which condition she remained all the time i was there , which was about one hour and half , and had been in that fit halfe an hour before i came ; in which time , the violence thereof had wearied six men that held her ; and such had been her condition all that night before , having not one quarter of an hours respit between her fits . upon serious consideration of which , it was thought , that in all humane probabilities 't was impossible for her body and soul long to keep together ; and by her words there was some ground of hope that she had not quite sinned away mercy , but that mercy might be obtained for her : the result of our thoughts that were then present ( being many ) was , to spend that afternoon in seeking god for her ; having a great many there in the presence , and also one mr. allena prisoner , very well gifted in prayer , and some knowledge concerning the nature of this wicked art : i ( for the present ) departed , and saw not the witch , but in the afternoon came to the prison again , about one of the clock ; and when i came , the maid was in her fits , in such manner as formerly , and was not able to speak , being by the violent hurryings of her body ( quite ) almost wearyed , which were so strong , that it was impossible any naturall strength could support her long . before we began our exercise , the maid was set up in a chair , and four or five men endevoured to hold her in it ; but she got out of it notwithstanding their endevours , and tore the chair in pieces , and being hurryed halfe way to the end of the room , they were scarce able to recover her to the bed , that so laying her along they might have the advantage of holding her , but at last by very much strength they got her down , and so had such advantage an they held her ; at which time there came into my thoughts a story which i had long before read in mr. scot's discovery of witchcraft : that one way of discovery was , to bring the suspected party into the afflicteds presence ; upon which i desired that the witch might be in the room that afternoon , while we were seeking god for mercy on the behalf of the maid ; i had my desire granted , and authority to bring them together ; and so the witch was brought up into the maids chamber , but unknown to the maid , she lying this while under most grievous hurryings and tortures of body ; and as the witch came into the roome , divers stood between the maid and the dore that they could not see each other ; at the very instant of time as the witch set one foot within the room the maid gave a most hideous glance with her eyes , and shut them presently after , and fell asleep in a moment , before it could be spoken almost . there were at that time in the room some women that were friends to the maids , that had taken up a resolution to fall foully on the witch and get some blood from her ; for prevention of which i stood by the witch to save her , she being very much afraid , and crying out , the wicked people will scratch and tear me : now to insinuate into her , i began to enter into discourse with her , and said to her as followeth : mris. boddenham , you see here is a maid in a very sad condition , and thus she hath been manydayes ; while i was thus speaking , shee broke forth into bitter speeches against the maid ; saying , ah whore ! ah devil ! she hath belyed me , and the devils will tear her for it , i will warrant you . i replyed to her , mris. boddenham , the businesse now is to know if you can prescribe any thing that can cure her , you have formerly cured divers ( many people say ) that have been in the like condition ; pray prescribe a cure likewise for this maid . she answered , i have cured hundreds , and beleeve can cure this maid also , if you will let me alone with her ; but we suffered her not to meddle with her , but desired her to prescribe what means she used in the same case : to which she replyed , nothing but good prayers , and also hanging something about her neck . and being asked what it was she hung about the neck ? she answered , a spell written in a peece of paper : and heing demanded to whom she did pray for cure ? she answered , to jupiter , he is the best and fortunatest of all the planets , and in such a case as this we always pray to the planet jupiter . i then told her ( after a long discourse of the like nature ) that the businesse that we had her here for , was , to the intent , that since the purpose of our hearts here present was to call on god , and wait on him at the throne of grace that afternoon , to shew mercy to the afflicted maid , it being a lawfull way , and that which hath been a means formerly of prevailing with god in the like nature ; and the way that christ taught his disciples , when they would learn to caste out devils , telling them that it was to be done by fasting and prayer ; therefore we would know of her whether she would willingly joyne with us ? we told her our prayers should be , that god would cast an eye of pity on the maid , and release her from her misery ; that hee would acquit the innocent , discover the guilty , and bring to light the hidden and abominable works of darknesse : she answered , yes , shee would joyn in prayer with us . and when we had concluded our seekings of god , it was desired that the maid might be awaked , for that she had slept ever since mris. boddenham the witch came into the roome , which was almost three hours , and had not been known to sleep , or take any rest in many dayes and nights before ; and i did apparently see , that the maid was , and is the better at ease for the witches presence : the witch presently took hold about me , crying out , oh pray by no means doe you awake the maid ; for if she should awake , i should then be torn in pieces , and the devill would fetch me away bodily ; yet , notwithstanding her cryings out and perswadings to the contrary , i desired the people to awake her ; and they tryed what they could , stopt her breath , put things up into her nostrils , took her from lying along , and held her upright , and struck her extreamly ; yet all the means we possibly could use did not awake her ; which was a great admiration to all spectators , that she could not take any rest for many dayes and nights before , and should be in such violent fits untill the witch came into the room , and then she should be on a sudden so eased of her torments and pain , and fall asleep that no art or means could awake her . i then desired the witch to use what means she could to awake her , which she was very loath to doe , saying , the maid hath an ague , and this sleep would make her well , yet we made her to try to awake her : the witch onely took her by the hand , but trembled extreamly , and called the maid by her name , awake , awake ; and that was the most we could make her doe ; but still begging and desiring the people not to awake her : we seeing there was no remedy or means to awake her , ( for my intention was to have caused them to have discoursed together , thinking by their discourse something might be found out to prove the suspected a witch , and to convict her the more evidently ) i caused the witch to goe forth of the chamber , but she would not goe unlesse i went along with her , for she then said , i should awake the maid , and then she should be torn in pieces ; but i would not yeeld to goe along with the witch , but was resolved to see the maid awake out of her sleep ; but when ( partly by force and partly by entreaty ) we had gotten the witch out of the chamber downe the stairs , as soon as ever she was gone from under that roof where the maid was , into the prison-house where she used to reside , the maid began immediately to awake , in such an orderly manner , as if she had been at the sweetest repose and rest that possibly could be , and afterward having recovered her senses both to look abroad and speak , she said , i blesse god the devill went away from me but even now , and to my owne thinking i have been in so sweet a sleep as ever i had in my life , and to my apprehension was in the most sumptuous pleasant place that ever my eyes beheld , where all the most pleasant sights of flowers and delights are : oh how sorry am i that i slept no longer ! yet blessed be god i am now at ease , the devill went forth of my stomach even now ; indeed he made my body tremble when he went out , but that was the worst he did to me ; he is now departed , he hath stood all this day on the top of the house , in the likenesse of a lyon , with flaming eyes , but he is now likewise gone from thence , and i see him no where , and i hope never to be vexed more : indeed i have deserved to be torn in pieces by him , but my lord jusus christ in mercy hath now freed me , and i am verily perswaded shall not be tormented more , the hour of mercy is now come ; i have indeed had mercy in being kept out of hell , but now i have more mercy to be freed from my pain ; 't is a wonder to me , i should be so well in so short a time , that had more pains on me then ever i could , or shall be able to expresse : my body is now free from pain , my minde is now quieted , sure god hath heard your prayers for me , the lord hath stirred up some people to call on god for my salvation , and i trust he hath heard them ; sure i shall never in the least requite you all for your love , i hope god will likewise shew you all the same mercy , as ( blessed be the lord ) i am this hour made partaker of . i now begin to be hungry , and i thank the lord i have an appetite to my food , i would now eat any thing , and if you would help mee upon my feet , i am confident the lord would enable me of my self to goe about the chamber : which she did doe , and said , the greatest pain she felt was the bruisings of her body , by reason of the peoples forcible holding her , and a swimming in her head by reason of the long distractions of her minde she had lain under , but said , blessed be the lord it is so well as it is with me , i am resolved to serve this god that shewed mee this mercy ; i will hereafter heedfully live , and will for ever avoyd such base company as this witch , and for her i will never have any thing to doe with , while i live ; yet i blesse god , she can doe me no harm , she hath done the worst she can already ; the devill hath told me many times , if i would keep counsell i should not be tormented , but i will not hearken to him , i will speak the truth , though it be my death , for i have dishonoured god too much already . many more such like expressions she used , but are too many to be enumerated . the night being come , we returned prayse to god for his seasonable deliverance of the maid , and because he had mercifully and suddenly given a gracious hearing to our prayers : in this time i desired some to eye the person and carriage of the witch , that was in the prison-house some distance from the maid : who informed me , that as soon as ever the maid awaked , and began to be at ease , the witch began to be tormented , and to roar and cry out , oh the devill , the devill , the devill will tear me in pieces , running from one corner of the room to the other , shaking and ratling her fetters , striking with a stick in her hand those that were in the room , prisoners and others ; crying out , and cursing the maid , saying , oh this whore will be the death of me , she will hang me , and i shall be killed and torn in pieces : and she was in such an hideous rage , that the people were fearfull to stay neer her : i being made acquainted that she was very importunate to speak with me , i left the maid , and was going away , but i at a distance called to her , having then no great minde to come very neer her , she being in such a furious condition , and to satisfie her , told her that the maid was now very well , and i make no doubt but she would in a while be released : she replyed , yes , at the gallows , no where else , for i am sure i shall be hanged ; and said to me , for your part , i see you are a knowing man ; and if you will come to me to morrow morning , when i may speak privately with you , i will tell you all my art : i told her , i would hearken to any thing she would tell me , and would come to her the next morning . the next day , being wednesday , in the morning i went to the prison , where i found the maid then very well freed from her former fits , and was informed , had been all that night before freed from them , and had took her rest very well . i then went to the witch , who desired me to go into a room by my self with her , which i did , and she shut the dore after we were in ; she then would have called for some beer to drink to me , but i would not permit her , telling her , i was resolved not to drink ; she then made me sit down by her , and she took a peece of silver , i think it was a shilling , and offered it to me , telling me i must take that peece of silver of her , if i intended to learn any thing of her : i replyed , i had no need of a shilling , and would not take it , for i was able to give her a shilling ; said she , give me one then , and that will be as well : i replyed , not so neither , you doe not want one . shee then fell a cursing and swearing that i must take that silver of her , otherwise she could not teach me any thing : i replyed , tell me what you can doe first , happily i can doe already what you can , if not , i may learn it afterward : she replyed , thou must keep my counsell , or else all will doe thee no good ; and thou must now promise to me , that thou wilt not come to undermine me , to undoe me : i answered , you need not think so , for you see i am come into a room privately , that none else might know what you teach me . she then said , shee could cure diseases by charms and spels , and had prayers that would doe so likewise ; and they could cure such diseases as the best doctors could not doe ; she could discover stolen goods , and shew any one the theef that had them , in a glasse ; and that she could raise spirits by reading in her books . i asked her , what books she had , and where she had them ? she answered , she had a great many notable books , and she had most part of them of dr. johnson ; and withal told me , if i would keep them secret , she would let mee have them , if i would accept of them : i told her yes , she should let me have what books she would , and i should be very thankfull to her for them ; but desired her to let me see the red book that the maid set her hand to , that was written half over with blood ( being the names of witches that had listed themselves under the devils command . ) she replyed , i cannot help you to that book , for withers hath that , a man that lives in hampshire . but then said i too her , pray let me have what books you can help me to : so she sent her husband with me to her house , with one man more , to deliver mee her books : and when i had them , i left them with a gentleman in sarum to keep them safe , that they might be brought to the fight of the judges at the assises . i then went to the witch , and told her , that the books i had were nothing concerning her art ; i would willingly have that book that did raise the spirits : ah! ( saith she ) that is safe enough from my hu●band , that is a book of charms , he is hid safe , but that thou shalt have it , if i could have my liberty to goe home , for that book is worth thousands of other books , and can doe more ; i will shew the use of him , and what charm thou shalt use to finde out a 1000 l. that lies hid in the north part of wilton garden , being hid by the old earl of pembrook , father to the last deceased , and 't is not to be found but by a charm : but for the present i could not have her liberty to goe for it , so that i had it not . and she then also told me that she had been a servant to dr. lambe , and the occasion she came to live with him , she said was , that she lived with a lady in london , who was a patient many times to him , and sent her often in businesse to him , and in particular , she went to know what death king james should die ; and the doctor told her what death , and withall said that none of his children should come to a natural death ; and she said she then saw so many curious sights , and pleasant things , that she had a minde to be his servant , and learn some of the art ; and dr. lambe seeing her very docile , took her to be his servant ; and she reading in some of his books , with his help learnt her art , by which she said she had gotten many a penny , and done hundreds of people good , and no body ever gave her an ill word for all her paines , but alwayes called her mris. boddenham , and was never accounted a witch but by reason of this wicked maid now in prison , and then fell a cursing of and reviling at the maid extremely . having spent out this forenoon likewise , i then left the prison , and departed ; and heard no more of any thing concerning the witch or the maid , onely that the maid remained well , and that the witch would tell those shee esteemed her friends , that surely she did beleeve that i was a witch , and did think i should doe many notable things with her books . and about three weeks after i received a letter from edw. tucker and francis swanton esq ; two justices of the peace , to be at the assise to prosecute against the witch , who withall in their letter acquainted me that the maid was now troubled as formerly , and desired me to come to sarum again , to see if i could discover any thing more of the witches practise , and i came on the friday following the tuesday night in which the maid began to relapse into her former fits , and was tormented as formerly ; and at night about eleven or twelve of the clock , the maid was miserably tormented , crying out , the devill would carry her away before the morning ; and in short time after she was pulled from those that held her , and the people in the room run away for fear : the maid being thrown from the low bed whereon she lay , to the top of the high bed , and her cloaths torne off her back , and a piece of her skin torn away , the candle in the room standing on a table , was thrown downe , and put out ; at which time , there being a little boy that was almost asleep , but with this noyse being frighted , had not power , with the rest , to goe out of the room , stayed there , and saw a spirit in the likenesse of a great black man , with no head , in the room scuffling with the maid , and took her and set her into a chair , and told her that shee must goe with him , he was come for her soul , she had given it to him : but the maid answered , that her soul was none of her owne to give , and he had already got her blood , but as for her soul he should never have ; and after a while tumbling and throwing about of the maid , it vanished away . it came into some of our thoughts that were afrighted out of the maids chamber , to goe into the witches room to see whether she was asleep , and when they came , they found her running about the room with her cloaths off , and her iron fetters about her legs , and asked her what was the reason shee was not in her bed asleep at this time of the night , and why she run about the room ? the witch answered , i cannot keep my bed , nor lie in it at quiet , but am pulled forth by violence . they asked her the reason why ? she replyed , pray what is the matter in your chamber : who being not willing to discover the truth said , nothing , but a childe is not wel , that we are troubled with . the witch replyed , do you not lie to me ? for i know what is the matter as well as your selves . the witch sate then down by her bed side , and there cursing and banning the people , they left her , and went again to the maid , where they stayed all that night , holding the maid from mischieving her self in her fits . that the witch might yet more evidently be discovered , melier damer , alice cleverly , grace stockes , and other women , searched the witch in the gaol , and they delivered on their oaths at the assises , that they found on her shoulder a certain mark or teat , about the length and bignesse of the niple of a womans breast , and hollow and soft as a niple , with a hole on the top of it : and searching further , they likewise found in her secret place another teat , soft , and like the former on her shoulder : and afterward , when the witch was on her tryall , as the women were giving in this their evidence , they were ordered to look on that teat again on her shoulder , as she stood at the bar , who did , and they then said , that the teat was more dryer then , and something lesse then it was before , and did seem not to be so freshly pulled and sucked as before . after which time , i coming to the prison , went to the maid , who was at the present under some inward conflict and horror of conscience , who complained very much of her damnable condition , and said , there was now no hope of her salvation , for the devill was returned again to her , and had got faster hold of her then ever ; and also said , my hope is now quite gone , in vain is it for me to expect salvation : how can god save me ? i know he cannot , and the worst is , he will not ; and it cannot be long before the devill will tear me in pieces . i then told her the occasion of her present trouble might be in giving way to some suggestions of satan . she replyed , i doe as little as i can : but he tels ' me i shall neer be at quiet , untill i get my name blotted out of the red book , that the witch made me set , when i sealed with my blood to be a slave all the dayes of my life to lucifer ; and if i could have that peece of silver i had at that time given me , to give again to the devill , i should then be at rest : but after a while i perswaded her not to harbour any such fancies within her , for that they were the meer suggestions of satan ; which she was at last brought to beleeve : she in a short time after began to fall into her former fits , but not so violent as the former were : but after it was over , i asked the maid whether she was willing the witch should be brought into her chamber , ( knowing that the other time it was a means of her ease ) to which she would not consent for some time : at last i perswaded her to let her come and they should talk together . then i went to the witch to bring her ; and when i came to her , she pretended she did not remember me ; for i heard she was prejudiced against me at this second coming ; for that some had perswaded her that i did but ensnare her , and did what i could onely to discover her ; so that i could not without much perswasion cause her to own any acquaintance with me . i asked her how she did ? who replyed , very naught , not well ; and the maid and i had undone her , for shee should be hanged : i perswaded her to goe to the maid , and talk with her : but she replyed , ah whore ! ah rascall ! i will see her in hell first , i will never see her more , she hath undone me , by raising these reports of mee that am an honest woman ; 't will break my husbands heart , he grieves to see me in these irons : i did once live in good fashion , and did not lie as now i doe ; i am sick in my stomach , i am tormented that i cannot sleep at night , and am almost torne in pieces ; and being not well , i will not goe forth without the dore this day . i seeing i could not perswade her , went to the maid , and perswaded her to come into the presence of the witch ; and after many entreaties i perswaded her to go to her , which she did : but being come into the room , with multitudes of people pressing in along with her ; ( the witch was in a very spacious upper room , that was capacious enough to hold 300 people ) so soon as ever the witch saw the maid , she ran skrieking and crying out from the maid to the further side of the room , where a bed stood , and fell down , she fell on her knees , and went to creep under the bed , but the people pull'd her out again , whereupon she cryed out exceedingly , that there was not any talking to her ; maliciously-cursing those that held her , striking them with her stick , and scratching and biting them , making a most hideous noyse ; words cannot expresse the manner of it ; crying out , have out of my sight this devillish maid , i shall be torne in pieces . i went to perswade her to be quiet , telling her , none shall doe her any harm . she answered , oh! the devill will tear me if i see her : and constantly she kept crying out and roaring . i thought that in half an hour shee would be tyred out , making such a noyse , and then shee must of necessity be silent : but all the while the maid was there , she kept such a roaring and hideous noyse , which was almost an hour : now the maid looking on her , seeing her in such a torment , was at ease ; and the maids ease was her trouble . i being in the presence of the witch this while , had it come into my thoughts , that mr. holland mr. tucker's clerk , had told me the morning before , that he being a day or two before in the prison with others , in company with the witch , he saw about her neck a green silk string , with something tyed at the end of it , like a little bag , hanging down her stomach : hee asked her , what was that about her neck ? she replyed , it was a thing that she could doe many things with ; and if he would give her but half a dozen of ale , shee would make a toad spring out of it : the remembrance of which , caused me to observe if i could see any such thing about her neck , which i did ; i then desired a gentleman that stood by me to endevour the secret getting it away from her ; and to that end some kept a great disturbance , pulling about her : which while they were so doing , the gentleman got away the bag and string about her neck ; which she felt gone immediately : she then roared and cryed out much more then before ; saying , now shee was undone , her jewell was taken from her , her life was lost ; now there was no hope but that she should be hanged . but seeing there was no remedy , or possibility of pacifying her , we all left her in her rage , and the maid went again to her own chamber ; so her being in the presence of the witch , was a second time of freeing her from her torments . we then went and opened the bag so taken away , that hung to the string about her neck : it was a little silk bag , in which there was some powder and pieces of white paper , with severall sorts of seeds in them ; probably such a charm as she did often use : and for the powder , both my self and those that were physitians that saw it , could not otherwise judge of it , but that it was some sympatheticall powder , that should have caused such evidence that came in against her , not to have testifyed any thing prejudicial to her : and probably it might be such a powder , in regard of her trouble of losing it . and magicians write much of the nature of an herb called anacrampferos , and the hearb sowbread will work love and affection in any party whose good will and love they desire to obtain ; and this foolish conceit without doubt she had , to think that the wearing such a powder about her neck would have wrought such a love in the judge and jury , that the one should not have found her guilty , nor the other condemned her . but in this , as wel as in the rest , the devil deceived her : for the assises being held at sarum for the county of wilts , the witch was there arraigned on three several bils of indictment touching her compact and practise of witchcraft ; and found guilty on all three , and sentence passed on her most justly for such practises , by the lord chief baron wilde , then judge of life and death at that assises . after that sentence was passed on her , she was brought from the court to the prison again ; but never valued it , or was much troubled that she was to die . in the evening after her condemnation , mr. langley a grocer of sarum , with others came to the prison to her , and entring into discourse with her , she began to rail against me , and said i had betrayed her and wronged her , and they ( to please her ) spoke against me : likewise , she hearing that , began to be familiar with mr. langley , and told him that she lived with dr. lambe , and he taught her to raise spirits , and she told him how people came to learn it : if those that have a desire to it , doe read in books , and when they come to read further then they can understand , then the devil will appear to them , and shew them what they would know ; and they doing what he would have them , they may learn to doe what they desired to do , and he would teach them : and further she did in generall terms confesse to him , that she did what the maid had told of her , and did likewise promise him her books , but because i did prosecute her , and informed the judge what she told me , she would not teach me any thing ; but because ( as she said ) mr. langley seemed to be a good honest man , she would let him have her books , and teach him her art . i went from sarum to dorchester after the judges to the assises , and after i had accomplished my businesse i had there i returned to sarum again , to speak with her , and to see her executed : she hearing i came from the judges , and some persons informing her ( though without cause ) i had endevoured for a repreive for her , she was willing to speak with me . the morning before she was to be executed , i went to her ; and when i came there , there was onely with her ( the dore being shut ) mr. foster a minister , who comforted her up to bear death christianly , boldly , and chearfully ; and after he had brought her to that pitch as to promise him she would goe a true penitent to her place of execution , and to die as a lamb , he then kneeled down , and read over to her much of the book of common-prayer , and she repeated it after him : i being at the dore , when he had done , spoke to him to propound some questions , which i told him were very requisite should be discovered : he did goe and say something to her , then returned to me , and told me that she would say nothing to it , and that it was not fit she should now be troubled , but to be left to her devotion ; he also told me that she denyed the things she was condemned for , and that she wrongfully suffered death , and did lament extremely , and desired to die quietly : i replyed to him , god would have more honour by her confession of other witches , then she can have comfort by a few prayers , and a little smoothing up at last . i was resolved to put it home to her , and make her confesse what i could of her practise , and whom shee knew that practised such art ; though what she said would not be enough to convict any , yet it would he enough to suspect and examine them . he replyed , he was very willing truth should be discovered , and so went away . i then told her that this morning was to be the time of her execution , and there was no hope of any reprieve , but die she must ; if any thing moved the judge to mercy , it would be her confessing her faults , and to say truth , and to confesse other witches , and to tell what things they had done , that they might be convicted : she answered me , if i must die this morning , i care not ; and swore three times one after another , by the name of god , she was prepared to die : and for confessing she said she would never say that the maid told truth , but the maid belyed her , and the devil would torment her for it ; and as she had dealt with her , she said , she prayed to god that he would deal with her ; and for her part , she would never forgive the maid the wrong she had done her : and further said , that before she had been put to this shame , she would have given forty pounds for the saving her life ; but now she would not live if she should , but was resolved to be hanged , and her earnest desire was that she might be buryed under the gallows : and she said , she had made her will , and given legacies to many of her friends . but i told her , her husband might choose whether he would let them have them : she replyed , if he doe not , the devill shall never let him be quiet . she also said she had writ a letter , and put it into her pocket , which was to her husband , that he should never live in his own house more ; and that her will was to goe directly to the gallows , and there be hanged , and then brought back into her owne house , and there to be shrowded , and then to be carryed back to the gallows , and there buryed . her will was also , that the women that shrowded her should goe into her garden , and gather up all her herbs , spoyl all her flowers , and tear up the roots . she also was very desirous for drink , and had not mr. undersheriffs prudence been such as to restrain her from it , she would have died drunk : she said , she would not have any psalm sung , or any prayers for her at the gallows ; but she would have a psalm sung at the gaol , and immediately she her self began to sing . i also asked her who she knew to be witches ? she said , she knew none but withers , that lived by rumsey in hampshire , he did use to make charms for her ; and he did help the woman that was owner of the brick kill by sarum to a spell , and she did frequent him for a while ; and he could do the most tricks of any one she knew : shee did also name one or two more that she said was able to do many such things as she could . i asked her , whether she had any ground or testimny that repentance was wrought in her ? she replyed , i hope for all this to be saved by my saviour the lord jesus christ : and i defie the devill ; and i am wronged and abused , and so these rogues and rascals shall all know , for all this yet ; and then she swore an oath , i that they should . she then would make a shew of sorrow , complaining , i have not been in bed these three nights , but have been abused , and the maids that were with me last night stole the money out of my purse , that i had there to pay for my supper , and to buy me some drink ; and then she would make a noyse as if she wept ; that i my self , and i also desired others to observe , but she was never seen to let fall a tear ; but yet many times she would make such an artificiall noyse , that one would have thought she wept : and in such discourse she spent the morning : and if any did bid her pray , she would swear at them , and revile them . mr. under-sheriff coming into the prison to her , told her , she must goe along with him to the place of execution . she replyed , be you ready , i am ready , in a jolly manner , and forth she went : but before mr. undersheriff came in , i had so perswaded her , that when she came to the place of execution , she would confesse every thing ; and in regard she should not be able to speak loud enough , she desired me to stand by her , and she would tell it unto me , and i should speak it out to all the people : which i told her i would : and she said , she would then tell every thing , and keep nothing secret . afterwards she fell into a rage , and wished for a knife , she said she would run it into her heart-blood : being replyed unto by some , oh mris. boddenham you would not offer to doe such wickednesse , would you ? she swore by the name of god , but she would , had she a knife . she then went forth to the place of her execution , where a numerous company were spectators ; and as she went along towards the gallows , by every house she went by , she went with a smal piece of silver in her hand , calling for beer , and was very passionate when denyed ; one of the men that guarded her on the way , told her that mr. sheriff would not let her be buryed under the gallows , upon which she railed at the man extremely that told her so , and said , she would be buryed there . when she came to the place of execution , she went immediately to goe up the ladder , but she was pulled back again and restrained : i then pressed her to confesse what she promised me she would , now before she dyed , but she refused to say any thing . being asked whether she desired the prayers of any of the people , she answered , she had as many prayers already as she intended , and desired to have , but cursed those that detained her from her death , and was importunate to goe up the ladder , but was restrained for a while , to see whether she would confesse any thing , but would not : they then let her goe up the ladder , and when the rope was about her neck , she went to turn her self off , but the executioner stayed her , and desired her to forgive him : she replyed , forgive thee ? a pox on thee , turn me off ; which were the last words she spake : she was never heard all the while she was at the place of execution to pray one word , or desire any others to pray for her , but the contrary . thus you have her wicked life , her wofull death . those that forsake god in their lives , shall be forsaken of him in their deaths . a postscript . history often speaks , and common observation assures us , that bees gather excellent honey out of the bitterest herbs : so , were we wise , we might make good use of this foregoing relation : wherein we may consider how the devill gulls and deceives the souls of the sons of men , he ( without doubt ) to bring them into such an unhappy league with himself , promiseth them to be no inferiors to the greatest in the world . to the poor hee promiseth food ; to the sick , health ; to the irefull , to be revenged ; to the curious , knowledge ; to the ambitious , honour ; and the satisfying lusts to the lustfull : he makes large promises when he means no such thing : could ever any man at the last say he was a gainer by his contract with satan ? indeed he promised adam fair , but the conclusion was a turning out of paradise ; he promised sodome fair , but the conclusion was burning : and how many can our experience testifie of , that ( without doubt ) after their league with him , built many castles of hope in the air of their thoughts , of their future happynesse ; but what a sad end have they came unto ! how many hanged and burned ! and when they need most protection from the devil , they have been most disappointed by him : shall any therefore wilfully be deceived by his allurements ? suppose the best , that such a shamefull end shall not betyde them : yet is there any happynesse or any good to be found in the devils service ? can he procure lost goods , can he restore decayed health , can he satisfie a proud heart , can he content the ambitious minde , can he satisfie a fleshly lust , can he bestow on thee and let thee really enjoy all the glory of the world ; yet he cannot save thee from death : can he prolong thy life in the land of the living , he cannot create comfort to thee in the day of gods wrath : what will you then doe ? indeed your lusts perhaps by him have been satisfied , your health by him recovered , your lost goods by him restored , your ambitious minde something for a while quieted : but all this while your soul is not saved . consider how god himself pities thee : what will you doe , saith the lord in the day of my wrath ? intombing your souls in the world will not shelter you , nor your agreement with hell and death cannot relieve you : besides , what outward , temporall , forenamed accommodations you have by him , as health , wealth , and the like ; you give a dearer rate then the most chargeable physician in the world would or possibly could demand of you for the restauration ofyour lost health ; and it is much sweeter , easier , and lesse charge , to goe so long a voyage as to the indies , and there dig for gold and silver , accounting all its difficulties , then to have it of the devils sending or bringing it to us . in this sad foregoing relation , thou hast the great and glorious attributes of gods justice and just judgement , and of his rich mercy and free grace . to demonstrate the last first : friendly reader , thou hadst in this narration the torments of a poor maid , so fully expressed , that in the reading thereof thou mayst take notice of the goodnesse of god in her support ; sure i am , no naturall strength could have subsisted under such violent and strong racks , tortures and pangs as did seise on her for almost five weeks : besides , a maid so poorly principled as she was ; for as she could not read , so shee could not answer , neither did she know , but was altogether ignorant of the fundamentall grounds of religion ; and besides , lived profanely , yet in the extremity of her condition , and in the lowest ebbe of her sorrows , there was a ground of hope , and expressed by her self in such terms as these : being asked whether she gave way to the devill , in yeelding to any thing that he suggested into her thoughts and minde : she answered , no : indeed ( saith she ) the devill now appears to me from the top of the house in a fearfull shape , with flaming eyes , and calls to me to come away : but i tell him , i cannot , i am held , and glad i am that i am held , else i am afraid i should be carryed away by force . and at any time , when she had a little ease from the violent hurryings of her body , she was desirous to discourse , and said , she would not keep the devils counsel ; the devil ( saith she ) claims his promise , and would have me away , for i have given him my soul : but , saith she , i know my soul is none of mine own to give , christ hath bought it , and his it is , & none of my mine ; and though i did so wickedly as to promise it him through the perswasions of a witch , which i am heartily sorry for , yet i have not my soul in my own custody to dispose of as i will ; and this ( saith she ) i tell him , but it will not satisfie him . what ever questions she was asked against her self between her fits , when she was able to speak , she would freely relate it , though never so much against her self ; replying , i have deserved death and hell a thousand times over , and if god shew me mercy , sure i doe not deserve it , yet i hope god will : i finde ( saith she ) that the devill is within me , he is got into my stomach , and there he lies , and hath broken all my bones , yet i hope to be saved at last ; i know god is mercifull , the devill had else torne my body in pieces , he hath tryed what he can , but god hath yet kept me , and i beleeve he will still for all the devill and this wicked base woman : and further she said , i heartily desire the prayers of the ministers and all good people , i doe desire it surely with my whole soul , for though i am a sinfull wretch , yet sure i doe beleeve god will hear their prayers for me . and many other expressions she used , which are set down in the former narration . i onely relate these here , to shew the divine support she had in her distresse . and reader , hadst thou seen the strength of her spirit , and of her minde in giving in her evidence , thou wouldst have beleeved she spoke truth : and i think there are none of an unprejudicate opinion , but did beleeve what she then said : she sometimes in her accusation , or rather in her evidence , accused her owne obnoxiousnesse , and how guilty she her self was of death and hell : and after sentence was passed on the witch , i came to the maid , and asked her whether she was willing the witch should be reprieved ? she replyed , with all my heart , and glad i should be if any body could prevail for her reprieve ; and i doe wish some body or other would try , if they did think they should not sin in so doing : she then at the same time wept exceedingly , and complaining , oh my madnesse and my folly ! oh wicked creature that i am , that ever i should sin against so good a god , that hath been so mercifull to me in my torments ! surely the devill in one of those long nights would have carryed me away , had not god been mercifull to me : how hath christ preserved me ! did i ever deserve svch mercy ? sure i did not ; and it will be my sorrow so long as i live , should i sin against so loving a christ , and give away my soul from so good a god , and all by the perswafions of so base a woman : how can i forget this ? surely i shall never forget it as long as i live : i am resolved to serve such a god as this is , i will not count any thing too hard to doe for him that would have mercy upon me , that had given my soul to the devil . i am not yet too old to learn , i will learn to read , sure , if god will be pleased that i shall , though i break my sleeping time to learn ; and i will , if possibly i can , get into some good ministers house or service , because i would not have any let from living a holy life : i wil learn the knowledge of religion , that i may serve god , since i have done so much to his dishonour . i am this day to go away home , i hope now to begin a holy life : and many more gracious expressions she used , that those that were present can testifie as well as my self . all which she spoke weeping bitterly : and longer discourse i had had with her , but by reason of her much weeping , she had not freedome of speech . i relate not here any fancy , but a reall truth , and i beleeve all my own actions are under diviue observation , and i should much offend , if i should under pretence of relating truth , do otherwise ; and truly i doubt not but all these transactions and providences , are but the fore-runners of her day of conversion , and god usually , or at least sometimes , makes use of a wilderness condition to be a passage into canaar . o how many souls hath god in heaven , that have had their passage thither by hels gate ? manasses prison was a means to break off his league with familiar spirits , so may i say , a prison was the place , where god in mercy visited this poor maid , and did there disthrone satan , and gave her freedom of spirit and liberty of body in one day ; and i make no doubt but the same god , that hath brought to the birth , and i beleeve brought forth , will not suffer to be despised the day of small things , but will make her a monument to his own praise , and although jacob is but small , yet he shall arise . i come to the period of my narration , and shall close up all with a word or two of the discovery of gods judgement , and justice on the witch . i need not reiterate what formerly hath been said , i have shewed something of her miserable life , and of her wofull death , but nothing in respect of what might be said ; i have only spoken of her practice concerning this maid , but at her tryal there were many other things brought in against her , and there was at the least eight witnesses that gave in their accusations against her on oath , and it was not solely this business that she was condemned for , but many other passages were brought in against her , of many of her vile and abominable practices , which would take up too much time to insert ; but here is enough already said sufficiently to evidence unto the world how vile and wicked she was ; and notwithstanding this her miserable condition ( to the apprehension of all spectators ) she desired nothing more than her end ; thus the devil makes such people willing slaves to himself , and notwithstanding she came to such misery and sad condition , by reason of her wicked practices , yet she would keep the devils councel to the last , and would not discover others in league with her self , although she saw the issue of the practitioners by her self , neither would she forewarn spectators of the like practice ; we may see much of the justice of god herein , that those that will rebelliously harden their hearts against god , shall be judicially hardned by him ; all judgements cannot break the heart , or humble the sinner , if god soften it not ; outward miseries may break the back , not of themselves melt the heart ; all the torments the devils indure cannot bring down their pride , but they remain still proud , though in hell . what a madness rests in the sons of men , to think they can repent when theywill ? i am confident this witch could not shed one penitential tear , though thereby she might have been reprieved from death . 't is dangerous to follow that trade will harden the heart , and 't is usual that those that are so besotted and hardned , as to sin under daily mercies , are in time so hardned , that the worst of judgements and torments cannot mollifie them . this narration was penned to reclame poor people from running after such persons , for the restauration of lost health , or recovery of stollen goods , they may read the issue thereof by this maid , she can and doth speak forth , both by word of mouth , and also by her sufferings she lay under , the misery of such as resort to them ; thou hast heard before how low she was brought , into as sad an estate as poor creature could be brought , and live , both in respect of her bodily torments and inward condition . i have not related every particular word she spake of her condition , neither indeed can i remember them all , but one time she was brought so low with her pain , being in a trance , that when she came to her self , she said to a god●y minister of the city of sa●um then with her , that she was just then falling into hell , and the devil was too strong for her , do what she could for her life , and was carrying her by might and force to hell , and she had irrecoverably been thrown in , had not one little twig ( or stick ) held and stayed her , she had no refuge in the world but that twig , and no support by any , or assistance from any , but that twig , which was the greatest comfort to her she ever met with in all her sorrows , that such a seasonable support should come to her , when she was as she apprehended swallowed in at hels mouth . here see a poor creature , as to its own apprehension , could not lye under greater misery , why then should the devil prevail with any , thus to treasure up to themselves sorrow ? besides the condition of the maid , the witch her self infinitely more bespeaks all not to follow after , or practice such wicked arts . who would willingly have lived her life ? but who then would dye her death ? she had sorrows enough entayled to her practice here , while she lived , but infinitely more now dead ; 't is no indifferent thing , such a practice , but without infinite mercy 't is damnation to the followers of it , and very few are reclamed from it , but as they live , usually they dye . and my friendly reader , not to detein thee from thy more serious imployment any longer , i say , thou hast this relation , truly and faithfully related unto thee ; for what good or advantage would it be to me , to give a false relation of the same ? which if i should , many hundred spectators can disprove me ; but my own heart knows , and all observers can testifie , that the foregoing history , is the birth and true issues of the life and death of the witch ; neither hast thou it penned or illustrated with counterfeit colours of curious language , for i know it matters not what speech we use in telling truth , and i obliged my self in my undertakings to use the same words and expressions as both the witch and maid used , and have not made them speak my words in this relation . it is expected by some , having been urged thereto , to annex to this narration , a word or two concerning the practice of witches , their nature and compact , how they may be discovered , and wherein there power consists ; what power witches have over others , more than any other person , and how they came by their power , and that the practice of this witch , is the way and common practice of such as make compacts with devils ; but those to whom my self am known , do also know , that i have other publike employment , to exercise my pen , and head about , than such a work as this ; but providence casting me on the afore-related business , i could not bury what i knew of it in oblivion , knowing that my self knew the passages in general , aswel as any , and i know none that would take the task to publish it but my self , and i could not ( being solicited by many justices of the peace , that were at the bench and heard the tryal , and other men of eminent worth ) wave i● ; but for clearing any objections in writing , that partial readers might raise on the same , i think it a work needless ; but for the narration , if any notwithstanding what hath been said doubt the truth of it , if it be any living in the western circuit , master clark of the assises , or any of 〈◊〉 clarks or servants , can fully satisfy them the truth of it , and also the truth of it will be made manifest by eminent persons to be beleeved to every clark of assizes of every circuit in england , and they will be able throughout , their whole circuits to satisfy the truth of it to any that are dubious as to the belief thereof . and now friendly reader , having given thee as brief a narration of the judicial proceeding against this witch , as possibly i could , i beg thy candid peru●al thereof , and such an observation of the passages therein , as they call for from thee . finis . notes, typically marginal, from the original text notes for div a77144e-330 she named mrs. boddenham , but i name her witch for distinction sake . under the name of mrs. boddenham . a discovery of the impostures of witches and astrologers by john brinley. brinley, john. 1680 approx. 120 kb of xml-encoded text transcribed from 68 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-03 (eebo-tcp phase 1). a29517 wing b4698 estc r24764 08483313 ocm 08483313 41381 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a29517) transcribed from: (early english books online ; image set 41381) images scanned from microfilm: (early english books, 1641-1700 ; 1248:1) a discovery of the impostures of witches and astrologers by john brinley. brinley, john. [6], 127 p. printed for john wright and sold by edward milward , london : 1680. second part has special t.p. (p. [67]): the second part, being a discourse of the impostures practised in judicial astrology. london : printed in the year 1680. reproduction of original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng witchcraft -early works to 1800. astrology -early works to 1800. 2003-09 tcp assigned for keying and markup 2003-09 aptara keyed and coded from proquest page images 2003-10 rina kor sampled and proofread 2003-10 rina kor text and markup reviewed and edited 2003-12 pfs batch review (qc) and xml conversion a discovery of the impostures of witches and astrologers . — quicquid dixerit astrologus , credunt à fonte relatum ammonis , quoniam delphis oracula cessant , et genus humanum damnat caligo futuri . juv. by iohn brinley gent. london , printed for iohn wright , at the crown on ludgate-hill , and sold by edward milward book-seller , in leitchfield . 1680. to the honorable sir brian broughton of broughton , knight and baronet . sir , those infinite obligations you have been pleas'd to lay upon me , have emboldened me to present you with this discourse ; not by way of retaliation ( for what proportion can this hold with your so many , and so great favors ? ) but by way of protection : that what is weak in it self , being cherished by the rays of your kind aspect , may be able to pass through all those affronts , which works of this nature usually meet with . it had been easie to have varnisht this work over with the finer colours of rhetoric ; but i well knew , that you , who are so great a lover of truth and sincerity , scorn all that fucus , with which men commonly daub over their works . the occasion which drew me on to undertake a work of this nature , was those frequent cheats put upon honest and well-meaning people , by these false pretenders to arts. if therefore i have contributed any thing in order to undeceive the world , which is too fond of such trifles , i have my end ; you patronizing my endeavours . may heaven ever prosper you , and all those hopefull branches of your family , and may i rejoyce in your patronage , who am , honoured sir , your most humble and most obliged servant , john brinley . brockton in the county of stafford , novemb. 7 th . 1679. the preface . certainly if the enjoyment of truth be the beginning of our happiness in this life , as it is the perfection of it in the life to come , there can be no greater charity , than to reduce the wanderers into the way , and to undeceive a multitude , which is always greedy of its own ruin , and fond of every thing that carries in it any show or appearance of goodness . for i sadly observe , that the common people are exposed to the deceipts of all professions : they are the issachars of the world ; they bear the burthens of all sorts of people , and few of them have the prerogative or the abilities of balaam's beast to reply ; am not i thine ass ? even in the concerns of religion , where we expect , not only the most innocent , but most infallible truths , are strange deceptions and pious frauds ; and besides the little talking schismaticks , which fill our ears with the noise of sermons , there are greater heads , and more advanced understandings , who make it there business to abuse us . the lawyers are grown delusive , even to a proverb , of which the narrowness of some men's , and the entangled condition of others estates , is too great an evidence . physicians have their arts also , not only of gaining our coin , but even of deceiving us into death it self , from hard and unintelligible names , pretending as strange effects . astrologers cheat our unwary and too forward beliefs into a conceit of things , of which they even doubt themselves ; and impose upon us a belief , that arbitrary events and accidental proceedings of things below , have necessary causes above ; and the weakness of common judgments ( which are ever more greedy of things to come , than inquisitive of things past , or carefull of those present ) are ready to swallow the predictions of the most ignorant men , which considering the independency of their causes , and uncertainty of their events , are only in the foreknowledge of him , to whom all things are as present . hence proceed those swarms of fortune-tellers , geomancers , diviners , interpreters of dreams , who possess the common people with apprehensions , that they know all their fate , the number of their days , the casualties of their life ; and even their natural inclinations , and thoughts of their hearts : by this means cheating the poor innocent souls into the grossest superstition imaginable . the consideration of these things was the great motive , that stirr'd me up to these undertakings , in which i design nothing but the good of my poor illeterate country-men , whom i dayly see imposed upon by such deluders ; who being generally persons of broken fortunes , have no other way to defend themselves from the miseries of poverty ; and therefore are forced to fall upon the honest plainness of the common people , and by unnecessary and unlawful arts , patch up the breaches of their fortune . and herein i hope i shall not in the least disoblige any wise or good men , of what profession soever . chap. i. that most men are naturally inclin'd to superstition , especially the ignorant sort . an owl , an hare , and an old-woman , was anciently the emblem of superstition ; and truly if we shall diligently search into the causes of this error , we shall find that ignorance , and dotage , vain hopes , and foolish fears , groundless expectations , and casual events have been the springs from whence this folly proceeds , which is the mother of all these omens and prognostications . it is an ancient observation , primus in orbe deos timor fecit , that fear deified the first gods , and without doubt there is much truth in the assertion . for though the idea of one true god , and first principle of all things , was at first imprinted upon the soul of man ; yet the fears of after ages canonized the multitude of false gods . it was a storm , and an eclips , that consecrated romulus ; and iove himself had not been master of heaven , or worshipped upon earth , had not the terrors of his thunders advanced the conceit of his divinity amongst the ignorant , and fearful multitude . hence aulus gellius observes in noct. att. l. 5. c. 12. that he was not only worshipped as a iuvans pater , a friend and helper of mankind , but as a vejovis and hurtful deity ; and therefore his image was placed in a temple near the capitol-with darts in his hand , to signifie his hurtful power ; and therefore for this reason , virgil in his georgics is thought to deprecate these unlucky gods . in tenui labor , at tenuis non gloria , si quem . numina laeva sinunt , auditque vocatus apollo . upon the like grounds the rest of the stars , and planets came to be reckoned amongst the gods . for the ignorance of vulgar apprehensions , conceiting that it lay in their own powers to disperse what influences they themselves pleased , were not only fearful to offend these new deities , which themselves had created ; but also took great care to win and please , lest they should send forth such malevolent emissions of their fury , as might be to the prejudice of mankind , or at least the ruin of those who neglected their worship . hence also has it come to pass , that the devil himself has had his votaries , and hath still his devoutest worshippers ; and the cause of this has not only been envy , or desire of revenge , which prompts men sometimes to the most wicked and unlawful practises ; but even cowardly and melancholly apprehensions . and this is evident , first , in that the most ignorant and narrow-sould people are most often seduced by evil spirits , or by the weakness of their own imaginations , to practise unlawful or unnecessary , and fruitless arts. and secondly , in that all witches and necromancers in their spells , and most solemn invocation of devils , have this , or the like form. viz. whereas thy servant n. is unworthy to crave the help or assistance of good angels , give leave to the daemons , &c. to come to my aid . and yet these sort of abused people have as many followers as the greatest divines , while the ignorant multitude in all misfortunes , crosses and afflictions , forthwith make their applications to them as the most ready help . if the man be sick , where shall he have his physick , but from one that fetches it from behind the curtain ? if he lie under any misfortune , he presently betakes himself to some fortune-teller or conjurer . if the cattel be sick , the white-witch is presently sent for to bless it . i shall therefore make it my business to undeceive the people , and to shew them that it is altogether unlawful to have recourse to such men , who practise unlawful arts ; that in all trials , crosses , and afflictions whatever , god alone is to be sought after , who suffers us sometimes to fall into grievous troubles , that we may the more devoutly call upon him . chap. ii. that god's hand is in all crosses , who ruleth over devils and all their instruments . the want of due consideration of the first and leading cause , from whence all crosses and afflictions proceed , has not only been the occasion of many mens betaking themselves to unlawful remedies , but even of doubting either the existence , or providence of the deity . to see wicked men advanced to the greatest honours , enjoy the most splendid fortunes , and continue in the firmest health , and strength of body , and vigor of mind ; while others of the most temperate dispositions , most holy habits , and most constant pieties , labour under the greatest crosses , and misfortunes imaginable , has startled the belief of many wise and good men . at this block the ingenious poet claudian confesses that he stumbled . sed cum res hominum tantá caligine volvi adspicerem ; laetosque diu florere nocentes , vexarique pios , rursus labefacta cadebat religio . but when i saw things so confus'dly hurl'd , and strangely tost in this our lower world , the wicked flourish , and the pious quail , my tottering belief began to fail . there is no need to multiply examples of this kind ; t is the common fate of man to fall into these doubts . the example of the holy david may serve for all , whose foot had well nigh slipt upon the like consideration . but if we shall enquire into the holy scriptures , we shall find that afflictions come not but by the appointment or permission of god , who governs and disposeth all things as seemeth best to his godly wisdom , and so as that the events of all things may contribute most to his own glory , and suit best with the happiness of his saints . we are assured in iob , that afflictions come not out of the dust . iob. 5. 6. the evil ( of punishment ) is from the lord. amos. 3. 6. ☞ so the lord smote all the first-born of man and beast in egypt , exod. 21. 29. so did he iehoram the son of iehosophat with an incurable disease , till his bowels fell out . 2 chron. 21. 18 , 19. and so it was the hand of god , that turned the pride of nebuchadnezzar into madness and brutishness . dan. 4. 31. and it was the angel of god that smote herod , causing worms to eat him to death . acts. 12. 23. and all the magicians and sorcerers in the world , nay , nor all the power of hell could never have relieved these . it was only in the power of him that sent these punishments , to have removed them . 't is true indeed , god sometimes sends out the evil spirits , as the executioners of his justice , as he did among the egyptians . psal. 78. 49. and so did he send an evil spirit upon saul to vex him , 1 sam. 16. 15. but when he does send out these instruments of his displeasure , they have their commissions and orders , beyond which they cannot go . the devils could not enter so much as into the swine of the filthy gadarenes , without the leave of christ. mat. 8. 31. the witches and sorcerers acknowledge their limits . it is not all persons , that they can pretend to hurt . lipsius well observes physiolog . stoicor . lib. 1. cap. 17. that neither magicians , nor devils themselves can take away gold or letters out of mine , or crassus's chest , & clientelis suis largiri . for they are base , poor , contemptible fellows for the most part . bodinus also . daemon . lib. 3. cap. 3. notes that they can do nothing ( in iudicum decreta aut poenas , in regum concilia , vel arcana , nihil in rem nummariam aut thesauros , they cannot give money to their clients , alter judges decrees , or councils of kings : these minuti genij cannot do it . altiores genij hoc sibi asservarunt , the higher powers reserve these things to themselves . now and then peradventure there may be more famous and powerful magicians , such were simon magus , apollonius tyaneus , pasetes , iamblicus , odo de stellis , that for a time can build castles in the air , represent armies , and perform very strange feats ; but all these end in nothing , but the power of god protects those that fear him from their malevolence , and destroys all these phantasms , bringing their wicked works and the authors of them to inevitable ruin . so it fared with that great enemy of the christian faith simon magus , who when he had been several times bafled by saint peter , at last , to give further demonstration of his great power , ascended the capitol , giving out to the people , that he would fly up to heaven from whence he came , and accordingly began his flight ; upon which saint peter besought god , that he would not suffer the world to be deluded by his sorceries ; and forthwith the wicked wretch fell down , and in his fall put an end at once to his delusions and his life . so soon can god bring to destruction all those that work wickedness . wherefore he only is to be sought after , in all our calamities and afflictions ; for he alone can remove them , and will do it , when he sees it most for his glory , and the everlasting welfare of our souls . ☞ it is the greatest folly imaginable upon every affliction , to run forthwith to the devil , or any of his instruments : for it is not his will that we should be cured of any of our maladies . he rather glories in deceiving us , and bringing us into all kind of misery , both temporal and eternal . besides he can neither do us good nor harm , but by godspermission , and therefore all good men have ever acknowledged , that whatever befel them , was the hand of god , yea , even when they have known , that the most devilish instruments have been imployed against them . thus iob concludes , the lord gave , and the lord hath taken away . iob. 1. 21. histerrors he called the terrors of the lord c. 6. 4. and he said also , that god scared him with dreams , and terrified him with visions . c. 7. 14. he therefore , from whom all things have their being , their life , and their motion is to be supplicated , either to remove our cross , or so sanctifie it to us , as that it may turn to our health and salvation . passionate people will not be content to wait the lords leasure , and so grow impatient and furious under the chastisements of the lord , and are brought to destruction . so fared it with iehoram the son of iesabel , who though he knew the lords hand was upon him , and his people ; yet was he so impatient to endure the misery , and so hellishly enraged , that he swore to take away the life of the prophet eli. 2k . 6. 31 , 33. but the end of this man was a short life , a troublesom reign , & a violent death , for he was trod to death by the people in the gate , as the prophet had foretold . 2 kings . 7. 17. but it fell out much otherwise with the patience of iob , who never murmured at any of gods dispensations towards him , but contented himself with all occurrences , and humbly submitted to the severest chastisements . him therefore did god deliver from all his troubles , and doubled his blessings and his rewards upon , and made his end glorious and happy . the same method of deportment is observable in saint paul , who when the messenger of satan was sent to buffet him , betook himself to prayer , and had deliverance . i shall proceed no further in instances , to shew that god alone has the power to help us in all our needs , and likewise such a dominion over all creatures both good and bad , that without his permission and assistance they can do nothing . i only shall mention that remarkable passage of balaam , whom balac did imagine to have been endued with such a power , as that he could bless , or curse whosoever he pleased . but the prophet assures him , that though he would give him his houseful of silver and gold , he could not go beyond the word of the lord , to do more or less . num. 12. 18. therefore let no man think it lies in the power of inchanters , witches , or any of their associates or assistants , the divels , to cure those whom the lord hath smitten , or to hurt any person , whom the lord is pleased to bless . chap. iii. several strange diseases happen only from natural causes in which neither divels nor any of his instruments have any hand . there is nothing ( as we have formerly hinted ) more usual with the common people , than to ascribe to witchcraft , all disasters , mischances , or diseases whatever , seeming strange to vulgar sense . i shall therefore in this chapter give a brief account of some diseases , which though proceeding from natural causes , i have observed that the people attribute to sorcery ; and forthwith a messenger in any of these cases is dispatched , either to a cunning-man for a blessing , or else the next old-woman is suspected for a witch , and the curses of all the neighbourhood hood are mustered against her . 1 st . for example , in a catalepsis , the whole body is , as it were , in a minute suddenly taken in the midst of some ordinary gesture or action , as standing , sitting , lying , writing , or looking up to heaven , and is continued in this posture for some space together , as if frozen , generally stark and stiff , in all parts without sense or motion . now this disease , being not so common as the measles , or the small-pox , the tooth-ach , or the ague , the countrey people forth with cry out there 's sorcery in the case ; cut off some of his hair , and bring it to the wiseman . 2 dly . the apoplexy , wherein the sick are also suddenly taken , and surprised with a senseless trance , and general astonishment , or sideration and benumming of all the limbs , void of all sense and moving , many hours together , only the breath striveth against the danger of suffocation , and still the pulse beateth . 3 dly . others are swiftly surprised with so profound and deadly a sleep , that no call , nor cry , nor noise , no pinching , or stimulation can in many hours awake or raise them . of this disease , as bodin affirmeth in his daemonomania , lib. 2. cap. 6. that iohannes scotus lying as if he had been dead , was buried before he really was so . 4 thly . phrenitis , which the greeks derive from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is a disease of the mind , with a continual madness and dotage , which hath an accute feaver annexed to it , or else an inflamation of the brain , or the membranes or kells of it . 5 thly . hydrophobia is a kind of madness wel known in every village , which comes by the biteing of a mad-dog . the reason of the name is , because the persons thus affected cannot endure the sight of water , or any liquor , supposing still they see a mad-dog in it . the part affected is the brain ; the cause poyson , that comes from the mad-dog , which is so hot and dry , that it consumes all the moisture in the body . hildeshiem in spicil . 2. relates of some that died so mad ; and being cut up , had no water , scarce any blood left in them . to such as are affected with it , the fear of water begins at fourteen days after they are bitten , to some again not till forty or sixty days . some say not only biteing , but touching or smelling a dog infected , may cause this disorder ; and then if any one chance to fall into such a condition , and the cause not known , straight-way half of the parish is suspected of witchery . ☞ what would the people imagine of lycanthropie , when they are so strangely startled at these diseases ? for in this , as some physicians tell us , men run howling about graves and fields in the night , and will not be perswaded but that they are wolves , or such like beasts . forrestus in his observat . de morbis cerebri . lib. 10. cap. 15. tells of some persons thus distracted , to one of which himself was an eye-witness at alcmaer in holland , a poor husbandman that still hunted about graves , and kept in church-yards , of a pale , black , fearful and ugly look . such belike were the daughters of king praetus , who fancied themselves to be kine . and nebuchadnezzar in daniel , was only troubled with this kind of madness ; and not really metamorphosed into an ox : for the soul of man could not possibly dwell in so unsutable an habitation as the body of an ox ; but the proud king might be seized with so deep a lycanthropie , as to fancy himself to be so . besides this , we often see men laboring of very sad and violent diseases , as convulsions , madnesses , and such like , and some will bite their tongues and flesh , some make fearful outcries , and most hideous shriekings , some toss themselves violently from one place to another , some froth , gnash with their teeth , and draw their faces into strange and ghastly figures . all which though proceeding from natural causes ; yet the vulgar is ready to believe there is something more in the case . and that which doth more confirm them in this creed , is either the want of able physicians , or their inability to employ them ; for they are seldom so charitable as to make any more recipe's , than they receive guinies . and so the poor people are forced to go to some sorry emperick , who 't is certain , will do them no good , and upon that disappointment , to some cunning man , who will do them less . nay , it has sometimes happen'd , that honest persons have been apprehended , arraigned , and condemned , through the advices of such men ; for in these cases , it is observable , that a small matter will beget suspicion , and upon this multitudes of proofs shall be muster'd up , and so by a ready climax , the poor people are hurried up to the gallows it self . such are the miseries on the one hand , and the delusions on the other hand , of the superstitious , and ignorant multitude . chap. iv. that devils may do mischief to man or beast , without any association with witch or wizard . though we do not deny , but shall hereafter prove that there are witches , and necromancers , and such persons as make wicked contracts with the devil , to the ruin of their own souls , and the prejudice of others ; yet it is most certain , that the devil often does much evil of himself ( by gods permission ) without any association with any of his forementioned instruments . for being possessed with an irreconcilable malice against the welfare of mankind , he goes about continually seeking whom he may devour , laying hold upon all opportunities and advantages , whereby he may tempt or ensnare us , or disturb our peace , or endanger our salvation . thus in the begining did he enter into the serpent , while there was yet no witch to employ him . so when god gave him leave , he entred into the sabaeans and chaldeans , and stirred them up to rob iob of his cattel . he burnt his sheep also with fire , blew down his house upon his children , and killed them , and at last most cruelly tormented the body of iob , and affrighted him with visions and dreams , and this without any the least suspicion of witchery . to these examples we may add those , whom the gospels mention to have been possest in the days of our saviour ; and the herd of swine which by christs permission were driven head-long into the sea by a legion of devils . he does not always need to be set at work by his imps and associates . if god permit him to afflict us , either for our sins , or for the tryal of our faith , or patience , or any other vertues ; he is soon ready to execute his office , and to proceed to the utmost of his command . it is our happiness that he hath his chains of restraint , that his power is limited , and his malicious nature kept within its bounds , otherwise our condition were miserable , even beyond relief : he would not stand to tempt some , or more fully to contract with others ; but his first business would be utterly to destroy us all . thanks therefore be given to thee , o almighty iesus , who hast overcome the devil , and dost still reserve him in chains to the judgment of the last day . chap. v. that seeing men , or women , or beasts may be afflicted from some natural causes , or that some persons may on purpose counterfeit many things ; or that the devil himself may be the sole worker , people ought to be cautious how they ascribe their distempers , or troubles to witchcraft . there is nothing more common with men of shallow understandings and loose lives , than to ascribe every little cross , or unfortunate accident to witchcraft . it shall therefore be my business in this chapter to dissuade men from a practice so vain , and fruitless in it self , so dishonorable and displeasing to god , and so prejudicial to the health of their own souls ; and there are many reasons to convince them of this folly , as for example . 1 st . the consideration of gods own hand afflicting us to bring us to the remembrance of our duties , and to call us to repentance and amendment of life , the power of natural causes , and the liberty which is sometimes given to satan without any association with a witch , as hath been shewed in the former chapters . 2 dly . an approved truth by the experiences of all ages , that those , who never dream of witches , or ever regard them , are hardly at any time tormented or hurt by them : but on the contrary , such as live in suspicion of them , such as are afraid of them , or seek to please them with gifts , have commonly some mischief done , as the reward of their fears and jealousies . and truly the judgments of god in this particular are very just , in punishing them by the same instruments they stood in fear of , who have more awe for the devil , than confidence in god. 3 dly . all do grant , which have any knowledge in the power of witches , that they work only by the devil ; for though themselves do threaten , curse , make images , and the like ; yet the devil is the great instrument that works the mischief . therefore the advice of saint iames is not unseasonable in this instance . resist the devil , and he will flie thee . resist him , and he shall have no power to hurt thee , either by himself or by the instigation of any associates . she may bid him go , but he cannot do till he hath leave from god , who will never grant it to hurt his own peculiar people ; nay , he will be as an hedge about all those that put their trust in him . 4 thly . the manifold evils , which continually result from wicked practice , as 1 st . it draws mends minds from the true fear of god , making them to stand in awe of the most wicked and wretched creatures in the world , the devil and a witch , than which nothing can be a greater dishonour to the creator , or more prejudicial to their own souls . 2. it bringeth honest and innocent people into suspicion and infamy , and the hatred of all the neighbourhood : for thus if the horse be sick , or the cow dead , or the plum-tree do not blossom kindly , some harmless old woman is suspected , all her words , postures and actions are most criticaly observed , and the most malicious reflections made of them , that the envy of man can invent . so the poor creature comes to be hated and abused , and revil'd by all that know her , and that infamy shall never be wiped off her and her generation , even by her most religious or innocent deportment of her whole life . hence the poor woman is made miserable all her life , and her family scandalous to succeeding ages , through the unreasonable fears and jealousies of foolish and inconsiderate people . but this is not all ; for it does sometimes happen , that the suspected ( though innocent ) is halled before authority , and her life not seldom endangered , sometimes taken away . the last argument is from this consideration , that the scriptures never ascribe our pains , vexations , anguish of body or of mind , losses of our goods , or any other cross whatever , to witches ; but to the hand of god , or to men openly and violently robbing , spoiling , or killing . where it may be demanded why , seeing there is such mention of witches , and sorcery , and the like , unlawful arts in the scriptures , they do not ascribe any harms to them , as men do in these days : and the reason is , for that the word of god doth never assign instruments to be set on work by him , which have not power in themselves to do what he employeth them about , whether it be angel , devil , or any other creature ; and to teach us that they are but satans slaves , and that it is not they , that do any , but that whatever is done , is the work of the devil . chap. vi. that there are witches . that there are witches , and such persons as from contracts with the devil have undertook , and seemingly performed some strange things ; ( though denyed by some sensual men of this age , whose interest it is , there should be neither heaven nor hell , and who have therefore proceeded from the denial of the soul , to the denial of spirits , and from thence even to the denial of the existence of god himself ) is yet deducible from several reasons . 1 st . and first from the most ancient and veracious authority of the word of god , in its forbidding such diabolical practices , as in the first place . deut. 18. 10 , 11 , 12. there shall not be found among you any one , that maketh his son or his daughter to pass through the fire , or that useth divination , or an observer of times , or an inchanter , or a witch , or a charmer , or a consulter with familiar spirits , or a wizard , or a necromancer . for all that do these things are an abomination to the lord : and because of these abominations , the lord thy god doth drive them out before thee . from which words , it not only appears that there were those that worshiped idols , that gave themselves to diabolical arts ; but also that for these abominations the lord cast them out of the land , and introduced his own people the israelites , strictly charging them , that they abstain from such unlawful practices . for the ammonites caused their children to pass through the fire , not ( as some have supposed ) to kill them , or burn them : but only to pay a kind of adoration to that element . for ( as heurnius saith ) ignem in vr , chaldaeorum urbe , abrahami patriâ adorandum ponit , gravi poenâ in pertinaces promulgatâ . where yet there is no mention made of burning or killing . for who can believe , that solomon murthered little children , or cast them into the fire , because the scripture saith of him , colebat solomon astharten , deam sidoniorum , & moloch , idolum ammonitarum . and yet this unhappy custom hath so spread it selfe ver since throughout the whole world , that even in america , the brasilians do the same , as iohannes lerius in nav. bras . reports of them . and among christians also mothers did yearly cause their children to pass over the fire of saint iohn ; which custom , though condemned by a council held at constantinople , and proved by theodoret to have been derived from this custom ; is yet retained and practised amongst those of the romish-church . but to leave observations , and return to our intended business . we find in the history of the bible , the names and practices of certain witches and sorcerers , as particularly we have the names of those two so famous or rather infamous sorcerers of egypt . 2 tim. 3. 8. dan. 2. 2. we read that nebuchadnezzar had dreamed certain dreams , at which he was much perplexed , and very desirous to know the interpretation of them ; he gave commandment to call the magicians and the astrologers , and the sorcerers , and the chaldeans , for to shew the king his dreams . so we have also accounts of other witches , as balaam , of iezabel and her witchcrafts . 2 kings 9. 22. of manasses , who to the rest of his wickedness , caused his children to pass through the fire in the valley of the son of hinnom : also he observed times , and used inchantments , and used witchcraft , and dealt with a familiar spirit , and wizards . so have we relations of the sorcery of simon magus both in holy writ , and other authors of good credit , as act. 8. 9. eusebius his eccles. hist. which historian tells us how he came to rome in the days of nero , and how strangely he bewitched the people from the true belief by his magical inchantments , till undertaking to flie in the air , god was pleas'd , at the prayers of saint peter , to throw him down , in which fall he lost both his life , and reputation . to these proofs we may add , the practices of several witches mentioned in the word of god , as exod. 7. isaiah . 47. 9. ezeck . 21. 21. and this we read of those that went to them . 1 sam. 28. 7. for so goes the story of saul , when he said to his servants , seek me a woman that hath a familiar spirit , that i may go to her , and enquire of her . and his servants said to him , behold , there is a woman which hath a familiar spirit at endor . and saul disguised himself , and put on other raiment , and he went , and two men with him , and they came to the woman by night . so also did balack send to balaam to curse his enemies . all these things were done , contrary to the practice of good iosiah , who , as the sacred records report , put away the workers with familiar spirits , and the wizards , 2 kings . 23. 24. these are such evident proofs , that it is to me a wonder that any one , who believes the scriptures , can offer to deny the existence of witches , though there were no demonstrations in these our days , to evidence this so palpable a truth . chap. vii . of the ground of witchcraft , and of all the practices thereof . although some persons , who have not altogether denied that there is a certain kind of magick , will not yet be perswaded , that there is any contract with the devil ; we shall endeavour to prove that there are leagues and covenants made betwixt wicked persons and the devil . 1. the word chabor , which is an inchanter , signifies one joyned to another in league and society ; now we cannot suppose this league to be with any other than the prince of darkness , who cooperates with these his vassals , in their black and ungodly actions . 2. from the confessions of some of these miserable creatures , may be confirmed what we here go about to demonstrate . one cyprian ( whether the ancient father , or some other i am not certain ) avouches it from his own experience , who was himself once ensnared in an actual and explicit obligation with this black angel ; but afterward through gods mercy , was unloosed from thsoe destructive ties . so that as his experience in the practice of magick , rendred him a sufficient witness , his conversion to christian principles should engage us to credit what he says , to be unfeigned . and lastly , the privy marks and brands of the beast , found in several parts of witches bodies do confirm it ; as also the very copies of the bonds , wherein witches have confirmed their league and familiarity with their lord and master , of such an one speaketh mr. fox , where the bond was thrown amongst an assembly gathered together in prayer and fasting , for the deliverance of a young-man thus engaged to satan . but it may be objected , that such leagues and contracts are not needful , forasmuch as the renouncing of god , and giving ones self over to work uncleanness with greediness , is an implicit covenant with the devil ; and that therefore no such express ceremonies are necessary , for the holy scriptures say , that his servant a man is whose work he doeth , whether of unrighteousness unto death , or of righteousness unto salvation . to this i answer , that the devil , who has ever since his fall from his glorious dignity into the regions and power of darkness , and confusion , made it his business to bring mankind into the same state of damnation ; and in that he could not violate the most sacred deity in his own nature , he has gone about to deface his image engraven in the soul of man ; does delight to imitate god , yet so as thereby to oppose him : so that as god makes a covenant with his , so will the devil with his ; as god hath his seal of covenant , so will the devil have his mark ; as god confirmeth his by blood , so will the devil have blood to ratifie the covenant , which he and his do make . hence the learned have observed , that in the times of ignorance , when the devil had dominion in the world , and through gods permission led captive mens minds in the dark mazes , and maeanders of superstition and idolatry ; those devil-idols in their names , had some resemblance to the divine attributes ; and also most of the rites and ceremonies used in the solemnities of those pagan gods , were in some measure ( though not obvious to each capacity ) conformable to the divine institutions injoyned to his people the iews . a second reason of such contracts may be , thereby to aggravate the sins of witches , and thereby to engage them deeplier to do him service . for having led them on beyond hopes of mercy ( though that , as the rest of his principles , be but a fallacy ) they will be apt to wallow in all manner of beastial and sensual delights , and without consideration plunge themselves into a desperate confusion ; which conceit is increased and confirmed in them , when they remember how they have renounced god , and given themselves to the devil ; who by this means holds them fast , and animates them to rush on , as a horse into the battel , to their utter ruin and destruction . and though it is sadly apparent to all those , not wholly given over to a reprobate sense , that this malicious enemy of our souls , goes about seeking all opportunities to hurt us ; yet so sadly are these poor creatures stupified , that they do , festinanti equo calcaria adhibere , lay an obligation upon him that is ready at any time to attend them . hence is it that they need not much soliciting to a contract , forasmuch as they think thereby to secure themselves of his service , and have him always ready to prosecute their commands . this is that which disposes them to the reception of such agreements , giving them ( as they fondly conceit ) superiority over that mighty spirit that rules in darkness , though on the devils part it extends no further , than to a short compliance with their humours in order to his detaining them from works of repentance , and a retrospection into their own wicked and wretched condition . now although upon consideration of the infinite loss accruing to men from such actions , it may seem strange , nay almost incredible , that they should be wheedled into such pernicious extravagancies ; yet if we have respect to the lamentable propension of humane nature , to that which is contrary to the heavenly injunctions ; and to the sinful follies proceeding from such propension , it may be sufficient demonstration to enforce us believe this assertion ; that there are such persons as ( besides that indirect and unwilling homage which is paid ever since the loss of integrity ) do tie themselves in spontaneous indentures to the grand master of confusion . no wonder then if the devil catch those that greedily come unto his bait , since his wiles and devices are oft too powerful over the most righteous and holy ; does he not many times lie at lurch , and ensnare those who make it their business to watch against him , and if he dares come into the most sacred places of devotion and piety , to molest , no wonder if he domineers amongst such debaucheries and impiety as is usually found in these covenanters , who are such as are involved and swallowed up in earthly thoughts and meditations , having lost the sense and knowledge of divine mysteries ; being given over of god unto satans temptation . how can they then resist ? man is weak ; satan is strong and subtle , of great experience in serching out and prying into the several humours and inclinations of men , and by his great skill enabled to make his approaches to 'em in such a manner , as is most agreeable to their humours . he can insinuate himself into their very thoughts , filling them with conceits and high imaginations ; making them grow excessively proud , luxurious , and ambitious , desirous of vain knowledge ; tickling them with pride of having spirits at their beck , to tell them strange and curious things ; acquaint them with the nature of diseases ; and work miraculous and unusual feats , not practicable by others ; as also to supply them with what is satisfactory and pleasant to their unruly exorbitant passions . there is one thing especially , which has caused many to give themselves over to the devil ; that is , the desire of revenge . many examples may be had in authors of this kind ; wherefore i thought it needless to trouble my self about setting them down . no wonder then if such disorderly , violent , inconsiderate persons , so greedy of attaining their ends , so wholly estranged from all goodness ( as these who are the subject of our discourse usually are ) should seek for means to the devil , to enjoy their inordinate desires , as regarding more the satisfaction of their present will , then respecting their future state after death . all these things duly considered , it is not strange to think , that a man or woman may be so seduced as to revolt from god , and make a solemn covenant with his , and their utter and profest enemy . chap. viii . that besides the forementioned open and express league , there are certain practices used by witches , which imply a compact without any form of words . though the practices of those miserable caitifs , who do , conceptis verbis jurare , to fight the devils battels , be so abominable , that no man , not wholly destitute of grace , but abhors them ; yet there are another sort , not lookt upon with so much detestation , which ought to be as much detested , as lying under an equal pressure of guilt with the former . i mean such as not being in actual league with satan , perform such acts of witchery , as do in a covert manner imply a league , and homage due to their black master . these are such as we usually call white witches ; a sort of sots who being gull'd , and having their understandings debauch'd by superstition , do evil that good may come of it , that is , use charms , spells and incantations ( all which are of no force without the cooperation of the devil ) to remove distempers , and do certain feats in some measure useful to mankind , yet of pernicious consequence to themselves . it may be objected , that 't is not probable the devil will attend those his immediate servants without some security , that they shall continue his . to this i answer , that they being something queasie , and not able altogether to relish the open blasphemy , and impiety the others run into ; he is contented to deal with them after another manner , and so lets them think themselves loose , whereby he holds them the closer to him . he lets them make a shew of religion , go to church , hear the word , and otherwise imploy themselves about seeming good things . and 't is indeed a main policy in the mystery of iniquity , to appear in feigned colours . for if a man or woman delight to use superstitious forms of words , and think there is a secret power , and force in herbs , minerals , or the like ; and in using them , desireth in heart to have the thing effected ; the devil ( who is ready to seize his prey upon any occasion ) to comply with them , seconds their designs with success : and so there is a secret compact , for they have desired , and he hath consented , and wrought the business too . therefore those that do such things are in a kind of league with the devil , though ignorantly they think otherwise ; and as those which in christs name cast out devils , though they openly followed not christ , yet finding success in their attempts , were not against christ , nor likely could speak ill of his power , by reason of their secret and implicit faith , and covenant with christ : so these kind of persons finding their practices succesful , are not against satan , nor can lightly speak ill of his working power , because of the secret and implicit league they have with him ; more especially , because of the profit , they find insuing to them thereby . and so he rests satisfied with this thought of them , that they will be surely his , because they are not against him ; as also he lets them please themselves with hopes of gods mercy . for that in thus doing , they suppose they sin not , nor are in danger of the devil , nor under gods wrath , as are the others , who are profest and direct votaries of the black saint that rules in the children of disobedience . chap. ix . the reasons and grounds of witchcraft further debated on . that there are witches , sorcerers , aud such like , may be observed from what hath been said in the former chapters ; also that there are leagues and obligations , both express and tacit ; now for a further confirmation , let us a little observe , what force or efficacy there lies in natural things . that which philosophers affirm of nature , how she abhors a vacuum , may well mind us of the wonderful connexion , and strict ties wherewith the things of this visible world are linkt together amongst themselves , and the secret relation that is betwixt these and the intellectual world , and of this cum archetypo . this being observed by the aegyptians , they called nature magick , by reason of the efficacy it has , in attractu similium per similia , & convenientium per convenientia . this attraction , or mutual coherence of superior with inferior things , the graecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we have englished sympathy . so the earth ( to explain it ) agrees with the water in that they are both alike cold ; the water with the air in moisture ; the air with the fire in heat ; the fire with the heavens in purity of substance . nor is the fire joyned with the water but by the air ; nor the air with earth , but by the water : stones and mettals have quid commune with herbs and plants , these with animals , animals with the heavens , the heavens with intelligences , these with the divine attributes , and with god himself , by whose image or similitude all things are made . the universe is the image of god , man the extract or epitome of the universe , sensitive creatures of man , vegetatives of sensitives . again , plants agree with brutes in vegetation ; brutes with man in that they are both sensitive ; man with angels in intellectuals ; angels participate of immortality . divinity infuses it self into the mind , the mind is communicated to the intellect , the intellect to the will , the will to the imagination , this to common sense , common sense to the senses in particular , and the senses to the things sensible ; and such is the coherency of nature , that every superior power communicates it self to the inferior , by a continued series of mediums ; and every inferior being participates of the highest , by being linckt to the middle beings . so that , as things being disposed into so wonderful order , into a capacity and possibility of effecting many things so remote , and unusual to what commonly happens , should teach us to be cautious how we ascribe whatever is something strange , to witches and magical operations ; so it may confirm us , that what is related concerning the practices of these wicked people , is nothing but what is credible enough to be brought to pass , considering the great power of these spirits , and the promptitude of nature to strange effects . for 't is the opinion of cornelius agrippa , that spirits are easily induced to obey the dictates of witches and wizards , when they make use of charms and incantations . to which alludes virgil , where he says , carmina vel coelo possunt deducere lunam . no marvel then if the devil insinuate , and twist his power into the operations of nature , when he is sought unto , who is ready enough to dance attendance , though not desired . magicians affirm , that with certain ingredients , having a sympathy with supernatural things , rightly disposed debitis circumstantijs , partim physicè , partim astronomicè , devils may be drawn to have commerce with men . which is also the opinion of iamblichus , proclus and synesius , and of the whole platonick school . and mercurius trismegistus tells , that an image made up of some certain things peculiarly consecrated to such a spirit ( they have names for them too ) has been actuated by some daemon to perform most actions of the animal life , as to walk , eat , drink , &c. st. augustine affirms the same in libro octavo de civitate dei. a stone which is found in the eye of an hyaena , holden under the tongue confers the faculty of divination . the stone called selenites does the same . the stone synochitis will hold a spirit raised up , so that he cannot depart till licence from the magician . xanthus the historian tells of a young dragon , that was restored to life by a certain herb applyed to him by the old one ; and that the said herb wrought the like cure upon one tillo . and iuba tells likewise of another man in arabia , that was restored to life by the efficacy of herbs . it is to be observed , that it is not my design to ascribe every thing that happens praeter vulgaria , to the working of the devil and his ministers , since nature is so prevalent as to shew miracles : but to inculcate to my reader , that since nature is so strong of it self , the votaries of satan may play such feats , as makes them both admired and feared ; being aided by him , who has for many thousand years made remarks , and collected the experiments of this so self-powerful nature . hence have witches power to hurt not only in outward goods , or in our bodies ; but they can work alterations in the mind too , by spells , medicines , and fumigations ; stir up to love , hatred , mirth , sorrow , vex to madness it self . many instances might be brought to confirm what i say , but i think it needless to produce examples : i shall therefore only endeavour to speak something of the manner how the devil , at the instigation of witches , enters into the bodies of men or women , and of the symptoms usually attending the possest . first then for the manner . the devil is wont before he enter into a man , to appear to him in some frightful , deformed shape , uttering some strange and uncouth noises , whereby he discomposes the mind of the man to whom he appears , and disturbs his reason , working a confusion and disorder in his intellectuals ; and after having so done , enters into the soul , now made a chaos fit for the reception of him who is the grand author of irregularity . this he most what does in the night , or in dark , shady places , frightful by reason of their horrid solitariness . he enters into the possest thorough the nose , or mouth , or ears , like a thin subtle wind , or a mouse , or some such little animal ; sometimes in their sleep , producing in their imagination terrible dreams , and so continuing those devilish phansies in them , when the vitals are disentangled from the bonds of sleep , sometimes his entrance is accompanied with a chilness , and stupifying cold through the whole body . the effects which unclean spirits produce in these demoniacks , are noted unto us by holy writ ; which are as follows , they sometimes make them obstinate and disobedient , backward to all that is good , and very desirous of doing mischief to them , whom the devil stirs them up to hate ; as appears by saul in the first book of kings . chap. 18. who continued obstinate in persecuting innocent david , all the days of his life . sometimes they make them lunatick , as in matthew 17. he did his son , who came and prostrated himself to our blessed saviour , saying , lord have mercy on my son , for he is lunatick . some are made dumb , as appears from the 8 th . chap. of st. matthews gospel , where 't is mentioned how one spoke to our saviour , saying , master , i have brought my son unto thee , who is possest with a dumb spirit ; as likewise from st. luke , chap. 11. others they deprive of sight , as mat. chap. 12. others are torn and tortured in their bodies , and pine away ; are brought into fury , so as to fall violently upon any they can come to : some are struck with infirmities uncurable by any natural means , and of this sort was that woman , held with a spirit of infirmity eighteen years , healed by the great physician of our souls , christ iesus . luke chap. 13. thus may be observed , both from sacred and profane authors , the frequent and lamentable mischiefs inflicted upon poor man by the devil , both in entring into and possessing their bodies , as these before alledged ; and in the external assaults made upon their temporal goods , of which the history of iob is a sufficient testimony : as also by his mediate practices , performed by his vassals the votaries afore-mentioned ; whom indeed , he more frequently imploys to execute his fierce wrath upon men. what power these have to do mischief , isidore tells us in lib. 8. etymologiarum . cap. 9. where he says , malefici dicuntur ob facinorum magnitudinem . hi elementa concutiunt , mentes hominum turbant , & sine ullo veneni haustu , violentiâ tantum carminis animas interimunt . chap. x. the signs whereby one may discover whether a party be possest or bewitched . that wicked spirits have power to vex and disturb men , we have proved before by divers examples ; as also cursorily shown the manner and most notable effects of such practices : i now intend to say something of the symptoms , whereby it may be known whether the distresses wherewith a person is afflicted , ought or can be ascribed to natural causes , or proceed from the supernatural operations of the devil , and his ministers . these supernatural operations are reducible to two heads ; either to the immediate working of satan , or to the mediate of witches . for the first , as it is unusually , so is it the more discernable when it happens , the parties thus effected being tormented with such paroxysms , and violent motions in their bodies , as cannot but give us to understand , what is the lord of that misrule , of those stupendous gambols . as to the second ; those perturbations and mischiefs occasioned by witchcraft , are not so pernicious , as being more twisted and assimulated to natural effects . hence many diseases and calamities , which do owe their original really , and truly to the impiety and revengeful dispositions of witches , are mistaken to be nothing but the disorder of the natural humours of the body , or the casualties of fortune , or rather crosses designed to befall , by foreseeing fate . but to go on with our intended discourse ; when learned physicians can find no probable reason or natural cause of such grief , pangs , and violent vexations as the patient does endure , it may lawfully be concluded that the devils finger is there . persons bewitched have sometimes a great swelling and heaving in the belly , thence passing to the throat , ready to stop their breath ; set their teeth together , shake sometimes the leg , sometimes the arm , sometimes their head ; will hold their arms or legs so stiff , that they cannot be bowed . as also when no rules of art or experience can do good , but that the disease grows worse thereby . when the distressed vomit up crooked pins , iron , coales , brimstone , nails , needles , wax , lumps of hair , knives , and such like , which are noted to come from several persons , as witnesseth one doctor cotta , and produces witnesses for the same ; so delrio , lib. 3. par . 1. quest . 4. sect. 6 pag. 410. other symptoms i find set down by hieronymus mengus in a treatise called fustis daemonum , lib. 1. cap. 12. potissima ( inquit ) signa demonstrantia hominem esse maleficiatum , sunt cordis , & oris stomachalis constrictio . aliqui puncturas in corde sentiunt , acsi acubus pungerentur , quibusdam cor eis corrodi videtur ; alij in collo & renibus magnum dolorem sentiunt : aliquibus ligata est vena generationis . quidam ex indispositione stomachi , quicquid ad sustentationem comedunt vel bibunt , per vomitum emittunt . aliquibus ventus frigidissimus , tanquam flamma , per ventrem discurrit . these being the most remarkable signs , i shall not trouble my self , or my gentle readers patience with inserting what delrio , boissardus , cornelius agrippa , and other learned authors say in this matter ; what i have here said being ( as i suppose ) sufficient . chap. xi . that witches are not to be sought unto . the conclusion of the whole work . though some have made use of that common distinction of good witches and bad , to encourage themselves , and make some pretences for their recourse to those unlawful means , yet therein they do but deceive themselves ; forasmuch as all sorts of witchcraft and divination are forbidden by the holy scriptures . it is expresly forbidden , levit. 19. 31. and in saul we have an example hereof , who added to his sin of disobedience , that of enquiring at one that had a familiar spirit ; yet the profit he received was ( but what is gotten by such as forsake the only true god , and run after lies ? ) the knowledge of his own and his sons destruction . learned men of all sorts , generally condemn this running to wizards , as st. augustine in libro 10 de civit. dei ; king iames in his daemon , lib. 3. cap. 5 , st. basil , st. chrysostome ; nay hippocrates an heathen ; some schoolmen hold it to be an apostasie , as aquinas , bonaventure , albertus , and the edicts of emperours , and all learned divines in our days hold it unlawfull ; the dead by writing , and the living vivâ voce in their sermons . nor is it at all consistent with reason , to assert the lawfulness of enquiring of witches , or using of necromancers . for god who by his eternal wisdom created the world at first , does still by his power preserve the works of his creation , and provides for every man , according to that station wherein he sees it convenient to set him ; he has given him such opportunites , as to make himself happy if he please . has taught him to limit his affections and appetites , and mark unto him the race wherein he is to perform his course ; and so ordered , that the restraints are void of all unsweetness , and that a man is never more a captive , than when he lets himself loose to carnal delights . so that a man in using the said practices , does ipso facto declare himself a rebel against the king of heaven . nor is this ever put in practice , but by such as have given themselves over to the things of this world. will any man seek for revenge against those have displeased him , at the devils instruments ; that remembers who it is commands us to forgive one another our trespasses ? or inquire of what is to come , that believes we ought not be solicitous for the morrow ? the arguments brought for the lawfulness of consulting with such as have familiar spirits , are so weak and frivolous , that i shall not trouble my self to answer them , but only desire my reader to take notice , that this discourse was writ for no other purpose , than to confute some atheistical persons , who under the maintaining of that position , that there are no witches , mask their disowning of all spiritual beings ; and by consequence would take away all religion , and worship of a deity out of the world , whereby they might the better deceive their own souls , and run on in all sensual and brutish pleasures . the end of the first part. the second part , being a discourse of the impostures practised in judicial astrolocy . london , printed in the year 1680. a discourse concerning astrology . chap. i. of the original thereof . that astrology , which in our days by its being mixt with so many superstitious fopperies , is become suspicious and almost ridiculous , was at the first a thing of great value , and worthy of the greatest consideration , may be concluded from the acceptance it found with the most famous men in the very infancy of the world ; we may ascertain our selves , that it was in use before the deluge , from genesis 18 , where 't is said that noah enterd the ark on the seventeenth day of the second month , and came out again ( the waters being gone from the face of the earth ) upon the 27 th . day of the second month , in the year following . that it is of great antiquity cannot be denied , but who was the first author of it is uncertain : yet its credible that it begun at adam , and was continued by his son seth , and communicated to posterity ; in reference to which opinion , is the story of seth's pillars ; which pillars were made ( by reason of what they had heard from adam , ( viz. ) that the world should be twice destroyed , once by water , and afterwards by fire ) to preserve the sciences to them that were to replenish the earth after the deluge . one of which pillars was remaining in iosephus his time , as himself testifies , in lib. antiq. cap. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but whether this of the pillars be fabulous or no , it matters not ; it is probable enough that it was found by the ancients before the floud , whose lives usually extended to some hundreds of years , a thing very requisite to the perfection of astrology ; nor was it ( considered in its purity ) a study unbeseeming those noble spirits . in favour of this opinion may be alledged that of iosephus in cap. 7. lib. 1. that enoch left a treatise of astrology , or ( astrology being taken after the modern distinction ) of astronomy ; which treatise is yet extant in the kingdom of the queen of sheba . tertullian quotes it in the 4 th . and 15 th . books de idololatriâ , and in the book de habitu muliebri . cap. 3. where he proves by many arguments , that those books are not spurious ; and answers the objections that may be brought against it . now although the testimony of so learned a man as tertullian , may stop the mouths of all such as out of sceptical humour may doubt the verity of what has been said ; yet considering the great propension of some in our days , to overthrow what ever sound doctrine has been taught by the seniors , aswell in knowledge as in years , i shall endeavour to prove the antiquity of this most noble science by force of reason . 1. 't is not to be doubted that adam , both by reason of his converse with angels , and his great insight into the intellectual world ; as also by his great knowledge of this visible world , which render'd him capable of distinguishing things , and giving a name sutable to the nature of each thing ; could understand the nature of the heavens , and those splendid bodies there placed . so that if the beauties of those caelestial bodies were created to be subservient and significant to the microcosm , it is most certain , that the first father of mankind , understood it . 2. the wise and ever-true god , who has made every thing good , and made nothing that was not to be of some use to man , did certainly never design that glorious and resplendent part of the world , to be for a gazing-stock only , and not have operation or influence in the universe ; but to be a general moderator , and govenor of the most material actions of mortal bodies ; as he has reserved to himself the disposing of that pure substance mans soul. and such was his love to mankind , that he would teach a way whereby they might recover part of that knowledge was lost in the first mans fall and disobedience . and so that they might not be altogether involved in darkness , and obscurity of what was to come , he taught them to read in that great volume , the chief contingencies of their life . that what i say is probable , and not an idle whimsey of some melancholick brain , is manifest from the common opinion of learned men among the iews , greeks , and latines , and others , who call the heavens a sacred book , wherein by those capital letters ( the stars ) may be read the events of things below . the learned origen , upon this place of genesis , et erunt in signa , affirms , that the stars were placed in this order in the heavens for no other end , but to shew , by their diverse aspects and figures , whatever is to happen while the world indures , aswell in general as in particular ; yet not so , as that they were the causes of all these things : never any such thing came into the thoughts , much less into the writings of this learned man. for as the prophecies that are written in books , are not the causes of those events , which they foretel shall happen , but only the signs ; so may the heavens be ( says he ) very justly called a book , wherein god hath written , all that is , hath been , and hereafter shall be . and for confirmation cites a passage out of a book called , narratio ioseph , wherein the patriarch iacob , giving his blessing to all his children , upon his death-bed , says , legi in tabulis coeli , quaecunque contingent vobis & filijs vestris : whence the same origen concludes on this question , vtrum stellae aliquid agant ? that some mysteries may be assuredly read in the heavens ; by reason that the stars are disposed and ordered there in the form of characters . iulius syrenus has undertaken the defence of this doctrine , and holds it a most safe and true opinion . st. augustine lib. 2. contra manichaeos , cap. 2. has this expression ; neque in illis corporibus caelestibus hic latere posse cogitationes credendum est , quemadmodum in his corporibus latent ; sed sicut nonnulli motus animorum apparent in vultu , & maximè in oculis , sic in illâ perspicuitate ac simplicitate caelestium corporum , omnes motus animi latere arbitror . all the platonists in a manner were likewise of the same persuasion , and this is the reason that porphyrie assures us , that when he had resolved to have killed himself , plotinus who had read his intention in the stars , hindered him from doing it . to the same purpose is that of orpheus , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . — certus tuus ordo immutabilibus mandatis , currit in astris . amongst the modern men , flud has this expression in his apology for the rosie cross men , in coelo ( inquit ) inserti & impressi hujusmodi characteres , qui non aliter ex stellarum ordinibus conflantur , quàm lineae geometricae , & literae vulgares ex punctis , superficies ex lineis , corpus ex superficiebus . postellus gives us this account of his own experience in this matter , in these words ; si dixero me in coelo vidisse , in ipsis linguae sanctae characteribus , ab esrâ primum publicè expositis , ea omnia quae sunt in rerum naturâ constituta ; ut vidi non explicitè , sed implicitè ; vix ullus mihi crediderit : tamen testis deus , & christus ejus , quia non mentior . after the deluge , and the scattering abroad of the nations through the whole earth , the study of astrology was likewise dilated , and become common to many nations : so that they not only vied one with another in the accurateness and perfection of skill , but also about the invention of it ; every one desiring to ascribe the invention of so noble a science to their own country : but 't is most probable , nay in a manner certain , that they of asia , ( considering that adam was there made , and that noahs arks rested upon a mountain in that part of the world , from whom the face of the whole earth was inhabited ) were they who first improved this study . nor is it reasonable to think that the asians , who were setled in a residence , and had both motives and opportunities enough , should let the africans or europoeans outstrip them in the invention of arts , who were cumbered for many years in finding out convenient habitations , and in defending themselves from the incursions of their troublesome neighbours . amongst the asians the chaldaeans challenge priority in this mater , and glory of instructing other nations herein , according to which is that of herodotus in euterpe : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i. e. the graecians learned of the babylonians or chaldeans the doctrine of the poles , and of dividing the day into twelve parts . likewise didorus siculus in the third book of antiquities , testifies of the chaldaeans , that by long observation of the course of the stars , they found out their nature , and foretold things that were afterwards to come to pass ; tully likewise in primo de divinatione ; principio ( inquit ) assyrij , ut ab ultimis auctoribus repetam , propter planitiem magnitudinemque regionum , quas incolebant , cum caelum omni ex parte patens , atque apertum intuerentur , trajectiones , motusque stellarum observaverunt . nor is it meet that we forget abraham , a man so highly approved of by god , who was a chaldaean , and the chief astrologer of the east , of whom berosus , as eusebius says , spoke in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . decimâ vero post diluvium generatione apud chaldaeos erat vir justus , & magnus , & coelestium habens experientiam . i. e. in the tenth generation after the floud there was amongst the chaldaeans , a just and great man , one well skill'd in the heavens ; which no doubt is meant of abraham , who was so famous in respect of the great sway he bore as a nobleman ; but more especially for his piety , and sober manner of living , and his miraculous and conspicuous preservation in all dangers , by the immediate hand of providence . abraham learn'd of his father thare or terah , which is the opinion of philo in his book of nobility , where he writes thus of abraham , and his father thare , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . primus parens iudaeorum chaldaeus erat natione , patre prognatus dedito syderali scientiae , uno ex ijs , qui circa mathesin versarentur . where by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is meant thare the father of abraham . now although we ought to look upon the chaldaeans as the first and most eminent in this faculty , yet we are not to look upon them as the sole monopolists of sydereal knowledge ; the bactrians will put in for a share , and say , that though they did not first lay down the rules , yet they improved them as high as any ; witness their so famous zoroaster , who as iustin tells us , in lib. primo epitomes trogi , primus magicas artes dicitur invenisse , & mundi principia , siderumque motus diligenter observasse : and was doubtless as expert in this reading the starry book , as the greatest chaldaean of them all . the aegyptians learned from the assyrians , and had the same convenience for the business ; that is , a plain champaign country , and an air seldom or never overcast with clouds , or vapours to hinder the eye from viewing the motions of those glorious bodies . 't is the opinion of vossius in his book de quatuor artibus popularibus , that abraham brought it amongst them when he travelled into that country ; but however it was , they proved so good proficients , as to invite the graecians to come into their schools for instructions in this , and other curious arts , as theon alexandrinus upon aratus his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tells us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : i. e. the graecians received these arts from the aegyptians and chaldaeans . and as pride is still fatal to great parts , the aegyptians puffed up with their learning began to be ungrateful , and kick at their masters the chaldaeans , they thought themselves more skilful , and would have the credit of invention to themselves ; on their side was diodorus siculus , who to make the story plausible affirms , that babylon is a colony of the aegyptians , first planted by belus the son of neptune and lybie , who erected a colledg in babylon , and set scholars therein to study astrology , as they did in aegypt . yet diodorus siculus is to be suspected , as being too great a favourer of the aegyptians ; and another thing which makes this opinion invalid is , that the egyptians can produce no observations before alexander the great ; whereas the chaldoeans can prove theirs to be of far greater antiquity . the arabians too were skill'd in astrology , as may be gathered from chap. 9. verse 9. of iob , where mention is made of the pleiades , orion , and arcturus . the aethiopians were not ignorant of the stars and their different influences , for which they were beholding to atlas king of mauritania , who is said to have lived about the time of ioseph the patriarch , or as others , about the time of moses ; and was so excellent in this study , that the poets feigned him to bear up heaven with his shoulders . having traced astrology through asia and africa ; we will now bear it company into europe , and see , by whom it was first taught in this part of the world , which is not inferior to the other for curious knowledge . though learning be never more disturbed and eclypsed , than where a country is embroyled in war , mars his drum being too obstreperous for the sweet lays of the muses , yet 't is observable that it follows the victor , and delights to fix her seat where the sword has drawn a place of defence to secure her from the affronts of those that desire to enjoy the liberties and conveniences others have in lawful possession . it was then learning began to flourish in greece , when they had by their prowess awed those that before lorded it over them . and though it may be observed , that they were not altogether ignorant in astrology , but had some glimpses thereof at the time of the trojan war , from homers telling , how achilles his armour had stars engraven on it by vulcan ; as also from the story of endymions being loved by the moon , which was occasioned from his observations concerning the moon ; as also phaethons guiding the chariot of the sun , from the like occasion : the stories of orion , and perseus , and orpheus his harp , being made stars , all which only intimate unto us , their skill in the course of the stars ; yet 't was never improved to any considerable height till thales . before his time , they had only so much knowledge therein , as to know the seasons of the year , and the rising and setting of some remarkable stars ; such an astrologer was hesiod , and such plato calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , men only indued with the little rudiments , and unacquainted with that accurateness which thales brought in ; of whom diogenes laertius gives this account in vitâ thaletis ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i. e. most are of opinion that thales was the first that studied astrology ( in greece ) and observed the course of the sun , and taught the reason of the eclypses , as eudemus says in his astrological history . anaximander milesius was the scholar of thales ; he taught that the earth was the center of the world , and that it was round , observed the tropicks , and equinoctials , and taught to know the hours by the shadow of a gnomon . scholar to anaximander was anaximenes milesius , who found that the moon borrowed her light , and that the interposition of the earth betwixt her and the sun , was the cause of her several phases . after anaximines , was anaxagoras clazomenius , who taught that the moon had in it hills , and valleys like the earth , and that it was habitable ; that the milky-way was made by the reflection of the sun-beams ; that comets are a mass of sparkles , proceeding from the stars by reason of their swift motion , collected into one body ; that the sun was a round , fiery-ball , bigger than all peloponnesus ; that the heavens consisted of stones , which yet do not fall , by reason of that extraordinary circumgyration . in the second year of the seventy eight olympiad he foretold , that one of those stones should fall from heaven , which ( they say ) came to pass by the river aegos in thrace ; how much he was addicted to the study of astrology , may be gathered from this ; one asking wherefore he was born , he answer'd , to contemplate the sun , and moon , and the heavens ; to another , rebuking him for neglecting his temporal affairs , and asking him if he did not care for his country , he said , yes i do , ( pointing with his finger towards heaven ) that is my country . pythagoras is accounted chief of the italian sect , and taught in italy at the same time as anaximenes did at miletum : he is said to have first observed the obliquity of the eclyptick ; he taught that the earth moved about the sun , betwixt mars and venus . after him was democritus the abderite , and empedocles agrigentinus . about the first year of the eighty seventh olympiad flourished meton , the son of panthias , who corrected the calendar , and found out the circulum decennovennalem , which we call the golden number ; of whom festius avienus . illius ad numeros prolixa decennia rursum adjecisse meton cecropeâ dicitur arte , inseditque animis , tenuit rem graecia sollers protinus , & longos inventam misit in annos . whereby is meant that meton added ten years to the computation of harpalus , who made tables for eight years only . this period of nineteen years was approved of by euctemon and philippus , as best reconciling the differences in the sun and moons revolutions . eudoxus the son of aeschines a cnydian , a famous geometrician and astrologer , opposed the period found by meton , by one of eight years , but to no purpose . the multitude of commentators upon aratus , will not permit me to leave him out of the roll ; he wrote in verse the time of the rising , and setting of the stars , and gave rules to know what temperatures of air would be upon the different aspects and positions of the heavenly bodies . about the time of ptolomaeus philadelphus , conon flourished , who collected the eclypses of the sun and moon ; and it was he that first gave notice of the star called berenices hair , as catullus says in his poem de comâ berenices . idem me ille conon caelesti lumine vidit , e bereniceo vertice caesariem fulgentem clarè , quam multis illa deorum non sine taurino sanguine pollicita est . about ten years after him , that is , about the hundred and fortieth olympiad , aristarchus samius was famous for his skill ; he followed the opinion of pythagoras , philolaus , and those who held the motion of the earth . about the same time flourished the famous archimedes , who made the flying dove , and the artificial sphere , wherein were motions answerable to that of the caelestial bodies , the artificial planets keeping correspondence with the natural . the study of the stars being now grown to a considerable height , wanted not admirers in all the succeeding ages , who imployed their parts and indeavours in these speculations ; and by their industry and good fortune , dayly added to the perfection of this art : it were easie for me to give you their names in order , as they appeared to the world , to these very times : but that not being so necessary , i shall only speak something of the progress it had , after the decay of the graecian monarchy , and then proceed to my intended discourse against the defamers , and blots to this noble science , the judicial astrologers . i begin with alcuinus , otherwise call'd flaccus albinus ; not that he was the first , who deserved to be taken notice of , but for brevity ; considering it would swell my volume to too large a bulk to name them all . he was born in england , a yorkshire-man , and was made deacon in the days of offa king of the mercians , and was by him , for his great learning , but especially for his skill in the mathematical studies , sent over to charles the great , and was by him honourably received , and staid with him in france . he got a grant for an university at paris , and taught the liberal sciences there . he read astronomy to charles the great , and shew'd him the use of an ephemeris : 't was he gave the german names to the winds , by which our seamen at this day call them . this kings being delighted so much with astronomy , brought him into a good esteem with the then king of persia , who was addicted the same way , and sent him a dial for the planets , which was no less pleasant for the favour , than useful for the ingenuity of it . not long after lived maimon king of the saracens , who caused ptolomies system to be brought in again , after it had been a long time neglected . and contemporary with him , was the famous albumassar the arabian . in the year one thousand four hundred and eighty , flourished marsilius ficinus , at first a great favourer of judicial astrology ; but afterwards reading that excellent treatise of picus mirandula's , concerning that subject , he recanted , being convinced of the fopperies thereof by the reasons of so learned a man. he was a great man in all learning , but an especial admirer of plato's philosophy . in the year one thousand five hundred flourished abraham zacuti , mathematician to emanuel king of portugal ; he left a perpetual almanack for the revolutions of all the stars . from the year of christ one thousand and five hundred , mathematical studies grew so universal , and well known in the christian world , that it is impossible to rank them in their order , the multiplicity of students bringing confusion into the history . i shall only therefore speak of the most renowned . and first , with ioannes wernerus a german , who was a most exact observer of the starry motions ; he wrote two books of the motion of the eighth sphere . contemporary with him was ioannes blanchinus , and about sixteen years after was ioannes staeflerus ; he taught the way to make an astrolabe , and wrote commentaries upon proclus his sphere ; he was sometimes master to philip melancthon , and inflamed that learned man with such a love to mathematicks , as endured to his very death . after him was henricus baersius , and iohn cario , both very eminent men , of which the first wrote a book of the composition , and use of the quadrant , the other of practical astrology , and ephimeredes for many years . in the year one thousand five hundred thirty six , nicolaus copernicus became eminent , one who revived many opinions that had for a long time been buried in obscurity ; of whom ismael bulialdus in his prolegomena's to phylosophical astronomy , gives this character , nicolaus copernicus vir absolutae subtilitatis , non solum observator fuit , sed etiam hypotheseos pythagoricae antiquae instaurator . per eum enim ex humanis cogitationibus exemptoe ptolomaicarum hypotheseon tricae , & circulorum multiplicium involutiones , & ad physicam simplicitatem revocatae sunt hominum mentes . after him was petrus apianus , lucas gauricus a neopolitan , and ioachinus fortius rithenbergius , commonly called sterck , who lived at the same time with erasmus roterodamus ; and was first moved to apply himself to study , by conversing with erasmus , and more particularly ( as himself confesses ) by reading that little treatise de ratione studij . in the year of christ one thousand five hundred and sixty , lived gerardus mercator , a man well read in astrology . many others there are , whom it is needless to insert , not that they were less deserving than others , but because these i have mentioned may serve to shew by whom , and at what times this science has been propagated . and though some may object , that i go against my self in thus playing the herald , and reckoning the ancestors of astrology ; and that it had been more advantageous to my cause to have sought to have proved , that none of ingenuity or learning had ever studied in these matters : yet let them know , that it makes much for me upon consideration , that none of these ever descended to these nonsensical fopperies , wherewith judicial astrology is stuffed full , and which has brought into question the more material points of the heavenly reading . nor have these fortune-tellers any more reason to boast , that so many worthy men have imployed themselves in contemplating the starry bodies , than the romanists to boast of st. peter , and the apostles doctrine , forasmuch as both of them have lost their art and religion with superstition and fopperies . chap. ii. a discourse concerning iudicial astrology . that curiosity is the epidemick disease of the mind , every man may experience in himself , and observe in others , which if it was not so , there had been no occasion of the present discourse . yet forasmuch as through the impudent rashness of some , and the serious simplicity of others , not only the stars , but also the votes and desires of men are reduced into an art , and made ( against their own nature ) foretellers of future contingencies ; it will not be , i hope , impertinent to our present purpose , to discusse the business , and to search out what solidity and truth there is in their opinions and tenets . which that we may do , i shall reduce my discourse to three heads . 1. a proposal of their principles , who are persuaded of the omniscience of the stars , and have given up their votes for judicial astrology . 2. an examination of those principles ; to see how their principles accord with reason . 3. a confutation of their false and erroneous opinions , not only in the smaller deductions and conclusions , but also in the very fundamentals . of which i do not intent to make a long treatise , but only briefly to touch at the foresaid method , and so have done . grand patrons and favourites of the affirmative ( i mean sticklers for judicial astrology ) were the priscillianists , spawned from the gnosticks ; who amongst other their prodigious errours had this , that the stars had especial and supreme influence and predominance over man , and taught , that the several parts of his body were in subordination to the twelve constellations : assigning to the head aries , taurus to the neck , gemini to the shoulders , and so of the rest , as you may be informed from every almanack writer , affirming that in good earnest , which the poets only spoke allegorically , or rather poeticà licentiâ ; introducing old atlas with the heavens on his shoulders , and his body finely spangled with stars . but to proceed to our present purpose ; their main arguments , and strong cables , the homerick chains wherewith they would pull down iupiter and the rest of the stars to the very earth , and imploy them as link-boys , to direct us in our very pilgrimage here upon earth , are reducible to these heads . 1. to places of scripture , seeming to make for their purpose . 2. to reasons which they bring to make good their party . 3. to experiments and observations , by which they would expect credit and consent to their art. first for places of scripture . those that are most urged by them are genesis 1. 14. where its said , luminaria caelestia a deo posita esse in signa . iudges . that the stars fought against sisera in their courses . also iob 38 31. canst thou bind the sweet influences of the pleiades ? or loose the bands of orion ? canst thou bring forth mazzaroth in his season , or canst thou guide arcturus with his sons ? knowest thou the ordinances of heaven ? canst thou set the dominion thereof in the earth ? that likewise psalm the 19. 1. the heavens declare the glory of god , and the firmament sheweth his handy-work . and above all , that of the star which appeared to the wise-men or magi , who came to see christ ; from all which places they would conclude , that the stars are signs of future events , and that diversly , according to their several aspects , conjunctions , and oppositions . the second rank of arguments , are such as are drawn from reason , which they form on this manner , as first , that there can be no other reason given of the vast number of wandring-stars . 2. there can be no reason given of the several motions , so many conjunctions , oppositions , trines and quartiles , or why a planet ( suppose ) should be sometimes in one sign , sometimes in another , now exalted in his dignities in his own house in full force and power , again sneaking amongst his enemies in some constellation , clearly contrary to his own natural inclination ; or why two or three planets meeting at the bull , or ram , or any other sign , should be very civil and sober , and all agree to one thing ; and on a sudden ( no body knows for what ) fall out and come to daggers drawing . 3. they say there is a strict coherence , and bond of amity betwixt the caelestial and sublunary bodies ; that the stars have certain influences upon the bodies of men , which prevail more or less according to their divers positions : for example , that those who are born in the interlunium , should be weak and subject to diseases ; and that those who are born when the moon is in conjunction with malevolent ill-natur'd planets , do either die presently , or are troubled with epilepsies at the new-moons : that physicians observe some diseases to increase or abate according to the several aspects and positure of the moon with other stars . they reason further , that considering it is undeniable that the stars have influence over the elements , it should be absurd to deny that man is exempt from that influence , since he does infallibly participate of the nature and quality of the elements ; this is for the body . that they swagger over his mind too , they argue thus ; the inclinations of the mind follow the temperature of the body , and that temperature of the body is altered and disposed of by the elements , the elements by the caelestial bodies , therefore 't is certain , that one may judge of the manners and inclinations of men by the stars . another reason they bring , is from the author of astrology , who ( as they say ) was seth , and his children , and that he , by reason of what he had heard from adam concerning the two-fold destruction of the world , wrote the fundamentals and principles of this science on two pillars , the one of brick , and the other of stone ; as also that moses and daniel were skill'd in all the learning of the aegyptians and chaldaeans , and were not reprehended for it from the mouth of god. the last file to patch up a plausible toleration for judicial astrology is , from experiments and observations collected by practitioners , and recorded by historians of very good credit and authority . the first is that of iulius caesar , written by suetonius , who being warned by an astrologer , to beware of the ides of march , and the time being come , and seeing no danger , as the prediction seemed to signifie , he jeered the artist , telling him that the ides were come ; who answer'd , they were indeed come , but not past , and the very same day was caesar stab'd in the senat-house , and dyed of two and thirty wounds . at the nativity of augustus , publius nigidius who had calculated it , cryed out , that the lord of the whole earth was then born , which made augustus favour the astrologers ever after , and caused the image of a goat to be set upon his coin , being born under that sign . thrasillus and tyberius walking together the emperour design'd to have thrown him down a steep place , and have slain him , but he coming near the place begun to tremble , look pale , and shew divers signs of horrour and amazment ; which being observed by the emperour , he asked what was the matter : the astrologer answer'd , he perceived some great danger very near him ; hereupon the emperor relented , and forbore to execute his tragical design . vitellius being yet a private man , the astrologers told him he should be emperor , and afterwards told him the day of his death ; for the emperor being displeased with the astrologers , commanded they should all depart out of italy by such a day : they cast out a paper or libel , wherein they desired him not to trouble himself with their going out of italy on that day , for he should then go out of the world ; which according to their praedictions proved true . xiphilinus in vitâ neronis , relates that when nero was born , the astrologers foretold that he should be emperor , and slay his mother , which also came to pass . many other experiments may be brought for the credit of astrologers , which i shall not set down , to avoid prolixity ; who has a mind to know them , may consult latin authors , and find to their content : these being of most validity i have taken notice of , partly engaged thereunto by my proposed method , and partly to avoid the censure of the adverse party , who might else have complained of foul-play . that we may in short lay down what is to be thought of this art in general , and its fundamentals , we must make a distinction between certainties and uncertainties , distinguishing them both from what is manifestly false , and examine what power the stars have over inferior sublunary bodies , how far this art extends it self ; and what is beyond the reach both of the stars and astrologers , and so we may come to know , what praedictions may be certainly had from the heavens , what only probably , and what cannot be known at all . from the stars , especially from the sun and moon , may be known the succession of day and night , the four-fold distinction of the year , remarkable alterations and changes of weather , as winds , rain , tempests , &c. also it cannot be denied , that the caelestial bodies have their influence and operation upon the elements , especially upon the air , so as to make it sometimes healthful and sweet , sometimes noxious and destructive . also that there several things , which have a particular dependance upon the moon , and those not only vegetatives , but also men , as may be observed from those we call lunaticks , which is thus effected . the devil who is of great experience and subtlety , chooses those times for the disturbance of such persons , when the humours flow abundantly in the body ( occasioned by the course of the moon ) and so insinuating himself into the humour , easily disturbs the imagination . astrologers may also give certain information of the periods and motions of the caelestial orbs , the distances , rising and setting of the stars ; the conjunctions , oppositions , and other aspects , of the eclypses of the sun and moon , because those things depend upon the regular and necessary course of nature . amongst those things which are only probable , and contingent or to be guest at , are particular alterations in the air , collected from the observation of certain changes , usually attending such an aspect of the planets , as also epidemical diseases ; all which are only contingent , because there may , besides those general and remote causes ( i mean the positure of the stars , ) occur several more immedate causes , which may disturb the iotherwise-natural effects . such are the interposition of some star in the aspect observed of a contrary nature , not known of by the astrologer ; the different qualities of countreys , and the diverse temperatures of the air , which may abate the influence , and perhaps change the nature of the effect . if astrologers err so frequently in their praedictions of the weather , and other things which depend upon natural causes , we may-confidently affirm , that those things which depend meerly at the will and pleasure of man , are such , as astrologers cannot at all judge of . to shew the vanity and idleness of this science , i shall make use of authority , both divine and humane , 2. reason , and 3 dly . their own false observations and praedictions . as for divine authority , no greater argument can be brought against it , than that it is so often spoken against in holy scriptures , as in numb . 23. 22. where all manner of divination is forbidden , inquiring after that which is to come is forbidden , prov. 27. eccles. 8. 6. god by his prophet esaiah taxes the vanity of this art , and of those that are deluded by them , esai . 47. 12. 13. stand now ( says he ) with thy enchantments , and with the multitude of thy sorceries , wherein thou hast laboured from thy youth ; if thou shalt be able to profit , if so be thou maist prevail . thou art wearied in the multitude of thy counsels : let now the astrologers , the ; star-gazers , the monthly prognosticators stand up , and save thee from these things that shall come upon thee . god likewise commands the israelites , that they learn not the ways of the gentiles , and that they be not afraid of the signs of heaven , which the gentiles fear . god threatens confusion , folly , and destruction to such like , esai . 44. 20. next come the ancient fathers , who subscribe to the authority of the scriptures , and vote down this way of divination ; out of whose writings many things tending to this purpose may be gathered . nay so unreasonable and prophane has this science always been accounted that ( except a few brainsick persons , who have practised it ) it has been condemned by most grave and judicious men , and by the edicts of several heathen aswell as christian emperours , as also by general-councils ; see the acts of the first general-council of toledo , in which the priscillianists ( as i said before ) great favourers of this art were condemned and excommunicated . nor did this sort of men fare better with the emperors ; they were banished the city by augustus ; expelled out of italy first by tiberius , afterwards by claudius ; afterwards by vitellius they were sentenced to death : twice by domitian were they banish'd out of italy , as being a sort of men treacherous to princes , and faithless to those that trusted in them . there is also ( which ought to have been named first ) a law made by caesar to this purpose , if any magician , or conjurer , or soothsayer , or mathematician , or interpreter of dreams be taken within my iurisdiction , let him suffer punishment ; but if he be convict , and continue obstinate , let him be wrackt , and lanced according to his desert . likewise 't was decreed by honorius and theodosius the emperours , that the books of the mathematicians should be burnt in the presence of the bishops . thus much for authority of scripture and fathers ; now i come to the second particular , that is , reason . whereupon i thus argue , forasmuch as natural things and such as depend meerly upon natural causes , cannot be positively affirm'd , but only go under the notion of probabilities ; 't is not to be thought that contingencies and things depending upon mans will , ( and such are most wherein astrologers have to do ) should be hit of by their doubtful and fantastical rules of art. 2. if the stars have such praedominancy as is pretended , it must either be as causes , or signs ; but they cannot be causes , for that would infer a necessity of similar effects , which no man will either pretend to , or demonstrate ; nor can it be a causality , or to speak plainer , an inclining , but not a compelling power , that being of as bad consequence , for then how should partial and remote causes produce real and positive effects ? but if they be only signs , they must be either natural , or supernatural . natural they cannot be , since they can upon that score have no agreement with the things signified , nor proceed from the same cause : nor can they be supernatural , for then we ought to suppose an infallibility in the event . now as chymists and mountebanks use to flourish in oratory , and tell the credulous vulgar many fine stories of the temperature of the elements , of the proportion of qualities , and such like puzling terms , to wheedle an opinion of their skill into their auditors : so do astrologers lash out into large and extravagant encomiums of the heavenly bodies , urge the coherence betwixt caelestial and sublunary things , and tell fine stories that so many orbs , stars and motions were not made by god almighty to no end ; and after much proving of that which none denies , they descend to their particulars , their little casualties , and tie every mans fortune to some star or other . what ( say they ) shall we think that the most glorious part of the creation , in which ( as in a large expanded volume ) may be read the wonderful power and wisdom of god , was made to serve to no use ? or shall we set at nought those things which have so abundantly shewn forth their power upon the earth ? let us now descend to their master-piece , that is , nativities , and see what semblance of truth there is in it . they pretend to observe the very point of their nativity , and the places of the stars , which are fixed , which are erratick , in what houses they arise , which planets are in their exaltation , which not ; whether in a right triplicity ; whether in a masculine or faeminine sign ; what aspects , whether trine , or quartile , or sextile , or opposition , or conjunction ; and several other hard and conjuring terms . from hence ( say they ) it is easie , either by the planets considered particularly , or altogether , or with the signs of the zodiack , to collect the events of humane affairs , to describe a mans inclinations , and give an account of his good or bad fortune . now let us allow them this ( which is indeed more than they can prove ) that the fortunes of men are guided by the stars ; yet what midwife or astrologer , either can be so exact , as to know the very minute of a nativity , which is necessary to be known , forasmuch as in the space of one minute there is a vast and unalterable celerity in the motion of the heavens ; so that before the infant be wholly born , the constellation will be changed , and the head will be born under one , and the feet under another , which will ( if it was significant ) prove but cross fortune to the party . but supposing that this small moment of time do not disturb the signification of the horoscope ; how comes it to pass that twins are oftentimes observed to have such different fortunes , the one of them dying in their infancy , the other living to decrepit age : or one of them ( perhaps ) exalted to honours and dignities , and continually courted with opportunities of advancement , the other not able to get out of a mean and abject condition ; the one is inclined to peace , the other to quarrelling and disorder ; the one is strong of constitution , the other weak and sickly . a greater difference arises , if the twins be one of them male , and the other female : is it possible in such a case , that they should both have the same genius , and inclinations ? which ought according to these men , necessarily to follow . i hope there is no man but may be convinced of the vanity of this science , if he take notice of those that die in the field , men of different ages , born under different constellations ; yet all perishing by one common fate . were all the first-born of aegypt slain at the departure of the children of israel ; the aegyptians drowned in the red-sea ; the philistins slain by sampson ; the children put to death by herods officers , born under the same stars ? i think none will affirm it ; if not , why did they die by the same death ? are all that are born under saturn , melancholick ? under iupiter or the sun , princes and potentates ? under mars , souldiers or highway-men ? under venus , whoremasters ? under mercury , merchants ? i shall now come to answer those arguments which astrologers bring out of scripture , from reason , or experiments . first for scriptures : to that out of genesis , 1. 14. i answer , that they assume more than the sence of the words will permit ; for though it be there said , that god set the caelestial lights for signs of things necessarily depending upon their course and nature , yet it cannot thence be infer'd , that they are also signs of things meerly contingent , and proceeding from the different motions of mans will and appetite . to that of the stars fighting against sisera in their courses , i answer ; that by stars in that place ( according to some interpreters ) is meant angels , which is plausible enough , forasmuch as both are promiscuously called the host of heaven : or it may be said , that at that time they did not operate by a natural influence , but a supernatural and extraordinary power , god raising up an unusual effect in the stars , of causing tempests to the annoyance of those enemies of his people . in that place of iob so much by them insisted on , is nothing at all to their purpose : since it may with ease be turned against them , that it is to be understood , that no man can understand the statutes of heaven , but that god has reserved the knowledge of such things to himself ; besides , there is nothing said of the influence , and rule of the stars over mens minds or actions , nothing of the knowledge of future events , but only arguments of the divine wisdom , to convince iob of his weakness and frailty . and though it be said , the heavens shew forth the glory of god , and the stars declare his handy-work ; that makes not for them neither , the meaning of the place being partly the same with that last mentioned , ( viz. ) that casting up our eyes to those glorious luminaries , we may remember the power of god , who has made them all , and continues them in so wonderful and unerring courses . as for the star which appeared to the magi coming to christ , it was no natural but a supernatural star , having a motion contrary to that of other stars ; few will ( i suppose ) be so impudent as to affirm , our saviour was governed by the stars , that he who created , should be in subjection to his creatures . and though it appear'd at his birth , and usher'd him into the world , yet ( as st. augustine says ) non dominabatur christo ad decretum , sed famulabatur ad testimonium , nec enim subjiciebat imperio , sed judicabat obsequio . to make this an argument for their art would be an absurdity ; for if it had force and signification in his nativity , why had it not over all those born at the same time with him ? i hope they will not say , that they were all to share in the same circumstances of life . let us now examine their reasons , and see how they will stand trial. their first reason is grounded upon a false supposition , that there can be no other use for the stars , than to be characters wherein men may read their own fortunes . the second likewise , ( viz. ) that we know no other reason for the several motions , and aspects , is not good reasoning , for 't will not hold to argue from the negation of our knowledge , to the negation of the thing we cannot apprehend ; so that if we cannot find what a thing is for , we cannot justly cut it out a piece of service , and infer a necessity of its being design'd for that use we have devised to apply it to . the third reason from the cohaerence betwixt caelestial and sublunary things is no better logick ; for although they may sway the elements , yet there is no reason they should do so in things meerly contingent , and depending upon the will and slippery appetites of man : though iupiter , or mars , or any of the rest , meeting in such an aspect and position one with another , may produce a tempest in the air ; yet i cannot perceive a necessity , that they must dart a disorder into my affections with their malevolent rays . and supposing the time of a nativity can be exactly gathered , yet what reason can they shew for confirmation of their rules : they are only such as men have devised , and that without any ground or warrant from scripture : what reason can they give that any aspect should portend that which they say it does , but only some observation of a thing happening in that time , which they cannot averr to proceed from that aspect , but that it had been so without it . and though enoch , and ioseph were given to studies of this nature , and that moses was skill'd in the learning of the aegyptians , and daniel of the chaldaeans , yet it cannot be proved , that they ever favoured this way of divining at things to come : their knowledge proceeded from another cause , to wit , immediate revelation ; or else was gathered from certain and solid principles . it must be confessed that the chiefest bulwarks wherewith astrologers defend themselves , are experiments ; yet are they not so strong , but they may be battered . for some particular praediction proving true , does not make the rules infallible , one amongst an hundred ( perhaps made at the same time ) hitting , the rest proving false : why then should all those that fail be slip'd by and not spoken of , or not be brought in judgment against the art , as those few which are true , are made so stifly to plead for it . many very eminent and learned men have discussed the vanity of judicial astrology , as picus mirandula , cornelius agrippa , franciscus vallesius , and divers others , to whose writings i refer my reader . galeatius prince of millain gave a notable check to one of these men ; who was arrived at that height of impudence , as to tell the prince , he was shortly to die a sudden and unusual death , and that himself was to live a long time after him . but mark how prettily galeatius confuted the astrologer ; he caused him to be forthwith lead to execution , the prince surviving him many years : and indeed 't is observable that most of them are ignorant of what shall happen to themselves , and whilst they foretel great success , and promise golden mountains to others , cannot enrich themselves . nor ought we to be seduced by the experiments they brag of , since they are most of them only collected by little and pretending sciolists , men of no faith nor reputation , most of them too being feigned and falling out no body knows where nor when . again , in those few which truly happen according to their praedictions ; 't is not certain whether the artist might consult with something else besides the stars , since many who deal with familiar spirits , mask their impieties under the vizor of astrology . so st. augustine lib. 5. de civitate dei. non immerito creditur , cum astrologi mirabiliter multa vera respondent , occulto instinctu fieri spirituum non bonorum , quorum cura est has falsas & noxias opiniones de astralibus fatis inserere humanis mentibus , atque firmare , non horoscopi notati & inspecti arte , quae nulla est . finis . a refutation of three opposers of truth by plain evidence of the holy scripture, viz. i. of pardon tillinghast, who pleadeth for water-baptism, its being a gospel-precept, and opposeth christ within, as a false christ. to which is added, something concerning the supper, &c. ii. of b. keech, in his book called, a tutor for children, where he disputeth against the sufficiency of the light within, in order of salvation; and calleth christ in the heart, a false christ in the secret chamber. ii. of cotton mather, who in his appendix to his book, called, memorable providences, relating to witchcrafts, &c. doth so weakly defend his father increase mather from being justly chargeable with abusing the honest people called quakers, that he doth the more lay open his fathers nakedness; and beside the abuses and injuries that his father had cast upon that people, c. mather, the son, addeth new abuses of his own. and a few words of a letter to john cotton, called a minister, at plymouth in new england. by george keith. keith, george, 1639?-1716. 1690 approx. 145 kb of xml-encoded text transcribed from 39 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-09 (eebo-tcp phase 1). a47167 wing k199 estc w21703 99830161 99830161 34611 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a47167) transcribed from: (early english books online ; image set 34611) images scanned from microfilm: (early english books, 1641-1700 ; 2032:16) a refutation of three opposers of truth by plain evidence of the holy scripture, viz. i. of pardon tillinghast, who pleadeth for water-baptism, its being a gospel-precept, and opposeth christ within, as a false christ. to which is added, something concerning the supper, &c. ii. of b. keech, in his book called, a tutor for children, where he disputeth against the sufficiency of the light within, in order of salvation; and calleth christ in the heart, a false christ in the secret chamber. ii. of cotton mather, who in his appendix to his book, called, memorable providences, relating to witchcrafts, &c. doth so weakly defend his father increase mather from being justly chargeable with abusing the honest people called quakers, that he doth the more lay open his fathers nakedness; and beside the abuses and injuries that his father had cast upon that people, c. mather, the son, addeth new abuses of his own. and a few words of a letter to john cotton, called a minister, at plymouth in new england. by george keith. keith, george, 1639?-1716. [2], 73, [1] p. printed and sold by william bradford, philadelphia : annno 1690. "water-baptism no gospel-precept, &c.", "a brief answer to the weak and impertinent arguments of benj. keach, ..", "a brief answer to cotton mather .." and the letter to john cotton have caption titles; register and pagination are continuous. reproduction of the original in the friends house library, london. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng tillinghast, pardon, 1622-1718. -water-baptism plainly proved by scripture to be a gospel precept. keech, benjamin, 1640-1704. -instructions for children. mather, cotton, 1663-1728. -memorable providences relating to witchcrafts and possessions -controversial literature -early works to 1800. cotton, john, 1584-1652 -early works to 1800. baptism -controversial literature -early works to 1800. lord's supper -early works to 1800. witchcraft -early works to 1800. 2003-04 tcp assigned for keying and markup 2003-05 spi global keyed and coded from proquest page images 2003-06 john latta sampled and proofread 2003-06 john latta text and markup reviewed and edited 2003-08 pfs batch review (qc) and xml conversion a refutation of three opposers of truth , by plain evidence of the holy scripture , viz. i. of pardon tillinghast , who pleadeth for water-baptism , its being a gospel-precept , and opposeth christ within , as a false christ. to which is added , something concerning the supper , &c. ii. of b. keech , in his book called , a tutor for children , where he disputeth against the sufficiency of the light within , in order to salvation ; and calleth christ in the heart , a false christ in the secret chamber . iii. of cotton mather , who in his appendix to his book , called , memorable providences , relating to witchcrafts , &c. doth so weakly defend his father increase mather from being justly chargeable with abusing the honest people called quakers , that he doth the more lay open his fathers nakedness ; and beside the abuses and injuries that his father had cast upon that people , c. mather , the son , addeth new abuses of his own . and a few words of a letter to iohn cotton , called a minister , at plymouth in new-england . by george keith . zephaniah 3.4 . her prophets are light and treacherous persons , her priests have polluted the sanctuary , they have done violence to the law. philadelphia , printed and sold by william bradford , anno 1690. water-baptism no gospel-precept &c. pardon tillinghast , after i had read thy small treatise in print , wherein thou undertakest to prove water-baptism to be a gospel precept , by plain scripture ; i was sorry on thy account , to find thee with such confidence , to publish thy ignorance and folly , as well as thy great bitterness of spirit and prejudice against the truth , and the witnesses of it , so openly in the face of the world. but when i call to mind how that god in his infinite wisdom permits men to rise up to oppose the truth , that the truth it self may be the more clearly discovered , by the breakings forth of gods light still more and more ; the more that the truth is opposed , i am truly comforted and encouraged . and for thy reviling and reproachful words against me , i regard them not , further , than to pity thee , and heartily to desire , that god may open thy eyes , and give thee true repentance & forgiveness ; for i have that charity , that what thou dost in this thy work of opposition , it is through thy ignorance and therefore upon thy repentance is pardonable . but as for me and my brethren , it is a small thing for us to be reproached and falsly accused by thee , seeing thou art so ignorantly bold and fool-hardy to reproach the lord iesus christ in his inward appearance , and light , in the hearts of men , calling him a false christ , as if these who preach christ in the hearts of gods saints , were those of whom christ foretold , that should come in the latter days and preach a false christ , saying , he is in the secret chamber , which thou understandest as if christ had meant , the secret chamber of the heart , following herein thy brother in iniquity & darkness , benjamin keech , who in his book called , the childs instructor , hath these express words in that section concerning the light within ) therefore believe not him that saith , behold he is here in the secret chamber , viz. the heart . the which expression thou seemest to have borrowed from the said book : but if thou hadst any true knowledg in the mystery of christ , thou wouldst sooner have chosen , that thy right hand , that pen'd these words , had been cut off , than to have used them . but by this , and other the like expressions in thy treatise , thou plainly discovers thy self to be a man altogether ignorant of the true knowledge of christ ; yea , thou seemest ignorant of the very letter of the scripture , which in plain and express words doth mention christ dwelling in the heart , and christ within the hope of glory , the mystery hid from ages and generations ; and said paul to the corinthians , know ye not that iesus christ is in you , unless ye be reprobates ? and said christ in his prayer unto his father , thou in me and i in them : and when he told the pharisees , who looked that the kingdom of god should come with observations , as to say , lo here , or lo there , he said , for behold the kingdom of god is within you , luke 17.21 . and surely , where the kingdom of god is , there are god and christ● so that the plain letter of the scripture is against thy most absurd and anti-christian doctrine , that the christ in the hearts of men , yea , even of the saints , as thou wouldst have it ( for thou makest no distinction ) is a false christ ; for the plain tendency of this thy work of darkness is to make people believe , that christ is not a light within the saints , because , as thou alledgest , the light within was not crucified for us , but iesus christ of nazareth . and in this absurd distinction and dividing of christ , thou acts the part of socinus and his followers , who are called socinians , that affirm most absurdly , that christ is only a meer man , and that he had no being nor existance before mary . but if thou say , thou believest that christ is both god and man , and that he was from the beginning , to wit , that word by whom all things were made , then , why dost thou deny that christ , as he is that word , is in the saints ? for though christ only suffered in the flesh , and as man upon the tree of the cross , yet he who suffered , was not meer man , but god and man , and yet still one christ. and thus also christ within spiritually and inwardly revealed in the saints , is not another christ from him that came in the flesh , and was crucified for us , even jesus of nazareth . and hadst thou taken a little pains to read my book and consider it impartially and fairly , thou shouldst have seen what a plain and single account i give of mine and my friends faith concerning the man christ iesus , as he came in the flesh , and dyed for our sins , and rose again and ascended , &c. even jesus of nazareth ; and that true faith in christ jesus is not only a believing in him , as he is the word , &c. but as the same word did take flesh and was god manifest in the flesh , &c. to wit , christ crucified and risen again , made of a woman , made under the law , &c. and that the true faith of a christian doth not divide christ , &c. as false christians do , who say , they believe in christ without them , but do not believe and receive christ within them , as god the father doth inwardly reveal him , or as ranters and other high notionists , who pretend to believe in christ , as the word and light in them , but slight and blaspheme against christ that was crucified without them , as is plainly to be seen in my late book , pag. 131 , 132 , 133 , and pag. 103 , 104 , 108. and p. 229. and hereby it doth plainly appear how safely i guard against both extreams of false teachers , some preaching christ without , but denying him within , as thou pardon tillinghast , and most of thy brethren called baptists , most anti-christianly have done , and yet continue to do ( oh pardon ! pardon ! god almighty give thee pardon , through unfeigned repentance , for this thy great sin ) others , not these sober people called in scorn quakers , but ranters , and high notionists , who pretend to own christ within them , but deny him without , as come in the flesh , &c. and though thou call'st thy self in thy title page a servant of iesus christ , yet thou hast plainly discovered , that thou yet art ignorant of him , and in this thy work thou hast rather proved thy self a servant of anti-christ ; for what greater opposition can anti-christ make against christ , than to oppose the presence and in-being of christ in his people , who is their life ? and if he who is their life be not in them , they cannot live , yea , if christ live not in thee , thou art dead in thy tre●passes and sins , and the old man is alive in thee , and his servant thou art , and christ is not like to live in thee , as he did in paul , and as he doth in all true christians , so long as thou judgest , that the christ in the heart is a false christ. oh , pardon tillinghast ! thou hast made too great haste in this thy undertaking , as in many other thy works , wherein possibly thou mayst imagine thou art tilling and plowing in gods field ; but remember , that the scripture saith , the plowing of the wicked is sin ; and when thou makest haste to till , without the true knowledge of god and christ , thou hadst better let alone , and imploy thy self in some other lawful occupation . hast thou no other way to defend thy idol of water-baptism , but to smite against the lord jesus christ , in his inward appearance in his saints ? but know , o vain and foolish man ! that as that idol dagon did fall before gods ark , so thy idol of water-baptism shall fall before the lord jesus christ , inwardly appearing in thousands and ten thousands of his saints ; and let none be offended that i call thy water-baptism an ●dol ; for whatever man sets up in opposition to the inward appearance of christ in his people , they make it unto themselves an idol , and it will fall , and they together with it . but as for iohn's baptism with water , or that baptism with water that others of the disciples of christ used , i call it not an idol , far be it from me , it had its blessing and service in its day , and pointed , as a figure , to christs inward and spiritual baptism ; and if there be an inward baptism of christ , then is not christ the inward baptiser , and minister of this inward baptism ? yea , certainly ; and yet thou denyest christ within , calling him , a false christ in the secret chamber of the heart . and as for thy undertaking to prove thy water baptism to be a gospel precept by plain scripture , i question not , but through gods assistance , i shall prove , that thou hast grosly perverted & mis-applied the scriptures , not understanding the scriptures nor the power of god , like unto the sadduces of old . thou comparest thy self to david with his sling , & his few stones smiting at goliah . but , alas , poor man ! that sling and these stones , and that river or brook , out of which he did take these stones , according to the deep mystery , signified under that figure or allegory , thou understandst not , it is a dark riddle and parable unto thee , and thou thy self art more a kin to goliah than to david . in the beginning of thy work , thou dost not fairly state the question ; first , that thou takest no notice of my plain and express words in my book , pag. 184. where i say expresly as followeth , if any were raised up by the lord as john was , and could prove and instruct their being sent to baptize with water , as he was , these to whom they should be sent , ought gladly to receive it ; but to do it by bare imitation , or a meer pretended call , which they cannot prove to be either mediate or immediate , is great presumption , yea , superstition . this one short section is enough to overthrow thy whole work , and yet thou hast made no reply to it , nor given the least notice of it in thy book ; and all that thou hast said for water-baptism doth not in the least give any ground for thy water-baptism thou and thy brethren set up in your vain imaginations , without any call , either immediate or mediate from god ; so that your work in your water-baptism is a will-worship . secondly , thou dost not fairly cite my words , in thy stating the question , saying , that i affirmed , that the apostles practiced it viz. water-baptism , only by permission , &c. the word [ only ] is thy addition and is not in my book : but my words are these following , the apostles generally thought fit both to use and tolerate the use of water-baptism , that belonged to john , and divers other things of the law , which was by permission for a time , and not by any gospel standing commission , &c. now the word [ only ] being added , doth derogate from my words , as if i did understand that the apostles only baptized by a bare dry or naked permission ; whereas i did understand , and so i do still , that it was not a meer or bare permission , but they they thought fit both to use it , and tolerate the use of it ; and that which made them think and judge it fit to use it for sometime , was really the spirit of god in them , that gave them , not only a spiritual and chearful freedom to use it for some time , but let them see a great service and conveniency in it for somtime , until men began to contend about it , and lay more weight on it , and other things of the like nature , than they ought to have done ; for as in the change of an outward form of government , or a new administration of worldly and civil laws , the former laws and the execution of them , cannot in an instant be removed , but gradually , otherwise great inconveniences would follow ; as when a house is to be supported with new pillars , the o●d pillars must not be first removed , else the house would be in danger of falling ; but the new pillars must first , in great part , be well placed and fixed , and then the old are by degrees safely and wisely removed : even so iohn's baptism and other things of like nature , were not presently and suddainly to be removed , because many , both iews and proselited gentiles laid great stress and weight on them ; and therefore , i say , the apostles , not by a meer bare and naked permission , but in the wisdom and counsel of god used water-baptism for a time ; and yet all this will not prove that it is a gospel precept , or a standing gospel ordinance that was to continue in the church to the end of the world nor art thou more successful in managing this controversy about water baptism , than in stating it ; for almost throughout thou fight'st against thy own shadow , and takest much pains ▪ and usest many arguments to prove many things no wise denyed by me ; as first , that the outward form and inward power of godliness may not be seperated : this we affirm as well as thou , and much better than thou ; for seeing thou denyest christ within the heart to be the true christ , how canst thou really own the inward power of godliness ? can there be any inward power of godliness , without christ living , dwelling and ruling in the heart ? again , many of you baptists affirm , that men may be called of god both to preach and baptize , and yet have no true piety or holyness : which a baptist teacher affirmed to me in the hearing of divers witnesses last summer , in the shop of one of our friends at newport in rhode-island ; and whether this be not thy own perswasion , thou art concerned to clear thy self . but further , how many hypocrites and vain persons do ye baptize with water , that no real signs do in the least appear in them , that the inward power of godliness was joyned with their being baptized with water : now the thing that thou shouldst have proved , was , that your water baptism , taken up by you , without any true command , or so much as a true inward liberty by the spirit of god in your hearts , is a gospel-precept . but this the apostles witnessed , when peter baptized , or caused to be baptized , cornelius , and others with him , no doubt , he both saw and felt his liberty , and good allowance , by the revelation of gods holy spirit in his heart , so to do ; and therefore he might well command it at that time to be done ▪ & yet it doth not follow that it is a gospel-precept . i say further , the outward form of godliness is intire without water baptism , as at this day administred , though when it was practised by the command of god , it was a part of the outvvard form . and vvhereas thou sayst , iohns preaching and baptizing related to christs gospel disenspation , citing for this , mark 1. cap. 1 , 2 , 3. v. ● ansvver ; all this may be granted in a true sence , yea , i do readily grant it in the true sence , & so did all the figures & types of moses law , all which obscurely and darkly pointed at christ , & the pure gospel dispensation , & were , as it were , a symbolical way of preaching christ & his gospel ; and therefore it was a good and worthy observation that many antient christians have made , that the gospel and new testament lay hid within the vail of the law and old testament ; all these figures and shadows of the law , shadowing and figuring gospel mysteries unto those whose eyes are spiritually enlightned to see and understand them . and whereas thou citest mark 's words in the beginning of his book , saying , the beginning of the gospel of iesus christ the son of god. if i grant thee that both iohn's preaching and baptism , in a true sence , is a beginning of the gospel , what gainest thou by it ? doth it therefore follow that water-baptism is a pure gospel precept , and to be observed to the end of the world ? i deny the consequence : and the vanity and falshood of it i shall , by gods assistance , plainly demonstrate but first , i shall lay down a few plain positions , which i hope scarce any professing themselves christians , that are in any degree intelligent , can deny . 1 st , the gospel did begin to be preached by the lord to our first parents immediately after the fall , when he gave the promise , that the seed of the woman should bruise the head of the serpent : and this was before any law of types of figures was given , and before water baptism . 2 dly , this gospel promise was in a solmn way renewed by the lord to abraham , that in his seed all nations of the earth should be blessed ; and this was 430 years , as paul noticeth , before the law of moses : and the same paul saint , that the gospel was preacht to abraham ; which is the everlasting gospel , & is one & the same in all ages of the world , & therefore , to spake strictly , did not take its beginning neither at the beginning of the book of mark ( that beginneth with a voice crying in the wilderness , prepare the way of the lord , that as it related to iohn's ministration in part , so it hath a further reach , as pointing to an inward ministration ) nor yet of luke , who goeth further backward , to wit , to zacharias his burning incence in the temple ; and matthew goeth yet farther backward , to abraham , isaac and iacob ; and iohn furthest of all , to the word that was in the beginning , which word is christ , by whom all things were made , and are upheld . 3 dly , this one everlasting gospel hath had it various and divers breakings forth and administrations in clearer discoveries and dispensations from age to age , until the fullness of time , & before that fulness of time , until christ had suffered for the sins of the world , rose again , ascended and gave the holy ghost to all true believers , the gospel dispensation remained among all the faithful in all ages , but as vai●ed , or as the kirnel within the shell of the figures and types of the law. 4 thly , the law was never given alone by the lord , nor was ever intended by him , that any should have eternal life by the bare observation of the figures and shadows of the law , but by faith in christ , and true gospel obedience to him ; but it was as a schoolmaster to lead unto christ , as paul hath declared . 5 tly , these several more clear discoveries and dispensations of the gospel , may be branched forth , or distinguished into several degrees , and these several degrees may be reduced into three , each of which dispensations had their peculiar and proper divine inward illuminations and influences of grace and truth , to wit , first , that discovery that god gave to men by moses , and the written law and the prophets , until iohn . secondly , from iohn until christ dyed and rose again , & gave the holy ghost . thirdly , that last and most glorious discovery and revelation by the giving of the holy ghost generally to all true believers in a peculiar influence and operation , beyond what ever formerly was given in a general way to believers . again , these three may be reduced into two , viz. law and gospel , called by paul the two covenants , which ( until the last greatest and most excellent discovery of the gospel ) have been administred , as with an excellent mixture , as when water and wine are mixed together , though the liquors be only two in kind , yet they admit of many various mixtures ▪ all which are serviceable , according to the desire , and ability of the drinkers . and therefore whereas thou sayst , nor is there any third dispensation , that is neither law nor gospel of john's , as is imagined . in this , as in many other things , thou fightst against thy own shadow ; for though in my late book i writ of three dispensations , and prove them sufficiently out of the scriptures , yet i never imagined that there was any one of these three dispensations that vvas neither lavv nor gospel : but i thus distinguish them , the first is both legal and evangelical , but the evangelical doth but obscurely and hiddenly appear , and therefore the first may be called more legal , and in that respect is called by paul , and others , the law , by a synecdoche , the denomination being taken from the larger part ; and this dispensation continued until iohn , according to christs own words , the law and the prophets were unto john. the second dispensation of the same gospel may vvell enough be understood to begin at iohn , according to acts 1.22 . beginning from the baptism of iohn , unto that same day that he vvas taken up from us ; see also acts 10.37 , 38. and to continue until the plentiful pouring forth of the holy ghost , both at and after the day of pentecost ; and this second dispensation comprehendeth all the time of christ his being on earth in the flesh , vvhich , though a more clear and glorious dispensation of the gospel yet vvas in some degree vailed vvith the figures of the lavv , for not only iohn's baptism , but the vvhole lavv of moses vvas in force until christ suffered on the cross , and became a sacrifice of a svveet smell unto god , and a propitiation for the sins of the vvhole world , and thereby put an end to all these sacrifices of rams , lambs and bullocks , &c. for christ himself being made of a woman , vvas made under the lavv , and fulfilled it , both in his being circumcised and baptised ; and he preached the law and gospel , and sent one vvhom he had cured of his leprosie , to the priest , according to the lavv , and told the iews , that their paying tythes , which wholly belonged to the law , was a thing to be done , but that withal , the greater things of the law , as mercy and iudgment were not to be neglected : and christ told that it is written in the law , they shall be all taught of god ; which is a gospel promise : so that the gospel and law were united and joyned together in both these former dispensations ; and the gospel was in the law , as some precious treasure hid within some vail . the third and last dispensation began from the giving of the holy ghost at pentecost most apparently , and was to encrease until it should come to its meridian or noon-tide glory , as so it may be said , it did really so come in the days of the apostles , before their decease ; and this third dispensation of the gospel is that which ought to be called , the pure and perfect gospel dispensation , purely and perfectly unvailed and uncovered , declaring and revealing that great mystery of christ , and of eternal salvation by faith in him , both as he came and suffered outwardly in the flesh , and dyed for us , and rose again , and ascended , and is now in heaven , at the right hand of majesty , making intercession for us , and also as he doth come inwardly to live , dwell and rule in our hearts ; for both his outward and inward coming are a most choice and excellent doctrine of the gospel of our salvation , but the one without the other is lame and defective ; for as it is most glad tidings ( which the word gospel or evangel signifieth ) that christ hath dyed for us , & purchased to us the forgiveness of all our sins , ( through faith in his name ) so likewise , that the father hath given him to us in our hearts , to kill and destroy the very life of sin in us , and perfectly to sanctifie and renew us into the image of god ; and no vails , nor figures , nor types of things to come belong to this third dispensation of the gospel , but the truth of the gospel is held forth , purely and perfectly in its own native lustre , beauty and glory , without any figure or shadow of the law , such as circumcision and iohn's baptism was . these positions thus being laid down and well understood ( the substance of which are sufficiently laid down in my late book , tho' not so largely , or in so many express words , ) may serve sufficiently to answer to every one of thy objections against us , without a particular application to every particular of thy treatise . and thus it plainly doth appear , how it may be granted that iohn's ministry and baptism was the beginning of that second dispensation of the gospel , that as yet had its vails and figures in some degree remaining , & vailing that more abundant glory that was to follow : but it doth not follow , that iohn's baptism or water baptism of any that did baptize , did really belong to the third dispensation of the gospel , as any part thereof ; and this third dispensation is ( being the gospel perfected and consummated , as it cometh to its meridian or noon-tide glory and brightness ) that which is most commonly and frequently called the gospel in the new testament , being cleared and discharged from all these vails and figures of the law ; even as when christ arose , he laid aside his grave clothes , and did not after his resurrection re-assume his garments , which he did use as a cloathing before he suffered , but left them to remain with the souldiers that put him to death ; a figure of this very mystery . and thou art at great pains to prove , that john was sent to baptize with water , and christ's disciples baptized with water , and so did the apostles after the giving of the holy ghost ; and a great many other things thou bringest , no wise contradicted by us the people called quakers , and therefore thou might'st have spared thy needless pains . but the great thing for thee to prove , was , that john 's baptism , or water baptism is any part or precept of the gospel dispensation , and administration , as it began to take place after the death and resurrection of christ , and the giving of the holy ghost ; this thou hast not done in the least , and therefore thou hast done nothing to purpose . and whereas thou pleadest , that christ sent john to baptize and preach ; i answer ; and so i say , as truly he sent moses to give the law and circumcision ; for the spirit of christ was in moses , and in aaron , and in the holy priests under the law , that circumcised and sacrificed ; and christ gave both the law and gospel , and was the mediator under both , and the minister of both ; for without christ , the word , that was in the beginning , by whom all things were made , neither law nor the prophets could have been . but the thing thou shouldst have proved , that christ , as the mediator of the new-covenant , in the pure and perfect dispensation of the gospel , in the last administration of it , ever commanded water baptism ; or that christ after he rose from the dead , commanded water baptism , which thou dost not do in the least . thou seemest to lay great stress on these words , acts 10.48 . that peter commanded them to be baptized who had received the holy ghost , to wit , cornelius and his company . but this i have answered already , and i say further , this doth not prove that water baptism is a gospel precept , but only that that second dispensation being not yet vvholly abolished , peter savv a service in it , in the wisdom of god , revealed in him , and therefore he might vvell command it for that time , tho' no gospel precept . but vvhereas thou sayst , that peter and the apostles did command in christ iesus , the lords name , water baptism , is a thing utterly false , the scripture saith no such thing ; but that peter commanded them to be baptized in the name of the lord ; so that the name of the lord is relative to their being baptized , & not to the command , and their being baptized in the name of the lord doth plainly signifie , that their being baptized vvith water vvas som outward sign , that they became the lords , and were true believers in him . next , vvhereas thou sayst , i affirm that water baptism was at that time an abolished ceremony , is false , i said no such thing ; it was beginning to be abolishing and decaying , and was decreasing , as john said in respect of his baptism , i must decrease , but christ must encrease : but that it vvas then totally abolished , i say not ; for it could not be safely abolished all at once , but by degrees , and after some time , as i have above demonstrated . and novv that i call this third and last dispensation , that began to take place after the death and resurrection of christ , the pure and perfect dispensation of the gospel , i understand it not , as if the first and second dispensations before and under moses , or before and under christ , as he vvas present in the flesh , had any mixture or impurity of sin or evil , nay , far be it from me ; but i call it pure and perfect as having none of these figures and types of the lavv mixed vvith it , as formerly . and though the apostles , after the giving of the holy ghost , did grovv up into the attainment of this most pure and perfect gospel state and dispensation ; yet many christians vvho had a measure of sincere faith in christ , vvere short of it , and for the cause of such vvho vvere vveak , and but as babes in christ they savv it meet in the wisdom of god to use it for some time . but after the days of the apostles and their successors , about three or four hundred years there-after , the true gospel spirit was generally lost ( a remnant excepted of hidden ones , who in some measure retained it ) and the inward power of godliness departed from , and then water baptism , and many other things belonging to the outward form , became as a dead thing , and was more fit to be buried than to be used . and none ought to presume to raise it up again , unless it could be said , that the power of god had raised it , or renewed it in the users or practisers of it , and that they could sincerely say and prove , that god had sent them , or given them authority to use water baptism , and other the like things ; but this i do not find that any called baptists so much as pretend unto , and if they did pretend to it , their bare pretence , without some real and effectual prooff , were not to be believed . and that peter caused water-baptism to be administred to cornelius , and other gentiles , doth not prove it to be a gospel precept ; for under the law the gentiles who became proselites of the covenant , so called , were generally baptized into water , as well as circumcised , long before iohn's time , as the iews books plainly declare , and as may be gathered from scripture , and as divers christian writers relate from the iews , and particularly thomas godwin in his book called moses and aaron , lib. 1. cap. 3. and seeing it was so commonly practised by the iews , as well before iohn's time as then , and thereafter , as both iewish and christian writers affirm , and as the epistle to the hebrews doth plainly declare , heb. 9.10 . how that the law had its divers baptisms ( so the greek translated into english , washings ) and carnal ordinances , until the time of reformation ; it doth more plainly evince , that water baptism was a legal thing , tho' both it & circumcision , with all the other types and figures of the law , pointed at gospel mysteries , and in so far may be said to relate or belong to the gospel in its more obscure administration ; but that whole dispensation both of moses and the prophets , is in scripture stile , call'd , the law , altho' moses himself and all the prophets saw beyond the figures of the law , and were truly endowed , in great part , with a gospel spirit . that , thou say'st , if water baptism had not been comprehended in paul 's commission , then he had done evil in baptizing so many . i answ. it doth not follow , any more than that he did evil in circumcising timothy ; for things may be done upon occasions without a command from god , and that not only by a bare or simple permission , but in a sweet heavenly freedom of gods holy spirit inwardly revealed , which is the only chief and principal rule of every true christians freedom , as well as of their obedience . how many good christians joyn in marriage , having no command so to do , but knowing and enjoying an inward liberty by the spirit of the lord so to do , and therein receiving the blessing of the lord ; and many other the like cases might be mention'd . thou givest a very strange and exceeding strained gloss upon paul's words , that he was not sent to baptize , but to preach the gospel , to wit , that water baptism was not so bound to paul , or any other sent to preach the gospel , that they with their own hands must needs perform that work of baptizing ; and paul and the other apostles had such and such for their ministers , as john , timothy and others . but what then ? what paul commanded other disciples to do , is all one as if he had done it himself , as thou arguest in another case , but not to thy purpose ; and therefore it cannot be reasonably judged , that if paul had been sent to baptize , either by himself , or making use of others to assist him in that work , he would have said , he was not sent to baptize ; for that would imply a plain contradiction , to be sent , and not to be sent . but this thy strein'd gloss on pauls words is grounded upon a meer supposition of thine , that paul was sent to baptize with water , which thou hast not in the least proved , nor art ever like to do ; matth. 28. saith nothing of water . thy similitude betwixt solomons temple and the gospel-church , as thou dost apply it , is exceeding vain & foolish , and proceedeth from great ignorance , as if the stones that were the foundation of solomon's temple , cut out of the mountains , and the timber-work , did signifie , that the foundation of god's spiritual house should be water-baptism . but this is plain contrary to scripture , that saith , the church is built on the foundation of the prophets & apostles , iesus christ himself being the chief corner stone ; and thou that sets up water-baptism as the foundation of the gospel church , preachest another foundation than christ jesus , and another gospel . if solomon's temple had been built on the waters , thou mightst have had some slender pretext or colour to use such a comparison ; but what resemblance stone and timber hath to water baptism , i do not understand . and if water-baptism be the foundation of the church , then the church hath had no foundation for many ages past ; for infant baptism , by sprinkling , ye baptists do not acknowledge to be any true baptism at all , but a meer fiction or invention , and yet for many ages there hath been no other water-baptism used , but that of sprinkling infants ; for that party or society of people called baptists or anabaptists did but appear about luther's time , or since , and therefore if water baptism be the foundation of gods church , the church hath had no foundation for many ages , and therefore hath quite ceased to be ; for she cannot be or subsist without a foundation . and as concerning the allegorical and spiritual signifycation of solomon's temple , it is very well understood without your water baptism ; for solomon's temple , as it was a figure of christs body , which was crucified and rose again , and ascended into glory , so also it was a figure of the gospel church under the pure gospel dispensation , the foundation whereof is christ jesus , as he came in the likeness of sinful flesh , and took upon himself the form of a servant , and humbled himself unto death , even the death of the cross , made of a woman , made under the law , the seed of abraham and david : i say , christ thus come in the flesh , and crucified for our sins , as the mystery of him is inwardly revealed by the holy spirit in the hearts of all true believers , in respect of his thus humbling himself , and taking hold of the seed of abraham , may well be compared to the stone & wood of solomons temple , which were but mean , and not very costly materials , but the fullness of the godhead , that dwelt in christ bodily , and his being anointed with the holy spirit without measure , being the only begotton son of god , full of grace and truth , of whose fullness all true believers do plentifully receive , and grace for grace , and the many most rich and excellent divine virtues wherewith both christ and his church are most richly endued , and adorned , are well signified by that great plenty of gold and silver , and other precious furniture , wherewith the temple of solomon was beautified . but it is much thou didst not make the sea in solomon's temple to signifie water-baptism ; possibly some of thy brethren may judge this a great omission or neglect in thee ; but hadst thou brought it , it could have made nothing for thy water baptism ; for that sea in solomon's temple was not a figure of outward water ( which it self was but a figure ) but of these spiritual waters of the sanctuary , mentioned by the prophet ezekiel , chap. 47.1 , 7 , 8 , 9. and by iohn , c. 4. v. 6. and rev. 22.1 . but this most idle and ignorant gloss and comparison of thine , is like to that other passage in thy book , where thou sayst , repenting believers , baptized with water ( being a sign and token from god to them of the remission of sins ) are the only true heirs of the promise of the holy ghost , &c. which assertion thou dost falsly ground on peter's words to the iews , repent and be baptized , every one of you ( mind it ( sayst thou ) every one that expects salvation ) in the name of iesus christ for the remission of sins , and you shall receive the gift of the holy ghost . but whether water baptism is to be here understood , or not , thy arguing , that it must be water baptism , is most weak and idle , as if to render it only spirit , is to charge the spirit of god in peter with gross impertinencies and tautologies , as if he should say , repent and be baptized with the holy spirit , and you shall receive the holy spirit . to this i answer ; this is no impertinency nor tautology in the least , but very proper , as it is very proper to say , white cloth being dip't into the dyers fat , that hath a red dye , receiveth the said red dye ; even so , the soul being dipt into that spiritual water of gods holy spirit , receiveth it , as the cloth receiveth the dye : but this to thee is a mystery and parable , and therefore it is not strange thou talkest such gross impertinencies . and it is plain by these words of thine , thou makest water baptism equally necessary to salvation with faith and repentance , and therefore all are eternally and finally lost , who have not been baptized or plunged into water . o monster of uncharitableness ! this most uncharitable doctrine damneth all to the pit of hell , for many ages , that never received water baptism ; this is like one of thy brethren , who printed a book with this title , dip or damn . it is no wonder to find you baptists generally so bitter and peevish ; for this your uncharitable doctrine of condemning all to hell , who are not baptized into water , begetteth this evil nature in you , even as the narrow doctrine of the presbyterians as touching the grace of god , maketh them of the like evil nature ; for evil principles and perswasions have a great influence upon mens hearts and lives . and now i find thee in this thy work against us , joyn'd with the priests of new-england , and particularly these of boston ( tho' formerly some of thy brethren suffered great persecution by the priests of new-england ) where it seems thou hast got thy book printed , — and so like herod and pontius pilate joyning together against christ , as he came in the flesh , so ye joyn together against him , as he is come , and coming more abundantly in spirit ; but this stone , which ye builders of babylon have refused , will god exalt , and is exalting , to be the head of the corner . thou art as idle and impertinent to alledge , that by water and blood , mentioned 1 iohn 5.6 . this is he that came by water and blood , is to be meant water baptism , and that call'd the supper , in giving and receiving bread & wine . but this being thy bare alledgance , without any shadow of proof , it is altogether denyed ; and the virtue of both the water and blood , together with the spirit , are inwardly and spiritually felt , which three agree in one , and are inseperable ; but so are not your water baptism and bread and wine , which ye your selves confess are oft seperated from the spirit , as the many vain persons among you , and the many dry and barren souls of your society , too palpably demonstrate ; for who more gawdy and vain in their attire and cloathing , both men and women , than many call'd baptists ? as i have seen and observed , in part , to my great grief ; who greater enemies to the spirits inward revelation , and to christ's inward presence and appearance in believers , than thou , and the baptists generally ( perhaps some few excepted ? ) and therefore the spirit , and your water baptism , and breaking of bread , agree not in one , and are not in unity . and whereas thou chargest it on me and my friends , the people called in scorn quakers , as if we did presume or boast of our being arrived to a state above or beyond the apostles , after they had receiv'd the holy ghost ; for thou say'st , here we may note the pride that this boaster is filled with , counting even the master builders of god's house , but children in comparison of them , &c. and again , thou sayst , the generation of quakers , it seems , are got into an higher degree of stature and fullness , thinking they are in an higher dispensation , than they had attained , &c. all this is a most injurious and gross perversion of my words , and of our principle ; i never said , writ or thought any such thing . but take notice on what false foundation he grounds this his perversion , because i said in my last book , if they who are so zealous for water baptism , were cordially zealous for the inward and spiritual baptism , they might be the more born with , as men bear with children , &c. and charity might be allowed them in that case , to be as children or babes in christ. i intreat the readers to take notice , that i say nothing here of the apostles , or any living in that age , but of these now living in our age , who are generally too zealous for the water baptism , but have little or no zeal , most of them , for the inward and spiritual , plainly denying inward divine revelation , as the priviledge given to the saints in our age , and calling christ in the hearts of the saints , a false christ , as this pardon tillinghast hath done , and as many others do . and though the apostles , after they received the holy ghost , used water baptism , yet it was not for themselves , who saw beyond it , and were attained to that one baptism , not the putting away the filth of the flesh , but the answer of a good conscience , as peter declared ; but in the apostles days , there were babes in christ and many scarce arrived at the true state of spiritual babes , whom the apostles saw meet to baptize into water ; but yet that water baptism was not the milk where with they were fed , but rather as stilts or crutches that these babes or lame persons used for some time . and whereas thou further sayst , that we called quakers are born monsters , not babes to be fed with milk , as the saints heretofore . here thy scornful spirit , full of bitterness and prejudice , doth plainly appear : how many thousand babes in christ have been , before ever baptism with water was in being , and since it received its burial ? and whoever seek to raise it again , or restore it in their own self-will , and meer imaginations , from what they falsly infer or draw from the letter of the scripture , they but raise a dead thing , that is not the sincere milk ; for the milk of babes , is the sincere milk of the word , and that is not water-baptism and whereas thou alledgest , that to pretend to the power , and deny the form of godliness , is as hypocritical as the other is formal : this we agree unto ; but it remaineth as yet to be proved , that water baptism is any part of the form of godliness , since the form and practice of it hath generally ceased , since the apostles , for many ages past , and but again is raised up by the meer will of man , without any divine call or authority , so far as ever i could yet learn ; for i never yet heard that any in this age , or since the apostacy began , did pretend to an inward divine call for water baptism . but whether when the gospel shall have it free course to be yet preached to all nations , any shall be raised up to baptize with water , by a divine authority , belongs not to the present debate . and thus i hope it will appear to the impartial readers , that i have sufficiently answered to thy objections and pretended reasons , from plain scripture , which thou hast but grosly wrested and perverted . in the close of thy book thou sayst , i strike as well at the lords supper as at water baptism ; alledging further , that i say , our common eating that we use , is the lords supper , whether two or three , more or less ; but both these are thy false alledgings , and none of my words , nor justly can be gathered from my words . and first , as to the lords supper , i say , where christ is not inwardly and spiritually seen , tasted and fed upon , by his inward revelation in mens hearts , there is not the lords supper , altho' they gather together with ever so great a solemnity , as outwardly , to eat outward bread and drink outward wine in remembrance , as they pretend , of christ. secondly , there is neither number of persons , nor any set times appointed by christ , in relation to the outward eating and drinking , which ye call the supper ; and therefore as the church of england use it once quarterly , and some baptists monethly or perhaps some weekly , why may not others , with as good reason , use it daily ; and seeing the number of persons is no essential part , as ye must confess , then why may not two or three , as well as some hundreds , use it with equal solemnity and religious devotion , viz. eating and drinking together , both with a holy fear and chearfulness , remembring the lords death , even until his last coming , as well as until his more abundant inward spiritual coming into their hearts . and whereas i queried in my last book , wherein we are behind you , or wherein we fall short of you , or what excellency , worth or value hath your supper above and beyond ours ? to this thou hast not answered one syllable , nor hast thou shewed any one particular instance wherein your eating and drinking excelleth ours , and therefore i return it again unto thee to be answered . and i thus further query , is the difference about the bear name , that ye call it the supper of the lord , and we have no freedom to call the bare outward eating and drinking , unless christ be inwardly enjoyed , the supper of the lord , but where christ is inwardly enjoyed and fed upon , together with the outward eating and drinking , as most frequently is witnessed , to god's praise , that we can freely call the lords supper ? or , 2 dly , is the difference , because ye have some priest , or pastor , or gifted brother , to consecrate the bread , and make it more holy than our bread that we eat , even when we use prayer and thanks-giving before eating , either vocal or only mental , and frequently both ? or , 3 dly , is it because we do not use that formality of repeating the words , take , eat , this is my body , which we find no where commanded to be used in the saints eating ? or , 4 thly , is it because the eating and drinking that was among the saints , called by thee and others , the supper , was never in ended for satisfying hunger , as thou hintest ? and what if i should say the same , thou gainest nothing ; for it is not the simple eating and drinking that i call a holy remembrance of christs death , but the holy and religious way and manner of performing it ; and yet thou canst not prove , that the saints , when they did eat that commonly called the supper , did not really eat and drink sufficiently to refresh & nourish the natural body , as well as together with that , their souls were refreshed and nourished with spiritual food ; for it is most clear , that in the church of corinth they did eat together to refresh the outward man , and this the apostle did not reprove , but their disorderly manner of eating , so that some were hungery , and others were drunken , and some eat at home in private , and others did not , but tarried to eat together with their brethren , and were at times disappointed : this plainly proveth they used to make a real meal of their eating together ; but your manner of eating about the quantity of a nut in bread , and a spoonful , one or two in wine , we find no where in all the new testament ; and that ye give the cup but once , and christ gave it twice , as i have showed in my late book , this ye can give no account of , and thou hast not taken the least notice of it , although it is material to you , who pretend to observe every thing as christ did . and why are ye not as zealous for washing one anothers feet , and anointing the sick with oyl ? i am sure more expresly commanded by christ , and iames the apostle , than your water baptism ? ye can give no just account . it seems , thou art zealous for laying on of hands , which thou reckons also as belonging to the foundation of the gospel , falsly citing and perverting these words in heb. 6.1 , 2. for though that place mention the foundation of faith and repentance , and afterwards the doctrine of baptisms , and of laying on of hands , yet it saith not , that either water baptism or laying on of hands is any part of the foundation ; and the doctrine of baptisms and the laying on of hands is one thing , the use of water baptism is quite another : the doctrine of all the legal rites , figures and types remaineth in the church at this day , but the practice of them is abolished , and so of water baptism . before the close of this my answer , i shall further take notice of some other of thy gross impertinencies : first , thou usest these idle words , by way of reproach , so that upon hearing peter's testimony , not of killing the light within , as the quakers preach , &c. here thou makest it a matter of derision , to say , christ , who is the light , and the life , may be killed or crucified by mens sins , whereby thou declarest thy great ignorance of the letter of the scripture , that said of some , that they crucified the son of god afresh ; and surely that was within them , and not without ; and said iames , ye have killed the just , and he hath not resisted you ; which cannot be understood , as if all these to whom he had writ , had been guilty of outward murder . but understand how these call'd quakers mean , that christ is inwardly crucified or slain by mens great sins , to wit , not in himself , for his life is an immortal principle , but unto them ; so that by their sins they wholly deprive themselves of the enjoyment of it . 2 dly , thou sayst , while peter is speaking , not mentioning ought of the light within , ( altho' we deny it not where god would have it spoken of . ) behold here another bitter and satyrical scoff against the light within ; and what altho' peter mention not the light within in that place , acts 10. in express words , let the place be considered , and it shall be found plainly enough implied in that very discourse of peter , see v. 42. said peter , that it is even jesus of nazareth , who was ordained to be judge of quick and dead : and can this be without the light within , that shall be as a thousand witnesses against the wicked in that great day of judgment , when the books shall be opened , not only the book of conscience , but the lords light in the conseience , that did see and reprove them , and witness against them , when they sinned . and whereas thou sayst , thou denyest not the light within when god would have it spoken of : i say , thou denyest it in so far as thou denyest christ in the heart , who is the true light , & callest him a false christ ; and also that thou blamest the quakers for pretending to inward revelations , which ye baptists generally deny , therein agreeing with the dark priests , and other dark professors . 3 dly , thou dost represent the quakers as denying , that christ is come in the flesh , and carrying it in a subtil notion , that he is come in their flesh . this is a most false and injurious accusation ; we most faithfully believe and embrace it , as a most faithful saying , that christ iesus is come in the flesh , to wit , in that very body of flesh which was conceived by the holy ghost , and born of the virgin mary , dyed , and rose again , &c. and yet , according to scripture , we also believe , that the life of iesus is made manifest in mortal flesh ; and that the bodies of the saints are the temples of god , and of christ & of the holy spirit ; and that the saints are his members , and he their head , and that they enjoy and possess a measure of the same holy spirit that dwelt and dwelleth in him in all fullness ; and tho' some divine illumination and manifestation of the spirit of god be given to all men in a day or time , according to plain scripture , yet we do not say , tha● all men have the holy spirit or are baptized with it , as thou dost falsly represent us ; for many men are sensual , not having the spirit , and the spirit of god hath left many men , and doth no more invite and call them to repentance the day of their visitation being over . 4 thly , thou dost insinuate , as if we did not believe any other coming of christ , than his inward coming in his saints ; which is false , as also is that other gross alledgance of thine . that our opposition to water baptism is raised against the person of iesus christ , and the remembrance of his last coming . this i altogether deny , as false , wicked , and injurious ; we do believe , and make it our care to remember that our lord jesus is in heaven , in his glorified body , soul and spirit of true man , that seed of david and abraham , and that he shall come again , and jud●e both quick and dead , even the man christ iesus . and as for thy other many false accusations , and hard bitter and reproachful speeches against us , and me in particular , i shall not waste paper nor time to repeat them , but heartily wish thy repentance , and the opening of thy dark understanding , to the acknowledging and confessing to the truth , if it be the good will of god that so it may come to pass , before thy dayes be expired . and now ye water baptists , who plead so earnestly for water baptism , though in opposition to the living and glorious appearance of the lord jesus christ in the hearts of his saints , some of you calling christ in the heart a false christ in the secret chamber , the which water baptism of yours is neither iohn's , nor the same that some of christs disciples and apostles administred for some time , seeing ye can show no line of succession , either from iohn or the apostles , of your call to administer water baptism , that proves ye have no shadow of any mediate call , and to an immediate call ye have no pretence ; nor can it be truly said , that the letter of the scripture barely and alone considered , calleth any to a ministerial office or function ; for the scripture saith , no man taketh an office unto him but he that is called of god , as aaron was : and thus iohn was sent of god by the spirit of god in his heart , and did not draw his call from the letter of the scripture , tho' he was of aaron's posterity , and the son of a priest ; and therefore your water baptism is a meer idol , like the golden calf that the children of israel set up when moses was absent . but suppose your water baptism were as good as iohn's ( which it is not ) go and learn what that meaneth , mark 9.5 . how when moses and elias ( and ye know that christ said of iohn , that he was elias , who came in the spirit and power of elias ) did appear with christ at his transfiguration , peter said , let us build three tabernacles , one for moses ( that signifieth the law of circumcision and sacrifices ) another for elias , ( i. e. iohn with his water baptism ) the scriptures saith , he knew not what he said ; and a cloud came and took away moses and elias , ( i. e. iohn baptist ) out of their sight , and left only christ present with them : and well consider , whether this doth not signifie , that believers in christ , under the pure and perfect gospel dispensation , are not to build tabernacles neither for moses nor iohn , i. e. neither for the levitical law of moses , nor the water baptism of iohn ? a brief answer to the weak and impertinent arguments of benj. keech , against the light within , in his book , call'd , the childs instructor , in that section of his book concerning the light within , wherein he undertaketh to prove , that the light in every man hath not the least tendency or service to mans salvation , but only to condemn him . and also an answer to his gross calumnies and false accusations , that in his ignorance he raiseth up against both the principles and persons of the people called in scorn quakers . first , he granteth , that the light in every man containeth in it the law or substance of the first covenant , written or implanted in the hearts of the worst of men . next , he doth acknowledge , that it doth show or teach every man that there is a god , which did create all things , and that he is the soveraign lord of the whole creation ; that he is to be worshiped ; also , that it doth convince of sin but not of evey sin : also , that it doth teach righteousness towards men , and to render due respect unto all , and to do unto all men as they would be done unto ; and from this he concludeth , saying , therefore take heed , and walk according to this light , for it is a candle lighted and set up by the lord in thy intellectuals . answ. this seemeth a fair acknowledgment , and is more than many do acknowledge ; for if men are to take heed unto it , and walk according to it , ( as he saith they ought ) it is given of god for a rule of obedience unto men , and therefore the scripture is not the only rule , as many affirm . but that he saith , it doth convince of sin , but not of every sin , this he only affirmeth , and doth not prove in the least ; and seeing it containeth in it the substance of the law of the first covenant , it followeth most evidently , that being duly improved , and the mind duly applied unto it , it convinceth of all sin against the first covenant . next , as to sins against the second covenant , called the gospel or new covenant , if the gentiles ( who have not heard the gospel outwardly preached ) have nothing of the law of the new covenant revealed or made known unto them , they cannot be said to sin against it ; for where no law is , there is no transgression ; if then these gentiles , who never as yet heard the gospel or christ outwardly preach'd , have only the law of the first covenant , they are only sinners against that covenant ; and consequently , that light in the gentiles doth convince them of every sin that they are or can be guilty of in the gentile state . but seeing he hath granted , that there are some sins that they are guilty of , that the first covenant in them doth not convince them of , it followeth most necessarily , that there is some law or light of the new covenant in them : and thus it doth plainly appear , that the snare or net which this benj. keech hath been making for the people called quakers , he is entangled himself therein . but we can most clearly prove from scripture , that the light that is generally in men , the heathens not excepted , hath in it some small degree of a discovery or revelation of the new testament or new covenant ; 1 st , because it revealeth to men generally the goodness of god that leadeth to repentance , according to rom. 2.4 . yea , the riches of his goodness , and forbearance , and long-suffering ; and therefore it revealeth in men universally , that god is merciful and gracious , as well as just , and pardoning sin and transgression to every one that truly repenteth and turns from sin : and this may be proved also from b. keech's own confession ; for he plainly confesseth , that the light in every man teacheth him , that god is the best , the highest , and chiefest beeing ; therefore it doth clearly follow , that the light in men teacheth them , that god is a gracious god , and one that pardons iniquity , otherwise he could not be understood to be the best beeing ; for seeing among the children of men many men have that goodness that inclines them to forgive the greatest trespasses , upon their repentance and asking forgiveness ; therefore god himself is infinitely more gracious and ready to forgive . 2 dly , the gentiles or heathens of the better sort , who have not heard christ outwardly preached unto them , have offered up sacrifices unto the only true god , as well as the iews ; and aristotle , tho' a heathen , did affirm , that it was proper to mankind , universally , to sacrifice unto god ; and as the sacrifices of the people of israel , as b. keech confesseth , was a spiritual and shadowing ministration , given in mercy unto men , to discover and hold forth unto them the glorious and great sacrifice and attonement of the lord jesus christ , the same may be said of the sacrifices of these gentiles , who sacrificed unto the only true god. and if it be said , the gentiles who did so sacrifice , as iob and others , did it , being taught by some outward means : i answer , allowing it so to be ; so did also the iews and people of israel ; but as among the iews , so among the gentiles , the light of god in them did accord in harmony with the outward means of their instruction . 3 dly , the apostle paul doth plainly declare , that the gentiles , who did the things contained in the law , had their thoughts excusing them ( or apologizing , as the greek hath it ) and therefore there is some light or illumination in them , other than that of the first covenant , that only condemneth , as b. k. affirmeth . 4 thly , cornelius , before christ was outwardly preached unto him , hath this testimony , by the spirit of god recorded in scripture , that he was a devout man , and feared god , and his prayers and alms were accepted of god , according to his state , and that he was not singular , or the only man in the world that was sincerely devout , and that knew not christ as come in the flesh , peter's words plainly declare , how that in every nation , he that feareth god and worketh righteousness , is accepted of him . and if it be said , that cornelius was a proselite , or at least had some knowledge of the iews religion : i answer ; this is only supposed , but not proved ; but granting it were so , it is certain he had not faith in christ crucified and raised again , until peter preached christ unto him ; and therefore a man may be accepted of god in christ , and for christ's sake , in some respect and degree , who at present hath not faith in christ crucified and raised again ; which most evidently overthroweth all that b. k. hath built up in his vain & dark imagination against the light within , and yet such are not without faith altogether ; for they have faith in god , and in his living word in their hearts . and whereas b. k. frames an objection in behalf of the light within , viz. if this be a light flowing from god , and a ministration of god , how can it fail in any respect , and be insufficient ? he answereth , first , the law given to israel was a ministration of god , and yet it could not give life . but this is easily answered ; for god gave not the law to israel only for that end to condemn them , and send all & every one of them to hell , but to be a schoolmaster to lead unto christ , and therefore together with the law of the first covenant , he gave them the levitical law of sacrifices , and many other types , which had some real ministration in it of the new covenant , tho' obscure , yet such as served for that time . but according to b. k. the best of the gentiles , who were most diligent to frame their lives according to the light in them , and have not heard christ preached unto them , as crucified , &c. are all sent to hell , and the light in them , tho' a ministration given them of god , hath no other end but to condemn them , and make them guilty of hell fire , and that forever ; which is a most injurious reflection upon both the justice and mercy of god. secondly , he saith , every light and ministration of god serveth for the end , time and purpose it was appointed and ordain●d : this saying is very true , but very badly applied , as if that light and ministration of god in the gentiles , were only given to make them guilty of eternal damnation , but having not the least service , use or tendency to the least beginning of their salvation ; which is a horrible reflection upon god , as representing him altogether cruel and unmerciful , worse than most men , and therefore is a blasphemous assertion . in the next place he undertakes to prove , that the light in every man is not god , nor christ , nor the holy spirit : first , he proveth that the light in men is not god , because tho' all light doth come from god , yet all light is not god. i answ. and who saith all light is god ? but because all light is not god , it doth not therefore follow , that god is not light , no more than it doth follow , that because all spirit is , not god , therefore god is not a spirit . but seeing he confesseth , this light floweth from god , it doth necessarily follow , that god himself is present with and in this light ; for god cannot be locally seperated from any thing or being that proceedeth from him , otherwise he were not omnipresent ; and the name light doth as properly belong to god , as the name spirit ; for as the scripture saith , god is a spirit , so it saith , god is light. nor is his argument any more valid to prove , that christ is not light in men ; because christ signifieth , anointed , and only the man christ is gods anointed : i answer ; thus we see how b. k. acts the socinian , like his brother p. t for if christ be only and wholly restricted to christ's outward person , as he came in the flesh , then there was no christ , nor saviour , nor mediator before mary ; but this is express contrary to scripture in many places , which saith ▪ by iesus christ all things were created ; and israel in the wilderness drank of the rock that followed them , and that rock was christ : and most surely , all the faithful in all ages were partakers of christ , and he lived in them as well as in paul. and that christ was anointed from the beginning , before all time and ages , is expresly affirmed , prov. 8.23 . the true translation out of the hebrew text being , i was anointed from the beginning ; the hebrew word nissak is rendred by buxtorf in his hebrew lexicon , to anoint ; and surely david , isaiah , and all the faithful were partakers of the holy anointing , and they had it from christ god's anointed from the beginning . and lastly , he is as foolish and idle in his arguing , that the holy spirit is not a light in all men , because christ said , the world cannot receive him ioh. 14.16 . and whoever have the spirit of christ are christs , rom. 3.9 . for to have and receive , in these places , signifie vnion and possession , and in that sense we say , unbelievers and ungodly men have not the spirit ; but yet it doth not follow , that the spirit is not in them to reprove and convince them , and also to call , invite and move them to repentance , otherwise men could not be said to resist the holy spirit ; and as a rich treasure may be laid in a mans house and yet that man have not the right and possession of it , even so , the spirit of god is in unbelievers , to convince , call and move them to repent and turn to god , and yet they have no right nor interest therein , while remaining in their unbelieving state . but it is to be further considered , that the holy spirit , throughout the scripture , doth signifie , not the spirit of god abstractly considered , but as influencing men with a peculiar holy or sanctifying influence and operation ; and these are only such who have faith in christ crucified and raised again , as is clear in the case of cornelius , and all other believers in christ crucified , &c. whose faith is wrought in them by the mighty power of god ; and therefore this peculiar influence and operation of the holy ghost , the gentiles have not in their meer gentile state , but yet they have that which is preparatory thereunto , and infallibly will bring them to partake of it , as they are diligent , rightly to improve that first degree of divine grace and illumination already given unto them . now let us hear his arguments against the sufficiency of the light within , so much as to begin the least good work of god in the gentiles . 1 st , he saith , it cannot discover unto thee that there is a redeemer , who suffered death without the gates of jerusalem . 2dly , tho' it convince of many sins , yet it cannot cleanse thee from them . 3dly , it cannot make satisfaction for the sins that are past . 4thly , it cannot lead thee into evangelical or gospel truths . 5thly , it cannot teach thee the righteousness of god , without the law , being witnessed by the law and the prophets , even the righteousness of god by faith of iesus christ , unto all & upon all that do believe . 6thly , it leaveth thee under the sentence of death and misery , without affording any directions or help for thy recovery , ( note these words , whereby it plainly appeareth , he taketh away from it all sufficiency , so much as to begin any good work in men , as having the least tendency to begin the work of salvation , or prepare thereunto . ) 7thly , it cannot give thee ( he saith ) eternal peace and salvation , as these miserable men ( meaning the people called quakers ) do affirm . thus he argueth . in answer to these his arguments , i say , it is really a degree of blasphemy to say , that there is no light , or principle , or being in men , that can do these things ; for god and christ can do all things , and both god and christ are in all men , not only as to that general presence in all the creatures , but in a special way of revelation , as being the off-spring of god , as paul declared to the athenians . but it is one thing what god and christ can do , and far another thing what they commonly and universally do . now it is readily granted , that god and christ do not commonly reveal unto men the knowledge and faith of christ crucified , &c. without the scriptures testimony , or some outward teaching ; but this doth not prove that the light in men hath no preparatory service , use or tendency , in order to receive the knowledge & faith of christ crucified , as we see it hath , according to scripture , as is clear in the ●ase of cornelius , and in the parable of the good ground , that signified the good and honest heart , even before the seed of the pure and perfect evangelical dispensation was sown in it . and at this race he might as well argue against the light in the be●t saints or christians , in these ages of the world , as being insufficient to give eternal life and salvation ; for the ordinary and usual way of god to beget in all true believers the true knowledge and faith of christ crucified , is by some outward means of preaching , reading , or hearing the scriptures read , and not without them , the inward light and grace of god mightily co-operating and working together with the outward means of the scriptures preached , read or heard . and whereas he directeth his book generally to these called christians , many of whom are of his own profession , if his doctrine be to be received , none of his own brethren , nor any christians whatsoever , have any saving light or grace in them ; for he maketh no distinction betwixt christians and heathens , but saith generally to all , that they have no saving light in them . but for the better understanding of the whole matter , let it be considered , that the light in men hath a two fold sence and signification ; 1 st , it may and doth signifie god who is light , and christ who also is light as the holy scripture declareth : 2 dly , it may and doth signifie some divine inward illumination and revelation of god and christ in men , which hath also a quickening and cleansing operation in it . now admitting that the divine illumination and revelation of god and christ doth not at first reveal or discover these peculiar mysteries of the pure gospel dispensation , as christ crucified , and faith in him , yet it doth suffice that i have proved , that it can begin , and doth really begin a good work of god in them that are diligent to obey it ; and where this good work of god is begun in any , they cannot perish , altho' they dye in that state : for as no unrighteous soul can ( while such go into heaven , so none that are in any the least degree righteous by the work of god in their hearts , ( while such , ) can go to hell , or finally perish . but to determine at what precise time , and how this work of god begun in honest gentiles , is perfected in them , and at what precise time the knowledge and faith of christ is wrought in them , is not a difficulty that is singular to us the people , call'd in scorn quakers , but doth equally urge and pinch our adversaries ; yea , i suppose generally the baptists themselves ; for first , they acknowledge , that many infants dying in infancy , belong to gods election , and are saved : 2dly , that not only infants , but others come to age , may belong to god's election , who are born deaf and dumb ; and many will acknowledge also , that god hath his elect among the gentiles , who have not heard christ outwardly preached , and shall be saved , god working by his spirit when , where , and how he pleaseth , as the presbyterian confession of faith owned by baptists , doth expresly declare . now it is plain , the difficulty is equal to them , with us , and is a great secret , known ( perhaps ) to few of the sons of men , the precise time , way , manner and means of gods saving them with eternal salvation , who have not had christ outwardly preached unto them , neither by men nor scripture ; and let it suffice to clear us , that we say , the knowledge and faith of christ crucified , even jesus of nazareth , is universally necessary to the full and final perfecting the work of mens eternal salvation and happiness , and is ordinarily and commonly wrought in men , by outward preaching , reading , or hearing the scriptures testimony . but again , let it be considered , when we say , that the inward light and grace of god is sufficient to salvation , it is to be understood , that its sufficiency reacheth to the present time , work and purpose for which it is given , even as b. k. hath confessed ; for not only the gentiles have not received at once all that divine illumination , and grace , and assistance of god , that sufficeth unto all time to come , but even none of the saints have received at once so much as is sufficient for all time to come ; otherwise , they might say , we are lords , and will come no more to god , nor pray any more to him ; whereas all true believers feel their continual need and want of a new and fresh supply of gods grace and gracious assistance , both to think , to will and to do any thing good and acceptable unto god. and as true believers in christ crucified , &c. have that which is sufficient for the time present of divine grace and illumination , suitable to their state and dispensation , so have the gentiles that measure of divine grace and illumination which is sufficient for the time present , suitable to their state and dispensation , which is readily granted to be a dispensation or administration really distinct or diverse from that pure and perfect gospel dispensation , which true believers in christ crucified and raised again , are under , yet both coming from one fountain , and both tending to one end , and meeting together in one , yea , embracing one another in due season . moreover , that the law state and dispensation , before that the faith of christ crucified and raised again , &c. doth come , is a good state to all such as are diligent improvers of the same , is most clear from gal. 3.23 . before faith came , we were kept under the law ( and as beza , a protestant , doth well translate it ) we were preserved or kept sub legis presidio , i. e. under the safeguard of the law , as in a city of refuge even as the man-slayer under the law , escaping to the city of refuge , did remain there safe from death , tho' as in a prison or confinement , until the news did arrive unto him of the death of the high priest : a real type and figure of this great mystery . and therefore it is readily granted , that no man , until he attain to the true faith and knowledge of christ crucified & raised again , is perfectly justified , nor can his most exact obedience to the light in him be an attonement or propitiation unto god for sins past or present , as neither is the saints greatest inward righteousness or holiness wrought in them by the spirit of god , an attonement or propitiation for their sins , but christ alone , who dyed for us , the just for the unjust , &c. but as god is gracious to true believers in christ , who have not attained to a perfection in holiness , but have the work begun in them , for christs sake , and also when they are perfected in holiness , god doth accept them in christ , and for his sake , even so doth he extend his favour and mercy , in some measure , to the honest gentiles , for christs sake , and doth not leave them without all hope of mercy . and as god hath promised to reward the diligent improvers of his grace , with giving them more grace , who are true believers in christ crucified , so no doubt the promise is good to all gentiles , who are faithful improvers of that light that god hath given them in their gentile-state , to encrease his grace unto them , and to give them that further degree of faith and knowledge of christ crucified , which they have not as yet attained unto ; for the promise is universal , to every one that hath shall be given . and therefore it is a most foolish and rash undertaking in b. k. or any others to affirm , that these gentiles , who were diligent to frame their lives according to the light in them , never at any time had , nor ever shall have the knowledge and faith of christ crucified and raised again , who have lived in remote parts of the world , where the gospel hath not as yet been outwardly preached . hath not god many ways to reveal himself to the ouls of men , and the depth of his counsel , that passeth our search and understanding ? who knoweth what god doth reveal to honest gentiles on their death-bed , when by reason of bodily weakness they cannot declare unto others , what god doth then reveal unto them , or even possibly at the instant of death or after death , as many professors use to say , as well baptists as others , that the souls of believers , at or after death , are made perfect in holiness : but this is only an argument ad hominem , as it is called , i. e. such as can be raised from their own principle , by way of retorsion or counter-arguing ; but let us leave secret things unto god , until he reveal them , and keep close to the scriptures testimony , so far as it is opened to us , that giveth us sufficient cause and ground of charity , to conclude , that none of the gentiles , who were diligent to improve that light that god gave them , are finally and utterly lost , and yet that the faith and knowledge of christ crucified and raised again , is altogether necessary , tho' not to the beginning , yet to the full and final consumating and perfecting mens eternal salvation and happiness , both which are well consistent , altho' b. k. and his brethren , through the ignorance and prejudice that is in them against the truth , do not see or understand it . i shall now take notice of his gross calumnies and false accusations that he raiseth up , in his ignorance , against both the principle and persons of the people called , in scorn , quakers . first , that he saith , the tenor of our doctrine showeth plainly , that iesus christ our blessed lord and dear mediator dyed in vain . answ. this is a most false & unjust charge , and no wise reacheth to us , because , first , we say the light that is in the gentiles , and in every man , is the real fruit and purchase of christs death , and also , that none can be eternally saved , as in respect of the perfect accomplishment of the work of their salvation , without some measure of the knowledge and faith of christ crucified , tho' we cannot assign the precise time and manner , how and when that knowledge and faith is given them , as no more can they , when or how it is given to elect infants , and other elect persons , suppose deaf and dumb from the womb. secondly , he saith , we set up an inherent legal righteousness in man , as his only righteousness , whereby he shall be eternally saved . answ. this is grosly false . thirdly , that we deny the imputed righteousness of christ , wrought in his own person for us , and the virtue of the price of his most precious blood. answ. this also is grosly false . fourthly , that it is a fancy to believe , that christ hath fullfilled the righteousness of the law for us , any other wayes than our pattern . answ. and this likewise is most grosly false ; for we faithfully believe , that christ hath fulfilled the law for us and the righteousness thereof , not only as our pattern but as being therein and thereby , both in what he did and suffered for us , an attonement and propitiation unto god for our sins , and that his obedience and sufferings hath purchased unto us , as a most precious and great price , iustification , remission sanctification & eternal life ; and that he gave himself a ransom unto god for us , and all men , which these called particular baptists , deny ; yet this price and ransom , or fullfilling the law for us , is not so to be understood , as if thereby a liberty were procured unto us to sin at pleasure , but as christ hath fullfilled the law for us , he must also fulfill it in us , according to rom : 8. in order to our perfect sanctification and justification . and here it is to be noted , that these accusations of his , in the aforesaid particulars , are not gathered from any express words of the people called quakers , but are only the false and absurd consequences he gathers from our principle , altogether grounded upon his ignorance and mistakes , and especially his prejudice against the truth . a brief answer to cotton mather his appendix to a little book of his , called , memorable providences , relating to witchcrafts , &c. the main design of cotton mather in this his appendix is to vindicate and defend his father increase mather , as no wise guilty of these charges which i laid against him towards the end of my late book , call'd , the presbyterian and independent churches , in new-england , and else-where , brought to the test. now if cotton mather had made any true and just vindication of his said father , it had been a commendable work in him , but he is so far from that , that his so weak and impertinent pretended vindication doth not in the least excuse him ; and he is so far from any just vindication of his father , that he doth rather more lay open his fathers nakedness in the sight of the world , and addeth to his fathers grosly abusing the honest people called quakers , new abuses , and lying abusive speeches of his own , besides that , in the judgment of any impartial & understanding reader , he discovers himself to be a very shallow man , airy and full of froth , but showing nothing of solidity in his whole discourse . as for his scornful and disdainful words and reflections on me , calling me , one keith , a quaker , not deigning to design me by my full name , and our little author , this new apostle , this waspishman , &c. i value them not , so as to be any discouragement unto me to bear my testimony for the blessed truth of god , against his and his brethrens false doctrine and hypocrisy ; and the words of our lord jesus christ , left upon record in scripture , in a measure of the sence of that holy spirit that gave them forth , have been & are made comfortable unto me , mat. 5.11 . blessed are ye when men shall revile you , &c. i desire to bless the lord who hath truly made me little in my own eyes , and hath let me see not only my littleness but nothingness , as of my self , and given me also to know , that i am one of his little ones , which to me is greater satisfaction than to have the greatest worldly advantages ; and that he seems to reflect upon the littleness of my stature ( as is apparent ) showeth in him little wit or discretion ; many excellent men were of little bodily stature , far exceeding cotton mather or me either ; and goliah was a man of great bodily stature , who defied the host of god , and yet fell before little david ; and tho' i do readily acknowledge my self little every way , yet by the grace of god i doubt not but to be made able to defend the truth , against all that thou and all thy brethren can do to withstand it ; for the truth is the greatest and strongest of all , and when he who is the truth pleaseth to use an instrument , let it be ever so little or mean , it is well enabled to do the work it is raised up for : and tho' in the close of his appendix ( that containeth little else but silly drolling ) he saith , g. k. has given sufficient cause why his own sect should be ashamed of him , if shame were compatible to such a perfect people ; which last part is a meer scoff , yet he hath not made it appear , and i hope in the lord he never shall be able to make it appear that my friends have any cause to be ashamed of me . before he cometh to his fathers vindication , he thought fit to tell the world of the strange liberty which the devils gave to some possessed children to come to the meetings of the quakers , and to read their writings : and if all this be true , what saith it against the quakers , in the least to discredit them , or their religion ? we know many wicked people , whose souls the devils possess ( and that is worse than a meer bodily possession ) may read both our books and the scriptures also , yet as this is no discredit to the scriptures , so no more to our books ; yea , the devil could and did cite scripture to christ , and could use the outward names of god and iesus . and thou grantest that that girle possessed , as thou alledgest , bodily with the devil , did read the 59 psalm ; and what may be concluded from this , according to cotton mathers pretended logick , that tho' the devil would not suffer the girle to read some presbyterian books , but gave her liberty to read some of the common prayer , or other episcopal books , and quakers books , and also the 59 psalm , that all these are of the like quality ? thou further sayst , the girle so possessed , as thou alledgest , could hear the scripture read , and called to one to read of mary magdalen ; and i see not what difference the devil doth make , in good earnest , betwixt reading and hearing the scripture read . again , that the devil suffered some of them to come to the quakers meetings : supposing it were so , is this any more in prejudice of the quakers meetings , than that cotton mather saith , the same girle , so possessed , came to a study or closet in his house , and entred therein , and there read on the bible , and good books ? and if he say , it was because the devil had left her , how soon she came there , why may not the same be alledged on behalf of the quakers meetings ? who seeth not how shallow this man is , that from so ridiculous an instance would represent the quakers meetings and books such as the devil had a good liking to ? but it seems the holiness of his study drove the devils away , and made the girle so quiet in his study , as is implied in his words , where he saith , she added a reason for it , which the owner of the study thought more kind than true . it seemeth then that cotton mather thinketh himself in that respect obliged to the devils kindness , more than to the truth of the reason , that they left the girle how soon she entred into his closet : but why could not the devil carry the girle into his closet , as well as the devil took christ into the holy city , and set him on a pinacle of the temple , mat. 4.5 . and as it is in iob , when the sons of god came together , sathan also came among them ? and if sathan can come where the sons of god are met together , why may he not quietly suffer some possessed by him , to come either to c. m's closet or the quakers meeting , without any just reflection on either of the places ? but if c. m. think the devil more kind than true to him , he had need beware of his kindness , left it turn to his damage in the end ; for a kind devil is the most dangerous devil . in the beginning of the vindication of his father , he saith , one would think that if an historian did but secure his veracity from being impeached , most of his other fauls were pardonable , &c. but to this i answer ; that increase mather hath not secur'd his veracity from being impeached ; for it belongeth to veracity , and to him who hath it , not only to tell some true matters of fact , but to tell them with a true intention , and for a true and upright end , and to assign the true and right names to the persons that have done the things alledged ; as when a man is murdered , tho' the matter of fact be true , yet if he who relates it , doth charge it upon a person or persons no wise guilty , his veracity may justly be impeached ; and so the case is here , as to i. mather , suppose the matter of fact be true , yet it is as gross and false a charge and imputation to cast these things acted and done by tho. case and his crew upon the quakers , as to cast them upon any other people whatsoever , yea , as upon them whom he may judge to be true christians , or suppose presbyterians and independents ; for what tho' they call themselves or that others ignorantly call them quakers ? doth it therefore follow that they are owned by that people , or are of their society ? no wise , no more than it doth follow , that they are christians , because they call themselves also by that name : and suppose these of t. case's crew should call themselves presbyterians & independents , or members of the congregational churches of new-england , doth it therefore follow that ye of new-england should be charged with these things ? and whereas i said in my last book , that i. m. relates these stories on purpose to abuse the honest & sober people call'd quakers , without making any distinction , thou cotton mather leavest out altogether the following words , that were most material for the clearing of the quakers , and proving i. m. guilty of slandering and falsly accusing an innocent people , my following words being these , nor giving the least information to the world , how that the body of the people call'd quakers doth not in the least own these ungodly and wicked people , &c. but what doth his son c. m. answer to this that may satisfie the impartial reader ? surely nothing , but answers with a scoff , like to himself ( it seems he hath largely accustomed himself to sit in the seat of the scorner ) saying , but what mettal is this mans fore-head made of ? and then he proceeds to alledge , that his father very carefully made a distinction , because once or twice he calleth them , the late singing and dancing quakers : and again , that he saith , the quakers are some of them possessed with evil spirits . but i answer ; thou c. mather rather bearest in thy forehead the print of him that hath a face of brass , than of an ingenuous man , in thy undertaking so to palliate and excuse thy fathers gross abuse and slander . doth not every one that knoweth what a distinction is , know , that it consisteth at least of two members or parts , and not of one only member or part : now i challenge cotton mather to produce one word or syllable in all increase mathers discourse , where the other member or part of the distinction is named or exprest in the least : whereas if he had indeed made any distinction , he would at least have informed the world , that there is another s●rt of people called quakers that doth no wise own thomas case or any of his crew , nor their spirit , nor doctrine , nor practices , but abhor them and their way as much as any people can do , and do as widely differ from them as white from black , or as one contrary from another ; yea , it is easie to show , that tho. case and his crew are more near to many called presbyterians and independents , than to the honest quakers , both in doctrine and some practices ; for the honest people called quakers own no carnal singing , and do not own dancing on any account , and yet to my certain knowledge , many called presbyterians do both own and practise carnal singings , and dancings , and pipings , and fiddlings also at feasts and weddings ; all which practices are more like to the mad crew of tho case , than to the sober and honest quakers , who own no singing but what is truly spiritual and holy ; and it doth not appear , that when i. m. nameth the late singing & dancing quakers , that he intended any distinction , but that he gave such names only as certain epithets to the quakers , or to some of them ; as when cott. mather calleth us , absurd and angry people , it doth not appear that he intendeth a distinction , as if some of us were not absurd nor angry , or as when his brethren used to call us , the cursed quakers , that they intended any distinction , as if some of us were blessed ; or if he had called us , the late upstart heretical quakers , as some have called us , as if some or us were not late nor heretical , but antient & orthodox ; nor is it any real or true distinction to say , some of the quakers , as implying not all ; for all and some are no specifical distinction , but only numerical ; whereas i said in my book , without any distinction , it is most clear from my following words in that book , ( purposely , as it seemeth , omitted by c. m. ) that i meant a specifical distinction ; for what i. m. alledgeth on some of the quakers , as such , belongeth to all of the same society , even as what belongeth to some men , as men , belongeth to all men ; and if these wild , and mad , and abominable practices do not belong to t. case's crew , as quakers , then why doth he so charge them as ●uakers ? or why doth he not inform the people of new-england , that t. case's crew are no quakers , any more than real christians , altho' they falsly are so called , and are no wise owned by the body or society of that people ▪ this he hath not done in the least ; and no man that hath not some better information what the quakers are , than what i. m. hath given of them , can know any other , but that the quakers generally are all singing and dancing quakers , or at least own these mad practices ; for as i said before , i say again , he maketh no distinction betwixt them he calleth mad quakers , and others that are sober ; and there are many hundreds in new-england that reading i. m's book , will be ready enough to believe , the quakers generally are such as these of t. cases crew , seeing he mentioneth no other sort , and they have no other intelligence what the quakers are , having never seen any of them , nor heard them , nor read their books . but c. m. perceiving this pinch or strait , how he could not make it appear , that his father made any real distinction , takes another course , and plainly telleth us , his father needed not make any distinction at all ; and rather than c. mather will allow the least charity to the quakers , he will fall at variance with his father , and show himself of a contrary mind , as one would think , to his supposed reverend father , that whereas he thinketh , or would have it believed , his father made a distinction betwixt the late singing and dancing quakers , yet the son cotton , thinking himself more wise than his father , maketh no distinction at all , and will have cases crew , and all other quakers ( which he as falsly as foolishly , calleth , keith's crew ) to be substantially of the same drove , both mad , tho' with some variety of application in their phrensies . this is barely alledged , but not in the least proved , and therefore needeth no further answer . the honest people called quakers , through the love and grace of god , whereof they are made partakers , without boasting or vain-glorying , may in general be compared to the best of your church members in sobriety and good christian behaviour : it hath been the lot of good men before us , to be called mad , and worse . but thou hast given us no evidence or proof that we are so , and therefore it returns upon thee as a calumny and slander and whereas thou sayst , one keith , a quaker , had been compassing sea and land to make proselites , visits new-england in his progress , where meeting with small applause , and less success , instead of converts , picks up what quarrels our country could afford him , and among the rest , this book of providences . answ. that i have travelled in many places both by sea and land , to turn people unto the lord , and from darkness to light , i am not ashamed to acknowledge ; for so did many of the servants of god in former generations , and not like cotton mather , and his brethren generally , who creep into one certain place or house , and there continue to preach for hire , and rarely remove , but when the motive of a greater sallary doth invite them : and as for mens applause , i regard it not , whether great or small ; i seek not honour of men , but the honour that cometh of god , that doth satisfie me , and the good and christian esteem that i have in the hearts of many brethren , as well as my honest report among men , that truly know me , which hath not been wanting to me in new-england as well as in other places where i have travell'd ; and as for success in my ministry , and being made instrumental to convert some , and build up others in the most holy faith , through the grace of god , i need not bear witness to my self , but if need were , many can bear witness to it , even in new-england , so that my labour in new-england hath not been in vain , and i hope yet to see more the fruit and effect of it , through the blessing of god. next , whereas thou sayst , at my return to pennsilvania , i bless the world with a little volumn of heresies and blasphemies against the protestant religion . here thy scoffing airy spirit appeareth , as oft else-where ; how can the world be blessed with a volumn of heresies and blasphemies ? but that my book containeth either heresie or blasphemy , thou hast not yet showed , far less proved : thou callest my book , some further improvements of non-sence , than the abilities of the quakers had heretofore helped them to ; and after a few lines , thou sayst , i have been craftily assaying to spoil your vines : this seemeth not well to consist ; if my book be nothing but non-sence , how can it , or i by it , craftily assay to spoil your vines ? craft and non-sence seldom go all along together . and that thou sayst , thou supposest , i will not be long without the castigations of a full , though short answer , &c. i fear not this menacing ; if any such pretended castigation come forth ( tho' thou callest me a fly ) i doubt not , but if i live , god will enable me to detect the vanity and impertinency thereof , or if removed by death , that he will raise up some of his servants to do it . but that thou sayst , the twelfth article i charge on you , is directly contrary to what ye assert , and maintain , and preach every day ; and then add'st scoffingly , after thy wonted manner , this was his inspiration then ! i answer ; then why dost thou not produce this twefth article , and demonstrate it so to be , as thou affirmest ? but i say , thy affirmation is false in that very thing , the 12th article being this in express words , that the scriptures ought to be believed only for their own outward evidence and testimony , and not for the inward evidence and testimony of the holy spirit in mens hearts . that this is justly charged on you , i need not much enlarge to prove it at present , only in short i prove it thus : seeing ye deny true divine inspiration , and inward revelation of the holy spirit in the hearts of the saints , ye must needs deny the inward evidence and testimony of the holy spirit , for they are one ; and that ye deny the former , is plain , from the express words of your confession , that saith , there is no new revelation ; and the former wayes of gods revealing his mind , are ceased . 2 dly iohn owen , whom ye used to call your reverend brother , hath writ a large book to prove the self-evidencing power and authority of the scriptures , and denyeth that it deriveth its evidence from the inward revelation or inspiration of the holy spirit in mens hearts ; yea , thou thy self scoffest at inspiration in this very place , and else-where , and tho' in words ye seem to own the inward testimony of the spirit , yet in deed ye disown it , while ye deny true divine revelation , and inspiration , properly so call'd . 3 dly , if ye did indeed believe the scriptures for the inward evidence and testimony of the holy spirit , then ye would acknowledge it to be the principal rule of faith , but this ye do not ; for ye say in your confession , the word of god contained in the scriptures is the only rule , &c. whereas i said in my book , that when some of t. cases crew were whipt at plymouth , some of the honest people call'd quakers openly declared before the people , that the quakers did not at all own them to be of their society . to this thou makest no direct reply , but sayst , i am to ask him , who of this honest people then it was , that then declared them to be the dear children of god ? i answer readily , no , not one ; and i challenge thee to instance any one owned by the society of that honest people , that so declared . but this question of thine is a meer deceitful evasion , containing in it some insinuation , as if some did so declare , which is utterly false . next , as to the story in old england , taken from h. more , concerning one robert churchman , that was no quaker , but only had some inclination to be a quaker , as h. more doth alledge , and he imagined that the spirit of god spake in him , and at last it appeared it was not so , but that the man was under some mistake , or suppose a real possession of the devil . to this i answered ; what can all this say to discredit the quakers religion and principle ? have there not been mad people , and whimsical both of the presbyterian and independent churches ? to this thou answerest , not denying , but that a possession of evil spirits may befall one of your communion : what then ? the possession does not move any to be of that communion , we see the contrary . but the stories recorded by thy father ( thou sayst ) plainly enough demonstrate , that diabolical possession was the thing which did dispose and incline men unto quakerism : also , thou sayst , their quakerism was the proper effect of their possession , and not an unconcerned consequence . answ. this is most wretchedly alledged , but no wise proved ; for none of these instances prove in the least , that diabolical possession did dispose and incline any man to be really of our fellowship or society , tho' it may well enough be granted , that the devil may dispose and incline men to think or imagine themselves to be true christians ; but it doth not therefore follow , that he doth dispose or incline them to be really such : and let cotton mather answer me this question , whether he thinks it not possible that some diabolical possession may incline or dispose a man , to pretend to be , in outward profession , a presbyterian or independent ? this he cannot deny ; for there is no outward profession of godliness but the devil may incline men unto , while in the mean time he have the government of them , he careth not what they profess , yea , he may incline them to the highest profession , so as even to confess to christ , & to his true servants , as is most clear in the case of those devils that did bodily possess some , who did confess to christ , mat. 8.29 . and also to his true servants , acts 16.17 . these men are the servants of the most high god , which shew unto us the way of salvation . now , what sayst thou , cotton mather , to this ? doth it not here plainly appear , that the devil in this possessed damsel did acknowledge paul and silas to be the servants of the living god , and consequently , that the religion they professed was the true religion ? doth it therefore follow , that diabolical possession in this damsel did incline her to be of pauls religion ? doth not both thy fathers weakness and thine also manifestly appear in this charge ? for if either thou or thy father had lived at that time , when the devil gave that testimony to christ , and to paul , and to silas , by your argument , the christian faith and religion was not true . thou and thy father also are very ignorant of the devils devices , if ye know not , that he can transform himself as an angel of light , and incline or dispose men to any outward form or profession whatsoever , and also to confess to the truth it self , but not to live and walk in the truth . but however , seeing by this instance of rob. churchman brought by thy father , thou grantest , that thy fathers design was to show , that diabolical possession was the thing that did incline men unto quakerism . by this thou quite over turnest what thou saidst formerly , that thy father made a distinction betwixt quakers mad , and bodily possessed with the devil , and other quakers ; for now thou plainly confessest , that thy father brought these stories to prove that diabolical possession did dispose and incline men unto quakerism ; and that our religion ( called in scorn , by thee , quakerism ) was the effect of diabolical possession , without making any distinction . it seems thou didst not mind that true saying , [ a lyar should have a good memory ] is this thy vindication of thy father , as if he had made a distinction betwixt mad quakers and others , and presently again to say , they are all one ? it is rather ham-like to uncover thy father nakedness , as i leave to every impartial reader to judge . and whereas i said in my book , that i. m. hath shewed his rashness and folly in some other passages of his life , if not malice , that hath occasioned him for some time past to abscond , &c. in answer to this , thou art so far from covering thy fathers nakedness , that thou layest it open in the face of the world , telling a long story , how thy father did declare in a letter to a certain person , that several shrowd things would make him suspect a person he nameth , the author of a letter , that was a most villanous forgery , filled with treason and madness , whereupon that person sued him in an action of defamation now doth not increase mather's folly and rashness plainly appear , to charge a man with a crime he could no wise sufficiently prove , and fearing the event of the tryal , being sued in an action of defamation , did abscond , and so privately escaped to england ? all which c. mather cannot deny ; only he telleth the world , that his father intended a voyage to england , to endeavour the service of his afflicted country : but whether it was so or not , doth not clear him of great rashness and folly , to charge a man with what he could not prove ; and for his success of affairs in england , whatever cotton his son boasteth of it , it doth not yet appear . it had been more becoming increase mather , if he had been a true minister of christ , not to meddle so much in worldly affairs , as to have left them he calleth his flock , now for some years , without returning to look after them . and it had been better for new-england that the men called their ministers , had not meddled so much with their outward affairs and concerns , which hath proved to their great damage in many respects . i can truly say , i bear a good will to the people of all sorts in new-england , and do heartily desire their well-fare in all respects , but am very sorry to see them so mis-led by their blind guides , to their great danger , both as to their eternal and temporal state . o that the lord may open their eyes , so as no more to follow these blind leaders of the blind , which i hope in due time he will do to many . as to these scurrilous and most indecent expressions and words he useth against some lately in outward authority , i need say no more , but that he showeth thereby the meanness of his spirit and ill breeding . he quarrelleth against my book , because some of the copies were bound up in ozenburgs linnin , which he calleth canvas , and thereupon maketh a silly jest , as if like one of the witnesses , i would prophesie in sack-cloth . but that some of my books were bound up in ozenburgs , was only , that the printer could not have leather to bind them all up in , the condition of the country at present , ( after so new and late settling ) not affording largeness of leather ( nor is this manner of binding up books in ozenburgs unusual in some more antient plantations than this ) and must this cotton mather turn this into a jest ? hath he forgot how the first settlers in new-england , not very long ago , were reduced to a few grains of indian corn , many of them and had no other bread ? but now iesurun like , many of them through plenty are waxed fat & kick . he professeth , as seemingly , to be against the magistrates inflicting any punishment upon any supposed heretick . but how shall we believe him , for he saith in his book of witchcraft , he and others with him , could cheat the devils , when they spoke one thing and meant another , pag. 38. and seeing this is cotton mathers way with devils , to speak one thing and mean another , why may it not be supposed , that he thinks to take that way with men , or how can he assure us to the contrary ? but it is a most intolerable abuse in cotton mather , to say as he doth , there is far more to be said for the iustification of our antient severities on two or three quakers here , than the world has yet been acquainted with . is this then the manner of your justice , to hang men for crimes meerly alledged , but not proved , no , not so much as charged in the face of the world , till many years after they are put to death ! is not this highest injustice , with a witness , first to hang men , and then to publish their supposed crimes , or rather only to accuse them , being innocent ? is not this worse than that call'd abbington law , where it is said , men were first hanged and afterwards tryed ? but what thou cotton mather dost alledge in this case , is notoriously false , and hath not the least shadow or show of probability ; for surely , those who put these men , call'd quakers , to death at boston , if they had had any thing further to charge them with , than what they openly charged , they would have done it ; for they wanted no will to charge them after the highest manner . but i charge thee cotton mather , seeing thou art so impudent to charge these worthy men , ( after they have now above twenty eight years been put to death ) of things that the world hath not yet been acquainted with , to produce these things against them otherwise thou art to be accounted a most infamous defamer and false accuser of gods faithful servants , who are long since deceased , and at rest in the lord. thou praisest thy self , and others there call'd ministers ( i suppose at boston for their voluntary poverty and transcendent self-denyal , that hath scarce its parralel in the christian world ; saying further , if any maintenance extorted from quakers , hath ever been paid unto them , thou art confident , it was without their knowledge or consent . answ. this is a very fair testimony in show , but coming from thy bare self , is not worthy of credit . i question much , and so may thousands more , whether your , so call'd , voluntary poverty doth near equal that of the thousands of beging fryars and monks , pretending as much to christianity as ye do . and if ye have not so large sallaries , as some of your brethren in other places have , it doth not appear that it is your own choice that maketh it so , but that ye know not where to get more , or where to have a better convenience ; and the least any of you have , is far too much , beyond what ye deserve for preaching false doctrine , and mis-leading the people ; for instead of turning them to gods light and divine revelation in their hearts , ye turn them away from it , in that , acting more the part of the ministers of anti-christ and sathan ; and tho' little , or perhaps nothing hath been extorted from these called quakers at boston , because very few have had estates there to extort any thing from , yet seeing thou dost not condemn this practice in many or most of thy brethren , but justifiest it in all places in new-england , where great extorting of goods hath been used from the people called quakers , not only at plymouth , but at hampton , and many other places in new-england , as well as in old england , scotland , ireland , and else-where , thou art equally guilty with them . nor doth it excuse , thy saying that the grants of lands , there made by the court , have still been with an express condition and proviso , that the allowed ministry be therewith supported , to wit , at plymouth , or some other places ; for supposing this were so , which yet in great part may be justly questioned , ( for some of the quakers relations and parents had as good a right to their lands in new-england as any others , and that before any such grant of court ) it doth not therefore follow , that they are obliged to uphold a false ministry , not sent of god ; for no man is bound to a thing unlawful , saith both the law of god and man. the popish clergy use to argue at the same rate , for all the great lands and revenues that were given to them in old england , scotland and ireland ; but this saith nothing , that they do justly belong to them , no more it doth , that our friends are bound to maintain these in new-england , whom they cannot own in conscience to be true ministers of christ ; and all true ministers of the gospel ought only to live by the gospel , and not by the law of any earthly court : none of the apostles , or ministers of christ in the apostles days , had any such way of maintenance allowed them but as they freely gave , so they did freely receive , without any extorting what was necessary . thou sayst . the barnstable story is a romance , of the same piece with the rest ; but of this thou givest no proof , but that thou hearest so . but is a bare report or hear-say sufficient to discredit a passage that is known to so many living witnesses in that town ? the persons are yet living that testified these things , and if need were , their testimony can be produced under their hands , being of good credit and report , yea , not only these called quakers , but some of new england church can witness to the substance of it . thou mockest , after thy wonted manner ( not minding how far he who fits in the seat of the scorner is from the state of the blessed man , psal. 1.1 . ) at my saying , my hope is , in due time your meeting-houses shall no more receive you into them , where after thou hast diminished from my words , most unfairly and disinguously thou puts thy false and malicious gloss upon them , as if i did guess from either the private conversation i had with your persecutors , as thou callest them , or their publick administration there , that your churches were quickly to be overturned . all which is notoriously false . it is manifest whom thou callest persecutors , viz. some eminent in authority at that time , whom i did not know to have persecuted you , for ye had your liberty for your profession of religion as much as could be desired , or as any others , unless ye call that persecution , that ye were restrained from persecuting others . and as for worldly concerns and transactions betwixt these in authority and you , i had not the least meddling , neither in private nor publick . but finding that the governour was favourable to our friends in new-england , in restraining some persecuting priests and justices to strein our friends goods for maintenance to the priests , i judged it my duty to visit him , being also thereunto particularly recommended by a person of good quality and report , of his former acquaintance ; and i must needs say , that both he , and they were very civil who were with him ; but as to any worldly or civil concern , either with him or any other , or as to any intention or purpose that he or they had to hurt or damage you in any of your religious or civil concerns , i had no knowledge , nor have from any of them . but the ground of my saying what i have affirmed in my book , was simply and wholly , as i there in my book have affirmed , that my hope is , that in due time many people both in boston & new england shall have their eyes opened by the spirit of the lord , which ye blaspheme , to see you to be these false teachers , who bring not the doctrine of christ ; and the houses ye preach in , not being your houses , buc the houses of the people , they shall not any more receive you into them , &c. hereby it doth most evidently appear , that i had not the least ground in my most remote thoughts , that these in present authority , or any others , by any outward force , would destroy your churches , or extrude you out of your meeting houses , but that in due time god would open the eyes of the people to see you to be that sort of false teachers , who bring not christs doctrine , and that on that account the people would not receive you into these houses , being their houses , and not yours . it is therefore most evident , this gloss of thine upon my words , is a meer forgery and calumny , as if i did either wish or predict , by some conjecture , that any in present authority at that time , were e'er long purposed to destroy or overturn your churches or meeting-houses . but it is no wonder thou putest such false interpretations on my words , when thou and thy brethren dare so frequently put false interpretations on the scriptures themselves . and i never had the least ground to think or conjecture , that any at that time in authority , had the least intention to overturn any of your churches , or in the least to straiten you in the profession of your religion , and i believe they had none . and as to my words that i laid , in due time , my hope was , that god would open the eyes of many people , both in boston and new-england , thou also makest a mock of that expression [ in due time ] saying , ay , no doubt of it in due time ; but i pray , friend george , ( sayst thou ) when shall this due time be ? i answer thee , sooner than thou dost expect , or thinkest of ; but as to the precise time of what year , moneth , or so , i leave it wholly to the lords ordering , who hath said , he will overturn , overturn , overturn , till he come to reign , whose right it is , and that is the lord jesus christ , spiritually and inwardly revealed to reign and rule in mens hearts , whom ye oppose and blaspheme against , and all his enemies will fall before him in due time , according to deut. 32.35 . to me belongeth vengeance and recompence ( saith the lord ) their feet shall slide in dve time , for the day of their calamity is at hand , and the things that shall come upon them make hast . so thou mayst see , that the true words of prophecy in deut. 32.35 , are so expressed , with a respect to the due time. as for us , and me in particular , neither we nor i have any evil will or wish in our hearts towards the land or people of new-england ; but we , and i in particular can and do say , i wish the well-fare and happiness of it every way , and my hope is great , and my faith sure and firm , that god hath a chosen seed and people in it , to whom he will inwardly reveal himself in great power and glory , and gather them to the living knowledge of himself , and into a living acquaintance with himself , and his living way and truth , and this will make them indeed a blessed and happy people ; but as for all such who shall be found continuing to oppose and resist the heavenly inward and spiritual appearance and revelation of god and christ in the hearts of people , and shall be found saying , as these scoffers , of whom peter prophesied , who should come in the last dayes , and say , where is the promise of his coming ? and as this cotton mather , in the same scoffing nature and spirit , hath said , when is that due time , that i have said shall come , that god will open the eyes of people , & c ? both thou , and all such , and all hypocrites , and all false teachers of all sorts , who do all that ye can to uphold your babylonish buildings , shall be greatly disappointed of all your vain and false hopes , and a dreadful cup of wrath and judgment will be given to all such who shall still continue to gainsay and oppose , yea , to blaspheme this heavenly inward appearance and revelation of christ in his people . and therefore i do sincerely and earnestly exhort and request , both thee c. mather , and increase mather thy father , if this ever come to his hands , and all others of you call'd ministers and teachers in new-england , to repent of all your hard speeches , revilings , false accusations and calumnies that ye have raised against the truth and witnesses of it , and bow and submit to that divine light of christ in your hearts , that ye have so long and so much gain-said , and blasphemed against heretofore . and as for thy conclusion in thy appendix , it is so dirty and unclean , that it is not worth mentioning , being an old latine rhyme made by some old doting priest or clergy-man , in the former time of ignorance ; and as it hath no good favour to any that understand a little latine , so no more would it have if translated into english. but we may well bear it , to be called or esteemed by thee in thy ignorance and darkness of understanding , as dung and filth , when the apostles of the lord , by men of thy dark spirit , were made as the filth of the world , and the off-scouring of all things , 1 cor. 4.13 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . there is another passage in cotton mathers appendix , which though i could easily have passed by altogether , without any just reflection on us , yet because it showeth now foolish and inconsiderate he is , to accuse others for that , which these of his own society have been sufficiently liable to , i shall take some notice of it . he saith , that the quakers fall out amont themselves , is but a natural consequence of their tempers , and errors , which cannot be otherwise than incoherent ; and sometimes their credit forces them to explode in one another , what they ( wish they could , but ) can't excuse . answ. that we have denyed thomas case and all his ungodly crew and followers , is not the least proof that the quakers fall out among themselves ; for tho' they or others may falsly call them quakers , as being of our religion and society , yet it doth not follow , any more , than that many of the most wicked , called christians , are of the true christian religion , or are christians , because falsly so called . but in this thou actest more like celsus , and others in antient times , who upbraided the sincere christians , yea , and the christian religion it self , with all the vile and gross heresies & wicked practices of some apostates , and other vile and lewd persons , who called themselves christians , and were not . we have better learn'd christ and christianity , than to judge any to be of our religion or society , because of any outward name whatsoever . but if thou hadst any common discretion , thou wouldst have spared these words , to upbraid the people call'd quakers , with falling out among themselves , and that their so falling out , is but a natural consequence of their tempers and errors , for through the great love and mercy of god , the honest and sincere people call'd quakers ( the which name of quakers is but a nick-name , raised upon them by scoffers , like cotton mather , even as the name round-head and puritan were nick names raised upon sober people fifty years ago , and upwards ) have been preserved , as to the main , in great unity , both of perswasion and love , beyond any people that have appeared , pretending to a reformation , in these latter ages . but for any presbyterian or independent , who reckon themselves one in matters of religion , to upbraid any other people with falling out , when they have had so great contentions and fallings out among themselves , not only with one another , but with these call'd the episcopal and church of england , whom they deny not to be their protestant brethren , and one with them , in the main , doth evidence , not only great partiality , but hypocrisie and indiscretion . for who have had greater quarrels and fa●ings out one with another , than them who have professed one and the same protestant religion , not only to hard speeches one against another , but great persecution one of another , and all this on the pretence of religion . and even in new-england it self , cotton mather cannot be ignorant what quarrels , disputes and fallings out have been among these call'd ministers and teachers in new-england : there are divers yet alive , who were both eye and ear witnesses to the hot contentions and fallings out among some call'd preachers and ministers in new-england of the congregational way , and particularly that great opposition and falling out that was betwixt old iohn cotton of new england ( of whom this cotton mather is descended ) and some of his brethren ; the said old iohn cotton being accused severely by his pretended brethren of the ministry , for false doctrine , though that doctrine for which he was accused , was not false , but true , and agreeable both to the scriptures testimony , and to what the honest people , call'd quakers , are raised up to witness unto , as namely , that not only the graces and operations of god , of christ , and of the holy spirit , are in all true saints and believers , but that god , and christ , and the holy spirit , together with these graces and operations , are really present and in-dwelling in the hearts of all true saints and believers : and iohn owen hath asserted in some of his books printed in old england , to wit , that the holy ghost doth really dwell in believers , together with his graces and virtues : the which doctrine both of old iohn cotton , and iohn owen , an independent preacher in old england , hath been judged by others of their brethren , not only heresie , but blasphemy , and is the main article of blasphemy , that the presbyterian and independent priests and professors charge upon the people call'd quakers . and thus it doth appear , what little wit , discretion or common prudence this cotton mather hath , to charge the quakers with falling out among themselves ( which , in the case mentioned by him , is altogether false ) when they themselves , and his brethren , have been so deeply chargeable in that matter ; besides that of late there have been very unhappy differences among these of your church in new-england , the which , how agreeable to true christian religion , or civil authority , truth , in due time , will discover . nor is he any more pertinent , to say of a woman , ( that god moved , as she declared , to come with her face made black , for a sign of some iudgment ready to come upon many people of new-england ) that she dressed her self like a devil , and frighted some of her sex almost out of their lives , in one of their biggest assemblies ; for the judgment , she was moved to come as a sign , to warn you of , did soon after come to pass , by a very sore and dreadful visitation , of that , called by some , the black pock , that cut off many , both young and old among you , as i noticed in my late book . but if cotton mather were not full of a scornful , light and airy spirit , he would not make so light of a matter of so great weight , so to sport and make merry with these whom god moved to warn of his approaching judgments , that come to pass accordingly , & thereby it was made apparent , her message was true . but why should the colour of black be judged by cotton mather so much to resemble the devil ? how many negro's are there in new-england , whom people daily see and converse with , some of which may come to your assemblies , and none are affrighted thereby ? but if the colour of black so much resemble the devil , as c. m. alledgeth , then what saith he to his brethren , the men call'd ministers in new-england , who generally are black in habit from the crown of the head to the foot , like the black-coats or c●●marims of old ? must they also by cotton mathers authority be like unto the devil ? so that in all his discourse c. m. showeth himself a meer silly triffler , but no sollid disputer , nor defender , either of his father or himself . another thing i think fit to acquaint the reader with , that he need , not think strange to find cotton mather so falsifying and wresting my words , and abusing the honest people called quakers , when down-right and in plain words he falsifieth the holy scripture , and alledgeth a down-right falshood upon christ himself , who is the truth ; for in his thing call'd a sermon , upon 1 pet. 5.8 . pag. 9. he saith , we are told in mat. 12.26 . sathan is not divided against himself . now let the reader view the place , and he shall find no such words , nor indeed any where in all the scripture ; for the words are , mat. 12.26 . and if sathan cast out sathan , he is divided against himself , how shall then his kingdom stand ? and here every one that hath a right , though ordinary , understanding of things , and who see even but a very little , may see that christ doth not so much as imply that sathan is not divided against sathan , but only argueth the case with them against themselves , by an argument that is commonly called argumentum ad hominem , as doth plainly appear by the following verse , v. 27. and if i by belzebub cast out devils , by whom do your children cast them out ? therefore they shall be your judges ; for christ had this manifest advantage against them , that they could no more alledge , that he did cast out devils by the prince of devils , than that it might be alledged , that any of their children did cast them out ; for their children did believe , they did cast out devils by the power of god , and christ had far greater cause to say the same , to wit , that he did cast out devils by the power of god : nor doth the manner of expression , if sathan cast out sathan , argue or imply in the least , that sathan is not divided against himself , or that his kingdom is not divided ; for the particle [ if ] is not always to be understood to imply a negative , but frequently an affirmative , as in v. 28. said christ , but if i cast out devils by the spirit of god , &c. the sense is not negative . and hereby it doth plainly appear , that cotton mather is a falsifier and wrester of christs words , who would bring christs authority to prove , that sathan is is not divided against sathan , which is utterly false ; for sathan is divided manifestly oft times against sathan , and his kingdom is divided also , and therefore it cannot stand , but must needs fall , and great will be the fall thereof ; for there is no true nor real unity betwixt the devils , nor can there be , because they are not in unity with god , nor truth , which is the alone foundation & ground of all true unity ; and tho' devils may seem to agree , and the parts of his kingdom to be in union , yet that is no real unity , and therefore they oft fall at variance , as their wicked actions and work , in wicked men , plainly demonstrate , that are most commonly divided and discordant . and as for thy book of witchcraft ( though i believe there is such a thing , that is too frequent , as real witchcraft , and too many that are real witches ) yet i find little , or indeed nothing in all thy book th●t doth effectually prove , th●t any of these children were really bewitched ; the most it proveth , is , that some whimsies and fancies , together with some sits of madness or melancholy distractions , did seize upon them , or suppose a diabolical possession ; all this doth not prove they were bewitched , nor do i find any effectual proof , that it was a bodily possession of the devil . but whether it was so or not , i am little concerned ( to enquire ) further , than to take notice , that c. mather will needs have it to be so , not only to bespatter and abuse the people called quakers , because a whimsical boy became well when his going to the quakers meeting was but mentioned ( which might be used , rather for , than against them , but really is of no force either for or against ) but to make simple and too credulous people believe , that some of his brethrens , or his own , prayers did conjure the devil , and cast him out : and all this to prove the great worth and excellency of the presbyterian or independent religion . but i have both read & heard as great , or rather greater instances of evil spirits and devils being cast out of some by popish priests , which doth no more prove either the truth or worth of pope or papacy , than this pretended or supposed ejection , and casting out , or perhaps the going out of the devil , without any force , but on his crafty design to make cotton mather imagin it to be so , and others of the like silly credulity , doth prove the truth or worth of your religion ; for c. mather should remember his own words in that thing call'd his sermon on witchcraft , p. 36. sometimes ( saith he ) the devil will use a digression , he will seem to give over his intent in one thing , but make sure of his intent in another : such a stratagem he ●seth , as what joshua took ai withal , he retires , and so he con●uors . i say then , what doth cotton mather know , or how can he prove to the contrary , but that the devil used this stratagem in retiring or going out , without being conjured by the force of his and his brethrens prayers ? and though the great worth and power of true prayer , i most willingly acknowledge , which is only performed by the inspiration and revelation of the holy spirit , yet seeing cotton mather and his brethren generally mock at any , at this day laying claim to divine inspiration and revelation , i cannot own their prayers to be true , they are liker to charms and spells of superstitious persons , all such prayers that are performed without divine inspiration and true internal divine revelation . nor doth it content or satisfie cotton mather to accuse and speak evil of the honest people called quakers , and to belye christ himself , and the scripture , as i have above sufficiently proved , but he also falleth foul upon his own native country , and the people in it , saying expresly of the country of new-england , a country full of lyes ! pag. 28. in his discourse of witchcraft : how may the people of new-england relish this ? a people generally all over ( few excepted ) your church members , and yet by cotton mathers authority , full of lyes . also , he doth plainly accuse not a few of them for using and practising manifold sorceries and charms . had the people called quakers , so accused them of new-england , it would have been judged great impiety . but what saith the people of new-england now to cotton mather , who doth so accuse them ? let them see to it , and if they be not guilty of his charge , whether is he not severely to be reprehended ? and what say his brethren , the men called ministers in boston , who have so highly praised his book , have they no garment to cast over their naked brother ? here follow a few words of a letter to iohn cotton , called , a minister , at plymouth in new-england . john cotton ; having seeen a few lines from thy hand , attested by thee , and other two witnesses , wherein thou and they declare , that in the town of plymouth in new-england , last summer , save one , ye heard me affirm , that the scriptures are the word of god. my answer to thee and them , is , that ye have not dealt fairly , nor as becoming true witnesses , in this case ; for every witness should declare all the truth , and conceal nothing of the truth which they heard . now this ye have not done , but diminished from my words , as your consciences may bear witness , if your memory be not bad ; for i very well remember my words at that time , which were these , that i did acknowledge the true sense of the scripture to be the word of god , and that in the same i was not singular in my perswasion , from the people called quakers ; for samuell fisher in his book called , rusticus ad academicos , that hath been in print upwards of twenty five years , hath affirmed the same , to wit , that the true sense of the scripture is the word of god. and at that time i further said , that not every one who had the letter of the scripture , had the word of god , to speak properly , because they had not the true sense of scripture , which none have , but such to whom it is given by the spirit of god. i also did further affirm , that the letter or words of scripture may be called the word in a figurative sense , as the map or card of england is called england , and that the greek word is used in scripture in divers acceptations . all this , and more to the same purpose i spoke to thee at that time . g. k. the substance of this i have more largely asserted in my late book , printed , called , the presbyterian and independent visible churches , &c. cap. 1. the end . pandaemonium, or, the devil's cloyster being a further blow to modern sadduceism, proving the existence of witches and spirits, in a discourse deduced from the fall of the angels, the propagation of satans kingdom before the flood, the idolatry of the ages after greatly advancing diabolical confederacies, with an account of the lives and transactions of several notorious witches : also, a collection of several authentick relations of strange apparitions of dæmons and spectres, and fascinations of witches, never before printed / by richard bovet ... bovet, richard, b. ca. 1641. 1684 approx. 322 kb of xml-encoded text transcribed from 125 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a28908 wing b3864 estc r15851 11725169 ocm 11725169 48378 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a28908) transcribed from: (early english books online ; image set 48378) images scanned from microfilm: (early english books, 1641-1700 ; 525:7) pandaemonium, or, the devil's cloyster being a further blow to modern sadduceism, proving the existence of witches and spirits, in a discourse deduced from the fall of the angels, the propagation of satans kingdom before the flood, the idolatry of the ages after greatly advancing diabolical confederacies, with an account of the lives and transactions of several notorious witches : also, a collection of several authentick relations of strange apparitions of dæmons and spectres, and fascinations of witches, never before printed / by richard bovet ... bovet, richard, b. ca. 1641. [10], 239 p. printed for j. walthoe ..., london : 1684. reproduction of original in bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng demonology -early works to 1800. witchcraft -early works to 1800. 2006-05 tcp assigned for keying and markup 2006-12 spi global keyed and coded from proquest page images 2007-03 robyn anspach sampled and proofread 2007-03 robyn anspach text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the faithful and diligent servant of the lord , blessed at the coming of his lord . as it was lately unfolded in a funeral discourse on the death of mr. thomas cawton . and now on the earnest desire of the hearers published by h. hurst . london : printed for tho. parkhurst at the bible and three crowns in cheapside near mercers-chappel , 1677. to the christian reader , and to those who desired the publishing of the ensuing discourse . christian reader , it would be an indecorum , as custom now obtaineth , to send abroad a discourse , without direction where it may seek its entertainment : whether this be to be imputed to the great unkindness of readers , or to the unreasonable multitude of writers , it concerns me very little to enquire , and thee as little to know . to them i send it , who i hope intended honestly , when they desired this plain discourse might be publish'd ; and though perhaps it might be weakness in me to let your desires have this effect on me , yet it is no fault to wish it may , and to hope it will do thee good . it was a plain discourse in my mouth , and it was needful it should be so ; and it is plain now in paper and ink , because i was desir'd to publish what i preach'd : if it be somewhat more concise , it is not without reason ( somewhat being proper enough to the hearers , which might be less proper to readers , who knew not those circumstances the hearers were acquainted with ) . and you need quarrel the brevity of it no sooner than you find you were at the end of it before you were willing . i am sure i had an excellent pattern of fidelity and diligence in gods family , when i had his life in my eye , whose death was occasion of this discourse ; i will not praeoccupate your judgment , whether i have well commended the duty to you , or encouraged you to the performance of it . i pray of you a serious and heedful reading : and i pray to god that he would give you such a heart as he requireth , such a life of holy care to save your selves and others , that god may give you the blessedness of faithful servants in life , at death , to eternity . that this may contribute to all these , prayeth , your souls friend , h. hvrst . april 20. 1677. luk. xii . ver. 43. blessed is that servant whom his lord when he cometh shall find so doing . i think i need not give a reason of my choice of this text , when i have told you the occasion of the words : if you will look into the context , you will soon see how great agreement there is in it , to this mournful occasion ; and that there was sufficient reason why i should fix here , where the best encouragement of faithful servants is laid before us , and an example of such an one is to be treated by us . nor shall i need other reason to perswade you to attend to what shall be spoken . our blessed lord , having exhorted his hearers to a readiness and watchfulness , which becometh servants whose lord will certainly come , though they know not when , ver . 35 , 36. and having encouraged them with the proposal of blessedness , ver . 37 , 38 , in case they do attend diligently to this duty , and persevere in it unto his coming ; and withall , proposing it in so comprehensive a manner , that it did not appear whether it were spoken to all equally , or to some more than unto others : saint peter , either out of desire to know his duty , or out of curiosity to know his lords mind , doth ( as in some other cases he did ) make the enquiry , ver . 42 , whether the parable were spoken unto all , or only to the disciples and apostles , lord , speakest thou this unto us , or even unto all ? unto which query , christ gives such an answer as doth more closely bind our duty on us , and awakeneth all concerned in it , to see to it that they do their duty , be ready for their account , and wait for their blessedness ; and the lord said , who then is that faithful and wise steward , & c ? christ seems to have answered with a check to his curiosity , but with a direction to his and our willingness to our duty ; as if christ had plainly told him , i speak to as many as hope to be blessed by their lord when he cometh , excluding none who pretend to the relation of servants to the lord , or to the hoped reward ; who so would be found faithful in his work , and blessed for it ; who so is either servant or steward , to him i speak ; and according to the proportion of the talents and trust , i do advise to diligence and fidelity in their employs , and assure of blessedness to their fidelity . be then your condition what it will , whether higher or lower in your lords family , if you are in that condition faithful , and wise , and helpful to your fellow-servants , and so continue to be till your lord shall come , you are and shall be blessed . for , blessed is that servant , whom his lord when he cometh shall find so doing . the words i shall , with your leave , briefly paraphrase : [ blessed ] , we so express a good , comfortable , and desirable state : it is well with him that is blessed ; and he is thus well , who is thus well doing , and found in it . [ is that servant , whom , &c. ] this noteth the universality of it , extending to all , and yet pointeth out the persons , who are here put under the character of blessedness ; that servant , though no more ; that steward or ruler , if so much , is the person christ speaks of , who shall be blessed , when his lord , who hath authority and right to require and direct our obedience , who hath right of calling us to account , and of distributing rewards ; when christ shall come , then they who served him faithfully , shall be blessed , and in a good condition . [ when he cometh ] which referreth both to the time when , and to the manner how he cometh ; at what time soever , or in what manner soever our lord shall come , all his faithful servants shall be blessed , for they are found [ so doing ] ; which you must refer , partly to what was spoken more remotely in the parable , and concerneth all according to the capacity in which they are , servants in the family ; and partly to what was spoken in the foregoing verse , where stewards and rulers in the family , giving to the family its portion of meat in season , are described , and supposed to be found faithful and wise in this charge ; and these are they who are so expresly pronounced happy in their so doing . briefly , this so doing , is doing the office of our places , and doing it according to the rule thereof , wisely , faithfully and diligently . the words thus opened , do lay in open view before us , 1. a lord who will sometime or other certainly come to see what his servants are in their several places doing . 2. a blessedness or happy condition of some of those servants . 3. the character of those who shall be happy , which character is made up of the particulars mentioned distinctly in ver . 42 , and summ'd up in the text in so doing . hence then passing by other particulars , i commend to your attention this doctrine . doct. that whensoever , and however our lord shall come , all his servants , especially his stewards , who have been wise , faithful , and diligent in his family , giving to all their portion in season , shall be found in a good and happy state . it is not certain when or how our lord will come ; but whenever it is , or however it may be , they are servants and stewards in happy state who are found fit for , and faithful in the lords service . his condition is and shall be good , who is a good servant to the great and good god. the meanest , and most ordinary servants in the family being faithful , are blessed according to their capacities ; the stewards who are above ordinary servants in their charge , abilities , and account , are also above them in their blessedness , when they are found faithful to their lord. it is a good , and a great imployment to be a servant : it is a better and greater thing to be a steward in gods family , the church of christ . it is the best temper to be wise and faithful in discharge of either , as our lord shall appoint to us and require of us . now in handling this doctrine , that i may speak fully to it , i shall desire you with me to consider , 1. the time when our lord cometh . 2. the manner in which he cometh . 3. the scriptures do assure us his faithful servants are happy . 4. wherein their happiness doth consist . 5. why appropriated to so doing , i. e. to giving the portion to each , &c. 6. why deferred until the coming of our lord. when these are dispatched , the doctrinal part will afford us profitable application . now to the first thing proposed , i answer : 1. that our lord in his coming , doth not observe the same time towards all ; he cometh sooner to some , he stays longer to others ; our experience and observation herein is an undeniable witness . some parents god hath taken away sooner , and left in younger days both widows and fatherless children : some preachers have had the opportunities of forty or fifty years , when others have been called to their rest at half that period . you know not how long god may continue you to yours , or them with you ; you had not been now mourning under this loss , if god had given to all his faithful ministers the same length of time for their work , to which some attended longer than others have lived . the years of labour to some exceeding by much the years of life given to others . thus 35 or 36 end the life , and of these , some 16 or 17 years end the labours of this servant of god ; yet he dyed not the youngest minister that ever yet dyed . but the unaccountable variety here bids me forbear to enquire farther into it . 2. that our lords coming is according to his own determined purpose : our times for life and service are in gods hand ; they are reserved with him , and he will come in his own time . were our times in other hands , we might be unseasonably hurried too soon out of life and labour , by unkind hands of ill-willers ; or detained too long by the unwillingness of our friends to part with us . but our lord hath appointed , and will keep his own set-time to come to us . 3. there can no measures be given beforehand , what time our lord will take to come to us in . nor may we expect any such rules from any by which to guess how long it will be ere our lord will come to you , or me ; thousands have within our time and observation ( if we had heeded it ) been summoned , when all about them have thought they might have continued much longer . parents have lost their children , wives have lost their husbands , and people have been deprived of their pastors on a sudden , when no such calamity was fear'd . our lord hath not made an hour to come sure to any of us , or invested us with a right to another succeeding moment . our rule is , work now , attend on the present business god lays before us , for our lord comes at an hour we know not of , as matth. 24.42 , sooner or later ; expected , or unexpected ; seasonably to our comfort , or unseasonably to our friends , relations , and churches grief ; we cannot foretel . sure we are , he cometh not to all at one age , nor to any in any time but his own ; nor with certain fore-warnings of weeks , or days , or hours ; he hath no where told us he will stay a day longer for the youngest of us : it is enough that he doth assure us , if we are faithful in our places , and serve him , we shall be blessed in so doing . and as the time is thus various , so in the second place , his manner of coming is various ; of which next . 2. gen. there are five several ways wherein the lord is pleas'd to come toward us . 1. he cometh in publick afflictions , and general calamities upon kingdoms , or nations , or people , among which many of his faithful servants dwell , and are with others oftentimes involved in their troubles and sorrows : when the lord did call ( psal . 50 ) his saints together , vers . 3 , he tells us a fire shall devour before him ; and this is the effect when god shall come , and not keep silence . of such a coming isaiah speaketh in these words , the lord shall come out of his place to punish the inhabitants of the earth , isa . 26.21 . the faithful servants of god inhabiting the earth with others , may thus feel the castigatory indignation of their father . and in his prophetick lofty strains , the same prophet doth lively describe this coming of the lord , chap. 13.5 , 6 , 7 , 8 , 9 , 10 , 11 verses , who is represented coming with the weapons of his indignation , vers . 5 , and the day of destruction cometh , vers . 6 , to lay the land desolate , vers . 9 , which was indeed accomplisht in its time on jerusalem and the jews after they had rejected christ , and crucified him ; yet then at this coming , those that were faithful , were found in a good condition ; they were blessed who served the lord , and prepar'd for his coming ; though this be not the coming chiefly meant in the text , yet the doctrine is sound in this regard . 2. sometime the lord cometh in that manner , that particular families or persons are found out by the rod and corrections . lev. 20.5 , god speaks of cutting off a house or person . deut. 29 , 18 , 19. god warneth persons in a family , and the family too ; now if such do not take warning , but provoke him , he will in his own time come to correct or punish such a person or family : of this manner of proceeding are we to understand that of 1 sam. 2.30 , 31 , and cap. 3.13 . when god doth thus visit persons , or families , he is properly enough said to come against them , and in such cases still it holdeth true , those servants of god who are faithful in their service to god , are blessed , or in a good condition . so eli was , though he smarted under the rod ; and david comforted himself in the prospect hereof , 2 sam. 23.5 , though his house should not grow ; though severe corrections and rebukes should cause the beauty of his house to wither ; yet god would give him the covenant-salvation , it should be well with him , in case of such coming : though the text less intend it , the doctrine is both true and useful . 3. sometime the lord cometh to search and try mens state , and conscience is awakened to make enquiry , and to discover them to themselves . while god stands as at a distance , men are secure ; but when he cometh by his word and spirit , and commands an admission , he sets up that light within the mans soul that discovers what he hath done , what he may expect , and what he farther must do . the word is sharp as a two-edged sword , and searcheth the reins , heb. 4.12 . and thus the secrets of mens hearts are discovered , when god cometh with his word , 1 cor. 14.25 , among men . when god heweth men by his prophets , and maketh his judgments as the light , hos . 6.5 , then he cometh into the heart and conscience . now certainly the faithful and diligent are in a good condition , when their hearts do not condemn them , when they know god will not condemn them . but oh the sad condition of those that dare not look themselves in themselves ! that are self-condemned , and afraid to know what god discovereth at such coming ! the kings of judah , who did not obey the command of the lord , could not endure the prophets , or their word . but josiah who was faithful to god , can bear such a searching word , 2 chron. 34.19 . & 27. ver . who desire to be faithful to god , they dare abide this coming ; it doth discover their sincerity , and declare them happy . in this case ( though not directly intended by the text ) it holdeth true , all gods faithful servants and stewards are found in a good and happy state . but next , which is that coming intended chiefly in the words and doctrine : 4. when death is the messenger god sendeth to let us know he is coming to us , when he fetcheth us from amidst men , and cometh to take account of each of us ; each man by man , thus visited , is either more or less happy , as he is found more or less faithful and diligent at this coming of the lord ; this is that coming , of which by concurrent vote of our interpreters the text doth speak , as also doth its parallels , matt. 24. ver . 42 , 43. and mark 13. ver . 34 , 35 , 36. of which i say the less , because it passing with so general consent , needs not much proof . but , fifthly and lastly , the lord cometh in his glory and majesty to raise the dead , and to judg all men . they who now do , shall not eternally sleep in the dust ; god will come and call them out of their beds : the lord jesus will descend with the voice of the trump , and the dead shall hear and rise , to the great , general and last judgment . thus he cometh to judg the world ( psal . 96.13 , and 98.9 , ) with righteousness , and the people with equity . places that , speaking of the kingdom of the messiah , do include this royal procedure which shall consummate his ministerial government . when he cometh ( as rev. 1.7 , ) in view of every eye , for every eye shall see him when he thus cometh ; or as 't is described , 1 cor. 15.23 , 24 , 25 , at this coming the faithful diligent servant is in good state . briefly then , whether our lord come sooner or later to try the heart by his word , or families by his rod , or nations , as he did try the jews by more publick calamities ; in these cases the most faithful of his servants and stewards are in the most safe and blessed state ; but when he cometh as the judg of all men to particular judgment , calling each man by death ; and to the general judgment , calling all men before him ; he , and he only is in a good and blessed state , who is found to have been faithful and diligent in his stewardship and service within the house and family of god , giving to each what portion of meat is due to them . which is in the third place now to be proved by the more general testimony of the scriptures . where we find all faithful and diligent servants , and stewards especially , pronounced blessed and happy in their attendance to the work of doing good to all as they are able , and therein serving their lord , and waiting for his coming . so rev. 14.13 , blessed are the dead which dye in the lord : death is the greatest , as well as last enemy to our life ; yet if that natural life be spent for the lord , and we dye in him , we are blessed ; for such mens works do follow them , and they rest from their labours . now certainly lesser troubles , and lighter afflictions cannot render him or her unhappy , whom death found and left in a blessed state ; so that to work those works which we would have to follow us , and to dye in the lord , as they prove our fidelity , so they do prove our felicity , and at once prove us good christians , and in good state . again , matth. 25.34 , 35 , come ye blessed of my father , &c. these are such who fed , cloathed , harboured , visited , and refreshed those in the lords family , though the least of his family , vers . 40 , which was as much a duty to them who could do it , as it was useful to others for whom it was done : now they are declared happy ones , who had thus , according to their opportunity ministred unto others . and much more will they appear blessed , who have faithfully directed thirsty souls to the fountain of living waters , hungry souls to the bread of life , naked souls to the white robes , wandring souls to the rest of souls . again , matth. 7.21 , not he that saith , lord , lord , but he that doth the will of my heavenly father , &c. not a fruitless profession , but a faithful obedience ; not an unactive complement , but a diligent fulfilling the will of our lord , is at last a blessing to us ; he is in a good state indeed , whose lord doth reward his service with an entrance into , and enjoyment of eternal life in heaven . and nothing can alter it to him , who altereth not his course of faithfulness and diligence . such an one is ( jam. 1.22 , ) blessed in his deed : now who is blessed in doing his work , can never be in ill-state whilst he is doing it ; and he is in better state when the work done is rewarded : whose work is his happiness , cannot but be happy , whilst he attends his work ; and this is the case of all diligent and sincere observers of gods commandments , the keeping them is a great reward . christians consider it , if glory , honour , immortality , and eternal life , can be a blessedness to us , we are assured of this , for every soul that doth good ( as god requireth ) whether jew or gentile , rom. 2.13 . there is a crown of righteousness ( 2 tim. 4.8 . for st. paul who had fought a good fight , &c. yea , but if it were limited to his person , none could rejoyce herein with assurance for themselves ; or were it limited to his excellent qualifications , and unparallel'd diligence , few or none of us could argue our own right hereby ; therefore it is added , not for me only , but for all that love his appearing . it is then unquestionable , that when the lord shall come by death and particular judgment to any of us ; and when he shall come in the general judgment to us all , every faithful and diligent servant shall be blessed . and the blessedness of that future state , will as much make and keep every state here in our way to it , good and happy , as gains of thousands yearly will make and keep him rich who loseth some farthings or pence now and then . thus in general , the common and ordinary servants find their diligence and fidelity to be their happiness ; stewards and ministers of the grace of god find it much more their happiness to have been faithful and diligent . so the holy ghost seems to speak for encouragement to the angel of the church of smyrna , rev. 2.10 . and 2 cor. 4.1 , ministers of the gospel are mentioned , who did handle the word of god faithfully , and commended themselves to the consciences of men , vers . 2. who did preach not themselves , but christ , vers . 5. who were troubled on every side , vers . 8. of these it is said , that light and momentary afflictions work for them a far more exceeding and eternal weight of glory , vers . 17 , 18. the share ministers shall have in answer to the diligence and faithfulness of their labours , shall be greater than the share of common or ordinary christians at the coming of him who is lord to them all . when each believer hath his crown , and all their joys are full , then are those believers an accession to the glory and joy of their faithful diligent ministers , who labour'd for their conversion , and helped forward their final and eternal salvation , 1 thes . 2.19 , 20. and once for all , that of dan. 12.3 , who turn many to righteousness , shall shine as the brightness of the firmament , &c. each faithful minister shall have his aureola , golden ornament added to his crown : though all the faithful servants of the lord shall be as the stars , yet one star differeth from another ; the most bright and glorious will be those who were on earth the stars that christ held in his right hand , rev. 2.1 . these scriptures , with others , which might be added , do confirm the blessed future state of faithful and diligent servants , and stewards , who in the lords family attend to their work , and serve the lord by their affording what help they can to all ; and in proportion to their trust and fidelity , shall be their happiness at death and judgment . and in the mean time , in what ever way of corrections or judgments the lord may come to others , and to them while they are among others , and are liable to troubles ; yet they shall be found blessed in publick troubles , blessed in private troubles , blessed under personal trials , at death more , in the resurrection most blessed , happy , and in good state in all these cases . now wherein this blessedness consisteth , is the fourth proposed head of our discourse , to which your attention is now desired , that you may be throughly affected with this undoubted truth , and be brought to a greater resolution for fidelity and diligence according to your talents , and may at last have a larger measure of this present , and that future blessedness , which i thus range before you . 1. the faithful and wise servant of the lord is blessed in the pardon of his sins , and culpable blemishes , which intermix with his services . he that will be so wise for , and faithful to his fellow servants , as to perswade , direct , encourage and help them to serve the lord , cannot be suppos'd will not be wise for himself , or unfaithful to himself , or neglect to sue out a pardon for his known and unknown infirmities : the good man nehemiah , cap. 13.22 , sought this pardoning grace from the greatness of gods mercy , when he reflected upon the great services he had done for god and his church . david , the man after gods own heart , joins this suit for pardon , to his requests for guiding in the ways of god , to which he was fully addicted , psal . 25.4 , 5 , 6. and in midst of troubles he sueth for the same mercy , psal . 25. ver . 15 16 , 17 , 18. when his feet were in the net , v. 15. when desolate , v. 16. when troubles were enlarged into distresses , v. 17. then he pray'd that god would forgive all his sin . so the returning church , hos . 14. ver . 2 , prays , and god promiseth he will do it , ver . 4. and so micah 7. ver . 18.19 . now this maketh any condition good and safe : the man whose transgression is forgiven , psal . 32. ver . 1 , is in every place and in every condition a safe and happy man. god who pitieth infirmities , pardoneth them where he finds sincerity in his servants . he that faithfully warns another , and calls on him to repent , and seek his pardon ; he that faithfully endeavours to engage others to do their duty , and seek for mercy , is a man whom god hath affected , so as to ensure the blessedness for himself which he perswades others to look after . parents , husbands , wives , friends and ministers , who heartily desire and labour to get others into the service of god , on terms and encouragements sufficient to prevail with them , are indeed the persons whom we must in charity believe are pardoned . i should think he were pardoned who commended the grace of his prince , who perswaded to all due allegiance for future , and urged his fellow subject to sue for pardon of what had been ill and undutifully done already . it is certain the faithful are forgiven and blessed therein , though perhaps they have not sense of it , or we evidences to prove it of them . now no condition can come on such a man , to render him miserable or in evil state . 2. the blessedness of such faithful and diligent ones does lie in that gracious acceptance which god doth afford to them for all their sincere and willing obedience , though imperfect in it self , unsuccessful to others , and altogether unprofitable to god. it is a blessed thing to be accepted with god ; this is heaven upon earth ; this is heaven after we leave earth . the lord rejecteth none that he hath fitted for , and who are faithful in his charge : this was a blessing that david intreated of the lord , psal . 19.14 , let the meditations of my heart , and the words of my mouth be acceptable in thy sight , &c. this gracious acceptance did in davids troubles counter-balance the grieviousness of his troubles , psal . 69. ver . 7 , 8 , with ver . 13. he could bear the reproach of enemies , when he knew his prayer should be acceptable unto his god. no courtier despis'd by rebels is so happy in his prince's favour , and free access to his prince's person , as such diligent and faithful servants are in their access to , and acceptance with their god. you may guess at what i say by the resentment cain ( of men one of the worst ) had of gods refusing to accept him , gen. 4. ver . 5. it cast him down , and fill'd him with trouble . no condition is uneasy to a soul that enjoys gods favour ; for it is better than life , psal . 63. ver . 3. and every condition is dark and doleful without his favour . what is hell , but a place where hopeless souls are under the inconceivable tortures of an eternal rejection and separation from god ? what is heaven but a glorious , free , full and eternal state of nearness to god , and of favour with him ? this acceptance is the great blessing god hath promised to such as serve and love him , isa . 56.7 . it is the sum of all we obtain through christ , in whom we are accepted with god , eph. 1. ver . 6. matt. 25. ver . 21 , well done good and faithful servant , is enough to make us blessed now ; enter thou into the joy of thy master is fulness of the future blessedness . in every state , and at the coming of the lord , thus blessed is the good servant . 3. this blessedness of the faithful and good servant , doth lie partly in the peace and tranquility of his mind , perswaded that now sin is pardoned and his duties are accepted : every condition shall at last give place to what is best , and all shall work together for good to him ; though various troubles do toss him , yet they ( like rowling waves ) carry the ship toward the harbour . it is well with him , because he knoweth the knife which lanceth him , doth not make him a sacrifice under avenging justice . and though he is corrected , yet it is under the hand of a father , he is not destroyed by the hand of an executioner . he is satisfied that it is good for him that he hath been afflicted , psal . 119. ver . 67 , 71 , 75. when he suffers with others , he seeth he needed it ; so all appears seasonable , necessary and profitable to him , 1 pet. 1.6 , we are in heaviness for a season if need be , and for our profit , heb. 12. ver . 10. it is blessed to be refined , and god doth by his coming intend this , isa . 48. ver . 10 , that he may chuse them before others . now this considered , the faithful servants of god do account their condition good , for that it is always tending to , and shall at last end in what is best for them : it is on the increase towards full happiness . 4. the faithful and good servants happiness doth partly consist in that support which his lord giveth to him under his burthens ; while he submits to the will of his lord waits for him , and doth his duty , he is supported by the presence of his lord : he sinketh not , because the lord upholdeth him , psal . 94. ver . 17 , 18. when davids feet did well nigh slip , the lords mercy held him up . it is an unutterable variety of helps that god affordeth to his faithful ones , they are very secret , unexpected , strong and satisfactory , many times beyond the belief of strangers , and the hope of those who receive them , isa . 43.2 , in midst of rivers and waters , in midst of fire and flames ; if god promise to be with us , we may account our condition good and safe ; for his presence shall save us from rivers , that they do not overflow us , and from fire , that it kindle not on us . now thus safe and good is the condition of every faithful servant of god , he is pardoned , accepted , bettered , and supported still , the angel of gods presence is with him , and saveth him , isa . 63. ver . 9. he is blessed whom god will save , whom god will support . it is sad to be left sinking under our burthens ; but to be supported under them , is next to a blessed freedom from them , or next to a life above them . 5. however , it may be death shall be the sad consequence of a faithful and diligent servants sufferings with others ; yet he is in this case blessed too : for he might die in peace and joy ; he doth at least die in safety , and free from danger of future evils . it is possible a good servant may die under fears , but he doth not die under danger of condemnation ; who walk in their integrity , enter into their rest , isa . 57. ver . 2. though death be an enemy , it is last to a child of god : stewards and servants though faithful and diligent , yet they must die ; but after death there is no other enemy , all is then safe to them : they pass by death to the enjoyment of the love of their lord , to be filled with that love which is inconceivable , and possess that love which is eternal ; from which , nothing can ever separate them , rom. 8. ver . 37 , 38. thus death is theirs , 1 cor. 3. ver . 22. now that is a blessed state indeed which is so full of safety : how do dying men acknowledg this ! when death brings no danger with it , we are happy indeed : this balaam wish'd for , though he never attained it . the untrusty and slothful servant is unhappy in his death , because he dyeth under greatest danger , he dyeth an evil and wicked servant ; the good servant dyeth as safe as he can wish , and as happy as he can be made . which will appear in the sixth thing , wherein the blessed state of such doth consist : they pass after death immediately into an inconceivable glory , where their souls purifi'd from all sin , and made perfectly holy , enjoy a blessed , though not a full consummated glory : they are in the joys of their master ; they live in the sight of their glorifi'd redeemer , triumph over sin and temptation ; assured of the future resurrection of their bodies , without tediousness of a delay wait for it ; they possess their building of god , their house not made with hands , which is eternal in the heavens , 2 cor. 5.1 . they are before the throne , &c. rev. 7.14 . thus blessed in life , in death , after death , are the faithful servants of the lord. and yet , this is not all , there is a seventh thing , part of their blessedness , which , when their lord cometh , they shall enjoy , that is the resurrection of their bodies in a glorious conformity to the glorifi'd body of their redeemer . when the lord of these servants and stewards we speak of , shall come and awaken all out of their beds of dust ; his good servants , whose bodies were sown in dishonour , shall receive their bodies raised in honour : those bodies which were sown mortal and weak , shall be raised immortal , and in strength , fit to be the eternal habitation of immortal souls ; and both soul and body united , shall ever live in a most delightful , regular and sinless harmony and friendship . you that admire the unparallel'd beauties of mortal creatures , and judg that their happiness , which is your envy or wish ; withdraw your eye , and look to the grave , whence the rarest beauties are at last to rise , whence the firmest strength , the most desirable activity , and the spiritfullest vigor . and then say whether you can think them less than blessed , who have their part in this resurrection , to allude to that of saint john. nothing shall ever be able to hinder them from this , which though exceeding great , is yet followed with another part necessary to their happiness ; which is , 8thly , a publick , solemn and full declaration of their absolution from the charge which men or devils , in their accusation of them , would load them with ; nay , the charge wherewith the law would burthen them , shall be fully and solemnly taken off : when they shall be justified before men and angels , from all that from which they could not be justified by the law of moses , act. 13.38 , which shall be when our lord shall proceed in judgment towards all , when according to the order of the resurrection , those that are christs , shall be first called , judged and absolved ; when according to the order of the parable , matt. 25.34 , those shall be adjuged to glory first , who fed the hungry , cloathed the naked , took into their houses those that were strangers , &c. this i doubt not , you 'l confess is a great happiness indeed : well , when our lord cometh , thus happy shall all his faithful and diligent servants be , who in life laid out themselves in labour for the lord , who in death rest from their labours , and whose labours follow them into judgment , to be examined , pardoned and rewarded according to the riches of grace . 9thly , our lord , when he cometh , will add another thing to their happiness : they shall then with him , as assessors and approvers of his righteous proceeding with the rest of the world , sit judges of the world ; of this we are assured , jude 14 , the lord cometh with ( or in midst of ) ten thousand of his saints to judg , &c. of this the apostle speaks more clearly , 1 cor. 6.2 , the saints shall judg the world : nay , more , we shall judg angels , saith the apostle . this honour have all his saints ; and in this they are blessed : and this is enough to make every condition good to them , until the glorious coming of their lord , until they are thus advanced : in a word , christ seems to promise to his , who are more than the ordinary servants in his family , a more than ordinary degree of this honour , luk. 22. ver . 28 , 29 , 30. with matt. 19.28 . i will not enquire how far faithful stewards and ministers are herein , next to the apostles , concerned : it is well for them , their faithfulness to souls shall then be manifested and honoured . 10thly and lastly , christ our lord , when he cometh in the glory of his father judg of all , will , when the solemnity of judgment is finished , and the wicked world is cast into hell , thrown into the place of torment , where their worm dieth not , where the fire is not quenched ; then christ will take all his faithful ones , and pass with them into the inconceivable and eternal glory of his kingdom , brought to the fullest degree of greatness and majesty that is foretold to us . when they shall ever be with the lord , and behold his glory ; when they shall be like to him whom they see , and be filled with that glory that shineth on them ; when all the saints of god , and none others , shall be amassed into one great and general assembly , and all orderly ranged before the throne of god , and the lamb ministring in sinless praises , love and adoration for ever . now certainly , could you and i lift up our eyes towards this illustrious assembly ; could we view them there , we should ever be satisfied , that diligence in , and faithfulness to the service of our lord , according to our capacity , now is , and will , at the coming of our lord , appear to be as much our comfort and happiness , as it is our duty , and ought to be our care . oh then , let us consider , what it is to be acquitted from guilt : what to be approved and rewarded : what 't is to be bettered by all providences : what to die in safety at last : is not this to be blessed ? is not this to die the death of the righteous ? why christians , your faithfulness and diligence shall so be found , and so end , if you continue it . do we believe a glory succeeds our death , a resurrection our burial , a publick absolution our being judged ? shall we sit assessors , approvers , and witnesses to the great judg , and pass with him into glory everlasting ? and shall not our unwearied diligence and faithfulness exercised in his service , prove we believe the truth , and expect this benefit hereof ? i hope now you will be less moved with present difficulties , and more fixed for future diligence in serving the lord , and doing good to his family , expressed here by giving the portion of meat in season ; in which appears the wisdom and fidelity of servants and stewards , and to which blessedness is annexed and appropriated in the text. the reason whereof , is the fifth general head of discourse , and which we shall now briefly touch upon . 1. wisdom and faithfulness in servants and stewards , are the best qualifications , and comprise all that a lord and master requireth , or need require in them : for wisdom makes them meet for such a trust , and faithfulness encourageth their lord to trust them . and both these appear in their observing what is sit for each person and season , and applying to both accordingly . so when fathers know what is fit for children , and masters know what is fit for servants , and ministers for their people , and accordingly instruct , reprove , warn , encourage , or comfort them : here is both the widom and fidelity requisite to a good servant ; and the lord , who intends in the text to oblige us to all that good servants and stewards should do , hath thus closely couched all our duty in this comprehensive phrase . so the blessedness is appropriated , not to a single duty , but to the universal diligent discharge of all our duty ; which is summed up in this giving to each other our portion of meat in season . 2. thus we are seasonably minded of that great and necessary duty , which the last and worst age of the world doth neglect ; we are minded of giving mutual help and furtherance to each other in the way of holiness and obedience . our disputing , quarrelling , censuring , and condemning age , is ready to turn one another out of the way , to dispute each other out of the truth , and to quarrel each other for doing their duty , instead of helping each other to do it : but this little becomes servants and stewards in the same family ; this is no part of their wisdom or fidelity ; christ knew we should ( unto his coming ) need each others help , and hath therefore so commended it as our wisdom and fidelity , and so encouraged the discharge of it by this large reward . let us then have so much reason to see the excellency of the duty and temper , and so much religion before god , and love to our selves , as to get this temper that we may do the duty , and receive the reward , and be at last blessed with those we helpt towards heaven . 3. this giving the portion of meat in season : this charitable benificence , puts a great honour upon religion , and commends it to others : and christ doth therefore expect we should thus adorn our profession ; and he encourageth us to it , by such a declaration of the blessedness of those who attend this duty . a wise , faithful , and diligent physitian credits his profession , and convinceth men , that it is very useful and profitable to mankind . a christian of such a temper in christianity , and so exercising himself to do this comprehensive good in his place , doth as much convince the world , that christianity is of all professions most useful to mankind , who are by it helped forward in the arduous and important affairs of eternity . 4. thus we are awakened to greater watchfulness over our selves and others , and minded of observing , laying hold on , and improving opportunities ; which , though we are so engaged not to let slip , yet we too too often let fall quite out of our own hands : and that becometh for ever impossible to us , which once might have been easily effected by us . time is not easily redeemed , but opportunities are more difficultly recovered , and for most part once slipt , and for ever lost : well then , might such emphasis be laid on this duty of giving a portion in season , that all might be awakened to heed what opportunities are in their hand . oh consider it , i beseech you , parents for your children , husbands for your wives , masters for your servants , elder ones for the younger , and ministers for their people ; you cannot always live , they must dye , and neither can give or receive helps when death swallows up your opportunities . you 'l never hear him catechising , preaching , praying , and exhorting , who now rests in his grave ; and you are not sure you shall ever have such another . how heedful should we be then to receive our portion when offered , and to offer it to others while we may ; and be so found prepared for the reward which is promised to these good servants , but is reserved until the coming of our lord : the reason of which delay or adjourning of our happiness is the sixth general branch of our discourse , and now cometh to be considered . and so , 1. the seasons and manner of our lords coming before death and judgment , are notable discoveries of the unhappiness of sinners , and therefore do by a necessary consequence manifest the happiness of the servants of god ; though light is always pleasant , yet it was most pleasant in goshen , when egypt lay in darkness . heaven is always desirable , but when the misery threatned involves the contemners of it , they will appear blessed indeed , who sought it , and obtain'd it . the various coming of our lord doth shew the world the evil state in which the unbelieving and rebellious sinners are found , and so cannot but shew the good state in which the faithful are found to be at his coming . 2. there is somewhat of royal prerogative in it : god will have his last coming to be the season , because it seems good to him that it should be so . and this were reason enough , though there were no other ; he hath reserved times and seasons in his own hand : and he who gives the reward freely , may ( surely ) choose the time wherein he will give it . that ever he will give , it is grace ; that he will give it at last , is his pleasure ; of which none ever complain'd , when they received the blessing . 3. there is much of decorum , and due order herein : it would not be so seasonable at any other time ; their service is for the lord their master , and he is the fittest to view their service , and to assign their recompence ; they did not expect their happiness before his coming , and yet they professed they should receive it at his coming ; and now when times and seasons suit their expectations and declared hopes , there appears a just order and harmony between times and things : now the promise , and their hopes are consonant to each other . 4. there is somewhat of that we call necessary in the case , their happiness is reserved to that time , because it could not be sooner . for , 1. all the greatest good gods servants can receive before this coming of their lord , is too little and mean to be their blessedness ; besides that , most of external advantages are the rewards of such as shall never have better , and are given to hypocrites , now 't is necessary that faithful servants should stay till they may receive a better reward than hypocrites have . 2. it is necessary all their work be done , before they receive their full blessedness ; now their work ends not till they dye , then their works follow them , and they are blessed . it is not more necessary a labourer do his work , ere he receive his wages ; or a soldier conquer , ere he triumph ; than that the faithful servants of the lord do all their work ere they are blessed and fully recompenced for it . 3. full blessedness of gods servants must be in a place and state where all ( not one excepted ) may meet , and be joynt-heirs of the same inheritance . now this cannot be in any place or state , but that to which ( at the lords coming ) they shall be carried . now we come into the world , live a few days , and in small numbers together , and cannot live all together , nor long together ; your tears witness it : but we must be all gathered together ere all tears shall be wiped from all faces , and this cannot be but where our lord will be with us for ever , which will not , cannot be till his coming . 4. vntil death be conquered , and we raised immortal , which cannot be till the last coming of our lord , we are not able to bear that glory which must be our final and full blessedness : none can see god while they live , mortal flesh is too weak for immortal glory , this is too weighty a crown for heads that must lye down in dust : we must dye , that we may be raised immortal , and so be made capable of our final happiness . vlt. lastly , in a word , the eternal presence of god with us in the immediate fruits of it , is our objective happiness , and necessary to our reward ; and this cannot be hoped or enjoyed whilst we are on this side eternity , and are measur'd by time : but when the last coming of our lord shall determine the periods of time , and fix our eternity , which shall commence at the expiration of time : then he will never more be absent from us , or hide his presence , or abate it to us . this being necessary to our happiness , it is necessary we stay until his last coming ; wherein you will , i hope , and wherein i pray that you may meet the faithful and diligent servants of god , his stewards ; wherein i perswade my self you will meet this faithful servant of christ , whom you now lament , but shall then ever rejoyce with him . sirs , i believe you will scarce doubt the truth i have preached ; i am sure you cannot with reason contradict it : i hope you will not through slothful hearts lose the proposed blessedness which is last , that it may be best to you . i have now done with all the doctrinal part , and think i have spoken to as much as needed to be handled in it : i proceed to the uses of the point ; which i shall confine to these two following : 1. information : hence we may learn , 1. that the care and business of christians is as their priviledg , very great : happiness in every condition and state is an exceeding great priviledg ; and to be faithful and diligent in the lords family , according to our talents and relations , is no light and easy care , or work ; it requires much wisdom , and much heedfulness . i wish we were more apprehensive of both , that our endeavour to be faithful might somewhat answer our hopes to be happy ; if you separate them now , god will separate you from them hereafter , when death shall cut you off from your opportunities , and judgment shall cut you off from your hopes . be holy , and serve your lord , as ever you hope to be happy with your lord. 2. hence learn , the first part of a faithful servants and stewards work is the more troublesome , the last part is most sweet , and satisfactory ; sincerity and diligence are sweetest at last . the idle revelling servant is most at ease when his master is at farthest distance ; but the diligent and faithful servant doth most rejoyce when his work is nearest an end , his master nearest coming , and his reward nearest to his hand . all that is difficult , is at first somewhat harsh to our weakness ; but when difficulties are well nigh conquered , it is greatest quiet and satisfaction to the diligent hand , and willing mind . religion grows sweetest to us at last , if we are sincere in it . 3. hence learn , that best men , though they shall be fully blessed at last , yet that last shall not be but when the lord pleaseth . none have our times in their hands , to prolong them , or shorten them to their humors or passions : good christians should live too little , and serve god and the church too little , if bad men might measure out the time of their service : such men would send them to their happiness sooner than would be convenient for those that neeed them . and were our arrival in glory at the disposal of our friends , and such as love us , we should be kept longer from it than we would . it is fit it should , and 't is best that it be in god our gracious soveraign and lords hand , to measure out the time of our service , and to fix the time of our reward , which shall be when he cometh ; and he will come when he pleaseth , and never to the loss of his faithful servants . 4. hence learn , to check the inordinate and excessive grief or impatience of spirit under our losses , in the death of our relations . a thousand disputing thoughts will start up in your breast , which must not be allowed any debate : it is the lord who might have come sooner , though we should possibly think he came too soon ; crush such like surmizes , look rather to the known piety , diligence , faithfulness and labours of your deceased christian relations , and consider to whom they lived servants , to whom they are passed , with whom they now do , and ever shall live . be followers of them , as they were of christ ; that in gods time , i. e. the best and fittest time , you pass to them , and be with your lord and theirs , in fulness of rewards and joys . but secondly , by way of exhortation . since the faithful and diligent servant shall be blessed at his lords coming ; be perswaded , all , whether hearers or readers , especially you who have such examples , and who have a more peculiar concern in the occasion of these lines ; be perswaded to get such a temper of soul , and lead such a course of life , as may best become the servants of such a lord who will come , and as may most comfort you when he cometh . i will not prolixly direct how you may thus do , nor farther move with argument ; i will suppose you willing already , and desirous to hear how you may be blessed in your temper , life and death . 1. wisdom is necessary ; the verse before my text tells us as much , therefore you must get wisdom from the scriptures . read , consider and remember them , they are the rule our lord hath left for direction of his whole family : the entrance into these , giveth wisdom , and this wisdom will attemper both heart and life , that both may be holy , and the end happy . 2. settle your resolutions to do all the known will of your lord : let it be your motive why you do , and your warrant when you have done the things that are proper to your places and callings . an unresolved man will never be throughly faithful or diligent : the full purpose of your heart must be to do all the good to all as you can ; which is the will of him who is good to all , and whose tender mercies are over all his works . 3. whatever advantage you have on men , whether it be advantage of interest or authority , use it all for god , and the good of their souls , who in likelihood will hearken to you , and be advised by you : perhaps you may thus save some . where you may forbid , let not sin be committed , unforbidden : where you may command let not good be omitted through want of your command : use the power god gives you to engage others to serve god. abraham would command his house to keep the covenant of the lord , so do you . 4. watch over your selves , that you may watch over others ; and ere you pretend faithfulness to others , and diligence and care to make them good , be sure to be good your selves ; none can believe you are in earnest bent on the good of souls , if you neglect your own . first , do the good which your places require , and then perswade others to mind their duty in their places . masters , fathers , and teachers will do more hurt by bad examples , than they can do good by best counsels . 5. look frequently to the future blessedness , under the conditions with which it is proposed to you and others , in the text , context , and other places : a frequent view of that blessedness , will heighten your desires and hopes : a frequent view of the conditions , will awaken your care , and provoke to diligence , lest you should come short of your hopes , and be disappointed of your best desires . we are apt to forget our hopes , therefore look often to that blessedness ; we are apt to indulge our ease and sloth , therefore look well and often to the terms on which it must be expected . though many weaknesses are passed by and covered , yet wilful negligence and insincerity will not be passed by ; you must be faithful and sincere , if you will be happy and blessed : this light is sown for the upright ; and the spirit in which is no guile , is , and shall be blessed , psal . 32.2 . 6. remember and imitate the best examples that fall under your observation . beside what are recorded in sacred scripture , ( to which you must look ) it will be helpful to you , if you will remember and imitate those whose life and carriage was much in your eye . and let me tell you , in the copy our late faithful brother set you , there are remarkable for your imitation . a prudent care to manage soul-concerns ; a constant unwearied diligence in labours for their good ; an undaunted resolution for known duty to god and man ; a tender and meek spirit , gently dealing with the weak , yet willing enquirers after god ; a ready and full-willing mind to minister on every occasion to the edifying of those he conversed with : an even and steddy practice of what he commended as excellent or urged , as necessary duty , an acquaintedness with the importance of duty and reward . a serious mindfulness of death and judgment , on which he discoursed frequently , and lively ; dying to the world , but living to god , and still valuing most what was so good , god would not , and men could not take from him : which appear'd in his deportment and frame of spirit , when loss of dying children , and uncertain riches , raised his esteem and value of the gospel , and his and your hopes set before us in the gospel ; a heart full of love , and thoughtfulness for your good ; whence those last desires and requests in order to the promoting of your good , which i am informed he left you to consider : prize a guide that will be faithful to your souls ; keep the unity of the spirit into which you are called by the gospel ; and seek god earnestly for both . now could we prevail with you who heard , and with others who read this discourse , to endeavour for such a frame of spirit , and to act according to it , i know there would be more faithfulness , diligence , and mutual hope among the servants of the lord , and his family would be more beautiful in sight of others , and more comforted and edified in their own souls . read then , and read again , and be in your houses ( which should be little families , or churches of god ) in directing , and helping them to heaven , what he desired and labour'd to be amongst you all ; i do think he gave you the copy of faithfulness and diligence , or i would not have thus set it before you ; and i commend it to you as becomes both me and it , viz. it is the copy of one who whilst he was good , was still a man ; but though i could wish you would excel him , i will not flatter you with a hope you will do it ; oh that you would equal him , of whom allow me to say , he could do as much as most of best men , scholars , christians , husbands , fathers , brethren , ministers ; and his will was ever equal to his ability ; the service of his lord was his life : though he lived not on it , he would not , he could not live without it ; by a gracious master sitted for , succeeded in , carried through much work in a little time ; and i believe now rewarded with a crown of life and righteousness , which he knew he did not merit , though he knew it should be his wages . in brief , he was such an one as friends who knew him , desire they may be ; and now is such as they hope they shall be ; such an one as some enemies already ( as i am inform'd ) have wisht they might be , and others will once at last wish they had been . he had a worth known to himself , and others , but it did not puff him up . should i say all i could , strangers would think i exceed , friends would know a better orator might justifiably have spoken more . yet once for all ; if either readers or hearers carp at the character i have given him , i have two things to say : first it will be easier to quarrel at the praises , than to deserve them : next , i would defraud none of the commendation due to them ; nor do i prefer him above all ; there are some ( but too few ) superior in gifts and graces , i hope there are many his equals ; i am sure the most are lower by head and shoulders , who likeliest to misinterpret me , shall have a good wish for them , or rather a serious prayer , testimony of a hearty love to their persons , and unfeigned desire of their own good , comfort and welfare ; and of all these , to theirs , and the church of god , in this , and after ages ; for them i say , i will pray more days , fewer troubles , and that they may be in other things altogether such as he was . finis . only on particular men , women , and children ; but even on whole towns , and countries ; many of which have been miserably afflicted , and some even totally destroyed by tempests , fires , pestilences , and other strange accidents , whereof no cause in nature could appear . and this hath been attested not by one or two private , or ignorant men , but transmitted from one generation to another as the opinion of the most authentick historians , physicians , and divines , grounded on the best , and strictest enquiries of such who have taken indefatigable pains to sift and search out the truth of what they have related : nor have we alone the authority of such , but the consent of whole courts of judicature , and the most learned assemblies of states-men , and divines ; who in all ages by their publick & solemn sanctions have declared their belief , & detestation of such cursed practices . besides the undeniable testimony of the sacred scriptures , ( before mentioned ) to whose unerring suffrage we ought to submit our belief ; and not by our fidelity contradict the authority of the almighty ; and take upon us to be the patrons and champions of those hellish practises we seem to disbelieve . by charmers , in a strict sense , may be understood such as by some spell , or form of words employ their familiar spirits to bring at their call such creatures as they shall demand , rendering venomous creatures disarmed of their noxious quality during their pleasure ; and the most ferose and wild brutes , to become tractable , and couchant . such were they who could suscitate , or call together great numbers of snakes or serpents , and cause them to go of their own accord into the fire , which was inclosed within a magical circle of which dr. casaubon , of credulity and incredulity , gives an account at large , page . 103. some have charmed flyes , and grashoppers , when the fields have been infested with them , and the fruits of the earth in danger . and of this sort of operators the psalmist seems to speak , ps . 58. v. 4. which will not hearken to the voice of the charmer , charming never so wisely . so ecclesiastes ch . 10.11 . v. surely the serpent will bite without enchantment , and the 8. of the prophet jerem. 17. v. i will send serpents , cockatrices amongst you , which will not be charmed , and they shall bite you , &c. southsayers , were such , as by inspection into the entrails of beasts , or the flying of birds , were wont to prognosticate of weather , what tempests , or other seasons , were like to ensue , they gave their opinions too with relation to other contingencies , as events of battle , the fatality of seasons , or attempts ; this they foretold by some certain omens , for which the heathen priests were wont to inspect the bowels of their sacrifices , according to that in the poet. — consulit exta augur , & absolvens , superis effata recantat . these weather-gagers , were antiently applyed to , to secure corn , ground , vineyards , and cattle , as well as towns , and houses from storms and tempests ; mentioned by seneca in his fourth book of natural questions . they were deputed to a certain office , to observe , & give notice to the people when a storm was coming ; who upon such warning hastened to kill a lamb , or a chick , or some young thing or other ; or if they had none of these to offer , they were to prick their finger , and that blood was accepted and the storm ceased or was prevented . this was indeed a strange kind of oblation , and one might well conclude with seneca , that the clouds have little affinity with blood , or a prickt finger : but what will not the great enemy of souls do , if he can but abuse and delude poor men into a belief that by some outward means tempests may be diverted , that they may have the less suspicion of themselves , and be less suspected by others ; whilst in the mean time they are hereby ensnared into a diabolical idolatry . by sorcerers , such may be understood , who ( having contracted a familiarity , and entred into a confederacy with the devil , or some of his infernal spirits ) consult , and advise with their hellish confederates about the affairs in which they are employed , and make their determinations according to the advice of their familiars . nay many extraordinary things which seem to be done by the sorcerer , are really done by the spirit , so , that they seem to exchange forms one with the other ; the daemon sometimes appears in the shape and resemblance of the sorcerer , & at another time the sorcerer shall haunt ye in semblance of the daemon . of this more will appear , when we come to particular instances in the subsequent discourse . magician is a name which imports the esteem the ancients had for such as could perform feats above the reach and conception of ordinary men , whether by that which is called natural magick , or some stricter familiarity with the inhabitants of the lower world : they were by them esteemed wise-men , for so the word magi signifies ; and that is the name which the turks give to their conjurers , and such as deal in those forbidden arts at this day . such were those whom the hardened pharaoh called for , by their magical operations to perform things semblable , in some sort , and like those wrought by holy moses , by a divine command and power , for the wicked king saw them turn water into blood , rods into serpents , and with multitudes of frogs to cover the face of the earth . nor is it improbable that the evil angels were permitted by an extraordinary providence thus to exert and shew their power , by the hand of their evil ministers , in a judicial way , for the hardening of that seared king : so that seeing the seeming miracles wrought by his magicians , he might be the more confirmed in his obstinacy against the counsel of god by his servant moses . for the sacred text assures us that he was raised up in an extraordinary manner , to be to future ages , an example of the righteous judgment of god upon hardened , self-deluded , and deluding infidels . and some we read of are given up to strong delusions , that they might believe a lie. by a witch , is commonly understood a femal agent , or patient , who is become in covenant with the devil ; having in a literal sense sold her self to work wickedness , such whose chief negotiation tends to the spoiling their neighbours persons , or goods . they have commonly certain excrescencies like teats , or nipples in private parts of their bodies , which their familiars often suck . sometimes personally , and sometimes in a dream , or trance they revel with the evil spirit in nightly cabals and consults . those particularly intended here , are such as are commonly called black witches ; there is besides another sort termed white witches ; these by a diabolical complaisance , or good-nature , are to uncharm and give ease to those the other have afflicted : but sometimes it so happens that one or other of the witches dyes by force of the counter-charm . both these are condemned to death by the divine law exod. 22.18 . the suasion of such hath been sometimes sought unto , and used to entice young maids to unclean folly but witches are themselves imposed upon as well as they impose on others ; the grand impostor the devil deceiveth , them , as they deceive those that seek unto them : and the cures which by these imps are performed on the bodies of their deluded patients tend to the tainting and infection of the soul. there are divers other general names for the students of this infernal art , as enchanters , wizzards , dreamers , observers of times , of divers of which there will be instances in the following collection of relations ; but these being mostly included under the definitions herein specified , being much of the same import and signification , it will be superfluous to mention in this place ; but the further notion of those black scholars will be better discerned , as we come to give relation of their several ways , and methods of their operations , as they appear in the subsequent chapters . having thus displayed the various degrees and kinds of those confederates with the lower world , we shall now enter upon the proofs that the heathen priests of old and the idolatrous papists of later date , have been , and are the great promoters of this infernal and accursed defection from the eternal fountain of happiness ; and the great encouragers of daemonolatry , as well as idolatry ( that is to say of devil-worship ) which is the highest homage he expects from his infatuated vassals , and on the account of which he ( principally ) instructs them in the dark and devilish mysteries of hell-craft and fascination . it was alwaies the custom of the nations to seek unto their gods for counsel , in the case of war , and other extremities : and as the holy one commanded his people to seek his face , and call upon his name , and expresly in the first table forbids the making any semblance or likeness of any image , in heaven , in earth , or in the waters under the earth ; thereby strictly forbidding all manner of idolatry : so the wicked angel hath at all times been seducing and alienating the hearts of men from their obedience to the righteous command , by setting up false gods. and as the prophets and holy men of god spake as they were inspired by the holy ghost ; so the idol priests and pythonists delivered the devils oracles to the people : they were enquired of , and sought unto , in relation to future events and contingencies . nay so far had these infernal priests imposed upon the biggotted world , that their daemons , or familiars for their deities were no better ) obtained divine adoration , and wanted not their high-places , groves , and altars ; so this devil-worship was promoted under the notion of religion , and their services abounded with the ostentatious pomps of devilish rites and ceremonies . and as the offering of bullocks , lambs , doves , and such like were ordained by the divine command to be offered in the time of the ceremonial law , when the priest entered into the holy of holies , and that not without blood , as the apostle of the gentiles notes : so were the altars of the ethnic idols steeped in blood , and that not only of beasts ; but they reek't with humane gore : so we read that they caused their children to pass through the fire to that canibal moloch and often in the history of these deluded oriental nations , we read they sacrificed sometimes a youth , sometimes a young damsel , to pacify their incensed deities . in the 18. chapter of the 1. book of kings , in that mighty defeat of the priests of baal , when they contended with the prophet of the lord , in the 28. verse they cut themselves with knives , and lancers , after their manner , 'till the blood gushed out upon them . by which it appears that it was customary for those biggotted wretches to implore the aid of their detestable mock-deities . nor can any one that reads the modern histories of witch-craft and sorceries , be ignorant , that the compacts and confederacies of those deluded ones are confirmed with their blood , either by making their mark with it on certain cov'nants drawn between them ; or by permitting their familiar to draw their blood at those bestial teats ( which for that purpose ) the succubus draws in the parts of their bodies . what were the pythones , or pythonici so much resorted to of old ? but because by the predictions they uttered by the assistance of the black angel , they had got the estimation of prophets , and prophetesses . this made king saul in the 1. sam. 28. chap. 7. vers . enquire for one that had a familiar spirit , or a pythonem as the latain translation hath it : and this was it which caused the king of moab thrice to send his princes and servants to the son of behor ; for they had in their hand the reward of divination , numb . 22. vers . 7. so that if they had not believed him to have had such a familiar or spirit , for what reason should they carry that reward with them ? besides they apprehended that he had the power of blessing and cursing , ver . 6. as the biggotted papists at this day impute to their pythonic priest the pope ; tho it be the command of our great high priest to his disciples , that they bless , and curse not . it is farther observable that balak took balaam to the high places of the idol baal , from one place to another , where they used to offer sacrifices , and expect the answer of their diabolical gods , by the mouth of the priest , who used to divine unto the people . they imputed a great virtue and power to those places where their lying spirits used to confer with them ; therefore when the prophet could not curse israel from one of the high places , the king takes him to another , and to a third , with a peradventure thou mayst have a power to curse them from thence : but the prophet being commanded by god , was compelled to declare to him , in chap. 23. ver . 23. surely there is no inchantment against jacob , neither is there any divination against israel . it is evident to any one who hath read the histories and classick authors of former ages that the great apollyon , and abaddon hath uttered his oracles , riddles and sayings not only out of the bodies , & part of the bodies of humane kind , ( as he spake out of the demoniac in the gospel ; and mornaeus de veritate religionis , chap. 23. quotes it out of diodorus , that oracles were edit a per pudenda puellae ; and there were too your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( i. e. ) ventriloqui , or such as were heard to have discourse or words uttered and pronounced in their bellies : ) but this spirit hath spoken sometimes out of trees , as in dodonos oak , out of statues , as that of memnoe , and many others , of which more will be said hereafter ; the caves of the earth , and sometimes the open air have resounded with voices , sentences , and noises of this infernal daemon , sometimes assuming the vehicle of one shape , sometimes of another ; and at other times not at all exposing himself in any visible form . it is almost incredible how antient authors abound with relations of this kind , how frequently they mention the feigned gods , and goddesses of the field , of woods , of houses , of mountains , rivers , desarts , & springs , and such like ; offering themselves to men and people , at some times in one shape , at other times in other forms ; requiring worship , ceremonies , and rites after divers manners and fashions ; now and then accosting people with pleasant and diverting encounters and sometimes affrighting them with furious shapes , gestures , and menaces . of these plato in his epominede speaks very largely , treating of the force and powers of the defunct heroes which the latins named lemures & houshold gods , also manes ghosts , and genij , and demons diversly sorting themselves in the air , earth and divers regions of the world , distinguished by several offices , and affairs to which they sometimes apropriated themselves . they had multitudes of other names conferred on them , as fauns , satyrs , nymphs , hamadriades , and a great number of others . the learned antiquary mr. cambden in his britannia , among the antiquities of the romans which he records to have been found in this island , makes mention of divers altars to the diis manibus and other loci genij , &c. and the apostle paul mentioneth many altars erected by the athenians to these kind of deities , amongst which he found one inscribed to the unknown god. but those to whom the gospel of truth hath been preached have been taught to believe that there is but one only true god , and therefore may be well assured that these were evil spirits , and diabolical delusions ; and that paying adoration to their impious shrines , or teaching others so to do , is a doctrine of devils . and that such have been and are still by many barbarous nations acknowledged is evidently confirmed by the universal agreement of all histories , records , and times ; and that they were manifestly seen , known , and familiarly discerned by the outward senses ; cannot by any rational and candid reader be denyed , haveing been so fully proved by testimonies both divine and moral . in the next place we shall compare the idolatries of the roman church with those of the ancients , and prove by natural consequence , that idol worship is a confederacy with devils , and a practice necessarily promoting that detestable sin of witch-craft . 't is very true that the catholick doctors ( as they call themselves ) affirm that they do not teach images to be worshipped ; but certainly when we have enquired into the doctrines , as well as practices of their church we shall find that such like evasions are but jesuitical shams , and pious frauds with which they would wipe off the odium of their gross superstitions amongst the ignorant and credulous . for their jesuites , and fathers generally maintain that images are to be honoured with the same worship that is due to the original , or prototype : so that the images of god , and of the trinity ( for such they are not ashamed to make , as will be seen by and by ) and of our lord jesus christ must be adored with the highest divine worship that any creature is capable to pay : and if any have come short herein , and have not preached up this excess of devotion , the constant practice of the popish church runs counter to their doctrine . they set up images every where in their churches , and enjoin their people to worship them , and the more they cringe and creep , the more devout catholicks they are accounted . and as their predecessors the priests of baal , and the gentile idolaters prostrated themselves , and cryed , and macerated their bodies before their idols ; so the popelings bow before their idols , pray unto them , smoke their nostrils with perfumes , and erect abundance of wax-lights about them , and in loud quires chant the praises of their idol saint , and when this rotten god happens to fall into repair , and to be patcht and mended , happy is he that can get one of the consecrated chips , & present it to some biggotted lady , or nobleman to sanctify their closets . and to convince the world that it is certainly the image that they worship & adore , and not the virtues , or remembrance of the original , they pay a great deal more superstitious homage to a graven image than to a painted one , though they represent the same person ; besides the same image , hath much more reverence in one place than in another , as their lady of loretto , and st. james of compostella , &c. to which you shall have them trot a hundred leagues , or more , in pilgrimage , when perhaps they have the image of the same saint altogether as decent , and as like at home in their own parish church . but all this can be supposed for no other but that they might keep close to the copy of the heathen idolaters , who though they had many groves to moloch , and astoreth &c. yet they had their capital high places ; where ( in case the petit country deities could not give them redress ) they appealed as to a higher court , and with vast presents , and chargeable pilgrimages sought to obtain an answer to their petitions . so the oracle of apollo at delphos had more veneration than any other of his shrines , though many others were erected to him ; but however it happen'd , other climates did not so well suit with the temper , or constitution of that deity ; perhaps they might be too cold , or hot , the catering of the scullion priests , not so agreeable to his pallate as the delphick ragousts and entertainments : certain it was , the god was more sullen , and seemed to be tongue-tyed in other places , or spoke in some language which the priest did not understand ; whereas those at delphos soon resolved the doubts , and answered the petitions of their suppliants . at nants and tours , and some other places they erected a monstrous image to our lord which they call st. saviours about 10. or 12. foot high , now this saint , distinguishable from their petty saints by his large bulk and stature , is worshipped by them for the preservation of corn , and of their vines , from cold , frost , and tempest , for curing their horses of the staggers , keeping sheep from the rot , bees from dying , and for defending their lambs from wolves . therefore on his festival where these great images are erected , you may see an infinite number of pilgrims of all ages , and conditions , bringing their gifts to those statues . some bring one thing , some another , according to their qualities , or capacities ; for the idol or rather the priest , are not so squeamish but any thing will go down with them for advantage , and their temples ( like parsonage barns ) will entertain any sort of grain . there you might see vast quantities of wool , corn , thred , butter , bacon , hony , sucking piggs , grapes ; all brought mony , or some other good thing as valuable , and none came without wax tapers , to burn all the while that masses were saying at the altar : so that besides chests full of the fore-recited materials , tables loaden with great pieces of meat , and a number of all sorts of provisions : there have been gathered up , in five hours time , of short ends of candles , full threescore and ten pounds of wax , by the light of which you may certainly see the dreadful idolatry of the romish church . de la mot , sermon at the savoy , 1675. page . 68. it was , and is the doctrine , and ought to be the belief of every true son of the church of england , that the church of rome is an idolatrous church ; see 35. article of the church of england ; and then see the 2d part of the homily for whitsuntide , pa. 213. where you have these words . that the church of rome as it is presently , and hath been for the space of nine hundred years and odd , is so far wide from the nature of the true church , that nothing can be more , and in peril of idolatry , pa. 69. that it is an idolatrous church , not only an harlot ( as the scripture calls her ) but also a soul , filthy , old wither'd harlot , and the mother of whoredom , guilty of the same idolatry , and worse , then was amongst ethnicks and heathen , pa. 71. pa. 54. with abundance more to the same purpose . my lord chief justice pemberton affirms in the tryal of plunket , pa. 200. that popery is a religion ten times worse than all the heathenish superstitions . but further to prove that popish idolatry is but ethnick idolatry new dipt , see again what the church of england saith of it in tom. 2. of her homilies , pa. 46. and for that idolatry standeth chiefly in the mind , it shall in this part first be proved that our image-maintainers have had , and have the same opinions and judgments of saints , whose images they have made and worshipped , as the gentiles idolaters had of their gods , and afterwards shall be declared , that our image maintainers and worshippers , have used , and use the same outward rites of honouring and worshipping their images , as the gentiles did use before their idols ; and therefore that they commit idolatry as well inwardly and outwardly as did the wicked gentiles idolaters . and concerning the first part of the idolatrous opinions of our image-maintainers . what i pray you be such saints with us to whom we attribute the defence of certain countries , spoiling god of his due honour herein , but dii tutelares of the gentiles idolaters , such as were belus to the babylonians and assyrians , osiris and isis to the egyptians , vulcane to the lemnians , and to such other ? what be such saints to whom the safe guard of certain cities are appointed , but dij presides with the gentiles idolaters : such as were at delphos , appollo ; at athens , minerva ; at carthage , juno ; at rome quirinus , &c. what be such saints to whom , contrary to the use of the primitive church , temples , and churches be builded , and altars erected but dij patroni , of the gentiles idolaters : such as were in the capitol , jupiter ; in paphos temple , venus ; in ephesus temple diana ; and such like . alass we seem in our thus thinking and doing to have learn'd our religion not out of gods word , but out of the pagan poets , who say , excessere omnes adytis , arisque relictis , dij quibus imperium hoc steterat , &c. that is to say , all the gods , by whose defence this empire stood , are gone out of the temples , & have forsaken their altars . and where one saint hath images in divers places , the same saint hath divers names thereof , most like to the gentiles . when you hear of our lady of walsingham , our lady of ipswich , our lady of wilsdon and such other : what is it but an imitation of the gentiles idolaters , diana agrotera , diana coriphea , diana ephesia , &c. venus cypria , venus paphia , venus guidia . wherein is evidently meant , that the saint for the image sake , should in those places , yea , in the images themselves have a dwelling ; which is the ground of their idolatry ; for where no images be , they have no such means . terentius varro , sheweth that there were three hundred jupiters in his time , there , were no fewer veneres , and dianae , we had no fewer christophers , ladies , mary magdalens , and other saints . oenomaus , and hesiodus shew , that in their time there were thirty thousand gods. i think we had no fewer saints , to whom we gave the honour due to god. and they have not only spoiled the true living god of his due honour in temples , countries , cities , and lands , by such devices , and inventions , as the gentiles idolaters have done before them : but the sea & waters , have as well special saints with them as they had gods with the gentiles , neptune , triton , nereus , castor and pollux , venus , and such other . in whose places be come st. christopher , saint clement , and divers others ; especially our lady , to whom ship-men sing , ave maris stella . neither hath the fire scaped their idolatrous inventions ; for instead of vulcane & v●sta , the gentiles gods of the fire , our men have placed saint agatha , and make letters on her day to quench fire with . every artificer , and profession hath his special saint , as a peculiar god : as for example , scholars have saint nicholas , and saint gregory ; painters st. luke ; neither lack souldiers their mars , nor lovers their venus , amongst christians . all diseases have their special saints , as gods the curers of them . the pox , st. roche ; the falling evil st. cornelis ; the toothake , st. apollin , &c. neither do beasts and cattle lack their gods with us , for saint loy is the horse-leech , and st. anthony the swine-herd , &c. where is gods providence , and due honour in the mean season ? who saith the heavens be mine , and the earth is mine , &c. but we have left him neither heaven , nor earth , nor water , nor country , nor city , nor peace , nor war , to rule and govern , neither men nor beasts , for their diseases to cure : that a godly man might justly for zealous indignation cry out , o heaven ! o earth ! and seas ! what madness and wickedness against god are men fallen into ? what dishonour do the creatures to their creator and maker ? and if we remember god sometimes , yet because we doubt of his ability , or will to help , we join to him another helper , as if he were a noun adjective , using these sayings ; such as learn , god and st. nicholas be my speed , such as neese , god help and st. john : to the horse god and st. loy save thee ; thus are we become like horses and mules , which have no understanding . for is there not one god only , who by his power and wisdom made all things , and by his providence governeth the same , and by his goodness maintaineth and saveth them ? be not all things of him , by him , and through him ? why dost thou turn from the creator to the creature ? this is the manner of the gentiles idolaters : but thou art a christian ; and therefore by christ alone hast access to god the father & help of him only . these things are not written to any reproach of the saints themselves , who were the true servants of god , & did give all honour to him , taking none unto themselves , and are blessed souls with god : but against our foolishness and wickedness , making of the true servants of god , false gods , by attributing to them the power , and honour which is due to god only . and , pa. 48. it is further added , if answer be made , that they make saints but intercessors to god , and means for such things as they would obtain of god : that is even after the gentiles idolatrous usage , to make them of saints , gods , called dii medioximi , to be mean intercessours , and helpers to god , &c. the homily calls it a lewd distinction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for it is evident that the saints of god cannot abide that as much as any outward worshipping be done , or exhibited to them ; and to attribute such desire of divine honour to saints , is to blot them with a most odious and devilish ignominy and villany ; and indeed , of saints , to make them satans , and very devils , whose property is , to challenge to themselves the honour which is due to god only , see pa. 50. and , pa. 54 he proceeds , but in many points they have far exceeded in all wickedness , foolishness , and madness particularly in this , they pass the folly , and wickedness of the gentiles ; that they honour and worship the reliques & bones of saints ; which proves that they be mortal men , and dead , and therefore no gods to be worshiped : which the gentiles would never confess of their gods for very shame . and after a great many ridiculous practices of theirs , in reference to the reliques are reckon'd up , the homily concludes that they are , not only more wicked than the gentiles idolaters , but also no wiser than horses , asses , and mules , which have no understanding . great pitty it is that so useful , and pious a detection of the idolatries of the roman church , should be neglected to be read in such a time , when they have the impudence to face us down with their bold and false denyals of their ethnick doctrines , and practises . hereby we see what opinion the reformed church of england hath of their detestable polytheism , or making a plurality of gods ; in this they act exactly as the holy scriptures speak of the workings of antichrist , with all deceiveableness of unrighteousness : and teach up the very doctrines of devils . that the original of this saint and angel worship was from the heathen , is plain from nicephorus , a very credible author , in his church history , book the 15. cap. 28. where he informs us that one peter gnapheus , an heretical bishop of antioch , in the fifth century ( which was before the year 500 ) was the first that instituted the worship of the virgin mary , and that her name should be called upon in the publick prayers of the church ; which is likewise testifyed by the historians of magdeburg , cent . 5. chap. 10. and this may fairly be reckoned as the first publick entrance and establishment of saint-worship in general ; since 't is probable the blessed mary obtained the honour ( or rather dishonour ) of their misdirected devotions , as soon as any other meaner saint : yet true it is that some private men , transported with blind zeal , and a little tinctured with platoes notions , did before begin to hanker after some such thing , and some of the fathers , now & then , seemed to give too much encouragement thereto , by unwary panegyricks ; and flashes of rhetorick on departed martyrs ; amongst the rest st. jerom was much addicted thereunto , and for the same justly opposed by vigilantius , in a treatise wrote on that very occasion . the worshiping of angels had no better ground , for that practise was anciently introduced by certain hereticks , thence called angelici , as st. augustin witnesseth , ad quod vult deum , cap. 39. and indeed these seem to have infested the church in the apostles days , occasioning that caution of st. paul , coloss . 2.19 . let no man beguile you in a voluntary humility , and worshiping of angels , not holding the head , &c. which the greek scholiast , pa. 697. thus interprets . there were ( says he ) divers , that under pretence of modesty , forbad them to go to christ by themselves , but that the favour of angels must be intreated to introduce us to god , so theodoret on the same text , p. 766. useing pretence of humility , they gave counsel to pray to angels ; saying , we could neither see , nor comprehend , nor come to god ; and therefore must conciliate his favour by mediation of angels . it is evident this saint and angel worship is a piece of revived paganisme . for the gentiles besides their dii superi , which they owned to be gods by nature , had their daemons , and their hero's the spirits of brave men departed , whom they worshipt ( just as our papists do , ) not simply and absolutely , but as intercessours for them to the superiour deities . hence tully in his book de legibus , deos , &c. let the gods be worshiped , as well those of the upper house , who were always counted celestial , as those whom their own merits have called into heav'n . and again he says , deorum manium jura sancta sunto , hos letho datos , divos habento ; let the rights of the ghost-gods be kept inviolable , and let them after death be worshiped as second-rate deities , by which is evident how exactly our catholick romans have renewed the idolatrous laws of their heathen ancestours . the gentiles attributed the same offices to their demons , which our papists expect from their saints ; to be mediators , factors , or agents for them , so plato in synopsi . all intercourse between gods , and men is performed by demons ; they are the carriers of mens prayers to the gods , and they bring back rewards of devotion to mortals , so apuleius in his demon son. cuncta coelestium voluntate , numine , & authoritate fiunt , sed demonum obsequio , operì & ministerio . all things ( says he ) are done by the will , power , and authority of the celestial gods , but by the means dispatch , and ministration of demons . by which they did not ascribe an absolute , but only an intercessive power to them . it is certain that the papist can no farther prove their setting up , and worshiping of images to be lawful , and not of heathenish original ; then the israelites could the setting up their calves at dan and bethel , or solomon and the succeeding kings justify their setting up the altars of baal , and moloch , and the rest of their abominations , which are reckoned amongst the highest provocations against the almighty , who always by his prophets warned them against that detestable and crying sin , & denounced the wrath of god against them ; which ever follow'd them with severe judgments for those horrid impieties , in psal . 106.35 , to 43 , there the idols of the heathen are called devils , to which they sacrificed innocent blood , so that 't is said in , vers . 40. the wrath of the lord was kindled against his people , insomuch that he abhorred his own inheritance . one of the first images that ever we read of , that was set up purposly to be worshiped , was that consecrated to belus the successor of ninus amongst the assyrians who were paynimas ; and eusebius testifieth in his , eccl. hist . l. 7. cap. 17. or in the greek 18. the men of old out of a heathenish custom were wont after that manner to honour those they called hero's or saviours . and in the year of our redemption 606. boniface the fourth pope of rome caused a heathen temple called pantheon , because built to the honour of all the gods , to be dedicated to the virgin mary , and all saints : and likewise instituted that festival called all saints day , wherein the pope himself must read service . diverse also of the images which the pagans had worshipped , were dipt into the name of saints , and under that notion are still worshipped . upon the whole then here is a bare exchange of pagan gods , for popish idols , and heathenish heroes , for modern saints . so that it may be said of them , they have changed their gods , but not their religion . but they are still stocks , and stones , and the work of mens hands , by what names or titles soever they dignify and distinguish them , & are guilty of as much , yea much more idolatry and blasphemy than their predecessors the heathen romans , for they knew not the evangelical rule , and could not be reckoned such willful , obstinate , & incorrigible opposers of the divine command . so that what lamech said to his two wives , may with some alteration be applyed in this case . if the pagan be avenged seven fold surely the papist seventy and seven fold . they pay the same adoration to their images , as they do to god the father , for him they represent by ( sometimes ) the image of an old man with a globe in his hand , and a reverend beard . sometimes they figure the trinity as the heathen poets did cerberus , by an image with three heads , and faces , &c. with a solemn pace they pass before them , and fall down to the ground on their marrow bones , they go pilgrimage to them , present them lamps , and candles , and offer up incense , and gold : whilst some pretending strange miracles and lying wonders , hang up crutches , chains , legs , arms , and whole men of war at their shrines ; as if by them they had been delivered from lameness , sickness , captivity , or ship-wrack , some of these they pretend have more vertue , and holiness in them , than others : such a one ( say they ) was sent from heaven , like the palladium , or diana of the ephesians ; another was brought by angels , a third came it self from east to west , as dame fortune fled to rome . with abundance of such fopperies , wherein they not only act over all the fictions , and fables of the heathenish poets , but vastly transcend them . they invocate their images as gods , bestowing divine attributes upon them ; taking them to be at the same time in all parts of the world , giving audience both in this and the lower hemisphere , at millions of distant places , at once , as well as their privy chambers , as loretto , compostella , canterbury , &c. they solicit them for pardon of sin , and conferring the graces of the spirit , and to bring them into a state of glory after this life . for all which they apply themselves to saints , and angels , as well as to god the father ; which is plain by the words of their prayers , in their several offices , by all which it evidently appears , that these bigotted wretches seek unto devils , instead of god , for the saints , cannot , dare not hear them ; and they worship they know not what ; nor can it be doubted that they who seek to the devil in forbidden images and idols , will be ready to entertain him in a stricter confederacy , and that religion that teaches them to sense and smoak his statues , and altars , will embolden , if not lead them into nearer familiarities and acquaintance . therefore i hope the reader will pardon me that i have been thus long exposing their damnable idolatry ; it being from thence , as the fountain that all other their delusions , & wicked practises naturally flow . and those whom the devil can draw away to the worship of false gods , he may easily impose upon to set up a shrine to his infernal deity , and enter into all the mysteries of those black and diabolical arts and confederacies , which are the subject of the ensuing narrations . some of which will give an account of the proficiency of divers popes , and fathers in that hellish science of sorcery necromancy , and witchcraft . chap. iv. considerations , and arguments proving the being of witchcraft , and witches , with a refutation of the incredulity of some who deny the being of such . in an age productive of prodigies and wonders , it doth not seem to be the least to men of sound judgment , and accurate scrutiny ; that a sort of witty and ( otherwise ) ingenious , persons should openly , and with great zeal profess a disbeleif of the existence of daemons , and witches : as if thereby they intended to declare , that the best and most authentick historians of former times , the most learned and strict divines ; yea , the unerring wisdom of god himself , had all conspired to impose upon them a belief of things purely fabulous , and mere chimerical fantoms . thus whilst they assume to themselves an arrogant confidence to deny the divine verity , and the power of the omnipotent ; arraigning the equity of the preceding ages , the justice of the most solemn judicatories , and that of all times , and nations ; and deride the wisdom of the most learned councils , which hath still run counter to their fancies . themselves seem to be a proof of what they deny ; and are perfect demonstrations of the power of fascination , and a prevailing daemon . for 't is hardly to be supposed , that any thing less should render men impenetrable to the most convincing reasons , and repeated proofs of that which they contend against : notwithstanding all which , they oppose their simple ipse dixit , against the most unquestionable testimonies , of persons of the greatest integrity and generosity , amongst whom they converse , persons of that caution and candour , that any disinterested and ingenuous man could not possibly imagin to have any design to impose upon others , what themselves had not with the greatest investigation of circumstances , been convinced to be beyond a possibility of doubting . yet such was the bold confidence of some of these witch advocates that they durst effront that relation of the daemon of tedworth , published by the ingenious mr. glanvil , and attested by mr. mompesson , a gentleman , and a divine , who ( to all that knew them ) were never over fond of crediting stories of that kind ; yet ( i say ) had some of this sort of men the impudence to declare to the world that that whole relation was but a figment , or forgery , and that mr. mompesson , and mr. glanvill had retracted , whatever they had published touching that transaction . this notorious falsity they had the misfortune to disperse , when mr. glanvils sheets were scarce dry from the press , and the noise of the drum hardly out of the ears of the neigbourhood at todworth . so that we see in the second edition of saduceismus triumphatus , both mr. glanvil , and mr. mompesson , again renew , and confirm the truth of their former testimony , thereby giving the world a just occasion to detest the base artifices of such bold impostors , besides a peremptory and staring confidence , which must huff and swagger down all the most undeniable proofs ; i have not met with any argument of theirs which hath not been sufficiently refuted and baffled , by those learned and ingenious pens who have still made it their business to vindicate and rescue substantial truth , from the attacques of atheists , and scepticks . all that seems to remain unconquered of these incredulous , is a fleering sort of sham-stories , and mock-relations ; in the recital of which , it is pleasant to observe with what elevation they make their foolish triumphs over those truths , one of which is enough to vanquish a thousand of their little figments . these small pickierers deserve commiseration ; haveing deluded themselves & endeavouring to delude others into an opinion , that because there is such a thing in the world as a lye ; therefore it is impossible there should be any truth . they might with as much reason affirm , that because there is a night , therefore there can be no day ; or because there is such a quality as heat , therefore there can be no cold . another sort there are , who having had their education in a christian kingdom , are loth to seem incredulous of the holy scriptures , which the church in which they have been bapt●zed commands them religiously to submit unto , and not to dispute the truth therein delivered ; these will acknowledg that they ought to believe whatsoever is therein contained , and therefore will not question that there has been such a thing in the world as a witch , because in the sacred pages mention is made of the witch of endor ; whom they are bold to affirm to be the only pythoness that ever was in being , & presuming to declare , that she was raised up , or permitted , for that very end , to delude the credulity of saul ; and that besides her there hath been no other . which opinion ( if they will not allow it to proceed from incredulity ) appears to be the effect of rank ignorance ; for who that hath read the holy bible discerns not , that saul before this time , had cut off those that had familiar spirits , and the wizzards out of the land , 1 sam. 28. ch . ver . the 9. so that it appears there were many , before the witch of endor , even in the days of saul , besides what hath been ment●oned before of the king of moab , who sent his servants to balaam , with the reward of divination ▪ neither can any one that considereth the story of saul at endor , imagine that the woman there , was permitted but in the case of saul only . for the servants of saul knew her to have a familiar spirit , before the kings intention of enquiring of her was supposed , verse 7th . besides , it seems evident that the samuel there raised up , was not by the power of the witch ? for she was affrighted when she saw samuel , and cryed out , like one in a surprise , and under a disappointment of what she expected : this was none of her familiars that appeared , for then we may conclude she had not been transported with such a fear ; her confederates were tyed up , and could not answer her : but it is most probable to be the prophet samuel raised by the power of god to pronounce the sentence of death upon saul and his sons , for his disobedience , which the holy man had told him was as the sin of witchcraft ; and for violating the righteous command , in applying himself to the witch of endor contrary to the declared will of god. not unlike to this was that dreadful judgment of fire from heaven , which ( at the prayer of eliiah ) fell upon the two captains and their fifty's , when ahaziah king of samaria had sent his servants to enquire of baalzebub , the idol , or daemon of ekron . in 1. chap. 2 book of kings . but how many more of this kind are mentioned in scripture , besides the witch of endor , will appear , if we read what is recorded of manasseh , jesebell , simon magus , and elimas the sorcerer , with many other instances of the same kind , whereof the new testament , as well as the old , hath divers extraordinary relations , but of that the passage in the prophesie of isaiah chap. 2. ver . 6. they are southsayers , like the philistines . and it is evident by the 19. verse of the 18. chap. of the same prophesie ; that the jewish nation were in a great measure given up to the satanicall delusion of enquiring after witches , and sorcerers , and such as divined to them by pythons ; so that they forsook the holy oracles of the divine law ; and in their difficulties they counselled one another to apply themselves to those forbidden abominations . therefore it must proceed from a neglect , or careless perusal of the sacred books , that any one should be ignorant of other instances of witches , besides that of the pythoness of endor . suidas has a most considerable proof of the daemons answering the heathens by oracles ; where speaking of augustus caesar's enquiring at an oracle who should be his successor , the oracle returned him this answer . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . which may thus be englished . — a boy of hebrew offspring , whom the gods adore , commands me hence , to hell , my proper shore ; henceforth forbear our altars to implore . the emperour at his return , commanded an altar to be erected in the capital , having this inscription : haec est ara primogeniti dei. this is the altar of the first-born of god. now it is plain that our saviour was born dureing the reign of this augustus , for in the second chap. of st. luke we find , that joseph and mary , went up to judea to be taxed , at that time when augustus had imposed a general tax upon the world and that during their abode at bethlehem , the blessed nativity happened : of which the eastern sages had notice by his star ; and that the roman cesar had some such apprehension ( or impression at least ) the words upon the altar do plainly manifest . and if this relation of suidas obtain credit , it may easily be evinced that they were daemons , or crafty spirits which answered at the oracles of the heathens : for if we admit that many answers were given by the cunning , and jugling of their priests ; yet it could not make for their interest to discredit their oracle , nor for the credit of their deity . but the almighty power of the son of god forced those infatuating spirits to acknowledge his soveraign divinity as the unclean spirit in the 8. chap. of luke , verse 28. what have i to do with thee jesus , thou son of the most high god. thus at the arising of the son of righteousness , did the dark oracles vanish , as the shadows of the night are chased away , by the appearing of the sun beames . to which may be added what plutarch relates in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he tells yee , that a certain company sailing from greece towards italy , happened of a sudden to be becalmed , and one thamus , an egyptian , who was of the ships crew , was called three times , at the third call he made answer here am i ; whereupon the voice bad him , when he came to the palodes ( certain shelves in the ionian sea ) that then he should publish that the great pan was dead . and then the ship was discharged of her restraint and went forward , so that wh●n they came to the place appointed , thamus from the poop of the ship , published what he had been commanded ; whereupon followed a great noise of shrieking and lamenting together , so that the sea resounded with the lamentation . the emperour tiberius having been made acquainted with this passage , demanded of his wise men ; who this great god pan might be ? but the best answer they could give him , was , that he was the son of mercury and penelope . but this circumstance happening just at the time when our saviour was crucified , it was concluded by more intelligent and considerate men , that by the great god pan was meant the blessed redeemer of mankind ; who by his death on the cross , overthrew the kingdom , and power of satan ; so that the devils were now to quit those oracles by which they had so long deceived the world : and on this account those spirits might be thought to make that great and dismall lamentation . for from that time they soon ran into decay , and the delphi oracula cessant , which juvenal records , makes it plain that they were but of short continuance , after the fatal blow given them on the cross , when our blessed saviour gave up the ghost with an it is finished . now had these oracles been managed only by the subtilty and artifice of the priest , it is very improbable but they might have been of longer continuance , for the priests continue to be as crafty and covetous as ever , and as dexterous at all the feats of juggling and legerdemain . but it is plain the time of their delusions was expired , and it is no small argument of the power of the gospel of truth , that those vanquished spirits flye before it ; they retire , with the molten , and carved images to the owls and to the batts , not being able to endure the splendour of the tidings of salvation . hence it is that in those countries where there is least idolatry , and where the sincere preaching of the word of power is countenanced , there it is very rare , comparatively to meet with instances of the satanical craft and power ; his strong holds are beaten down ; tho some small forts he still retains amongst the ignorant , and superstitious : but in countries where idolatry , and paganism prevail , he governs , as among the children of disobedience ; here he hath his groves , his cells , and hermitages , and altars ; he passes for a god , receiveth publick adoration ; whilst every priest hath his familiar , and the doctrine of devils passes for saving truth . in countries more barbarous , he is worshiped for fear , ( as amongst the indians ) and there he often shews himself to them in monstrous shapes , dreadful to behold , to affright them into their damnable sacrifices , and idolatries . in countries where humane learning hath obtained , a pretended antiquity , and doctrine of the ancients is that by which they justify their superstitions ; whilst a blind obedience , and misguided zeal , tumbles whole nations down the dreadful precipices of blasphemy and devil-worship . and to these the grand impostor appears in shapes , and figures divine and angelical ( for the most part ) sweetning them in their heathenish apostacy and idolatry , by glorious apparitions and revelations , sometimes to one saint sometimes to another ; and this in order to the promulgation of some doctrine that may advance his dark empire , and designs ; which must be confirmed by seeming miracles and lying wonders , the more to infatuate the minds of their deluded bigots , and confirm in them a belief of their diabolical impostures . and tho some perhaps may imagin that what hath been said , signifies little to the proof of the existence of witches ; they may by weighing , and comparing the argument , find an evident demonstration thereof : for what less than the sorceries of their priests , and the prevailing influence of evil angels , could possibly shut up so many nations , and that from the first ages , under such gross , and stupendious blasphemy , idolatry , and atheism ? so that if the question were put , which the apostle paul demands of the galatians , chap. 3 vers . 1. o foolish galatians , who hath bewitched you , that you should not obey the truth ? it might truly be answered , that the devil with the assistance and confederacy of their idol priests hath done it . this indeed , is the most deplorable kind of fascination , whereby mens souls and faculties are captivated to their spiritual enemy , and their minds and consciences are defiled . it is impossible almost to relieve men in this kind of delusion , because the whole current of their misguided devotion , runs diametrically opposite to the means of their cure. but of this more will be said in a following chapter , where the witchcraft of idolatrous , and popish priests , will be particularly treated of . others there are amongst the devils advocates , that would fain insinuate , that because some particular men have endeavoured to attain this hellish art , and could not arrive to it ; others have gone a little way in magical performances , but could never do any great exploits , or shew any extraordinary feats in that profound science , that therefore such acquirements are not at all attainable , but above the reach of the black mysteries ; such was nero , who because his pursuit of that infernal study was not attended with any fatal proficiency , he is said to have contemned the magicall art , as pretending to such performances , as it could never attain to and therefore he sate down a despiser of such as boasted their knowledg in those mysteries : but it is no wonder that the devil complyed not with his studies in that school , since nero of his own nature was so much a devil , that had he been furthered with any of those more subtil assistances , it is probable he might have attempted such things as should have exceeded all that went before him , and have put his drudging spirits upon such performances as ( tho they might not exceed the fierceness of their dispositions , yet ) might surmount their power . but , from hence to argue that there are no witches , seems as incongruous , as if i should say there is no such thing as a lyon , or a wolf , which kill and devour the herds , and flocks , because i have a little dog at home that cannot do it . nor ought it to be attributed to a miraculous power , that daemons and witches present themselves in various shapes , somtimes humane , somtimes bestial , at other times monstrous , and now and then in their proper forms : for as we cannot understand the profound knowledge that subtil and spiritual beings have of natural causes above the stretch of our enquiry ; so can we much less limit their free and unconfined agencies , to qualities and reasons within our comprehensions for as they have the advantage of a larger intelligence , they can from time to time impart things strange and foreign to us : and their airy substances are capable of putting on diversities of figures , and they can assume such a vehicle as may represent any resemblance they please ; that it is much easier for us to conceive they may borrow the resemblance of lower shapes , than the garb and mien of the angels of light. and if at any time they cloath their daemoniac confederates in representations different from their proper existencies , it is to be attributed to that knowledge they have of occult qualities , which is above the investigation of our scrutinies . by the following relations , it will appear that at the same time a cat or other creature hath been cut , or wounded ; the hurt hath manifestly appeared upon the body of the witch , in that very part where the other assumed resemblance hath to apearance received the blow given . nor would we have the reader imagin that the authority of the bare following relations is all that we insist upon as a proof of what is here asserted ; but these are published as a farther confirmation of matter of fact which to the judgment of all ingenious and unprejudiced persons , are already sufficiently proved , not only by the histories of all former ages , and that not barely of the rude and barbarous , but even of the most civilized and polite times ; besides the exquisite pens of the most learned and sober writers of our age , which have given ample and undeniable attestation of the existence of witches , and diabolical contracts . to those that object the improbability of such transactions , and that the stories of witches transmuting of shapes , flying in the air , and such like , are impossible to natural reason : so much hath already been said in their refutation , that it would be preposterous to add any thing more . onely this may be added , that the more unaccountable these things seem to be in themselves ( the real matter of fact being proved ) it ought the more to prevail towards a belief of those extraordinary agencies ; for such as endeavour to impose strange fictions upon the credulous , use to adapt them as near as they can to a supposal of truth in the management ; tho attended with very strange , and seemingly prodigious circumstances : and if they would have them to appear to be imaginary fictions ; yet it is strange that people of all sorts , in all ages , should agree to publish to the world the same exploded conceits . and for those that say they cannot conceive how such things can be done ; that is no small argument of the weakness of the conceptions , apprehensions , and knowledg of such , who are apt to dispute the certainty of any thing that is above their sphere ; and it will not be found at all available against the possibility of such performances , no more than a mans doubting how it is possible that the sea doth ebb and flow , should be an argument that there were no such thing in nature . we cannot conceive how from such small , and various seeds , such different species of plants and trees receive their formation ; or how the extream distant natures and compositions of soul and body are united : but yet notwithstanding our ignorance , these things are very obvious to our sense ; tho beyond the comprehension of our reasons : and therefore it is no wonder if we are strangers to the constitutions , and powers of creatures that do not appear to us . therefore the best judgment we can make of such extraordinary things is by the evidence , and not the measure of our fancies . for by this we are certainly convinced that such things are really so , tho by reason of our confined circumstances we are not able to penetrate into the rationality of their contingencies . chap. v. propositions or assertions concerning witches and witchcraft . the character of a witch . same considerations of the original of their power . the last chapter having designed that idol worship ( as the devil is therein proposed objectively to be adored ) is not only a great countenancer , but tends vastly to the promotion of diabolical confederacies . before we proceed to a particular and historical account of ancient and modern witches , it may be necessary a little farther to explain what we mean by a witch ; and how far the power of such a one may be understood and this being a nice and difficult determination ; the candid reader shall find very little new asserted notions either in relation to their persons or practices ; but we shall chuse to lay down what the most unprejudiced , learned , and sober writers of things relating to matters of this nature have upon their best search and enquiry determined . and first it is agreed that it is very difficult to prove such , or such a one to be a witch , and it ought to be done with the greatest caution and tenderness imaginable : the loss being greater on the part of a false testimony , than on that of a supposed criminal ; infernal contracts are not supposed to be made in the presence of witnesses ; being as hath been said , against the law of god and man ; so that the devil out of a seeming regard to the safety and immunity of his prostitute may omit the ceremony of testes ; the black pupil acting with greater security when she apprehends none knows of , or is privy to the confederation . yet is there no doubt but the devil is as secure of his prey as if the whole world had subscribed a teste to the indenture ; for by the consent of the party , he hath seisin of her as his property ; which he will be sure never to part with , unless ejected by a stronger than he. those hellish compacts therefore , are managed like the filthy intrigues betwixt a fornicator and his strumpet , where it may be no eye sees them that may expose them to the penalties of humane laws ; and it is difficult to prove matter of fact between them ; but at last a spurious off-spring , or a more nauseous rotteness unveils them to the world , and they linger out to a more infamous death , than if the law had chastised them ; the rotteness of their bones giving them more severe pains and twinges than the rod of justice could have done : not unlike this do some of these infernal prostitutes escape the hand of the publick justice until at last their loath'd and miserable lives are seized as forfeitures to the devil ; and they are found ( like faustus ) with broken necks , or with some other wrack upon their nauseous bodies , that evidently discovers their souls to have been extorted from them , and that they have been forcibly ejected upon forfeiture of their lease . some too , may have been unjustly accused for witches ; either by an ignorance of causes meerly natural , or misapplying causes that in themselves are supernatural : so that the very same operations which to intelligent , and enquiring philosophers , are meerly the product of natural sympathies , or antipathies of heat , or cold , or the like , to the unskilful shall appear , as done by art magical , or diabolical ▪ so the freezing a cup of snow-water to a stool by the fireside , looks to some weak persons , with an aspect very strange and unaccountable , whilst to those that consider and know the restringent quality of the salt , the others admiration becomes almost ridiculous . it is acknowledged by all naturalists that the power of imagination hath had , and may have strange effects , especially upon tender and irrational bodies , such as children , chickens , lambs &c. according to that of virgil , nescio quis teneros oculus mihi fascinat agnos . and very strange performances may be effected by an exalted and fixed imagination , the intention of which vastly contributes towards the effecting things seemingly impossible . the formation of the child in the mothers womb ▪ which if good authority may be credited ) hath been imputed to the force of an imagination strongly possessed with such , or such a belief . and to this purpose , it is very remarkable what is by a learned pen related of a lady , who being used to wear patches , and that during the time she was with child , a gentleman told her that her child would have such a patch in its forehead ; and accordingly at the birth of the child , such a spot was discerned in the place described , and still remained in that same part of the ladies face , as a testimony of the impression a powerful imagination may have on tender bodies . infinite more are the experiments that might be mentioned of this kind , but if i should enumerate never so many , it would nevertheless appear that the feats , and performances of infernal confederacies vastly surpass whatsoever can be thought attainable in this kind ; and this will be so evident , by matters of fact related in the following collection that it would be needless to speak any thing more to it in this place . besides , if it be supposed that some have been suspected for witches , barely for having deformed bodies , ill aspects , or melancholy constitutions doth it any ways appear from hence , that there is really no such thing as a witch ? or may it not with as much reason be alledged , that because some for having arms found about them , have been wrongfully accused for being robbers ; that therefore there is no such thing as a high-way man. such allegations as these , do not at all disprove the existence of such haggs . tho i must confess that there is no reason that any person ( by reason of those deformities which may be only the effects of old age , or the product of some disease ) should be presently indicted and trust up for a witch ; nor can i imagine that ever such a thing hath been in a civilized nation , without the concomitant circumstances of some other proofs : that would be a hard case indeed ! but i think it will not be difficult to prove that there have been some whose insides have been blackned with as foul and damnable confederacies as others ; who have notwithstanding appeared with faces very charming , and angelical . for we have no account of any very nauseous deformity that sate on the forehead of jesabel , joan of arc , or joan queen of naples . and perhaps the attempts of these hellish agents may pass with less suspicion , when under the plausible disguise of a handsom face : for from objects nasty and deformed , men naturally turn away , with a kind of innate aversion and contempt ; whilst under the charming attraction of a fair face , the magical enchantment insensibly steals upon men . nor is the devil at any time more dangerous , than when he appears as an angel of light. spotswood in his history of the church of scotland , book the 6th . page 383. reports that there was one agnes sampson amongst the witches and sorcerers of that kingdom , who was comonly called the wise wife of keith , who was very remarkable ; being ( as he says ) a woman not of the sordid and base sort of witches , in outward appearance , but of a matron like , and grave mein , settled , and seemingly judicious in her answers ; who upon her examination declared , that she had a familiar spirit , which upon her invocation usually appeared to her in a visible form , & resolved her of doubtful matters , especially concerning matters relating to the life or death of persons lying sick , and that he had taught her , when she called him , to use the word holla master . upon which he usually appeared to her . see wanly's wonders of the little world. lib. 5. chap. 20. so that deformity alone is no more an argument of a witch , than beauty may be said to be an evidence of a whore. somtimes , it is objected , that some have come in and given evidence against themselves ; and being brought before magistrates , have ( it may be thought ) causlesly accused themselves , by confessing themselves to be witches , and relating divers things by them done ( as they have supposed ) by the help of the devil . and all this may be the effect of a deep melancholy , or some terrour that they may have been under : or perhaps an argument that themselves have at the same time been under the power of witchcraft ; or at least in some kind of delirium of phancy . so some lunaticks have fancied themselves to be kings , or queens , and it hath been beyond the power of the most rational arguments , and demonstrations to convince them of the contrary : but the self-accusations of such is as little to be credited , as the self-compurgations , and applauses of others ; without some more substantial testimony . it is observable that witches are commonly of the female sex , and some there are that confine that term wholly to them : and ever since the prevalence of the first temptation upon the first woman ; it is no wonder if the subtil adversary still offer his baits to such palats as are most desirous to taste fruits forbidden ; and more negligent in enquiring into the nature of what they swallow . it was an observation of fulgentius , nescio quid habet muliebre nomen semper cum sacris . and it has been a long time observed of them , that if they incline to virtue and piety , few go beyond them ; but if they take up with superstitious and evil courses , none surpass them in heights of wickedness and mischief . tho these wretched artists are commonly distinguished into those of the black , and white orders ; they are certainly the same , and cannot be said to differ in deeds of darkness , which admit of no difference of colour , they are certainly both alike guilty in compounding with the devil . the black are those which are looked upon to do the most mischief , because they commonly torment mens bodies , or injure them in their estates ; and the white , are reckoned to be such as restore people to health , and to goods lost : so that accordingly they have acquired the names of good and evil women . but what fellowship hath light with darkness , or what communion hath christ with belial . both these deal in the same forbidden arts , and equally bring clients to their hellish master . they may be said to be like the glasiers boys about the town , who employ themselves to break the neighbours windows , that their masters may have the profit of mending them again . some ancient arts and mysteries are said to be lost , but we have reason to believe that the father of mischeif will not let fall any of those trades by which he brings souls to perdition , as long as he can have scholars , and servants to carry on his purposes . so that we need not doubt the continuance of that ancient devil-craft , and infernal combination , as long as a sordid ignorance , revengeful malice , or blind superstition remain in the world. the ignorant resort to it as to a school of instruction , where they proceed and graduate themselves in the cursed mathematicks , and mysteries of the lower world. the malicious apply themselves for revenge , to wreak their spleens upon those they have animosity against : and they are all the better part of mankind : for if once they become in league with the devil , they must be supposed to have espoused his interest so far , as to stretch out their malice answerable to his enmity , which is against all mankind in general , but particularly against those of the greatest integrity : as is evident in the case of our first parents , job , our blessed saviour and his holy apostles . and in the revelation of st. john , the angel tells the church of smyrna , that the devil should cast some of them into prison that they might be tryed . and luke 22. chap. 31. vers . he tells peter that satan had desired to winnow him , as they do wheat , but our lord had prayed for him , &c. and this must be imputed to that enmity which was put between the seed of the woman , and that of the serpent ; so that ever since the apostate angel hath by himself , and his wicked agents , continually been attempting to wreak his revenge upon them . the superstitious are with as much ease , as any , drawn into the fatal snare , for they often become witches , by endeavouring to defend themselves against witchcraft . these doubting that some witch might have power to hurt them , arm themselves with the devil's shield against the devil's sword : putting on the armour of charms , and spells piecemeal by degrees ; until at length they come to be devil-fenc'd cap-a-pie : and so at first they are drawn into a league defensive ; until at last it comes to be declared offensive too . that art is quickly learnt ; which wants nothing but credulity and practice to attain it ; and where the devil once finds an invitation , he ever after haunts . of these proficients in the black mysteries , there are some who at first begin with feats rather diverting , than hurtful ; for they are sometimes entertained by ludicrous and gamesom spirits , who ( to appearance ) do things seemingly pleasant : but this pastime costs them dear in the end ; for they play so long on the brink of hell , until at length they tumble in , and sport with the devouring lyon , until they are seized by his griping paw ; from whence they never after have power to extricate themselves . others there are that are prevail'd with by none of these considerations ; but take up the use of magical forms , and simples by tradition : those that were their predecessors deriving down to them the use of some mystical words , or ceremonies upon the recital of which , they acquire the knowledge of many strange , and remote secrets ; and are assisted in the performance of things much above the reach of a power meerly humane . we have no reason to think it improbable that the apostate spirit may have obliged himself , upon the bare naming , or repeating such or such set forms of words ( by himself , perhaps appointed ) to attend upon those that make use of them . and upon this account it is that balaam and the wisemen of nebuchadnezar ( mentioned in the book of daniel ) are acquitted by learned men , from having a particular covenant with the devil , or acting by the rules of the greater sorcery . and here i cannot omit relating a passage which was told me when i was a shool-boy in the house of a learned and religious divine in the country , that there formerly lived in the same house a parson , who likewise taught the latin tongue , and having several lads under his care ; they ( one day when he was at dinner at a gentlemans house about a mile from the place ) happened to go into his study , and ( whether out of curiosity , or by accident , is uncertain ) were reading in a book of his , relating to that forbidden art ; the lads continued reading , 'till divers spirits came into the room to them ( as i remember ) i was told in the shape of boys , which seemed with a nimble motion to caper and play about them : their master , who was then at such a distance from them , and at dinner , had some notice of what was doing at home , and immediatly rose from table , and repaired to them , where he found them very perplexed at their new company , but knew not how to be rid of them but upon the coming in of their master , they were soon discharged . not unlike to this may be the case of some , who having by them books of conjuration , may perhaps ignorantly , and undesignedly peruse them , without any previous compact ; until at length their inquisitive inclinations are so wrought upon , as to make use of the more interdicted means for their information . nor is it improbable , but that some students in astrology , may ( in their first addresses to that science ) aim no farther than the satisfaction of their curiosity , in the knowledge of hidden and remote questions ; and future events ; whilst those mischievous spirits ( who like beasts of prey ) watching all occasions to entrap and get them into their envious reach : may work upon their overcurious and inquisitive genius's to search after the more prohibited means of satisfying their sinful curiosity . so that judicial astrology may well be lookt upon , as a fair introduction to the diabolical art. and it seems not improbable , but it might at first be set on foot as a lure to draw the over-curious into those snares that lye beyond it . and whosoever but seriously considers the nature of those questions , which the pretenders to that art undertake to resolve , will find reason to think that they step somwhat beyond those bounds which are set to their enquiries . and it is too much to be doubted , that those who take upon them to predict and calculate of such occult contingencies , and futurities ; are not always free from inticements and solicitations to the more dangerous correspondencies . tho all this while it is not denyed but that there may be an observation of sydereal and planetical motions , which falls not under the black character of those interdicted arts ; but if kept within the modest directions of natural speculation , may not only be lawful , but of good use , to excite in us an admiration and adoration of him that stretched out the heavens like a courtain , and bindeth up the sweet influences of the pleiades , causing the stars in their courses to fight against such as oppugn his righteous purposes . as we read in the sacred pages . nor would we be thought to include all manner of intimation of future events under the notion of unlawful divination ; since it is very apparent , that as the practitioners of the forbidden study do by the indication of the devil and his wicked angels , arrive to a dear-bought knowlegde of things to come : so oftentimes it pleaseth god ( by the blessed guardians of his saints , and ) by the ministry of holy spirits , to impart to such as truly fear him , and call upon his name , some certain intimations of his divine pleasure in relation to mundane affairs , and the changes that may happen either to his church in general , or to particular countries , families , or persons . many instances of this kind might be produced , of which , for proof some few shall be mentioned . such was the dream of nebuchadnezar , interpreted by the prophet daniel , and mentioned in the 4. chap. of that prophesie and such may that voice which was heard in the temple before the destruction of jerusalem , be well thought to be : when by a migremus hinc , an alarm was given to the jews to remove before the storm of that dreadful war came upon them , which occasioned the destruction of their city and temple . the late reverend and learned bishop vsher , as is written in his life , predicted the massacre in ireland , many years before the bloody execution of it . and king james , strangely discovered the horrid powder treason , by that letter to the lord mont-eagle ; which can hardly be imputed to any thing less than the courteous intimation , or impulse of some good genius . nor is it at all unlikely that we are beholden to those watchful admonishers of us , for the seasonable hints of approaching calamities , which often shew themselves to us either in aerial , or other prodigies . for these by the most considerate men of all ages have been acknowledged to be the prodroms of great calamities , or catastrophies . so our blessed saviour tells us that there shall be signs in the heavens , and signs in the earth , before that great and terrible day of the lord. and who knows , but these indexes may be through the care of those good and tender guardians ; who out of tenderness of our welfare may give us those cautions , and admonitions to provide our selves against a day of tryal . the dreadful desolations that happened in germany , and england , in the late unnatural warrs ( which whether or no they were presaged by them , yet certainly had many tremendous apparitions in the air , and on the earth &c. before those calamities broke forth amongst them ; ) i say these are dismal testimonies of the consequence of such presages . but these kind of predictions , as they are the effects of the benevolence of heaven , to us sinful mortals , so they generally startle and awaken a secure and sinful world to meet god in the way of his judgments : or if they have not that good effect on the sensual and disobedient ; they are at least messengers of joy , and harbingers of grace to those who apply themselves to study the voice of god in his providences . whilst we are foretold in the holy scripture that wicked men and seducers shall wax worse & worse , deceiving , and being deceived . for the spirit of delusion to which they adhere , shall betray them into gross mistakes , and palpable deviations ; such are generally impenetrable by the warning of heaven , they are judicially blinded , and infatuated , that they should not come to the knowledge of the truth . thus the prophet ezekiel tells us of a spirit of lying , which entered into the false prophets , and they cryed peace , peace ; when a sudden desolation , and destruction from the lord was coming upon them . and this will be the dreadful case of those miserable wretches who have given themselves up to the conduct of the father of lyes ; who either out of a belief that they have no souls , have given themselves over to work wickedness ; or else despising the glories of a blessed eternity , have listed themselves under the banner of satan , to fight against the power of the omnipotent . and that atheism , idolatry , sensuality , and debauchery , have a natural tendence to promote this impious and diabolical confederacy , hath been hinted in the forgoing pages . which being so regulary , learnedly , and largely treated of by the excellent pens of dr. h. m. and mr. j. g. before mentioned , in the second part of saducismus triumphatus ; i shall presume to wade no further in the argumentative , and philosophical part ; but proceed now , to give an account of the most atested relations of ancient witches ; and thence descend to some very remarkable , and credible modern relations , most of which have happened in these few years , and will be attested by persons of unquestionable worth and reputation now alive amongst us . chap. vi. examples of witchcraft , and familiarity with devils amongst the antient druids , sybils , vestal virgins , and heathen priests . it is one of the black marks which the apostle of the gentiles gives us of antichrist , that he shall sit in the temple of god , and shew himself to be worshipped as god. and if we consider the temples , groves , altars , sacrifices and priests that the antients in the days of their blindness , and stupid idolatry erected , and consecrated to their infernal deities , we shall find that this exaction of worship and adoration which antichrist lays claim to , was in the former ages paid unto the devil himself ; and that the apostate church of rome usurped to her revolted head those sacred rites in conformity to those sacrifices which their idolatrous ancestors paid unto the revolted and apostate angels . this chapter therefore shall be filled with an enumeration of some of the first proficients in the black infernal mysteries , that we may make way to parallel them with an account of the proficience of divers popes and orders among the idolatrous romanists in the same dark and diabolical arts , in some of the following pages . but what astonishment may it well raise in us , if we but remark , that not only those barbarous nations that never knew the true god , nor had the advantages of his law , and his prophets , amongst them , should follow the foul abomination : but even the chosen israelites , to whom ( as the psalmist elegantly expresses ) the almighty arose early , and sent his prophets , who saw his wonders in egypt , in the red sea , and in the wilderness , who saw the lightnings , heard the thunders , and the solemn noise of trumpets , when their captain moses receiv'd the law from the mouth of the most high on mount sinai , and had there that first , positive and repeated command against idol-worship , which ( by the dreadful and amazing judgments inflicted on them for that provoking sin ) can be thought to be understood no otherwise than devil-worship . see exod. 20.23 . yet notwithstanding , that this israel should forsake the god that bought them , and marked them by special favours from all the nations of the earth ! this you 'l say is stupendious ingratitude , and tremendous apostacy . what can be thought of that biggotted ahab , who is said to have taught israel to sin ? he had been nurst up under a whorish , idolatrous mother , the patroness of the priests of baal : and he makes little less than a challenge to the almighty to contend with his adored baalim . see 1 kings 18. they were then so besotted , that they thought baal to be a greater god , that he who laid the foundations of the earth , and whose thunders their rebellous fathers had heard on the sacred mountain . was it possible that those infernal priests should expect an answer by fire from their detestable idol , unless they had at some time or other by some voice , or motion , or by some success of their impious adorations been deluded into an opinion that there was something sacred in that which they reared their shrines unto ? it is ( i think ) indubitable , that the devil , the father of lyes and blasphemies , had some way or other gull'd them into that opprobrious worship . they skipt up and down upon his altars , and lanced themselves until the blood gushed out ; with their devils littany , o baal , hear us , or , we beseech thee to hear us , o baal . what can this be but an invocation of the devil ? and bears so near a resemblance unto witchcraft , as if it were the original of it . do the false prophets call upon the devil in their idol ? so do the witches call upon their familiar : do they offer sacrifice to their gods ? so do these to their goblins : they allure them with incense and perfumes ; they eat and drink by way of oblation to them , as the priests used to do in their idol-temples : and as the hellish priests offered their own blood to baal ; so do these infernal haggs in their contracts with beelzebub . so that having now cleared the way by explaining the foul conformity and analogy betwixt idolatry and witchcraft , it may well be expected that i should assume the premised method , and give some instances of antient examples to make good the thesis . therefore not to look back upon those dreadful examples , which the sacred writings afford us of the hardened israelites , i shall proceed with some remarks upon the antient , and much celebrated sybils . and that it was the usual compellation the ignorant antients gave to their familiars , spirits , or genii , to call them gods , none need doubt who have read what is related of the pythoness of endor in the book of samuel , where she replies to king saul , i see gods coming up out of the earth . so in 1 kings 20.21 . the syrians speak of the gods of the hills , add of the valleys , by which it is evident they reckon'd those daemons which used to shew themselves unto them in those places to be gods ; nay , the idolatrous gentiles paid an adoration to them . no wonder then if the sybils obtained their name from an apprehension that they had communion and converse with the gods ; for so it is thought the words sios and beel do import . it always hath been , and still is , the custom of all nations to affix something of a sacred and venerable title or character on persons they have esteemed to be inspired , or in favour with their gods , and that even amongst the most uncultivated scythians and indians . that the sybils did generally by their raptures and enthusiasms promote and encourage an affiance in , and dependance upon the heathen oracles and idols , none need doubt who have seen the account zozimus gives of them ; who particularly relates many of their verses full of superstitions and tradition , having no affinity at all with the holy religion , but tending to advance the credit of their pagan shrines . the learned wierius in his book de praestigiis daemonum , lib. 1. cap. 7. reckons most of the sybils to be no better than futhusiastae , and pythonistae , and amongst the number of such against whom the mighty prophet moses made a law , that those who resorted to them , should be stoned ; and he is farther of opinion , that through their writings the frantick romans were drawn into many of their extatick and superstitious pursuits of their multiplied deities . and although some extraordinary prophecies relating to the birth of the glorious messiah , are to be found in some of their writings , yet will not those excuse the gross daemonolatry of the rest , any more than that praediction of the delphick oracle before cited can be supposed to atone for the wretched derelictions of the true and holy god , occasioned by the libidinous quest of the nations after that idol . besides , we have no mention made so much as of one of them in the holy register , tho their writings had a date long before the records of the blessed evangelists and apostles . nor need it be thought strange that an elogy in praise of our saviour , should come from the pen of a pagan ▪ prophetess , more than that an acknowledgment that he was the son of god , should be proclaimed by the mouth of the father of lies , and the promoter of false gods himself ; who hath been compelled by the irresistible power of divine truth to pay that acknowledgment to the soveraign of all . or , whether those divine praedictions attributed to them , were properly their own , or the works of others of later date , and pretended to be theirs , shall not be my task here to determine . they were generally priests consecrated to apollo , or the delphick , or some other oracle ; and in furious raptures pronounced their prophecies . plato was of opinion that they were inspired by the gods , or some spirit . and jamblicus tells us , that the sybil of delphos two several ways received her inspirations , either by a soft breath which came upon her whilst she was , or seemed to be in a trance or extasie ; or else by sitting on a tripod of brass , before the mouth of a cave , from whence proceeded fire , or a whispering voice , upon which she either resolved the questions demanded of her , or uttered her prophecies . see heywoods hist . of women , p. 78. to these resorted the great captains , to know the fate of their wars ; the country-man to enquire of the fertility of the ensuing season ; and others sought their direction in emergent cases . they appointed where temples and altars should be reared , and when their sacrifices were to be observed : and altho according to the language of those times , all females ( as there were then many ) that were rapt with this prophetick fury were called sybils ; yet our modern authors have reduc'd the number to ten , or twelve , because to them peculiarly are attributed those praedictions concerning the evangelical times . they are thus named sybilla persica , called antiquissima vaticinantium ; she is said to have divided the term of years until the coming of christ into seven ages , reckoning the first from adam to noah 1556 years , and from the flood to abraham 292 ; from the time of abraham to the children of israels coming from egypt 503. from that time to the building the temple by king solomon 481 ; and from thence to the babylonish captivity 1800 years ; and from thence to the birth of our saviour the number of 614 years ; which being added together , with the number of years , since the redemption by the sufferings of the immaculate high priest , makes the number of six thousand nine hundred and thirty years , which comes within 48 years of the roman account ; whereas by the scripture reckoning it will amount to but five thousand six hundred thirty and three years . so that upon the whole we see the roman priest keeps a nearer touch with the priest of apollo , than the sacred chronicle . 2. was called sybilla lybica ; and a great dispute there is whether she or the forenamed were the more antient. 3. was sybilla delphica , she is said to have prophesied of the trojan war. this by some is affirmed to be that daphne whom ovid feigns in his metamorphosis , to be changed into a laurel , to avoid the embraces of apollo ; and if we can credit their writings , we shall find the delphick deity mightily enamoured on his female priests . 4. is said to be sybilla cumaea ; of whom it is reported , that being one of the branchidae , or priests of apollo , that attended an old altar in the milesian fields , near the city of cuma , when pactias the persian had fled for refuge to the inhabitants thereof , and was by mazares their great general commanded to be delivered into his hand ; the cumaeans thereupon consulted their old oracle , and were commanded by the sybil to deliver him up ; but one aristodicus , who was a person of note among them , loth to deliver one who had committed the protection of his life into their hands , delayed going out of the temple , and espying about the place some nests of young sparrows , was about to carry them away ; when sudddenly he heard a voice from the altar , speaking thus to him ; o thou most wicked of men , what arrogant boldness hath so far possest thee , that thou presumest to take hence my suppliants and such as i have taken to my protection ? upon which , aristodicus returned this bold and free answer ; dost thou o king , succour and protect thy suppliants , and commandest us to betray the life of pactias to the persians ? 5. is reckoned to be sybilla samia , because born in the island of samos , a place notoriously famous for idolatry ; and where the neiades , a sort of old fashioned goblins are first reported to have shewed themselves , and entred into a converse with mortals . 6. sybilla cumana , called likewise amalthea ; of her are devised abundance of fabulous stories , she hath likewise ascribed to her a prophecy of christs incarnation . 7. sybilla hellespontica ; she is said to be descended from the trojans , and to have written of the wars between the greeks , and that city . 8. sybilla phrygia , called besides vates ancyrae . it is said of her , that she was to have prostituted her self to apollo , to obtain the spirit of divination , which she refused , after he had inspired her , so that afterward , in revenge , he so ordered it , that no one gave credit to her predictions . she is likewise said to have prophesied of the destruction of troy , and of the coming of christ . 9. they say was sybilla europea ; little is said of her , only a prophecy assigned to her concerning the coming of the blessed day of our redemption . 10. is accounted sybilla tyburtina , or italica , being born near the river tyber . she is reckoned to have lived in the time of augustus caesar ; and that upon account of her devotion , heaven opened , and shewed the b. v. with her glorious infant to the emperour , at such time as the romans were asking the oracle about deifying of augustus : and that at the same time a voice was heard in the air , haec est ara primogeniti dei , which they say is since dedicated to the blessed virgin ; who in time perhaps may give his holiness thanks for it . 11 , 12. are named sybilla egyptia , and sybilla erithrea , to both which are assigned certain prophetick verses relating to our saviour , and to the last a clause in commendation of st. peter ▪ which makes it seem to me as if inserted by some of those who pretended to have been his successors . besides these , there have been reckoned abundance more sybills , who never pretended to exceed the order of the bacchidae , who still attended the groves , and altars of the heathen oracles , and thence returned such answers as their daemon inspired them withal , by hi●●h it is demonstrable to whom they did belong , by the office assigned them . tibullus in his second book makes mention of some of them . quicquid amalthea , quicquid marpesia dixit , heriphile phaebo grataque quod monuit . politianus likewise reckons up divers of the phaebaiedes , or sybills , with others skilful in divination , in his poem on that occasion , whereof this is a part , — quod & veteres prompsere sybillae carmen amalthaea , &c. see heywood as before . besides these , there were another sort of votaries to the goddess vesta , who were tied by their order to the strictest virginity for thirty years ; and upon conviction of any lapse in that kind , they were immured , whil'st alive . their office was to keep the fire always burning on the altar of vesta , they were under the discipline of the flamen , or high priest , who instructed them in the ceremonies , and had the charge of punishing their delinquencies . this order seems to have been of great antiquity and veneration amongst the trojans , by whom it was brought into italy in those early days , before the building of the city lavinum . as virgil records in his aeneids , lib. 2. — vestamque potentem , aeternumque aditis effert penetralibus ignem . dr. cotta in his discovery of witchcraft , makes a quotation out of livy , of one of this ancient order , named claudia , who ( unassisted by any humane help ) did ( only with a small string fastened thereunto ) draw a mighty ship along the river of tyber ; which by reason of its vast weight and greatness , could not be moved by the force of many strong men , assisted by cattle that were used to draw heavy burthens , which with good reason he concludes she could not have performed without the co-operation of some evil spirit . he likewise mentions tuccia , another of that sister-hood , who by muttering some invocation , or inchantment , could take up water in a sieve , and carry it at a good distance from the river tyber , without spilling a drop . besides , he takes notice out of carion , quoted by melancthon , of a druid amongst the nation of the tungri , who did foretel to dioclesian , that after he had killed a boar , he should be emperour of rome . which came to pass after he had killed one aper , who was at that time an usurper , and whose name in the latin tongue , signifies a boar. heywood reports in page 100. that alexander the great went to the oracle of delphos to demand the success of his expedition against darius ; after many importunities , was answered by the prophetess with an invictus ●ris o alexander . by which his great victories , and triumphs were foretold , although had he met with contrary misfortune , the subtle devil could have salved the reputation of the oracle , by construing the words with relation to himself : so that if alexander had been vanquished by darius , yet had he remained invictus , because by his importunities , he overcame the oracle . it would be endless , should i go ●bout to enumerate the many instances , with which histories do abound in this kind ; nor do i desire to tire the reader with a tedious transcript of relations so common amongst authors : that which is here represented , will be sufficient to evince , that idol priest-craft , and devil-worship , are inseparable dependants one upon the other : that the devils empire hath been supported , and promoted by the collusion of his priests , and the reputation of the priest hath been acquired by his converse , and intercourse with the devil and his oracles . the apostate angel was not contented to have his altars advanced , his oracles sought unto , his idols adored , his priests had in admiration among the great and pompous eastern , and western monarchies : but he hath stained the remote indians with his foul and contagious worship ; and with the help of his more pagan priests , and brachmans , enslaved those barbarous nations to a diabolical adoration of his horrid shrines . sometimes they sacrifice , and supplicate unto his image in the most foul and monstrous figure ; sometimes he personally appears unto them , and frights them into a panick adoration of his tremendous deity : oftentimes he scares them with dreadful apparitions in the air , which he rends with violent tempests , and devouring fire , and frequently mischiefs them , not only in their fields , but in their persons too , which occasions their supplicating him to avert his terrours from them . the histories of america give a large account of the many slaveries they are drawn into by this their infernal deity , who seems to have obtained a personal empire , and dominion amongst them . the history of persia gives a large relation of the many monstrous idols , and pagods , to which that people pay divine worship , and adoration , to some of which they offer their children by way of immolation , as the idolatrous israelites of old did unto their monster moloch . to some of their idols they prostitute their daughters , whom they reckon not fit for the nuptial rites , until they have permitted a penetration of their bodies , by the wanton member of their beastly idol : or rather some sordid and lascivious spirit , that sometimes actuates it from within . see herberts travels , which i take it , gives a particular , and distinct account of these , and divers other abominations among them . nor have the inhabitants of china , and the eastern india , escaped the pollution of this devil-worship . for ferdinand mendez pinto , a portuguize , who travelled many years amongst them , hath very largely set forth the many idolatries and superstitions of that people : they have amongst them a vast number of priests , which they have in high veneration ; and a prodigious accumulation of rites and ceremonies . and though the turks in their extended empire do forbid the use of idols , yet we find in knowles his history of them , that they have amongst their priests abundance of conjurers , which they call wise , or cunning men , by which they maintain a correspondence with the black inhabitants of the infernal world : so that , tho they do not permit the use of the more lawful and liberal studies , they yet give themselves up to be scholars , and disciples to the most interdicted mysteries . in lappland they maintain such an ordinary correspondence with the expulsed spirits , that a lappland witch is almost grown to a proverb with us : and though it be common amongst the inhabitants to converse , and revel with their daemons , and familiars ; yet the priests among them generally acquire a dexterity in the art above what the rest can pretend to : so that they do as ordinarily train up their people in those black arts , as we do ours in trades , and liberal sciences . there was in the year 1677. or 78. a book printed , intituled , the history of lappland , which gives a full relation of their many methods of raising their spirits ; and of divers forms and shapes , in which they ordinarily shewed themselves to their invocators , and conversed with them , sometimes like a satyr , sometimes in the likeness of a man : and there is amongst them such a kind of familiarity maintained , as if they were of the same country , and descent . amongst the many ways they have to call the spirits to their attendance , none is more in use then that of a magical drum they have , and in great esteem amongst them ; they are very well described in the book above mentioned , and i have lately seen one of those drums in gresham colledge ; it is all over marked upon the vellam with a sort of necromantick characters , somewhat like the arabick letters ; but doubtless a sort of orthography , taught by the black master of the infernal science . when one of these drums is beaten ( with the addition of some diabolical ceremonies , and incantations , ) the spirit presently attends , and either answers to what is demanded , out of the drum , or else appears in some form in a place assigned him , and there resolves the matter for which he was invocated . it is notorious , amongst all historians , that the people of lappland sell winds to merchants for certain voyages ; by which they much enrich themselves . but i fear i have stretched this chapter beyond its due length , though i have used all possible brevity to contract it . i shall therefore here put a period to this , and hasten to the seventh chapter . chap. vii . confederacy of several popes , and roman priests with the devil . such the principal incouragers and promoters of idolatry in the church . having as succinctly as i could , given an account of the gentiles , and jewish idolatry , with the mischievous consequences thereof , in the former chapters : my method now leads me to relate in this chapter how fatal idol-adoration hath been , and must still be to those that continue it , tho under a different denomination : so that rome antichristian , will appear not to come short of , if not to exceed , the daemonolatry of rome pagan . i shall therefore first begin with a list of some of their popes , as i find them registred by the learned and ingenious mr. wanly , in his wonders of the little world , page 473. where , ( out of their own authors , and particularly their celebrated platina , ) he gives a catalogue of divers of them , who stand recorded for conjurers , and such as have had familiarity with the devil . and here it ought not to pass without good observation , that in the first centuries , before their bishops had made a defection from the humility , and purity of the evangelical doctrine , we find none of them branded with that blackest of characters ; but after the apostacy from the primitive simplicity had gradually obtained among them , then came they to fall off from the worship of god himself , to a down-right contracting with , if not worshipping of the devil . we will first observe by what degrees this defection obtained upon them : for , 1. alexander the first introduced that which they call holy water , mixed with salt , and ordered it to be used . 2. sixtus the first ordered , that priests should minister in linnen surplices . 3. faelix the first appointed yearly sacrifices in memory of the martyrs . 4. marcus the first brought in the singing of the nicene creed , and the giving the pal to the bishop of ostia . 5. zosimus brought the use of tapers into the church . 6. boniface the third obtained of phocas , a murtherer of his lord , that popish supremacy , which to this day is so much stood upon , and was the first that usurped the proud title of universal bishop . 7. boniface the fourth instituted all-hallow day , and dedicated the temple of pantheon , ( an idol temple ) to the virgin mary . 8. martin the first , ordered priests to shave their polls , and to keep themselves single . 9. vitalianus the first , first brought organs in use in the church of rome . he sent theodorus , and hadrian into england , to introduce the latin service . 10. leo the second , ratifyed the sixth synod , to confirm the mass , and brought in the kissing of the pax. 11. john the seventh , noted for building churches , and erecting images . 12. gregory the second excommunicates the emperour leo isaurus , for standing against images . 13. gregory the third excommunicates the emperour upon the quarrel about images . 14. paul the first excommunicates the emperour constantine capronimus upon the same quarrel , upon which , it was well worth noting that the emperours , who were descended from idolaters , and persecutors , withstood images , being convinced of the dangerous consequences of them ; when those who pretended to be the successors of the apostles , were the introducers of heathenish idolatry into the church of god. 15. stephen the third brought in worshipping , and censing of images . so the point was gained . 16. martin the second , his father palumbus was acknowledged to be a conjurer : by which arts it is said he sought the papacy . 17. christopher the first is recorded to have got into the chair by the aforesaid evil arts : and was therefore deposed , and thrust into a monastery . 18. sergius the third ordained the bearing of candles in the feast of the purification of the virgin mary . 19. john the thirteenth , a man from his youth polluted with all kind of villany and dishonesty , deposed in council by the emperour otho , slain in the act of adultery . 20. john the fourteenth began to baptize bells , and give them names . 21. silvester the second was a magician , and contracted with the devil for the papacy . 22. john the nineteenth given to magick ; he took off the election of the pope from the people ; and appointed the feast of all-souls . 23. benedict the ninth , a conjurer , wont with laurence and gratian ( two conjurers ) whom he made cardinals , to wander in the woods , to invocate devils , and bewitch women to follow them . 24. nicholaus the second , a great contender for transubstantiation . 25. innocent the third brought in the doctrine of transubstantiation . 26. sixtus the fourth brought in beads into the divine worship . 27. alexander the sixth , incestuous with his own daughter , and gave himself to the devil . by this short , yet dreadful list , it may appear by what degrees , first superstition , then idolatry , and after that daemonolatry , or a correspondence , if not a confederacy with the prince of darkness , crept into the world ; nay , that part of it that claims the name of an apostolick church : tho nothing more contrary , or rather diametrically opposite to the doctrine and faith established by the holy jesus , and his blessed apostles . the heathen oracles had been struck dumb by the coming of the eternal redeemer , and the divine miracles wrought by him in confirmation of the everlasting gospel ; the magicians , and sorcerers confounded by the sacred authority derived to the constituted apostles , as we find recorded in their acts , in the cases of simon magus , and elimas the sorcerer , with divers others of that kind : but after the christian doctrine had been confirmed by so many , and unquestionable divine miracles , so that there wanted nothing that might assure the world of the mighty hand of god that accompanied his ministers in their first planting the gospel of salvation : then again do we find the arch-enemy of our souls unchained , and we may well calculate his losing from the time of stephen the third , which was that fatal period that again spread the foul contagion over the apostate church : for now the mystery of iniquity shewed itself in the temple of god , and the old serpent began again to be worshipped as god , and 〈◊〉 〈◊〉 his altars in the obnoxious tem●●●… and here i cannot omit that which is irrefragably urged upon this argument by the learned doctor brevint , in his book , intituled , saul and samuel at endor ; a treatise , that perhaps gives some of the clearest demonstrations of the defection of the roman church , of any thing yet extant : though many of our reverend and learned divines have acquitted themselves with singular honour upon that occasion , to whose memories posterity will be obliged to pay the most grateful acknowledgments : but this gentleman had the opportunity of a long co-habitation amongst their fathers beyond the seas , and the advantage of making such discoveries , and observations , as cannot fall under the cognizance of others . i shall therefore make bold to cite some passages out of the fore-named book of that excellent authors , in refutation of the pretended roman miracles . i shall begin with p. 45. where he makes a quotation out of st. august . de civit. l. 10. c. 16. there are some of the devils miracles , saith st. austin that as to the work itself , seem to be no lesser then gods are , but their end must distinguish them . and therefore he will have the miracles of the latter times to be tryed by the true church , as we find it in the scriptures : and not the church by these miracles . bring roman miracles to this rule , you may divide them into three ranks ; for some of them are but meer tales ; some are counterfeit impostures , and artificial tricks of juglers : others have a real being , but the question is , whence they have it . as for the first sort of miracles : the papists have by little and little , heaped them to such an extravagancy , that divers of their communion , who have some modesty left them , can scarce forbear blushing at the relation . gregory of tours , and gregory the first bishop of rome , ( if the four books of dialogues be truly his ) did begin pretty well to tell stories : but these are nothing to the advances made by other prelates , and great roman doctors , in the following ages : and i may say confidently that these romanists are not much short of the most extravagant romancers . there you shall read of constantine the great being a leper , and transferring his roman empire upon that pope that made him clean , of wolves , and lyons bringing back lambs , and restoring them out of their entrails , after they had torn them to pieces ; of birds flocking about to hear sermons ; and of asses becoming roman catholicks , at least kneeling to adore the mass-sacrament , &c. they cannot conceive any great man to be a saint , unless he hath an extraordinary gift for the working of such miracles . how true they be , you may best learn of the very saints , who deny them : as for example , s. bernard , s. chrysostom , and st. gregory , and yet they are forced upon them : and you can hardly pass for a true catholick , unless you believe that st. bernard was saluted , and suckled several times by our lady in her image ; that st. chrysostom did raise the dead , did cure all sorts of incurable diseases ; and had every night st. paul himself whispering in his ear , what he did write on his epistles . and as to st. gregory the great , he had no meaner whisperer then the holy ghost in person , under the shape of a pigeon sitting quietly upon his head , and sometimes stretching down her bill into his mouth , when he was preaching . and we know that the grand impostor , mahomet , pretended somewhat the like about the same time . now you may be sure all these things are fabulous , since disowned by the very men who are pretended to have had them , and who therefore knew best the truth of all these works , and assistances . much like to these are the miracles of ignatius loyola , when he cures women in their travail , if you but set his seal , or signet on their belly ; when he makes the house where he happens to be , horribly shake ; and when himself grows as hot , and as terrible as mount aetna , by the fierce motion of that spirit , which from a debauch'd soldier , made him a holy jesuit : or when he sees the soul of his dearest friend hosius mounting up into the sky , far more gorgeous then the soul of any other : or when he works greater miracles with his own name in a little piece of paper , cum nomine suo chartae inscripto , then moses and the apostles did in gods name . we cannot deny ( says the bishop of canaries ) but sometimes very grave men write , and leave to posterity such reports about saints miracles , humouring hereby both themselves and the people , whom they perceive both prone to believe , and importunate to have them do so . for the authority of the above cited fables , that worthy divine quotes their own various authors , citing the several books , and pages , where they are related ; for confirmation of which , i must refer you to the 45 th p. of his book before mentioned . and is it not hereby evident to all that will not wilfully blind themselves to their own delusion , that these stories , if true , are no other than diabolical cheats ; being such , as in no wise can be imagined to confirm the evangelical doctrine , but rather the superstitions and orders by the romanists , imposed upon the world : or if they are not true , then may we conclude them to fall within the number of those lying wonders foretold of in the scripture , by which antichrist shall endeavour to establish his blasphemies amongst a credulous , and bigotted generation . and what can their fathers , that report those sottish legends , be thought to be , but such a sort of people as are marked out by the prophet ezekiel , when he says , the prophets prophesy lies , and the priests bear rule by their means , and my people love to have it so , and what will you do in the end thereof ? o depraved , and adulterous church , that imposeth on her proselytes the credit of such fictions , that thereby she may procure a reverence , and belief of those superstitions , and idolatries , which her tainted doctors teach . let us now go on to the second sort of miracles mentioned by dr. brevint , which are such as are made up all of artifice , and imposture . pope boniface in this matter once behaved himself like a man , when through a pipe or sarbutane , he conveyed so dexterously this oracle , caelestin , get thee away , if thou hast a mind to be saved ; that pope calestin took it , it seems , notwithstanding his infallibility , for an angelical warning , and so left the popedom to the cheat. pope hildebrand had once another as good intentention of cheating , but as it was much more cruel , it had not so happy a success , when he had ready a huge stone , which should have fallen from a high vault , like a judgment out of heaven , upon the head of the emperour henry the third , when at his devotions ; but the poor wretch , who was employed in that good affair , made too much hast , for he fell down with his great stone , wherewith he was crusht all to pieces , before the emperour came under that place , where he used to kneel at prayer . it was a pretty trick of the country curate , ( mentioned by card. benno , ) who getting crabs , with little candles fastened to their backs , set them a crawling up and down his church-yard at night ; and persuaded his people in the morning , after he had taken them in again , that they were poor distressed souls , which wanted masses . images , and crucifixes have been found very commodious for working this kind of miracles , especially when they are set up close to thick walls , as the great serapis of alexandria was once , for then 't is an easy matter to get up behind by secret ways , to anoint the face of the saint , and to put in a chafing dish , that shall make him both sweat and weep , by heating , and melting that liquour . springs , and wheels ; and such like engines , are of great use to make them move , and bow , and speak ; by such a miracle the marrie , priests unhappily lost their good cause once at winchester ; for when they were upon the point of winning it , a crucifix started at it , and declared against the priests . this voice in the synod being well seconded by the monks , went presently for an oracle : so either simple were the men , or strong the impostors of those days ; nor are they now much less in many places . although syranus tells all the world , that great delusions are often put upon the people by mass-priests , and their counterfeited wonders and signs . but the third and last sort of roman miracles reckoned up by the forementioned learned author , are those that indeed come nearest to our purpose , and do unquestionably prove , that as the heathens of old under the images of serapis , molech , baalim , and apollo , &c. worshipped base and infernal spirits ; so the romanists now adays , ( though they have new dressed and inscribed their idols ) do no less than pay an adoration to the apostate angels , and delusive spirits , which act in , and actuate those interdicted images . for my part ( says he ) when i do read in grave and famous roman writers , that a consecrated host will flie and flutter in the air sometimes , till a mass-priest holds up his pix to receive it ; that shapes of flesh and young children have appeared upon their altars , at the elevation of the said host ; that by many good experiences , horses , and mules , and cows , have been cured of their diseases , when some masses were sung for them to the honour of s. barbara ; that s. dominick did write books , which upon several tryals no fire could ever burn ; that once he was seen perfectly in the shape of a crucifix , with the five wounds in his body , and a crown of thorns on his head , that at the consecration at mass , something like christ was seen hard by him , with the same signs of his cruel passion , dropping out of his own wounds some of his own dear blood on this dear saint ; that the b. virgin beheld all this , and of her own accord plaid the mass-priest , and administred the very body of her son , in one moity of a consecrated wafer to this same saint in token of special friendship ; and all this averred , and sworn as true , by a formal oath in the name of the blessed trinity , and under pain of all kinds of gods curses , in case of a lie or a mistake , with five hundred such and greater marvels : i think it a kinder , and safer part in me to take them for something , then for meer tales . but for my pains of believing so , let me , who by gods grace am a protestant , have the liberty which the papists allow themselves , when they controul what is done by pagans ; to say , as perhaps it is true , that when the emperour vespasian once cured a blind and lame man , it was the devil , who hindring the sight of the one , and the motion of the other , seemed really to heal both , when really he did but cease from hurting and anoying them . sometimes papists will come so far , as to suspect their own miracles , and to take them but for sportings of unhappy and wicked spirits ; and for this he quotes biel in canon . lect . 51. those ordinary shews of a young child , or of a man of compleat stature , that appear sometimes , as they say , among their holiest mysteries , and upon the fists of their best priests . they might as well , if their interest would suffer it , find the like flaws in all the rest , and you may easily do it , if you compare their own roman , with all averred christian miracles . i fear there may be some will think i have been too long in this transcript ; but if they consider the consistence of the argument , and upon what great authority it is deduced , will find no reason to complain : and i could heartily wish that every english papist had before him those books to peruse of the roman writers , out of which our author makes his citations ; i should think it impossible but the opinion , and authority of those of their own religion , must certainly prevail with some of them , that are ingenuous , at least not to pin their faith upon the traditions of some of their over-superstitious fathers , but i must again return , and go on with our excellent author , to observe how the roman miracles distinguish themselves from those of our blessed saviour and his apostles : and here he admirably distinguishes , 1. the works in themselves . 2. the tendency and design of them . 3. the time , or period of their operation . whenas the so much-boasted popish miracles have in them , 1. an intrinsical impertinence , and frivolousness . 2. a general aptitude and tendency to confirm any trifling piece of superstition ; rather than any fundamental , solid point of religion . 3. an appearing , and exerting themselves in the latter times ; and even those marked out by our saviour for times of a general defection , and delusion , and are branded for false miracles , such as antichrist at his coming should enchant men with , 2 thess . 2. rev. 13.13 . as to the first black character ( he says ) whereas the ancient miracles of god are grave and serious works , and do carry along with them both some image of gods wisdom , and some holy impression of the divine hand that causes them : the modern and roman miracles are commonly such sports and pranks , as can become but fairies , and hobgoblins . what is there in the whole world more impertinent then to make the most blessed and holy virgin mary come purposely out of heaven , whence it was not heard she came before , to drudge here and there about monks , about sick wives , about images and such like things ? who could take for a holy soul or a good angel ( much less for that ever blessed saint ) that which appears under her name like a woman shewing her breast , embracing men , giving them suck , enticing them with her favours , hoods , vests , and sometimes fine rings which she makes for them of her own hairs . to such purpose she is said to have brought down her heavenly train , and to have sat in s. ildephons's own throne , whilst thousands of her virgins stood singing about her , and about the reading pulpit ; and all this great appearance to compliment the bishop , and present him with a white robe , which she said she had taken out of her sons wardrobe ; and it was to be worn only upon her days ; and all this because the eye of his faith was continually bent to her service ; ( for this is the best eye of roman faith ) he was to wear it in that church , and after to have joy in her closet or apartment , in promptuariis meis . this gown is shewn at toledo . at another time ( they say ) she came to church ( having it seems often before chid vdo the then bishop for lying with her nuns , thou hast had , ( says she ) sport enough , do so no more ; ) notwithstanding afterwards she found him a bed with no meaner miss than the mother abbess her self : at which she calls her son ( it is not to be supposed to be the second person in the trinity ) and caused their angels to pluck him off the bed , where they beat him till at every blow he vomited up one of those hosts which he had consecrated whilst in that sin : and because of her sons dirty lying ( if there be such a thing as transubstantiation , it must be so ) she held the chalice to take both the wafers and her son in it . then the queen of heaven , says the historian , takes up these vomited wafers , and washes them clean with great care , and lays them up reverently on the altar . abundance more of feats he reckons up reported in the roman historians , and authors of the same spirit , which they would perswade their blinded bigots to be the virgin mary ; as her going to orleance with a box of ointment , to dress the back of a dean ; giving special pills to a monk to purge his choler ; feeding s. albert , with a sort of bread , after which he resolv'd to feed on nought but herbs and roots : coming ( they say ) down from heaven , but more likely from the power of the air , to uncover her breasts , and put her paps into the mouth of s. hubbert , and s. bernard ; then they make her to woo sweet-hearts , and give them rings of her own hair , as to s. alan , and s. harman , to both which they say she was married , and that in the presence of all her saints , ( spirits like her self relating a thousand other ridiculous , if not blasphemous stories of her , too tedious here to mention . then they bring down ( whom they would impose upon us to be the eternal son of the father ) lying as if dead under the hand of a mass-priest , or shewing tricks of activity , like a young child among the novices , in their churches and covents : one says , he hath seen this little child creeping out at the mouth of a crucifix ( 't is all a sparrow could do , but the devil can do much more ) and thence jump into the lap of an image , thence flying up again the way that he came . another says s. ida had him , and kissed , and embraced him , ut sponsa sponsum ; then he must hang about her neck whilst she sings an anthem ; s. agnes had him too , whilst she stole a little cross out of his bosom : they say he was brought by his own mother , to be kissed by s. catharine , of the order of clara upon a christmas eve ; and that the same dame brought him to bed to s. boniface , in swadling cloths . they will have it , that s. lucia of the order of s. dominick had him three days and three nights , during which time the image of the virgin had no baby on its left arm ; after that , they marry him to her , when he looked as if he had been but seven years old . s. hostradus and others took this illusion for a real appearance of the holy infant , and thereupon offered him as we do children , something to eat ; some would dandle him on their knees , and others play with him , and s. john , who was his companion at it . thus , with grief , may pious souls see according to the prophesies , jerusalem trodden and danced upon by ugly owls and wild satyrs . isa . 13.21 . so the roman church is become a stage for vile spirits to act upon ; for where are the good saints or angels that will represent , much less act christ and the blessed virgin , under such shameful personages ? then as for s. francis , you have sheep and asses running to hear his sermons ; swine falling dead under his curse , for having hurt a poor lamb ; all sorts of cattel recover with the water he washt his feet in ; women eased of their travel by applying to them some of the hay his mule used to eat of . again , you may find s. dominick at mass , hanging in the air like a bird ; or at the bed-side of a sick woman transubstantiating worms into pearls ; or by the water side , raising the river into a flood ; or at his devotions , forcing the devil to hold candle to him , 'till the poor pugg burn his own fingers in the service : or , sometimes you may find him changing the sex of a young girl unto a boy . nor did the women come behind hand for extraordinary feasts ; for if you read but the life of s. christina , you will find that she rose from the dead twice , before she died for good and all , and so died thrice . she had a mighty knack at miracles all her life long ; for to save souls from the pains of purgatory , she loved to throw her self into all the hottest ovens , and burning fires she could find , that she might endure here what they suffered there ; and to atone for gluttons , she resolv'd to starve her self , till finding the pains of a sharp hunger , she had milk came into her paps , so allayed the cravings of her stomach , by sucking her self ; she expiated for proud souls , by applying her self to the worst way of common begging ; she could distinguish too between the honesty and dishonesty of those which gave her alms , for the bread that came from good hands tasted like bread , but that which came from wicked hands tasted like toads-flesh . to satisfy for all sorts of sins contracted by those which used much company keeping , she resolv'd to forsake mankind , and to come near none but beasts ; at last that she might be safe from all contagion of flesh and blood , she parched her self on the tops of trees ; there her thin body being made thinner , both by continual fasting , and great fervency of spirit , she did at her prayer contract her self into a round form , much like that of a hedg-hog . she could climb up the highest trees like a squirrel , and swim in rivers like a fish ; till her friends , barbarous , it seems , and not believing all these miracles , put her in chains as a mad woman ; and there she miserably lacerated her poor body with struggling hard to free her self ; and this violence in prison gave occasion to more miracles , for the milk in her breasts turned into oyl , wherewith she did anoint her sores , and sometimes too , she used it as butter to sweeten her bread. cardinals and whole towns can aver these extravagancies , and therewith we shall conclude the first kind of roman miracles ; omitting what might be said of s. brigit , s. julia , s. clara , s. vrsula , with hundreds more known and famous in that church , with whose stories their voluminous legends do crawl all over . in the mean time it will not be amiss for satisfaction of the curious , to insert the names of those authors our reverend doctor hath made use of in this section . alan . rediv. part 2. c. 4. jul. ●omer in vita ildeph . ap sur. 23. jan. chronick deipar . an . 985. leander in vita reginald . robert. archid. in vita s. albert. ap . sur. 7. apr. chronic. deip. an . 598. histor . eccl. carnot . an . 1020. chronic. deip. an . 1152. ibid. an . 1476. ibid. an . 1235. matth. paris in vita s. godric . menol. cisters . 29. octob. bov. 14. anal . an . 1317. n. 2. flamin . in vita s catharin . henriques fascicul . s. s. chronic. ord . praedict . henriques 3. jam chronic. deip. an 1285. ibid. an . 1235. s. bonavent in vit . s. fran. job . garg . in vita s. dominic . tho. cantapr . in vita s. christinae ap . sur. jun. an . 1160. jacob de vitriaco , in vita s. mariae ocigniar . chap. viii . a further evidence of the confederacy of roman priests with evil spirits . the argument that we are now upon , having already taken up too much paper for one section , i have thought it proper to continue it in the following chapter , lest , those who are ignorant of satans devices , and of the artifices of his priests , should want so convincing a demonstration of the danger of communion with them , as is laid before them in the subsequent lines . i must therefore resume the discourse as it is continued in the forecited book of the reverend dr. brevint ; and having already transcribed the sum of what he speaks upon the first head , namely , that the miracles of the roman church , are ordinary , such trifling , and ludicrous pranks , as cannot possibly seem to hold any proportion with those solid and divine operations , which attested the truth and excellency of the doctrine of the holy gospel : the second evidence that he mentions is , the tendency and design of the popish miracles ; which look quite another way from those wrought by our blessed saviour , and his apostles : for whereas those last confirmed the faith , and doctrine of the first preachers of the doctrine of salvation ; and those which anciently were wrought at the sepulchres of the primitive martyrs , cannot be thought to justify or assert any other faith , or doctrine than what was taught , believed , and practised by those holy men ; aug. de civit. l. 22. c. 9. says , what is it that these miracles will attest but the resurrection and ascension of christ ? st. paul tells us , that they taught nothing , but what was concluded within the law and the prophets ; and it cannot be supposed that the extraordinary things done by them should confirm any other doctrine than what they taught . so at this day , tho all sorts of operations were to be seen at the sepulchre of st. paul ; they could not be presumed to confirm the popes bulls , or the innovations of the roman church , but those truths which were contained in his preachings , and his epistles . but as for roman miracles , they follow their novel doctrines , which sometimes are contrary to , and always quite different from the true christian gospel . how many volumes would be required to contain all the revelations , and the strange wonders , that encourage , and excite men in general to the worship of the virgin mary . as many more are bestowed upon the doing it by special ways , and at her particular feasts ; for upon that score great indulgences are promised to her adorers ; or else what mean those swarms of monks that lie hid under her coats , or the ladders whited with her milk , from which no body ( that takes that way to heaven ) can ever tumble down ? or those quires of supposed angels heard in the bottom of a deep well to sing her praises ? what can be thought of those images that bleed , or speak , or fly as light as feathers , unless it be to bring mankind to the worshipping of wood , or stone , or something more sordid and abominable , which seems to give motion to those inanimate stocks ? what all those thousands of sad souls to ramble up and down the world , since the time of pope gregory , but to reveal purgatory , and recommend masses for the dead ? what abundance of strange feats have been done by st. francis , and st. dominic , on purpose to confirm their new orders , and ways ? what can signify those heaps of excommunicated flies ; and a poor raven pining to death under the same curse , for having fled away with a bishops ring , but to shew the terrour of the roman keys ? and those multitude of small and great toads crawling in and out of mens mouths , when they do observe well or ill the rules of auricular confession , but to justify that jugling piece of priest-craft ? or the many little children standing upon consecrated wafers , but to maintain the doctrine of transubstantiation ? what can the many pretended miracles wrought by the five wounds in the body of st. francis , or the rope about his loyns signify , but to keep up an opinion of the sanctity of that order ? then the doctor asks your opinion of the following miracle , which he thus relates . a bishop moved with passion against a covent of franciscans , was resolved to turn them out of his city , and to do it the next day : the night before , behold their sacrist sees in a vision the image of st. paul , and the image of st. francis , both painted in the church window , talking earnestly one with the other . he hears st. paul extreamly blaming st. francis for no better defending his own order ; and st. francis answering to him , what shall i do ? says he , i have but a cross , and that is no defensive weapon ; but had i a sword , as you have ( for commonly they represent them so ) perhaps i might do somewhat more . the man being awak'd , starts out of his bed , and his imagination being full of this , runs to the church , finds the two pictures had exchanged their arms : paul in the window had the cross , and st. francis had the sword. this amaz'd the whole covent ; but that which is more then all the rest , st. francis had not st. pauls sword in vain , for that same night the bishop had his throat cut . what evangelical doctrine can be confirmed by these three wonders ? pictures that can speak and move ; st. paul , that exhorts to revenge ; and a saint , who during his life , made conscience , as they say , to kill a louse , now can cut his bishops throat : what can be infer●d from this , unless it be this wholsome doctrine , that bishops are not jure divino , but friers are ? all these , and whole millions of other such roman miracles , are not fit for christs calendar , because they never were accommodated for persuading men of the truth of christs gospel , and upon that account must needs proceed from any other than his spirit . authors quoted for proof of this second mark are . s. anth. 3. part hist . l. 23. c. 3. ser. 1. chron. diep . an . 1231. hist . carnat . an . 1116. archiev . buburg . in fraud . an . 1383. menol. cistere . 28. april . leand. in vita hyacinthi ap . sur. 16. august . gregor . in dialog . passim . specul . exemp . tit. excommunicatio exemp . 5. ibid. exemp . 4. ibid. tit. confessio exemp . 22. ibid. tit. eucharistia . s. bonav . in vita franc. hieron . platus de bono statu relig. l. 5. c. 33. the third foul mark he mentions of roman miracles , and which will put it beyond all doubt , that they are the effect of diabolical confederacies , and impostures , is , that besides the evil tendency of them , they appear , and shew themselves unto the world in such suspicious times , as may justly discredit , and call in question even true , and real miracles . the gift of miracles being unto teachers , what credential letters , and royal colours are unto publick officers , which signify much unto good subjects , whilst they know them granted to none but such as the king doth really send ; but very little , after they see those in the hands , these on the backs of every dirty carrier , who hath a mind for his own ends to counterfeit them , and rant with them . no man takes for good payment whatsoever hath caesars image , after he hears of false coiners , who have dispersed vast sums abroad , and marked them with the same stamp we are not now in the priviledged days either of moses , or elias , or of jesus christ , or his apostles ; when neither all the magicians could make one louse ; nor all the baalims light fire on one altar ; nor all the workers of false wonders open their mouth against the son of god. we live in such times , when the devils in all mens account , are let loose from such a restraint , and the church left unguarded of such a protection : when false prophets may arise with such prophesies , and false christs with such miracles , as , if it were possible , might deceive the very elect. now the mirabilarians , as st. augustine calls them , are abroad , against whom , saies he , cautum me fecit dominus . the lord himself , and his apostles after him , have given us all sufficient warning ; so that it would be a great folly in us to take notice , or run after such , as have a permitted power of counterfeiting true miracles , therewith to amuse the simple . the glorious work of our blessed saviour , his disciples , and other apostolical fathers , were done in such clear days , as dissipated , and scattered all suspicions , and imaginable clouds of imposture ; the devils had not so much as the liberty to preach the truth , mark 1.25 . if either simon magus , or elimas , tho sorcerers of the highest rank , did but offer to play their old game , and shew their devilish feats , you read in the acts , how they were kept in . thus this mighty restraining hand , rather than the intrinsecal greatness of the work , was an infallible evidence , which in those days shined about all true miracles ; whereas the revelations , and feats of the romanists must needs be full of suspicion , and noted for such by all good christians , since they came forth , when all false christs , and false prophets have the liberty to work them . then come up the apparitions of sad souls , by thousands , to acquaint their friends with their condition underneath : and what neither moses , nor the prophets , nor jesus christ himself , nor his apostles ever thought to mind us of ; distressed groaning spirits make it their principal business to throng about , craving for help , for pilgrimages , and masses . then come images to bleed , or sing or mourn , as occasion requires : and the consecrated elements , the better to justify what they are not , appear with blood , with flesh , and even sometimes with whole children . it passes all understanding , how the virgin mary , who kept her self so long above , would not come down among us mortals , either sooner , or in less suspected times , or on more serious errands . five hundred years may be accounted , when all good authors will justify that she continued as quiet above ; and that she , after so long rest and abode in the blessed mansions , should take such an unlucky , and obnoxious time to come down , and shew her self to men , when the devil , and his foul spirits are permitted to play their pranks ; this indeed is very admirable ! it can hardly be imagined , that she who never did appear to any of the primitive holy fathers , in a less suspected juncture , should in these last and branded times , shew her self to a dirty monk. did not st. austin , before he died , being besieged by barbarians , deserve as well her protection , and a guard of her armed angels , as st. dominick did , whilest he held a poor pitiful heretick about the neck with his rosary ? wherefore had none of these holy men , st. athanasius , st. hillary , st. cyprian as well the comfort of a kiss , or an embrace , as loyola , stephen the minime , and a thousand more less deserving it ? or how comes she , who never was known to take notice of any trouble , disease , or imprisonment of true saints , as the head-ach of st. chrysostom , the sickliness of st. basil , the infirm body of st. gregory nazianzen , the prisons , and tortures of all the martyrs ; now to be running up and down to relieve all sorts of persons : to cure a jesuit with her child , whom she laid by him in his bed : to cure whole countries of purple feavers ; and to free several rogues , that had well deserved hanging , from the gallows , from dungeons , and from all imaginable sorts of dangers ? how comes this fancy to take her so late of bringing down out of heaven , crosses , hoods , books , robes , holy water , and such other utensils , which the fathers in former times never had , nor expected from her ? the truth is , these kind of apparitions and miracles were most advisedly reserved until such times , as these latter are , dark , and confused , and more propitious to imposture ; and these strange new transactions have another reason besides , which i wish roman-catholicks would seriously consider , and it is this . as long as the blessed virgin had no more honour in the church , then what became a creature , and was allowed to her by the fathers , to be honoured , not adored ; no antient author will tell you that she ever appeared among men . but as soon as the latter times brought in publick services to pray with unto her , and images to pray to her by ; then she ( or rather some other spirit under her name ) began first to bestir her self : then she , and a multitude of other saints with her , seem to come down , and appear at the voice of these new prayers , just as the soul of samuel did , ( or rather seemed to ) come up at the mysteries of endor . ever after the pretended queen was seen in the roman church , as in her heavenly palace : and she had more angels to wait on her in the least of her ordinary progresses , then our blessed saviour himself had in any of his most solemn appearings : but as when the devils will look like angels , you may still , they say , either perceive a cloven foot , or smell a stinking vapour , that betrays the pretended glorious appearance , so roman miracles , and visions , have commonly some black mark , which may convince any sober man , that they are not really what they seem to be . consider in the holy scriptures what the true saints and angels of god have done , whenever they met with more honour then was their due : or ask st. austin what those spirits are , who take it when it is given , or call for it when it is not : no saint , nor angel , says the good father , will take of others what they know to be due only to god : as it appeared by paul and barnabas , who tore their cloaths , when the people offered to worship them , to shew they were meer men : and by that angel who rejected adoration . they are unclean spirits that are for worship , and tho they care little for flesh ; yet they pride themselves in sacrifices , because god , under the law , appointed them for his own service ▪ and in another place he says , good angels are for this one thing , that with them we may serve god , in whose contemplation they are happy : but they who invite us to serve themselves , are like proud men , &c. only the serving of proud devils is more hurtful . and in another place he says , coelestial , and happy spirits will have us sacrifice ( not unto themselves , but ) unto god , whose oblation they are , as well as we ; and therefore , all revelations , and miracles that invite us to serve more than one god , are such seductions of devils , as any pious , and prudent men must needs throw off ; for this is their proud malice , who by that token are noted , neither to be good angels themselves , nor the angels of a good god. for the good angels love us so well , that they will not have us to serve them , but the true god only . this was the opinion of st. austin in his time , by which it appears what his thoughts were of saint , and idol-adoration . let us now bring to these christian rules , most of the roman miracles , and apparitions . let us see when ever this humble spirit did ( with the good angel ) reject one worshipping , or devout adoration ; shew , wherever she once tore her cloaths at the hearing of te deum , and the whole psalter of david sung , and applied most blasphemously from god to her . certain it is , that for several centuries of years , the steps of another spirit are to be found in her ways , seeking continually for more honour . we may behold one who strokes , and kisses pious men , because they both begin and end their best devotions with her praises : who teaches in what godly form they must pray to her for all blessings : who calls them into brakes of thorns , and nettles , and sometimes into holes under ground , to find , and adore her images : one who can put on the shape of a stag , or a pigeon , or a great queen , purposely to shew the place , and stone where she must needs have an altar , or a chappel , or a great church that there she may be served and worshipped to the worlds end ; and there walk , and delight her self ; one who in all these churches , brags among men , as if she were the mother of compassions , the lady of the house of prayer , and the fountain of all blessings : lastly , one who spreads forth about her a great mantle , therewith to betoken the largeness of her mercies and favours ; which she says , she denies to none that will come to her with faith . and now let st ▪ austin , or any good christian judge what kind of creatures these spirits are ; and what great difference there is between those which among the pagans did perpetually labour for sacrifices , and these , which now among the papists , are all for masses , and the greatest oblations that can be set on romes altars . mean while we may be confident , that none but god alone can own sacrifices , altars , and churches to be served with ; none but devils ever owned images to speak , move , or any wise to work in ; such spirits as these may be the authors of all the boasted miracles , apparitions , and revelations among the romanists ; and such appearances , and delusive operations are very fit for such spirits : and both foretold , and reserved for the last times ? and so it may be guess'd what that church is that hath her proper establishment both from such wonders , and such saints . for proof of what is spoken upon this third head , relating to the timing of popish miracles , see the following authors . aug. in joh. trac . 13. sub fin . ibid. specul . exemp . tit. ros . exemp . 1. attich . cron. ord. minim . an 1612. chron. diep . an . 1561. oliver l. mirac . mar. montis . albert. de viris illust . ord. praedic . epiphan . contr. haeres . l. 3. adv . collyrid . august . contr . faust . l. 20. c. 21 , 22. idem de vera relig. c. 25. idem de civit. l. 10. c. 7. ibid. c. 16. ibid. c. 7. item l. 9. c. 23. caesarius l. 7. hist . c. 25. leander . de viris illust . chron. diep . an . 1372. chron. diep . an . 1178. franc. hierasc . in vita henr. silice . odo gisseus hist . virg . aniciensis . in vita manaveriap . sur . 5. jun. arch. gian . cent . 3. annal. l. 4. c. 9. od. gissaeus supra . niceph. eccl. hist . l. 15. c. 25. blosius in monili . menol. cisterc . 22. dec. chron. diep . an . 1467. tho. malvenda tom. 1. annal. ord. praed . an . 1221. much more doth the learned doctor urge , to prove that what the papists offer to the shrine of that which they call the blessed virgin , can be nothing less than giving divine honour and adoration to an unclean spirit ; but i fear i have been tedious in transcribing this ; tho it were to be wished that all professed christians were truly convinced of the danger , and damnableness of this roman doctrine . for , if that which was never commanded by god in his word , ought not to be introduced into his worship : if , whatsoever pretended saint or angel claims a religious adoration , be to be reputed diabolical , and unclean ; then what can be concluded of those worshippers , and these saints in the roman church , unless it be this , that they have not introduced only the doctrine , but the down-right worshipping of devils . it is not for nothing that the holy spirit of god doth in the sacred writings , by his inspired pen-men so often warn , and call off his people from idolatry ; it is not for nothing that the eternal fountain of blessedness expresses such an inflamed jealousy against the israelites for departing after strange gods ; and that the divine vengeance always followed that impious abomination with such tremendous , and smoaking judgments : for when once the profligated spirits can obtain for deities in their temples and altars ; it is not to be expected that the true , and eternal god should have any place in the heart of such a people . therefore the scripture calls idolatry a departing from the holy one , a going a whoring from him . the samaritans had that opinion of the works which simon the sorcerer performed by witchcraft , and a diabolical confederacy , that they called him the mighty power of god , in the 8 th chap. of the acts. but by the verse preceding , it appears that he had fascinated their minds , and laid his charms on their understandings , that they were in such a condition as paul terms the galatians , they were bewitched , that they should not obey the truth . and it cannot be supposed that any thing short of some forcible enchantment could prevail with those of the roman communion , to give faith to those lying wonders , and divine worship to those eluding spirits , which upon that account , have the shrines erected amongst them . by what hath been said , it is evident , that those ghosts , or spirits which require temples , and worship , are no other then some of the tainted , expulsed legions ; and that the strange miracles performed by the images , or at the shrines of these deities , are the old delusions continued ; whereby they drew the antient pagans after their oracles , groves , and pythons , &c. and the papists now a days into an adoration of images , altars , and relicks . still the old confederacy is kept up , tho under new forms , and notions . and perhaps it is none of the smallest policies of the agents of that communion , to impose upon their credulous ones the belief that there is no such thing as a witch ; that so their performances of that kind may the better pass under the notion of a miracle . but by the following discourse , any one that will not wilfully blind himself , may discern the strange , and vast power that the deceiver of the nations still maintains amongst the degenerate race of men . and so i have put an end to the first part. the second part of pandaemonium , giving an account of divers most remarkable witchcrafts . also a further account of daemons , and spectres , never before published . by what hath been said in the foregoing pages , it is evident , that the prince of darkness hath a very large dominion among the sons of men ; that he hath his temples , altars , and sacrifices : and though under new and different names , still draws off poor biggotted wretches to pay unto his implous shrines that honour , homage , and adoration , which is only due to the most high. there are besides these , another sort of the infernal disciples , who give themselves up immediately to the conduct , and disposal of the apostate angel , by entring into league , and covenant with him , and giving themselves up to those black , and interdicted mysteries , which justly are punished with death , both by the divine , and human law. these have their familiars of the dark region , that assist them in the execution of their hellish purposes ; by this means they attain to performances vastly transcending the capacity of human agents , as much as can be supposed that spiritual , and angelical beings exceed in subtilty , agility , and power , whatsoever can be pretended to by meer mortals . it would swell this volume to too large a bulk , should i speak of the divers ways and manners , by which they enter themselves scholars to the school of darkness ; besides , divers learned and famous authors have taken great pains herein . i shall therefore no longer detain the reader from an account of divers very remarkable relations , never yet printed ; the truth of which will be averred from persons of unquestionable reputation now alive ; the things themselves having been done within the compass of these very few years : and if some sober , and ingenious persons would undertake but to commend to the publick the occurrences of this nature in every county ; it would doubtless be a work very acceptable to all good men ; and of great use for the conviction of others . the first relation . an account of the troubles that happened in the house of peter pain , a shoe-maker , living in mary poel street , in the city of bristol , extracted out of a letter sent me from mr. j. r. a gentleman of good ingenuity , and reputation , an inhabitant of the city aforesaid . dated , june 25. 1683. sir , according to your desire in a letter i received from you on saturday last , i have here sent you the true , and real account of the passages you desired . that which was related by our late dean , was thus ; that about 45 years since , the house of peter pain , then a shoe-maker in st. mary poel street in this city , was extreamly disturbed with most surprizing , and unaccountable noises for some time ; and one night above the rest , about 12 of the clock , the usual noise was accompanied with so great a light through the whole house , as if every room had been full of burning tapers , or torches ; these repeated scenes of horrour so amused the whole family , that they applied themselves to mr. toogood , the then minister of st. nicholas , who was easily prevailed withal to visit the house ; which he had no sooner entred , but he became an ear-witness of the most dreadful , and accustomed noises ; so , together with the whole family , he repaired into a chamber at one end of a gallery , at the other end of which , was a large bulky trunk , full of old lumber , and so heavy , that four or five men were not able to lift it : having shut the door to them , the minister went to prayers , during part of which time , the noise continued , and on a sudden something was flung against the chamber door , with extraordinary violence , upon which the noise immediately ceased . when prayer was ended , they went to go forth of the chamber door , but could by no means force it open , until they had called for the assistance of some of the neighbours , who running in to their relief , found the door barr'd close with the great trunk aforesaid ; upon which they all concluded that it was cast there in that violent manner , when they heard that mighty shock against the door , just before the ceasing of the noise . this is a true account of that passage , which the gentleman aforesaid had from the son of the late dean above mentioned , who was then an apprentice in the house ; and the whole transaction is still recent in the memories of the neighbours , who were witnesses of the amazing troubles , which at that time disturbed that house . divers other stupendious circumstances accompanied these noises , which by reason of the great distance of time , and place , we can have no particular account of . the second relation . is an account of another passage in the same letter , from the party aforesaid , relating the strange manner of fits which seized the children of mr. merideth of bristol . from mr. merideth i was informed that january last was eight years , he had a son , and three daughters , ( all between the age of fourteen , and eight years ) taken with violent convulsive fits , within a weeks time of each other , to the great amazement of many physicians , and divines , and multitudes of others that beheld them . the first symptoms they observed of their coming , was the childrens complaining of intolerable pains in their heads , and sides , suddenly upon which their limbs , mouth , and eyes would be distorted into unimaginable alterations , and their arms and legs , though of those tender years , extended for some time beyond the strength of the stoutest man to reduce them ; during these fits , they would sometimes laugh , at other times cry for an hour together , then on a sudden creep about the floor , up against the bed-posts and the tester of the beds , like so many cats , as the gentleman phrases it . ( a lady of the neighbourhood told me they would hang about the walls , and cieling of the room , like flies , or spiders . ) sometimes they would foam at the mouth , then fall down as dead , & in a short time repeat their actions , appearing in the room in the same strange , and stupendious postures ; towards night their fits always left them , and they slept undisturbed most part of the night , but instantly upon their awaking , their fits returned , and tormented them more or less , with very little intervals all the day . one of the daughters three days following , in the height of her fit repeated in a solemn majestick sort of manner the same form of speech ; which was a praedicting her own death to be in some few days , and the happy state she was entring into , as also several things which should speedily befal her father , and family ; but nothing of it ever came to pass . another of them vomited pins ; during their whole indisposition , they were daily attended by ministers praying with them , and continued in a course of physick prepared by the advice of the ablest doctors in the city . in the may following they recovered , and are well ever since to this day ; and ( which is very admirable ) when their fits had wholly left them , they did not appear the least weakened by them . advertisement . tho in the relation now recited , there be no mention made of any suspected witch , by whose power the aforesaid children were reduced to that deplorable state , and some of the physitians that administred to them , are of opinion that there was nothing of fascination in the case , but what was purely the effect of a natural distemper . i must crave their pardon if i dissent from them , for these following reasons . 1. though the account mr. r. gives of it do not make mention of any witch , or resemblance of such a one that appeared to the children , during the time of their fits : it is very probable he might have no account of that particular , and as likely that the confederate agent might purposely avoid shewing any personal figure to them , lest the relations , upon such notice , should detect and prosecute the peccant party . 2. here are symptoms vastly transcending the effects of any natural distemper ; not to insist on the distorting of the limbs and parts of their bodies , which are frequently the concomitants of convulsions ; but that the extension of their leggs and arms should so vastly transcend the power of a strong man to reduce them ; looks somewhat above what nature alone could pretend to , especially in children of their age. 3. who can look upon their crawling and hanging about upon the bed-post and the walls , without plainly discerning the cloven-foot of fascination ? could a natural indisposition furnish them with tallons , or claws to fasten themselves to those places after such a manner ? this hath been observed by others that have been under the power of with-craft , that the witch , or her familiar have lifted the patient by all four against the ceiling , or held them so against the side of a wall , where they have seemed to hang in the air ; ( an example of which mr. glanvil mentions in his third relation , containing the witch-craft of elizabeth stile ) that i think it needless to urge this point any further . 4. but what can possibly be thought of the vomiting of pins ? if there could be imagined any natural distemper that could breed brass wyre in the body , it would be hard to imagin how they should come to be pointed , and headed , without an artificer ; this sort of torture is so familiarly practised upon the bodies of persons , under those sad circumstances , that if there were no other mark of the black art ; this it self were enough to remove all scruple . 5. whatever others may think of their being so soon restored to a state of convalessence , upon the removing of their fits ; by all the violences they underwent : this alone were enough to evince the distemper to be preternatural : for if those torturing pains and convulsions had been the effect of any natural infirmity ; it could not be supposed but that bodies so battered would have required some proportionable time , gradually to arriveo a state of health . the third relation . a remarkable passage of one named the fairy-boy of leith in scotland , given me by my worthy friend captain george burton , and attested under his own hand . about fifteen years since having business that detained me for some time at leith , which is near edenborough in the kingdom of scotland , i often met some of my acquaintance at a certain house there , where we used to drink a glass of wine for our refection ; the woman which kept the house , was of honest reputation among the neighbours , which made me give the more attention to what she told me one day about a fairy-boy ( as they called him ) who lived about that town ; she had given me so strange an account of him , that i desired her i might see him the first opportunity , which she promised ; and not long after passing that way she told me , there was the fairy-boy ; but a little before i came by , and casting her eye into the street , said , look you sir , yonder he is at play with those other boys ; and designing him to me , i went , and by smooth words and a piece of money got him to come into the house with me ; where in the presence of divers people , i demanded of him several astrological questions , which he answered with great subtility ; and through all his discourse carryed it with a cunning much above his years , which seemed not to exceed ten , or eleven . he seemed to make a motion like drumming upon the table with his fingers , upon which i ask'd him , whether he could beat a drum ? to which he replied , yes sir , as well as any man in scotland ; for every thursday night , i beat all points to a sort of people that use to meet under yonder hill ( pointing to the great hill between edenborough and leith ) how boy quoth i ? what company have you there ? there are sir , ( said he ) a great company both of men and women , and they are entertained with many sorts of musick besides my drum ; they have besides plenty of variety of meats and wine , and many times we are carried into france , or holland in a night , and return again ; and whilst we are there we enjoy all the pleasures the country doth afford : i demanded of him , how they got under that hill ? to which he replied , that there were a great pair of gates that opened to them , though they were invisible to others , and that within there were brave large rooms as well accommodated as most in scotland . i then asked him , how i should know what he said to be true ? upon which he told me he would read my fortune , saying , i should have two wives , and that he saw the forms of them sitting on my shoulders , that both would be very handsom women ; as he was thus speaking , a woman of the neighbour-hood coming into the room demanded of him what her fortune should be ? he told her that she had had two bastards before she was married ; which put her in such a rage that she desired not to hear the rest . the woman of the house told me that all the people in scotland could not keep him from the rendesvous on thursday night ; upon which by promising him some more money , i got a promise of him to meet me at the same place , in the afternoon the thursday following , and so dismist him , at that time . the boy came again at the place and time appointed , and i had prevailed with some friends to continue with me ( if possible ) to prevent his moving that night ; he was placed between us , and answered many questions , without offering to go from us , until about eleven of the clock he was got away , unperceived of the company , but i suddenly missing him , hasted to the door , and took hold of him , and so returned him into the same room ; we all watched him , and on a sudden he was again got out of the doors , i follow'd him close , and he made a noise in the street as if he had been set upon ; but from that time i could never see him . george burton . advertisment . this gentleman is so well known to many worthy persons , merchants and others upon the exchange in london , that there can be no need of my justifying for the integrity of the relation ; i will only say thus much , that i have heard him very solemnly affirm the truth of what is here related : neither do i find any thing in it , more then hath been reported ( by very unquestionable pens ) to the same purpose . what this manner of transvection was , which the boy spoke of , whether it were corporeal , or in a dream only , i shall not dispute , but i think there be some relations of this kind that prove it may be either way , & therefore that i leave to the reader to determine . but the captain hath told me that at that time he had a virtuous and a handsome wife , who being dead , he thinks himself in election of another such . that too of the womans having had two children , happened to be very true , though hardly any of the neighbours knew it in that place . his getting away in that manner was somewhat strange , considering how they had planted him , and that besides he had the temptation of wine and mony , to have detained him ; arguments very powerful with lads of his age , and fortune . the fourth relation . giving an account of the daemon of spraiton in the county of devon , anno. 1682. that which was published in may 1683. concerning the daemon , or daemons of spraiton , was the extract of a letter from t. c. esquire , a near neighbour to the place ; & though it needed little confirmation further then the credit , that the learning & quality of that gentleman had stampt upon it , yet was much of it likewise known to and related by the reverend minister of barnstable , of the vicinity to spraiton . having likewise since had fresh testimonials of the veracity of that relation ; and it being at first designed to fill this place ; i have thought it not amiss ( for the strangeness of it ) to print it here a second time , exactly as i had transcribed it then . about the month of november in the year 1682. in the parish of spraiton , in the county of devon , one francis fey ( servant to mr. philip furze ) being in a field near the dwelling house of his said master , there appeared unto him , the resemblance of an aged gentleman , like his masters father , with a pole or staff in his hand , resembling that he was wont to carry when living , to kill the moles withal : the spectrum approached near the young man , whom you may imagin not a little surprized at the appearance of one that he knew to be dead ; but the spectrum bid him not be afraid of him , but tell his master ( who was his son ) that several legacies which by his testament he had bequeathed were unpaid , naming ten shillings to one and ten shillings to another , both which persons he named to the young man , who replyed , that the party he last named was dead , and so it could not be paid to him ; the ghost answered , he knew that , but it must be paid to the next relation , whom he also named : the spectrum likewise ordered him to carry twenty shillings to a gentlewoman , sister to the deceased , living near totness in the said county , and promised if these things were performed to trouble him no further ; but at the same time the spectrum , speaking of his second wife , ( who was also dead , called her wicked woman ; though the gentleman who writ the letter knew her , and esteemed her a very good woman : and ( having thus related him his mind ) the spectrum left the young man ; who according to the direction of the spirit took care to see the small legacies satisfied , and carryed the twenty shillings , that was appointed to be paid the gentlewoman near totness , but she utterly refused to receive it ; being sent her ( as she said ) from the devil : the same night the young man lodging at her house , the aforesaid spectrum appeared to him again ; whereupon the young man challenged his promise , not to trouble him any more , saying , he had performed all according to his appointment , but that the gentlewoman , his sister , would not receive the money : to which the spectrum replied , that was true indeed ; but withal directed the young man to ride to totness , and buy for her a ring of that value , which the spirit said she would accept of ; which being provided accordingly , she received : since the performance of which the ghost , or apparition of the old gentleman , hath seemed to be at rest , having never given the young man any further trouble . but the next day after having delivered the ring , the young man was riding home to his masters house , accompanyed by a servant of the gentle womans near totness , and near about the time of their entrance ( or a little before they came ) into the parish of spraiton aforesaid , there appeared to be upon the horse behind the young man , the resemblance of the second wife of the old gentleman , spoken of before . this daemon often threw the young man off his horse , and cast him with such violence to the ground , as was great astonishment , not only to the gentlewomans servant ( with him ) but to divers others , who were spectators of the frightful action , the ground resounding with great noise , by reason of the incredible force , with which he was cast upon it . at his coming into his masters yard , the horse which he rid , though very poor , & out of case , leaped at one spring 25 foot , to the amazement of all that saw it . soon after the she-spectre shewed her self to divers in the house ( viz. ) the aforesaid young man , mistress thomasin gidly , ann langdon born in that parish , and a little child , which by reason of the troublesomenes● of the spirit , they were fain to remove from that house . she appeared sometimes in her own shape , sometimes in forms very horrid , now and then like a monstrous dog belching out fire , at another time it flew out at the window , in the shape of a horse , carrying with it only one pane of glass , & a small piece of iron . one time the young mans head was thrust into a very strait place , betwixt a beds head , and a wall , and forced by the strength of divers men to be removed thence , and that not without being much hurt , and bruised , so that much blood appeared about it : upon this , it was advised he should be bleeded , to prevent any ill accident that might come of the bruise ; after bleeding , the ligature , or binder of his arm was removed from thence , and conveyed about his middle , where it was strained with such violence , that the girding had almost stopp'd his breath , and kill'd him , and being cut asunder , it made a strange and dismal noise , so that the standers by were affrighted at it . at divers other times he hath been in danger to be strangled with cravats , and handkerchiefs , that he hath worn about his neck , which have been drawn so close , that with the sudden violence he hath near been choaked , and hardly escaped death . the spectre hath shewed great offence at the perriwigs which the young man used to wear , for they are often torn from his head after a very strange manner , one , that he esteemed above the rest , he put in a small box , and that box he placed in another , which he set against the wall of his chamber , placing a joint-stool , with other weight , a top of it ; but in short time the boxes were broken in sunder , and the perriwig rended into many small parts and tatters : another time , lying in his masters chamber , with his perriwig on his head , to secure it from danger , within a little time it was torn from him , and reduced into very small fragments . at another time one of his shoe-strings was observed ( without the assistance of any hand ) to come of its own accord out of his shoe , and fling itself to the other side of the room ; the other was crawling after it , but a maid espying that , with her hand drew it out , and it strangely clasp'd , and curl'd about her hand like a living eel , or serpent ; this is testified by a lady of considerable quality , too great for exception , who was an eye-witness . the same lady shewed mr. c. one of the young mans gloves , which was torn in his pocket , whilst she was by ; which is so dexterously tatter'd , and so artificially torn , that it is conceived a cutler could not have contrived an instrument , to have laid it abroad so accurately , and all this done in the pocket , in the compass of one minute . it is farther observable , that if the aforesaid young man , or another person , who is a servant maid in the house , do wear their own clothes ; they are certainly torn in pieces on their backs , but if the clothes belong to any other , they are not injured after that manner . many other strange and fantastical freaks have been done by the said daemon or spirit , in the view of divers persons : a barrel of salt of considerable quantity , hath been observed to march from room to room without any human assistance . an hand-iron hath seemed to lay it self cross overthwart a pan of milk that hath been scalding over the fire ; and two flitches of bacon have of their own accord descended from the chimney , where they were hung , and placed themselves upon the hand-iron . when the spectre appears in resemblance of her own person , she seems to be habited in the same cloaths , and dress , which the gentlewoman of the house ( her daughter-in-law ) hath on at the same time . divers times the feet and legs of the young man aforesaid have been so intangled about his neck , that he hath been loosed with great difficulty : sometimes they have been so twisted about the frames of chairs , and stools , that they have hardly been set at liberty . but one of the most considerable instances of the malice of the spirit against the young man , happened on easter eve , when mr. c. the relator , was passing by the door of the house , and it was thus . when the young man was returning from his labour , he was taken up by the skirt of his doublet , by this female daemon , and carried a heighth into the air : he was soon missed by his master , and some other servants that had been at labour with him ; and after diligent enquiry , no news could be heard of him , until at length ( near half an hour after ) he was heard singing , and whistling in a bog , or quagmire , where they found him in a kind of trance , or extatick fit , to which he hath sometimes been accustomed , ( but whether before the affliction he met with from this spirit , i am not certain ) he was affected much after such sort , as at the time of those fits ; so that the people did not give that attention , and regard to what he said , as at other times ; but when he returned again to himself ( which was about an hour after ) he solemnly protested to them , that the daemon had carried him so high , that his masters house seemed to him to be but as a hay-cock ; and that that during all that time , he was in perfect sense , and prayed to almighty god not to suffer the devil to destroy him : and that he was suddenly set down in that quagmire . the workmen found one shoe on one side of his masters house , and the other on the other side , and in the morning espied his perriwig hanging on the top of a tree : by which it appears he had been carried a considerable heighth , and that what he told them was not a fiction . after this , it was observed , that that part of the young mans body , which had been on the mud in the quagmire , was somewhat benummed , and seemingly deader than the other ; whereupon the following saturday , which was the day before low-sunday , he was carried to crediton , alias kirton , to be bleeded , which being done accordingly , and the company having left him for some little space ; at their return they found him in one of his fits , with his fore-head much bruised , and swoln to a great bigness , none being able to guess how it happened , until his recovery from that fit : when , upon enquiry , he gave them this account of it ; that a bird had with great swiftness , and force flown in at the window , with a stone in its beak , which it had dashed against his forehead , which had occasioned the swelling which they saw . the people much wondering at the strangeness of the accident , diligently sought the stone , and under the place where he sat , they found not such a stone as they expected , but a weight of brass or copper , which it seems the daemon had made use of on that occasion , to give the poor young man that hurt in his fore-head . the persons present were at the trouble to break it in pieces , every one taking a part , and preserving it in memory of so strange an accident . after this , the spirit continued to molest the young man in a very severe and rugged manner , often handling him with great extremity ; and whether it hath yet left its violences to him , or whether the young man be yet alive , i can have no certain account . i leave the reader to consider of the extraordinary strangeness of the relation . advertisement . the first of these apparitions seems to be like that of mistress bretton , mentioned in mr. glanvills sixteenth relation , it came not in a tempestuous boisterous way , nor upon an errand of vncharitableness , but to see the will of the defunct performed , only it left a black character on the second wife , by which , it seems , as if there had not been the best accord between them . the female ghost comes with a great deal of violence , and an impetuous temper , as if disgusted for the performance of what the other spectre enjoined , and this seems the more probable , if we consider how quickly she gets behind the young man , after he had answered the desires of the other ghost ; she permits him not to go home in quiet , but seizes him as soon as he comes within the verge of the parish : by which it looks as if these spirits were tyed to some limits , or bounds , that they cannot pass . this spectrum hath assumed all the shapes , actions , and ways of operation that we shall find among many ; and that snatching the young man up in the air , is such an action as is rarely to be met withal ( after such a manner ) unless where infernal spirits have immediately acted . the whole narrative of that she-daemon abounds with a great deal of malice , and a great many ludicrous passages ; but doubtless ( were it not for the restraining power of the almighty ) the comical part would soon end in dreadful tragedy . the fifth relation . being an account of a strange piece of w●thcraft on the body of the wife of j. h. of seavington , in the county of somerset , and upon her son , about 18 years of age. this woman had been the wife of a vicar belonging to the quire of winchester , and had been very honestly and well educated , and lived in good reputation with her first husband , and during the time of her widow-hood , when she taught a school of girles in winchester , which practice she continued in the country when the wife of j.h. and lived with him in modest and virtuous manner : she was then about 57. years of age , and had with her a son by her former husband aged about 17. years or upward . there lived in the village at a house over against this school-mistress , a woman that had been of evil fame among the neighbours , and suspected of divers ill practices . the first apprehension that she had of any danger from the suspected party , was upon this occasion ; the suspected agent came to the house of the school-mistress , and asked her to lend her a piece of small changing money , which she refused to do ; whereupon the other told her that she knew she had such a piece about her , and it should be better if she had lent it to her , so she departed from the house muttering : in the evening the patient standing at the door of her house , saw a monstrous great toad walking upon all four like a cat , and coming from the house of the supposed , directly towards her ; upon which she retired into the house , and desired her husband to get some instrument , wherewithal to dispatch that monstrous vermin ; as he was coming towards the door , he met with it in the entry , and before he had the power to strike at it , it rusht suddenly into another room , and was never seen afterwards . that very night the school-mistriss was taken in a most tormenting fit ( though before she had still been a brisk healthy woman ) with violent prickings and pains , as if her inside had been stuck with pins , needles or thorns , insomuch that with the great tortures of her body , abundance of blood used to come from her in her urine , which was very observable the first night . these fits seized on her very frequently , sometimes twice or thrice in one day , sometimes whole days together : and it was very observable , that just before the coming of her fit , there would come into the room a vast large cat , after that another , and so till the number were seven , or nine ; these would crawl about , and stick against the walls , making a dreadful yelling , hideous noise , and after they had continued about a quarter of an hour , they would suddenly disappear , when they were gone a mighty great light , like a flash of lightning , would strike in at the window , and hang about the walls in heaps of light like fire , and pass from one room into another , for an hour or more at a time , and sometimes continued all the night long , shining through the windows into the street , and visible to the neighbours ; all the while this light continued , she was in the highest extremity of misery , and would often cry out , naming the suspected party , this continued upon her for the space of about 17 years , for it came first , when she was about the age of 40 years ; and it had reduced a strait well proportioned body to a very crooked deformity . the physicians were all of opinion that the inner parts of her body were wounded by some diabolical art , and ordered her to remove her habitation , which she did into a house thereby ; but it proved to no purpose , for the evil instrument followed her there also , and of many young broods of chickens , which she attempted to nurse up for many years , she could not raise one ; but they would suddenly turn round , twisting their necks several times about , until they dropt down dead . she kept two cats of her own , for which she had a great fancy ; but it is very observable , that as soon as the other sort of cats entered the room , they would fly as if they were devil-drove , sometimes into the fire , sometimes the oven , sometimes up the chimny , or any way to avoid the room , whilst the rest were there , nor could they ever be brought to enjoy themselves after , but starved , and pin'd away after a piteous manner . a little time after her removing to the second house , her son came from winchester , about the age above specified , he was a strong , and healthful youth for his years ; but had not been there above two or three months , before he was taken after a most dreadful manner , in raving , and frantick fits , so that five or six men could not hold him , he would spring out of their hands , and leap up with his head against the cieling , sometimes he would catch up a knife , pen-knife , or razor , and therewith endeavour to cut his own . throat , or do himself some other mischief , roaring out in most frightful manner , that the suspected was by him , and commanded him to do it , or else she would strangle him , or choke him with pins , or such like : so that they very diligently sought up , and laid aside knives , scizers , razors , or whatsoever else might prove dangerous to him on such occasions : notwithstanding which , ( and though they had cleared his pocket of such weapons , at the coming of his fit ) they should see and find in his hands , and his pockets , divers of those mischievous instruments they had just before laid aside . after these fits , he would cast out of his mouth pins , and needles , in great abundance , and with extream weakness be forced to keep his bed several days . one day as the young man was in the height of one of his fits , his mother saw the suspected party scrambling against the wall of the room , and immediately called out to her husband , john , john ! there is the witch ( naming of the party ) run her through with your sword , upon which he darted his sword at the place she directed him , and his wife cryed out , you have cut the witch , john , you have cut her hand , ( naming the hand which she observed to be hurt ) and it was observed that that party had a lame hand for a considerable time after . this afflicted woman would often repair to the church , but if the malevolent were there , she had not the power to enter , but could continue in the porch , or at the window . the son continued in those amazing fits for about five years ; and then ran away in one of them , and hath neither been seen , nor heard of since . the mother continued in that languishing state for about seventeen years , and then died of pain and grief ; but died very sensible , having the use of a good reason , and vigorous faculties to the last . she was of opinion that others , beside the suspected party , contributed to her misery ; as for the supposed malevolent , she lived about five years after the afflicted . advertisement . and since they are all in their graves , i think it not proper to disturb them , by raking up their names so long after . i do not understand that for all this any justice was applyed to , but many physicians , who all agreed it to be notorious withcraft , the neighbours too were both ear , and eye-witnesses of what is here related ; which i had both from the mouth of the husband himself , and from divers of good reputation , who were often with the mother and son in the house , when all that is here related , hath occurred . the sixth relation . giving an account of the raising the devil by the ●alconer , at sir f's near shirbourn , in dorsetshire . i had an account of this passage from my worthy friend , dr. b. who had made good enquiry into the certainty of it ; and though it carry along with it an air , perhaps , of too much levity for this discourse ; yet those who rightly consider it , will find cause to believe there is somewhat in it that deserves a more serious , and considerate reflection . there was in this gentlemans house a huntsman , and a falconer , as is usual with persons of such quality ; but it is pretty difficult to determine , whether the elements , which nurst up their respective game , or the complexion , and humour of the persons , was most different : one of them , viz. the huntsman , was a fellow much devoted to a glass of liquour , as is usual with men of his function , and therefore when he once laid down his head upon his pillow , found himself very unfit for any other contemplations , then what his sleep presented him withal . the falconer , on the contrary , was of a temper more considerate , and very fond of a book by night , because he seldom found the other , who was his bedfellow , in a humour to discourse : and therefore would often mind him of the tendency of his drunken courses , and to bethink himself sometimes of lying down soberly , lest it might happen he should never awake more in this world . the morals wrought little on the stupidity of the huntsman ; who answered him only with reflection , assuring him that falconers used to look upwards , and blaspheme , when the huntsman looked downwards , and therefore minded him to regard his own state . in some such sort of discourse they had passed the night , till the huntsman composed himself to sleep ; the falconer betook himself to a certain book he had got out of the chaplains chamber , who used to lend him one at times , to incourage him in reading : it happened to be of the wrong sort for the poor falconer ; for he had not read much in it , before he saw something come to the side of the bed , which he could have wisht farther off : the frightful goblin brought to his remembrance what the huntsman had charged him withal , viz. looking upwards , and blaspheming , so that he indeavoured to get some speech of the huntsman in this extremity , and by much jogging , and importunity , at last prevailed with him to understand what troublesome company he had in the room with him ; but all he could get of his drousy companion , was only this ; good devil do not mistake , for that is the falconer ; and so turned him about to sleep again ; which put the poor falconer into a deeper consternation ; till at length he had the courage to call to some of the neighbour lodgers , amongst whom , the chaplain , being awake , came to his relief ; and it is thought in very good season , for the company he had unadvisedly raised , began to be very troublesome . in fine , the chaplain discharged the unwelcome guest , and advised the falconer hereafter to peruse no books , but what he did in part understand before . advertisement . some people , by perusing unlawful studies , have put themselves in the power of evil spirits . and though some may look on this relation but as a jest , upon inquiry it will be found a real truth . the seventh relation . an account of a strange , and horrid spectrum seen by mr. edmund ansty , of south petherton , in the county of somerset . about four years since being in the house of mr. josias ansty , at the place aforesaid , mr. edmond ansty , who was a very reverend old man , upward of fourscore , i take it , near a hundred years of age , and had always been a temperate and sober liver , gave me this relation , that when he was a shopkeeper in that place , about sixty years from the time of his relating it to me , he used to frequent several fairs for the furnishing his shop with such goods as he had occasion for ; he had at that time been at a fair very well known in the west country by the name of woodbery-hill fair ; and having bestowed such moneys as he thought convenient for his occasions , he resolved to return home that night , though the journey was so long , that another person would hardly have undertook it ; but having a good horse , and no worse resolution , he set forward on his return , but was overtaken by a dark night , when he was about a dozen miles from home ; however , being pretty secure of the way , he resolved to pursue it ; till at length coming to a place not far from yeovil , noted by the name of cut-hedge , his horse rushed very violently with him against one side of the bank , snorting and trembling very much , so that he could by no means put him on his way , but he still pressed nearer to the bushes : at length mr. ansty heard the hedges crack with a dismal noise , and perceived coming towards him in the road , which is there pretty wide , a large circle of a duskish light , about the bigness of a very large wheel , and in it he perfectly saw the proportion of a huge bear , as if it had been by day-light ; it passed near by him , and as it came just over against the place where he was , the horrid monster looked very gashfully at him , shewing a pair of very large flaming eyes . as soon as ever it was gone by , his horse sprung into the road , and made homeward with so much hast , that he could not possibly rein him in , and had much ado to keep the saddle . the old gentleman is lately dead , but there are many of the neighbours of good reputation , that have often heard him relate this passage , and upon enquiry can witness the truth of it . the eighth relation . of divers strange appearances of spirits in a noblemans house in the west . about the year 1667. being with some persons of honour at the house of a nobleman in the west country , which had formerly been a nunnery : i must confess i had often heard the servants , and others that inhabited , or lodged there , speak much of the noises , stirs , and apparitions that frequently disturbed the house , but had at that time no apprehensions of it ; for the house being full of strangers , the noblemans steward , mr. c. lay with me in a fine wainscot room , called my ladies chamber ; we went to our lodging pretty early , and having a good fire in the room , we spent some time in reading , in which he much delighted : then having got into bed , and put out the candles , we observed the room to be very light , by the brightness of the moon , so that a wager was laid between us , that it was possible to read written hand by that light upon the bed where we lay ; accordingly i drew out of my pocket a manuscript , which he read distinctly in the place where he lay : we had scarce made an end of discoursing about that affair , when i saw ( my face being towards the door , which was lockt ) entring into the room , through the door , five appearances of very fine and lovely women , they were of excellent stature , and their dresses seemed very fine , but covered all but their faces , with thin , white vails : whose skirts trailed largely on the floor . they entered in a file one after the other , and in that posture walked round the room , till the foremost came , and stood by that side of the bed where i lay , ( with my left hand over the side of the bed ; for my head rested on that arm , and i determined not to alter the posture i was in ) she struck me upon that hand with a blow that felt very soft , but i did never remember whether it were cold or hot ; i demanded in the name of the blessed trinity what business they had there , but received no answer ; then i spoke to mr. c. sir , do you see what fair guests we have come to visit us ? upon which they all disappeared : i found him in some kind of agony , and was forced to grasp him on the breast with my right hand ( which was next him underneath the bed-cloaths ) before i could obtain speech of him ; then he told me that he had seen the fair guests i spoke of , and had heard me speak to them ; but withal said , that he was not able to speak sooner unto me , being extreamly affrighted at the sight of a dreadful monster , which assuming a shape betwixt that of a lyon , and a bear , attempted to come upon the beds foot . i told him , i thanked god nothing so frightful had presented itself to me ; but i hoped ( through his assistance ) not to dread the ambages of hell. it was a long time before i could compose him to sleep , and though he had had many disturbances in his own room , and understood of others in the house , yet he acknowledged he had never been so terrify'd , during many years abode there . the next day at dinner he shewed to divers persons of principal quality , the mark that had been occasioned on his breast by the gripe i was forced to give him , to get him to speak , and related all the passages very exactly ; after which , he protested never to lie more in that room ; upon which , i set up a resolution to lodge in it again , not knowing but something of the reason of those troubles might by that means be imparted to me . the next night therefore i ordered a bible , and another book to be laid in the room , and resolved to spend my time by the fire in reading , and contemplation , till i found my self inclin'd to sleep ; and accordingly having taken leave of the family at the usual hour , i address'd my self to what i had proposed , not going into bed till past one in the morning : a little after i was got into bed , i heard something walk about the room , like a woman with a tabby gown trailing about the room ; it made a mighty rushelling noise , but i could see nothing , though it was near as light as the night before ; it passed by the foot of the bed , and a little opened the curtains , and thence went to a closet door on that side , through which it found admittance , although it was close lockt ; there it seemed to groan , and draw a great chair with its foot , in which it seemed to sit and turn over the leaves of a large folio ; which you know make a loud clattering noise ; so it continued in that posture , sometimes groaning , sometimes dragging the chair , and clattering the book , till it was near day . afterwards i lodged several times in the same room , but never met with any molestation . this i can attest to be a true account of what passed in that room the two described nights ; and though mr. c. be lately dead , who was a very ingenious man , and affirmed the first part unto many , with whom he was conversant : it remains that i appeal to the knowledge of those who have been inhabitants , or lodgers in the said house , for what remains , to justify the credibility of the rest . the ninth relation . a relation of the apparition of fairies , their seeming to keep a fair , and what happened to a certain man that endeavoured to put himself in amongst them . reading once the eighteenth of mr. glanvils relations , p. 203. concerning an irishman that had like to have been carried away by spirits , and of the banquet they had spread before them in the fields , &c. it called to mind a passage i had often heard of fairies , or spirits , so called by the country people , which shewed themselves in great companies at divers times ; at sometimes they would seem to dance , at other times to keep a great fair or market : i made it my business to inquire amongst the neighbours what credit might be given to that which was reported of them ; and by many of the neighbouring inhabitants i had this account confirmed . the place near which they most ordinarily shewed themselves , was on the side of a hill , named black-down , between the parishes of pittminster , and chestonford , not many miles from tanton : those that have had occasion to travel that way , have frequently seen them there , appearing like men and women of a stature , generally , near the smaller size of men ; their habits used to be of red , blew , or green , according to the old way of country garb , with high crown'd hats . one time about 50 years since , a person ( living at comb st. nicholas , a parish lying on one side of that hill , near chard ) was riding towards his home that way ; and saw just before him , on the side of the hill a great company of people , that seemed to him like country folks , assembled , as at a fair ; there was all sorts of commodities to his appearance , as at our ordinary fairs ; pewterers , shoe-makers , pedlars , with all kind of trinkets , fruit , and drinking booths ; he could not remember any thing which he had usually seen at fairs , but what he saw there : it was once in his thought that it might be some fair for chestonford , there being a considerable one at some time of the year ; but then again he considered that was not the season for it ; he was under very great suprize , and admired what the meaning of what he saw should be ; at length it came into his mind what he had heard concerning the fairies on the side of that hill : and it being near the road he was to take , he resolved to ride in amongst them , and see what they were ; accordingly he put on his horse that way ; and though he saw them perfectly all along as he came , yet when he was upon the place where all this had appeared to him , he could discern nothing at all , only seemed to be crouded , and thrust , as when one passes through a throng of people : all the rest became invisible to him , until he came at a little distance , and then it appeared to him again as at first . he found himself in pain , and so hasted home ; where being arrived , a lameness seized him all on one side , which continued on him as long as he lived , which was many years ; for he was living in comb , and gave an account to any that inquired of this accicident for more than twenty years afterward : and this relation i had from a person of known honour , who had it from the man himself . there were some , whose names i have now forgot , but they then lived at a gentlemans house named comb farm , near the place before specified ; both the man , his wife , and divers of the neighbours assured me that they had at many times seen this fair-keeping in the summer time , as they came from tanton market ; but that they durst not adventure in amongst them , for that every one that had done so , had received great damage by it . any person that is incredulous of what is here related , may , upon inquiry of the neighbour inhabitants , receive ample satisfaction , not only as to what is here related , but abundantly more , which i have heard solemnly confirmed by many of them . the tenth relation . an account of two spirits which appeared to two servant maids , in the house of mrs. aysh of south petherton , anno 1680. at south petherton , in the county of somerset , lives a gentlewoman ( very well known to all the neighbouring gentry , not only for her ancient descent , but for her extraordinary piety , and charity more illustrious , ) whom i cannot mention without an honourable respect , having often had the happiness to have been entertained with most obliging respect , both by the virtuous mother , and her congenerous issue . it was on midsummer day , in the year 1680. i happened to pay a visit to that worthy family ; and finding the lady and her daughters at home , after passing common civilities , the eldest of the daughters , ( who is a very ingenious , and accomplisht lady ) informed me that there had been the strangest thing done in their family the preceeding night , that ever was heard on , for their servant maids had raised the devil , &c. and so went on to give a thorow relation of what you will hear by and by : only i think it best to let the maids themselves tell the story , which after the old lady had called them into the room , they did after this manner . one of them , i take it , the tallest , speaking in the name of both . we had been told divers times , that if we fasted on midsummer eve , and then at 12 a clock at night laid a cloath on the table ; with bread , and cheese , and a cup of the best beer , setting our selves down , as if we were going to eat , & leaving the door of the room open ; we should see the persons whom we should afterwards marry , come into the room , and drink to us : accordingly we kept a true fast all the day yesterday , unknown to any of the family ; and at night having disposed of my mistresses to bed , we fastened the stair door of their rooms , which came down into the hall , and locked all the doors of the yard , and whatever way besides led into the house , except the door of the kitchen , which was left open to the yard for the sweet-hearts to enter ; it being then near twelve a clock , we laid a clean cloath on the kitchen table , setting thereon a loaf and cheese , and a stone jug of beer , with a drinking glass , seating our selves together in the inside of the table , with our faces towards the door : we had been in this posture but a little while , before we heard a mighty ratling at the great gate of the yard , as if it would have shook the house down , there was a jingling of chains , and something seemed to prance about the yard like a horse , which put us into great terrour , and affrightment , so that we wisht we had never gone so far in it ; but now we knew not how to go back , and therefore kept the place where we were : my masters spaniel ( for the young captain was then alive ) got against the door of the stair foot , and there made so great a noise with houling , and ratling the door , that we feared they might have taken notice of the disturbance ; but presently came a young man into the kitchen , ( here one of the young ladies interrupted her , saying , housewife , it was the devil ) to which the maid replied , madam i do not believe that , but perhaps it might be the spirit of a man , ) and making a bow to me , he took up the glass , which was full of beer , on the table , and drank to me , filling the glass again , and setting it on the table as before , then making another bow , went out of the room . immediately after which , another came in the same manner , and did the same to the other maid ( whom she named , but i have forgot ) and then all was quiet , and after we had eaten some bread and cheese , we went to bed. so the maid ended what she had to say , and left the room ; but i must not forget that all this while ▪ the other maid stood by her , and acknowledged all she had said to be true . then i desired to know of the old lady , how they came to understand this of the maids , for i thought they did not care to have it divulged ; upon which she replied , we saw in their faces the next morning something of an alteration , as if they had been frighted , and my eldest daughter going into a room , where we use to set aside cold meat , saw part of an apple-pye , which was appointed for their dinners the day before , to be there untoucht , and marking some other little circumstances , began to be inquisitive , until she had sifted out the business . the ladies were very much troubled at what the maids had done , and threatned to put them away upon it : but upon the intercession of neighbours , and their being penitent for what they had done , it was passed by . it was not long after , before the tallest of the maids was married to him , which she said had appeared unto her , and as i remember , he was a drummer in sir philips's regiment : but i fear that weddings sought into by such unwarrantable means , can hardly expect a blessing ; i wish it may prove otherwise for both their sakes . the young ladies after that , would ( to mind the maids of their indiscretion ) call them the spirits of men. advertisement . 1. i have often been told of some that have fasted on midsummer eve , and then gone into the church porch , to see who should die in that parish the subsequent year , and that the spirits of such would ( in the same order they were to die in ) come one after another , and knock at the church door , i remember i was once told of one of these watchers that fell fast asleep , so that none of the company could awaken her , during the time of which profound sleep , the likeness of that party appeared , and knocked at the church door : and that afterwards , when she awaked , she could give no account of any thing that had happened , only that she had been asleep ; until the rest of the company acquainted her of it . 2. whether the appearances here were the spirits of the two young men , who taking them napping at that time of night , might make a visit to their sweet-hearts ; or whether they were not some spirits of another nature , that assumed their likeness , i must leave to the learned to judge ; i must confess i am apt to believe the latter . it seems to me by the ratling of the gate , the noise of the chains , the prancing of the horse , and the affrighting of the spaniel , ( which i knew , and he was a stout dog ; ) i say upon all these circumstances i should imagine that these spirits were not of so gentiel , and smooth a temper as they shewed themselves unto the maids . 3. what charm there can be ascribed to fasting on midsummer eve , and the after-ceremonies , more then to the like abstinence at another time , is that which many doubt of : but why may there not be magical days and seasons , as well as planetary hours ? the devil is called the prince of darkness , because he most familiarly shews himself in the depth of the night , conjurers , and magicians call upon him most in that season ; he hath an aversion to the light , as all evil workers have . much discourse hath been about gathering of fern-seed ( which is looked upon as a magical herb ) on the night of midsummer eve , and i remember i was told of one that went to gather it , and the spirits whiskt by his ears like bullets , and sometimes struck his hat , and other parts of his body : in fine , though he apprehended that he had gotten a quantity of it , and secured it in papers , and a box besides , when he came home , he found all empty . but most probable this appointing of times , and hours , is of the devils own institution , as well as the fast , that having once ensnared people to an obedience to his rules , he may with more facility oblige them to a stricter vassallage . the tenth relation . an account of the death of the most eminent of a certain family presaged by rats eating the hangings of a room . at kitsford in devonshire , which is now the seat of thomas wood esq i very well remember , dining in the parlour there , with the lady , the mother of the above-named gentleman ; she shewed me in the hangings of the room , near one of the windows , a great hole eaten , as supposed , by rats ; it was almost at the top of the room ; and this , she said , happened but a few weeks before the death of her husband some time after dining again in the same room , there was another hole eaten just under the former ; which the gentlewoman was pleased to say , did foreshew her death ; and truly , in a very little time after , she died on a sunday morning , without any previous sickness ; being at that time dressing her self to go to church , with intent to receive the communion ; and was to all appearance well in health , and dead , in half an hours time . about a year , or more after that , another hole was eaten in the same hanging , soon after which died roger wood esq the heir , and elder brother to him that now injoys the estate . he likewise died very suddenly , for having been out coursing a hare in the morning , he came in about noon at his brother george powell , esquires , ( where he then lodged ) and leaning his hand to his head , complained that his head aked , and died in a few hours . i had a relation of my own , who was a silk-man , and had laid by a parcel of ribbons , which he had sold to a merchant , for the sea ; after a day or two , when they were to be sent away , there was above 30 yards of them torn out , eaten , and spoiled by rats : within a very short time after the silk-man died as he was returning from a journy to london . advertisement . rats and toads are both lookt upon as noxious creatures , and therefore generally loathed by all people , who generally have a natural antipathy against that sort of vermin , unless it be witches , and such , who are said to cherish them : and why may there not be magical animals , as well as magical plants ? but by what kind of instinct these creatures should foreknow of such events , or if they do not fore-know , upon what score they should after this manner fore-bode , and prognosticate such catastrophies ; is a very hard matter to determine . they are generally look'd upon to be ominous , so are crows , ravens , and screech owls , which generally resort to the windows , or tops of houses , where people are a dying ; and most usually the resort of them to houses , and places , is attended with an answerable fatality . nor is it unusual for people to have presages of their approach into the other world , which perhaps may be the care and vigilance of some good genius , by these notices to prepare us for it . the twelfth relation . an account of one stripped of all his clothes after he was in bed , and almost worried to death by spirits . i had occasion to make mention of a noblemans house in the west of england , and to give two relations of what passed there of my own knowledge : i shall now add another , known to the lady , and all the family ; which is thus . one night , as we were at supper , one of the ladies footmen complained he was pained in his head , whereupon he had orders to go to bed , which he did some hours before the rest of the family . his lodging was by the side of a fair gallery , where there were several alcoves , with beds , for the servants , and they were planted near sir f's lodging . when the lady was disposed to go to her chamber , the other company waited on her up the stairs ( most of us lodging the same way ) we passed into the foresaid gallery , and when we came over against the alcove , where the page was , we found the door of it open , and out of it issued a steam , which by the light of the candles appeared like a thick fog : which occasioned some of us to look into the room , where we saw the poor young man lying speechless on the bed , his eyes were staring very wide , and fixed on one side of the room , his hands were clutched , his hair erected , and his whole body in so violent a sweat , as if he had been in the bagnio ; all the clothes of the bed were flung , some in one part of the room , and some in another , his very shirt was drawn off his body , and cast into one side of the room ; and it was near half an hour before he could recollect himself , and gather breath , so as to speak to us : at length , having taken somewhat to recall his spirits , he gave us this surprising account of what had past from the time he went to bed , which we guess'd to be about three hours . he told us that he lay about half an hour , endeavouring to compose himself to sleep , but could not , because of the pain in his head , that about that time there came into the room to him two in the appearance of very beautiful young women , whose presence enlightned the place , as if it had been day , though there was no candle near it . that they endeavoured to come into the bed to him , being one on the one side , the other on the other side thereof , which he resisted with all the power he could , striking at them several times with his fists , but could feel nothing but empty shadows ; yet were they so strong , that they drew all the bed-clothes off him , though he endeavoured with all his force to hold them , that after that they had stripped him of his shirt ; and he had contested so long with them , that he concluded within himself he should die under their violencies , during all that time he had no power to speak , or call for aid ; but was at last reduced to that condition wherein we found him . some were ordered to continue that night ; and the next day he was bleeded , having been much bruised in the conflict ; however he had no sickness after it , nor do i hear that ever after he had any disturbance from them . advertisement . this is perhaps one of the most stupend●ous accounts of this nature that have been heard of ; i could say much more , only for the regard and honour i ought to bear to the family , i dare not name them , unless i had their leave , but the thing is so well known to all that were in the house at that time , which were more than thirty , and by them imparted to so many others , that it is beyond the skill of the greatest caviller to contest it . the thirteenth relation . a relation of a gentleman that was cruelly murthered by witches , who made his image of wax , and stuck pins therein , april 78. whereby he was miserably tormented , and died the summer following . in the west of scotland , an honourable gentleman , sir — maxwell of pollock , was taken with a grievous distemper , which by the vehemency of the pain , hindred him from taking any rest , attended with continual sweating , through the vehemency of the agony . his pain resembled that which is caused by punction , as if he had had so many pins stuck in his side , but more vehement than a pain excited by that can be conceived to be ▪ several physicians were imployed to search into the cause thereof , but none could find it out ; nor could procure him ease by any remedies : so that he ●y in a comfortless condition , expecting nothing , but to be racked with insupportable tortures , till that long'd for remedy , death , should come . while he lay in this miserable torment , it happened that a woman ( then pretending to be dumb ) entred his house ; and pointing to the chamber where he was lying , made signs to those that were at that time in his house , to follow her out of doors ; they at first took no notice of her , but she persisting therein , they went out with her , to see if they could understand her meaning . she led them into a house adjacent ( a tenant of this distressed gentleman ▪ s , ) and having entred the house , she gave signs to them to open a chest there ; whereupon they desired the woman of the house to open the chest , that they might satisfy their curiosity in so far humouring her . the woman conscious of her own guilt , refused ; whereupon they beginning to suspect there was more then ordinary in it , that made her so averse from it , broke it open , which when they had done , they found therein an image of wax , which they took out , and found a great many pins stuck in the same side of it , as the gentlemans pain held him in his . they took out the pins , and afterwards returning to the house , they asked the gentleman how he found himself ; who answered that he was altogether eased of his pain , and in a very good condition . then they took the pins , and stuck in the other side of the image , when immediately the gentleman cryed out of a pain that had seized him on his other side , as vehement as the former was . they took them out again , and he was eased as formerly . the witch was had before a justice , but i never heard that she was further troubled , whether for that that was not sufficient proof in law to take away her life , or for some other reason i know not . the pretended dumb woman was afterwards seized , and imprisoned at glasgow , where she pretended to recover the use of her tongue , and spoke , whereas before she seemed to be dumb . several strange things were reported of her there ; which being variously reported , i would not trouble the reader with a relation thereof ; mentioning nothing herein but what i know to be of undoubted truth , and what was acknowledged by all . after she had been kept there for two or three weeks , she was transported to edinburgh , and put in the cannon-gate prison , where she remained above half a year . she was several times had before the council , and examined . a great many persons out of curiosity visited her , some of whom had better kept away ; for if they were guilty of love intrigues , she used sufficiently to expose them , sparing neither quality nor sex. when any questioned how she came by that knowledge , and charged her with having correspondence with the devil , she made answer in the words of our saviour ; if satan cast out satan , how can his kingdom stand ? denying that she had any compact with the devil , but affirming that it was a gift she had from her birth . she was set at liberty , after having been a considerable time in prison . but the gentleman after her seizure , was taken with the same distemper , and died thereof . the fourteenth relation . an account of a person that by carrying of a girdle from one witch to another , was reduced to madness . near the river of tweed in scotland , a woman suspected to be a witch , had a child very sick , and seeing she could not help it by lawful means , she had her address to her diabolical art ; this way she could not free her child , unless she laid either the same disease , or a worse upon another person , otherwise she must have thwarted the interest of her infernal master , which was not in her power , if it had been her inclination , as undoubtedly it was not , to effect : she , hearing that a scrivener was going two or three miles to a place where she had an acquaintance , who served the same master with her self , to wit , the prince of darkness , went to him , and desired him to carry a girdle to her . her design in sending it by him was , that her child might be cured of its distemper , and the same or a worse laid on this innocent person . whether she had any malice against him , i could not be informed ; but i rather incline to think that it was only in obedience to her masters command . he took the girdle from her , and when he came to the place , went , and delivered it to the party . the woman at the delivery of it , having never had any prejudice against the bearer , was really troubled that he should have been imployed therein , knowing how much it would tend to his hurt , and asked him if her friend could find no other person to impose this trouble upon , but him , to carry it , not daring to tell him the danger he had thereby involved himself in , lest she should bring her self into a greater , by being discovered , only pretending that her friend was very uncivil in troubling a person of his quality with any such thing . he answered her , that there was no indiscretion in it , adding withal , that it was his utmost desire to be serviceable to any person , without respect to their quality , to the utmost of his power . the woman entertained him with several discourses , and seemed very courteous to him ; and at parting she desired him to have a special care that he did not sleep till he got home , telling him that he would be strongly inclined to sleep , and withal certifying him that if he slept any where by the way , he would have cause to repent it while he lived . he promised to take care to prevent it , beginning then to be somewhat afraid , recalling to mind that the person he had the girdle from , was under the bruit of a witch . as he was going homewards , he found himself mightily assailed by sleep , and he strove as much against it as was possible ; but when he was come within less then a quarter of a mile of his own house , it so prevailed upon him , that he could go no further , but laid himself down upon the grass to sleep . when he awaked again , he was raging mad , and continued so for a long time after without respite , and during his life he was mad in the three hot months in summer , and at the full of the moon . his son also , who was born a considerable time after this , was heir to the same distemper , and for ought i know is still alive , and hath the same fits at the usual times ; as also a daughter of the sons . this story i have from sure hands , who have heard the father relate it when he was in his right wits , as he used to be for the most part , save at the times above mentioned . the son i have spoke with several times , and have seen him run up and down in his mad fits. the fifteenth relation . a strange apparition , which was seen by a man , as he was going home two miles in a winter night , near kinneel by the river of forth in scotland . a certain man whom i know , a little before christmas , several years ago , went in the morning from his dwelling house , to a sea-port town about two miles distant : and having several urgent businesses there , he took up the whole day in dispatching them , and was necessitated to stay still near eight of the clock at night at which time he set forth , being no wise in drink ; nor was he at all of a timorous nature . he had no company with him , and walkt on in his journey without seeing any thing frightful , or so much as thinking on any such . when he was come to the top of a hill , which was half way home , he of a sudden saw the appearance of four men carrying a dead corps on their shoulders , unattended by any ; which made him easily conjecture what it was ; besides , that it is not usual in that place to bury any in the night time , except it be persons of the greatest quality . this apparition ye must needs think , did startle him a little , there being no houses near him ; it being a wild place . he thought to shun it by going out of the high-way into some by-road ; which when he did , he found himself nothing advantaged thereby ; for in the very time that he was turning himself about , it was transported from the high-way , and walkt directly before him , keeping the same distance as before ; which when he observed , he returned into the high-road again . this he attempted to do several times ; but was served after the same manner as formerly ; whereupon he resolved to keep straight on in his way , without turning either to the right hand or the left , praying to god to preserve him from the devil , or any of his emissaries . the spectre kept a little before him , observing always the same distance ; so that if he walkt slow , it likewise slackned its pace , and if he hastened his steps , it likewise moved quicker . he followed it on this wise , till at last it came to a little stone-bridge that was over a brook , about a quarter of a mile from his house ; the brook was narrow , but not so narrow , as that a man could jump over it ; the water in the winter time would strike a man above the middle . the four ghosts that carried this dead corps , when they were come to this place , laid the coffin across the bridge ; so that the man could not go over upon the bridge , unless he stept over the coffin . the man when he came up was at a stand , not knowing what to do in this case ; to wade through the brook he had no great mind , in regard the season was then cold . to go over the bridge , and so step over it , he durst not , not knowing , if he should have hazarded so to do , what power it might have over him to do him mischief . while he was thus musing , he bethought himself of one expedient , which if he could effect , he thought he might safely go over the bridge without receiving any hurt : it was this ; he designed to try if he could prize it off the bridge into the water with his cane , for he durst not adventure to touch it with his hands : but when he went about it , and prized it with all his strength , he found it remained unmoveable as a rock ; yet he continued so doing a considerable time , till at last he broke his cane . afterwards , seeing no possibility of getting over the bridge , he was necessitated to go through the water , notwithstanding the coldness of the season . when he was got on the other side , he saw the four ghosts take up the coffin again on their shoulders , and carry it off the high-way , he viewed them till they carried it over a little eminence ( a piece of ground higher then the rest , resembling a hill , but not so high ) but after that saw it no more . afterward he went home to his house , and as soon as he saw the light of the candle that was burning in the house , he immediately fell down upon the ground . ( which they say is usual to persons that are frightened with apparitions . ) his wife and servants seeing what befel him , instantly took him up , brought him to life again , and asked him what might be the cause thereof ; he told them that he knew of no cause , seeing he found himself very well in his health all the day before , unless it were an apparition he saw by the way as he came home , rehearsing the story as is above related . advertisement . this story i have heard related by several persons of good repute , that lived in the same town with him , who had it from his own mouth . the man i have several times seen , but never had occasion , that i remember of , to be in his company , at least at that time when he related the above-mentioned story . let no man therefore doubt of intelligencies in the world , besides what are hudled up in garments of clay : we see agencies above the reach of our comprehensions , and things performed by bodies seemingly aerial , which surpass the strength , power , and capacity of the most robust mortal . finis . notes, typically marginal, from the original text notes for div a28908-e230 general . ●…e of our ●…ds coming . p. martyr aged 63. h. bulling●… 50 years d●… aged 71. guil. fare lived 76 ye●… . bishop latmer lived years , and gataker . nicol. hemmingius , ag●… 87. theod. beza aged 87. dr. chader 89. let. nanniu insigni litera ●…tura , viz , 10 a ● . gen. the ●…ner of our ●…s coming . 3. gen. proofs of the doctrine . psal . 19.11 . 4. gen. what the blessedness of faithful servants . gen. why ted , who ●…e the por●… of , &c. gen. this ●…ssed●…ess ●…y reserved last coming , ●…c . 1. use . information 2. use . exhortation a discourse of the damned art of witchcraft so farre forth as it is reuealed in the scriptures, and manifest by true experience. framed and deliuered by m. william perkins, in his ordinarie course of preaching, and now published by tho. pickering batchelour of diuinitie, and minister of finchingfield in essex. whereunto is adioyned a twofold table; one of the order and heades of the treatise; another of the texts of scripture explaned, or vindicated from the corrupt interpretation of the aduersarie. perkins, william, 1558-1602. 1610 approx. 311 kb of xml-encoded text transcribed from 141 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-03 (eebo-tcp phase 1). a09402 stc 19698 estc s114527 99849752 99849752 14919 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a09402) transcribed from: (early english books online ; image set 14919) images scanned from microfilm: (early english books, 1475-1640 ; 1284:5) a discourse of the damned art of witchcraft so farre forth as it is reuealed in the scriptures, and manifest by true experience. framed and deliuered by m. william perkins, in his ordinarie course of preaching, and now published by tho. pickering batchelour of diuinitie, and minister of finchingfield in essex. whereunto is adioyned a twofold table; one of the order and heades of the treatise; another of the texts of scripture explaned, or vindicated from the corrupt interpretation of the aduersarie. perkins, william, 1558-1602. pickering, thomas, d. 1625. [24], 256 p. printed by cantrel legge, printer to the vniuersitie of cambridge, [cambridge] : 1610. running title reads: a discourse of witchcraft. reproduction of the original in the henry e. huntington library and art gallery. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng witchcraft -early works to 1800. 2003-09 tcp assigned for keying and markup 2003-09 aptara keyed and coded from proquest page images 2003-10 judith siefring sampled and proofread 2003-10 judith siefring text and markup reviewed and edited 2003-12 pfs batch review (qc) and xml conversion a discovrse of the damned art of witchcraft ; so farre forth as it is reuealed in the scriptures , and manifest by true experience . framed and delivered by m. william perkins , in his ordinarie course of preaching , and now published by tho. pickering batchelour of diuinitie , and minister of finchingfield in essex . wherevnto is adioyned a twofold table ; one of the order and heades of the treatise ; another of the texts of scripture explaned , or vindicated from the corrupt interpretation of the aduersarie . printed by cantrel legge , printer to the vniuersitie of cambridge . 1610. to the right honovrable , sir edward cooke knight , lord chiefe iustice of his maiesties court of common pleas ; grace and peace . right honourable : the word of god that onely oracle of truth , hath pointed out the enemie of mankind , by his proper characters , in sundrie places . our sauiour tearmes him , the prince of this world ; a & a b murtherer from the beginning ▪ peter compares him to c a roaring lyon , that rangeth abroad in the earth , seeking whō he may deuoure . his attempts in regard of their quality , are called d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ subtill & deepe deuises ; yea e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plots exquisitely contriued , and orderly framed , as it were in methode . the meaning of the holy ghost in these and such like attributes , is , to expresse that measure of policie and power , which satan hath reserued vnto himselfe euen in the state of his apostasie , improoued by long experience , and instantly practised vpon the sonne , of men , that he might set vp in the world , a spirituall regiment of time , as a meane to encounter the kingdome of grace , and 〈◊〉 it were possible , to bring the same to ruine . to forbeare instances of open force made against god and his church by other courses , for the compassing of his de●●c , how skilfully he worke , his owne aduantage , by secret opposition in the exercise of that cursed art , which is the subiect of the present discourse , is a point not vnworthie your honourable consideration . the power of this prince of darknesse , beeing aboue the might of all sensible creatures , and euery way seconded by the greatnesse of his knowledge and experience , manifes●eth it selfe herein , for the most part , by workes of wonder , transcendent in regard of ordinarie capacitie , and diuersly disp●●sed by his chosen instruments of both tex●t ▪ sometime in matter of diuination , sometime by inchantment , sometime by rare 〈◊〉 and delusions ; otherwhiles by hurting , by cu●ing , by raising of tempests , by speedie conuayance and transportation from place to place , &c. and all to purchase vnto himselfe admiration , feare , and faith , of the credu●ous world , which is vsually carried away , with affectation and applause of signes and wonders . his policie , appeareth in a wise and exqui●ite manner of framing and conceiuing both his practises and grounds ; the one to procure credit and intertainment , the other , that he may not faile of his purpose , but proceede vpon certenties . touching the manner of his practise . he stands resolued , that the world hath taken notice of him to be f a lyar , and the father thereof : and therefore if he should offer to speake in his o●ne language , or informe an art by rules of his owne deuising ; he might haply incurre suspicion of falshood . hereupon he composeth his courses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by way of counterfait and imitation , not of the actions and dealings of men , but of the order of gods owne proceeding with his church ; holding it a sure principle in policie , that actions will be much more effectuall , when they be framed vnto the best presidents , then when they are suted to the direction of meaner examples . to this purpose , as god hath made a couenant with his church , binding himselfe by promise to be their god , and requiring of them the condition of faith and obedience ; so doth satan indent with his subiects by mutuall confederacie , either solemnly or secretly ; whereby they bind themselues on the one part to obserue his rules , and he on the other to accomplish their desires . againe , god giues his word , the interpreter of his will , and his sacraments , the ●eales of his promises , to which beeing rightly administred and receiued , he hath tied his own presence , and the worke of his grace in them that beleeue . answerably to this , the deuill giues a word of direction to his instruments , and addeth vnto it , charmes , figures , characters , and other outward ceremonies , at the vse whereof he hath bound himselfe to be present , and to manifest his power in effecting the thing desired . furthermore , god hath reuealed his will to the patriarchs , prophets , and apostles , by familiar a conference , by b dreams , by c inspiration , by d trances : in the same maner , satan hath his diuinors , and soothsayers , his pythonisses , his cassandra●s , his sibylles , to whome he maketh knowne things to come , by familiar presence , by dreames , &c. to conclude , god had in the old testament his temple at ierusalem , yea his e oracle , from whence he spake , and gaue the answer vnto moses : so of auncient times , the deuill erected his temple at dodona , and delphos , whence he gaue his answers , for the satisfaction of the superstitio●s heathen . yea , and at this day , as the ministers of god doe giue resolution to the conscience in matters doubtfull and difficult : so the ministers of satan , vnder the name of wise-men , and wise-women , are at hand , by his appointment , to resolue , direct , and helpe ignorant and vnsetled persons , in cases of distraction , losse , or other outward calamities . now the grounds whereupon he buildeth his proceedings for certentie , are cunningly gathered from the disposition of mans heart , by naturall all corruption , and that in three speciall instances . first , he knowes that man naturally out of the light of grace , hath but a meere saule , indued onely with some generall and confused notions ; and as for matters of deeper apprehension touching god and heauenly things , there is a vaile of ignorance and blindnesse drawne ouer the eyes of his mind . wherupon , though he be apt to know and worship a god , and learne his will , yet for want of information by the word , he is prone to erre in the practise of his notion . here satan applies himselfe to mans measure , and at his owne will , drawes the minde into error , by his delusions , and impostures . this made the g samaritants in the old testament , and the superstitious h athenians in the new , to worship an vnknowne god , that is the i deuill . hence it was , that the greatest clarkes of greece , k thales , plato , and the rest , for want of a better light , sought vnto the wizzards of egypt , whome they called prophets , men instructed by satan in the grounds of diuination . and of this sort were iannes and lambres mentioned in the l scriptures . hence it was also that the auncient heathen , hauing m no law and testimonie from god , inquired at soothsayers , and murmuring inchanters ; others betooke themselues , in matters of doubt and difficultie , to the old oracles of n iupiter ammon in libya , of o iupiter dodonaeus at dodona in epirus ; of p apollo at delphos , of q iupiter trophonius in boeotia , and the rest ; where the deuill gaue the answer , sometimes one way , and sometimes another . secondly , satan by obseruation perceiueth , that man vpon a * weake and ignorant minde , is prone superstitiously to dote vpon the creatures , attributing some diuine operation or vertue to them , without any ground of gods word , or common vnderstanding ; and consequently disposed to worship god in some worke of man , or to ioyne to the s●me worship the inuentions of man , which he hath not commanded . vpon which ground he made the heathen to dote vpon their wisemen , to regard h soothsayers , and them that wrought with spirits ; the chaldean i philosophers renowmed for their superstitions and magicall courses , to make the heauens , fatalium legum tabulam , ascribing that to the vertue of the starres , which was knowne and done by satanicall operation ; the magicians of persia , to admit of corruptions in their auncient good learning , and to giue themselues , vpon reading the fabulous writings of the chaldean sorcerers , to the sludie of vnlawfull arts inuented by himselfe , both before and after the times of daniel the prophet : lastly , the ●ncient romanes vpon a superstitious do●age , neuer to vndertake any businesse of weight , ●isi auspicatò , vnlesse they had luckie consent and warrant from the colledges of their augurors erected by romul●u . thirdly , there is a naturall distemper in the minde of man , shewing it selfe in these particulars , that he cannot endure to stand in feare of imminent daunger ; that he swells in an high conceit of his owne deserts , specially when he is in lower estate , then he would be ; that he will not beare a wrong done , without reuenge ; that he rests not satisfied , with the measure of knowledge receiued , but affecteth the searching of things secret , and not reuealed . when the minde is possessed with these troubled passions , with care to helpe it selfe ; then comes the deuill , and ministreth occasion to vse vnlawf●ll means in the generall , and forceth the minde by continuall suggestion , to determine it selfe in particular vpon his owne crafts . it was the case of k saul , and of l nebuchadnetsar . it caused many of the heathen philosophers , to go from athens to memphis , from grecia to syria , from men on earth to wicked spirits in hell , to get more illumination at the hands of the prince of darkenesse . it mooued sundrie ●●al-contented priests of rome , to aspire vnto the chaire of supremacie , by diabolicall assistance ; yea b to exercise magicall arts , when they were popes : and thereby to manifest indeed , that they were not the true successors of simon peter , but heyres of the vertues of simon that magus , who bewitched the people of samaria , and professed to doe that by the great power of god , which he wrought by the ayde and assistance of the deuill . if any doe thinke it strange , that satan should in this sort oppose himselfe to the kingdome of god , and maintaine his owne principalitie , by such vngodly arts and exercises ; they must knowe , that this and all other euills come to passe euen by the will of god , who hath iustly permitted the same ; to punish the wicked for their horrible sin●es ; as saul for his wickednesse : to auenge himselfe vpon man for his ingratitude ; who hauing the truth reuealed vnto him , will not beleeue or obey it ; to waken and rowze vp the godly , who are sleeping in any great sinnes or infirmities ; lastly , to trie and prooue his people , whether they will cleaue to him and his word , or seeke vnto satan and wicked spirits . now from the consideration of the premisses , we conclude it a necessarie thing for the church and people of god , to be acquainted with the dealing of satan in this kinde , that knowing his subtill deuises , they may learne to auoyd them . for which purpose this treatise was first framed , and now exhibited to your lordship . the iust commendation whereof , aboue others formerly divulged touching this argument , appeareth herein , that it serueth to the full opening and declaration of satans methode in the ground and practises of witchcraft . wherein among many other remarkable points , it may please you to take speciall notice of these particulars . i. that they doe grossely erre , who either in expresse tearmes denie that there be witches , or in effect , and by consequent ; auouching that there is no league betweene them and the deuill ; or affirming they can doe no such miraculous workes , as are ascribed to them . the former issueth plainly our of the bodie of the discourse . and for the latter ; that there is a couenant betweene them , either explicite in manner and forme , or implicite by degrees of superstitious proceeding in the vse of meanes insufficient in themselues ; is plainely taught and confirmed in the same . that witches may and doe worke wonders , is euidently prooued ; howbeit not by an omnipotent power , ( as the 〈…〉 hath vnlearnedly and improperly tea●● 〈◊〉 ) but by the assistance of satan their princ●●●●ho is a powerfull spirit , but yet a creatu●●● well as they . and the wonders wrough● 〈◊〉 them are not properly and simply miracles , but workes of wonder , because they exceede the ordinarie power and capacitie of men , especially such as are ignorant of satans habilitie , and the hidden causes in nature , whereby things are brought to passe . ii. that the witch truely conuicted , is to be punished with death , the highest degree of punishment ; and that by the lawe of moses , the equitie whereof is perpetuall . yea euen the better witch of the two in common reputation , because both are equally enemies to god , and all true religion ; and it is well knowne by true experience , that all professed sorc●rers , are guiltie of many most monstrous impieties . iii. that the miracles of the popish church at this day , are indeed either no miracles , or false and deceitfull workes . touching corporall presence in the sacrament , which they affirme to be by miracle ; if it were true , then miracles were not yet ceased , but should still be as ordinarie in the church , as are the sacraments . a point not onely confuted in the latter part of this treatise , but also by the testimonie of purer antiquitie . augustine saith , that miracles were once necessarie to make the world beleeue the gospel ; but he that now seekes a signe that he may beleeue , is a wonder , yea ● monster in nature . chrysostome conclude● 〈◊〉 on the same grounds , that there is now in the church , no necessitie of working miracles ; and calles him a false prophet that now takes in hand to worke them . againe , if there be a miracle in the sacrament , it is contrarie to the nature of all those that were wrought , either by moses and the prophets , or by christ , and his apostles . for they were apparent to the eye , but this is insensible ; and therfore neither of ●orce to mooue admiration , nor to conuince the minde of man , and make him to beleeue . as for those , which are pretended to be wrought by saints in that church ; if we make recourse to the primitiue times , wherein god gaue the gift , to breede faith in the gentiles ; we shall finde that the power of producing such workes , was neuer actually inherent in the apostles , but dispensed by their ▪ in the name of christ : neither was it in their libertie , to worke miracles , when they would , but when it pleased god , vpon speciall cause ▪ to ca●l them thereunto . and i● neither the power nor the will was in them , much lesse is it likely to be sound in any of the saints . and for their reliques , of what name soeuer , so greatly magnified and resorted vnto ; we denie there is any such vertue in them . for they may not be thought to be more effectuall then the hem of christs garment , from which the power of healing the woman did not proceede , but from himself● : or , then the napkin of paul , which did not cure the sicke , but the power of god onely , dispensed by the hands of paul. miracles therefore , auouched by them , to be wrought at the tombs & statues of saints , and by their reliques and monuments , are but meere satanicall wonders , seruing to maintaine idolatrie and superstition ; and are in truth , no better then ●the wonders of the donatists in s. augustines time , aut figmenta mond●●cium hominum , aut port●nta fallacium spirituum . iv. that the light of the gospel purely preached , is a soueraigne meane , to discoue● & con●ound the power and policie of sa●●n in witch-craft and sorcerie . the wo●d of god preached , is the weap●n of the christians warfare , and is mightie through god to cast downe strong bolds . at the dispensation of i● by the disciples of christ , satan fall from heauen a● lightning . after the ascension of christ into heauen , in the times of claudius cesar * , the deuill stirred vp sundrie persons , who in regard of the admirable works which they did , by the helpe of magicke and sorcerie , were accounted as gods , and their statues erected and worshipped with great reuerence . amongst the rest , one simon , called by a kinde of eminencie ; magus , practising his trade with successe , to the admiration of the multitude , was holden to be the great power of god. whose dealing was first discouered by the light of the word , shining in the ministery of the apostles , and himselfe conuicted with such euidence of truth , to be an instrument of satan , that he was forced at length to flie ou● of sama●i● into the westerne parts , as eusebius recordeth in his ecclesiasticall historie . by this , christ the true angel of the couenant , lo●ked and bound vp satan for a 1000. yeares after his ascension , that he might not be so generally powerfull in seducing the gentiles , as he had beene before his incarnation . but toward the expiration of those yeares , when corruption began to creepe into the papacie ; when the bishops affected that sea , and aspired vnto it by diabolicall arts ; when the canons , decrees , sentences , synod●lls , de●r●ialls , clemen●ines , extrauagants , with other laws and constitutions , preuailed aboue the scriptures ; then began satan againe to erect his kingdome , and these workes of iniquitie to be set abroach . th●se points together with the whole work ensueing ▪ i humb●y commend to your honorable patronage , that vnder your protection they may freely passeth the common view of the world . wherin if i seem ouer-bold , thus to presse vpon your lordship vnknowne ; my answer in at hand ; that all by-respects 〈◊〉 part , i haue beene hereunto induced many waies . first , vpon a reuerent opinion of those rare gifts of knowledge and pietie ; wherewith god hath beautified your person , ●nd thereby aduanced you to high place , and estimation in this common-wealth ; whereof those your graue and indicious speeches , euen in the weightiest matters touching god and cesar , as also those many learned writings , haue giuen large testimonie . frō which hath issued the greatnes of your name , both in the present iudgement of the world , and in future expectation . next out of a resolued perswasion of your honourable disposition , as in generall to the whole house of leui , so particularly to those , whose labours haue fruitfully flowed out of the schooles of the prophets , amongst whome the author of this booke , in his time , was none of the meanest . lastly , by the consideration of the argument arising out of a law iudiciall , agreeable to the calling and qualitie of a iudge . a law penall in regard of the offence , and therefore sutable to his proceedings , whose office is to heare with fauour , to determine with equitie , to execute iustice with moderation . a law of the highest , and greatest weight , immediately concerning god and his honour , and therefore appertaining to him , that sits in the place of god , to maintane his right , that he may be with him , in the cause and iudgement . by such motiues , i haue incouraged my 〈◊〉 , vnder assurance of your lordships pardon , to present you with that , wherein you are most deseruedly interessed ; further intreating your fauourable interpretation and acceptance , both of the qualitie of the worke , and of the paines of the publisher . and thus heartily wishing to your lordship increase of grace and honour , with a daily influence of blessing and direction from heauen , vpon your graue consultations and employments , i humbly take my leaue , and commend you to the grace of god , by whome doe rule all the iudges of the earth . finchingfield . octob. 26. 1608. your l. in all christian dutie to be commanded , thomas pickering . a table of the contents . the entrance into the discourse . pag. 1. chap. i. of the nature of witchcraft in generall . that vvitchcraft is an art. 4 that vvitchcraft is a wicked art. 7 the ende of vvitchraft : to worke wonders . 8 the grounds of working wonders , discontentment and curiositie . 9 that wonders are wrought by satans assistance . 12 the sorts of wonders . true wonders wrought onely by god. 13 , 14 ly●●g wonders wrought by satan and his instruments . 18 that satan is able to doe extraordinarie works by the helpe of nature . 19 the sorts of lying wonders . 22 1. illusions , of the senses . 22 minde . 22 2. reall workes . 27 that satan cannot change one creature into another . 33 gods permission of the practises of witchcraft . why he permitteth them ? 38 satan cannot go beyond his permission . 39 chap. ii. of the ground of all the practises of witchcraft . that there is a league betweene satan and the witch . 42 this league is twofold . expresse or open . 47 secret ; and the degree , thereof . 51 chap. iii. of the parts of witchcraft , and first of diuination . how satan beeing a creature , reuealeth things to come . 56 diuination by meanes , which are the true creatures of god ▪ as , by the flying and noise of birdes . 66 by the intralls of beasts . 67 by the starres called iudiciarie astrologie . 73 that predictions by the starres are vnlawfull . 75. 86 of the obseruation of the signe . 88 of the choise and obseruation of daies . 91 by dreames ; diuine . 93 naturall . 95 diabolicall . 97 notes of difference to know them each from other . 100 by lots . diuination by counterfeit meanes ; n●cromancie . 107 whether that which was raised by the witch of endor , was true samuel , or no ? 109 diuination without meanes ; by immediate assistance of a familiar spirit . 121 practised two waies . 1. when the spirit is within the witch . 122 2. when he is out of the witch . 123 the difference betweene traunces diuine and diabolicall . 124 chap. iv. of working witchcraft . the parts of it . inchantment ; what it is . 127 what a charme is . 130 whether the charme be in it selfe effectual to worke wonders . 133 particular practises referred to inchantment . 148 iugling : consisting in delusion and sleight . 157 that the wonders done by the sorcerers of egypt befor● pharaoh , were lrgling sleights , and not true and reall works . 160 chap. v. of witches . what a witch is . 167 how many sorts of witches . 173 the bad witch . 173 the good witch the worser of the two . 174 that the word : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vsed by the 70. signifies a witch . 178. chap. vi. of the punishment of witches . why witches are and ought to be punished with death . 182 chap. vii . the application of the doctrine of witchcraft to the present times . here foure points are handled . i. whether the witches of our times● be the same with those , which are condemned by this law of m●ses . 186 reasons proouing that they are . 186 allegations to the contrarie answered . 188. 194. &c. ii. how we may be able in these daies to discerne and discouer a witch . 199 the meanes of discouerie two : 200 1. examination , vpon presumptions . ●00 2. conuiction vpon proofes lesse sufficient : 205 more sufficient . 211 the causes mouing satan to further their discouerie . 215 why all witches are not speedily detected by satans meanes . 216 , 217 iii. what remedie may be vsed to preuent or cure the hurts of witchcraft . 219 remedies of two sorts . lawfull , either preseruatiue or restoratiue . 219 preseruatiue concerning persons . 219 whether the child of god may be bewitched or no ? 222 concerning places of abode . 224 restoratiue . how whole countries may be cured . 227 how particular persons may be cured . 229 false and vnlawfull remedies prescribed by the church of rome . generall . the gift of casting out of deuills . 232 that there is no such gift in the church , since the daies of the apostles . 232 partic●●r , siue . the name iesus . 239 the vse of saints reliques . 241 the signe of the grosse . 243 hallowing of creatures . 244 exorcismes . 245 iv. whether the witches of our times are to be punished with death , and that by vertue of this law of moses ? 246 reasons proouing that they ought . 247 obiections answered . 251 the table of the texts of scripture . chap. vers . pag. genesis . 3 20. 226 12 8 226 30 37 141 37 7 94   9 94 41 25 94 44 5 69 exodus . 7 21 166   11 163   12 165 8 14 166   19 40. 164   8 165 14 21 13 22 18 1   20 182 32 28 254 9 11 164 leuiticus . 16 8 106 19 31 121 20 27 121 29 19 182 numbers . 12 6 93 22 6 129 23 23 130 25 8 254 35 31 180. 183 deuteronom . 1 17 93 13 1 38   2 103   3 93   5 182   6 250 17 3 249 18 9 220   10 67. 73. 92   11 43. 108     121. 127   18 228 20 5 225 iosh●a . 7 15 106 10 13 14 14 2 106 i. samuel . 10 21 106 15 23 8 28 8 126   9 122   19 62.108 i. kings . 17 21 116 22 22 40 ii. kings . 2 21 245 4 34 116 13 21 242 20 11 14 ii. chron. 30 18 226 iob. 1 16 28   21 157 33 15 94 psalmes . 58 5 42. 143 92 10 221 106 30 235 136 4 15 proverbes . 16 33 106 18 18 106 ecclesiastes . 1 9 64 9 2 223 10 11 128 isaiah . 8 19 108   20 ibid. 47 13 74 ieremie . 23 25 93 ezekiel . 21 21 67 daniel . 2 1 102   2 74 3 25 14 4 30 34 6 22 14 8 16 102 11 3 58 matthew . 1 20 94 2 13 ibid. 4 9 43 7 22 23. 35 12 27 234 14 20 14 20 34 17 marke . 5 12 41 16 17 234. 237 16 18 232   19 ibid. luke . 10 17 36   18 227 12 54 71 13 16 222 iohn . 11 43 17 acts. 3 6 151   12 16   16 151 5 15 242 7 22 82 8 9 173 10 11 126 13 6 173   8 ibid. 16 16 122. 151 19 12 242   13 2●5 . 240 romanes . 8 1 199 i. corinth . 6 5 230 12 vlt. 36 14 22 233 ii. corinth . 4 4 5 11 14 147 12 2 124 galatians . 3 1 23. 158 5 20 179 ephesians . 6 12 5 philippians . 2 10 241 colossians . 2 15 198 ii. thessal . 2 9 28. 238   10 39   11 ibid. i. timoth. 1 20 230 4 4 245 ii. timoth. 3 8 160. 163 hebrewes . 10 28 182 reuelat. 14 13 110. 115 21 8 179 22 15 ibid. " ecclesiasticus . " 46 20 112 tobit . 6 7 226 finis . a discourse of witchcraft . exod. 22. 18. thou shalt not suffer a witch to liue . this text containeth one of the iudiciall lawes of moses touching the punishment of witchcraft : which argument i haue chosen to intreat of , for these causes : first , because witchcraft is arife and common sinne in these our daies , and very many are intangled with it , beeing either practitioners thereof in their owne persons , or at the least , yeilding to seeke for helpe and counsell of such as practise it . againe , there be sundrie men who receiue it for a truth , that witchcraft is nothing else but a meere illusion , and witches nothing but persons deluded by the deuill : and this opinion takes place not onely with the ignorant , but is holden and maintained by such as are learned , who doe auouch it by word and writing , that there be no witches , but as i said before . vpon these and such like considerations , i haue beene mooued to vndertake the interpretation of this iudiciall law , as a sufficient ground of the doctrine which shall be deliuered . in handling whereof , two things are distinctly to be considered . the first , what is a witch . the second , what is her due and deserued punishment . and both these beeing opened and handled , the whole meaning of the law will the better appeare . for the first . to giue the true descriptiō of a witch , is a matter of great difficultie , because there be many differences and diuersities of opinions touching this point ; and therefore that we may properly and truly define a witch , we must first pause a while in opening the nature of witchcraft , so farre forth as it is deliuered in the bookes of the old and new testament , and may be gathered out of the true experience of learned and godly men . touching witchcraft therefore i will consider three points : i. what witchcraft is . ii. what is the ground of the whole practise thereof . iii. how many kinds and differences there be of it . chap. i. of the nature of witchcraft . to begin with the first : according to the true meaning of all the places of holy scripture which treate of this point , it may be thus described : witchcraft is a wicked arte , seruing for the working of wonders , by the assistance of the deuill , so farre forth as god shall in iustice permit . sect. i. i say it is an arte , because it is commonly so called and esteemed amongst men , and there is reason why it should be thus tearmed . for as in all good and lawfull arts , the whole practise thereof is performed by certaine rules and precepts , and without them nothing can be done : so witchcraft hath certaine superstitious grounds and principles whereupon it standeth , and by which alone the seats and practises thereof are commonly performed . if it be demaunded , what these rules be , and whence they had their beginning , considering that euery arte hath reference to some author , by whom it was originally taught and deliuered ? i answer , that they weare deuised first by satan , and by him reuealed to wicked and vngodly persons of auncient times , as occasion serued : who receiuing them from him , became afterward , in the iust iudgement of god , his instruments to report and conuey them to others from hand to hand . for manifestation whereof , it is to be considered , that god is not onely in generall a soueraigne lord and king ouer all his creatures , whether in heauen or earth , none excepted , no not the deuills themselues ; but that he exerciseth also a speciall kingdome , partly of grace in the church militant vpon earth , and partly of glorie ouer the saints and angels , members of the church triumphant in heauen . now in like manner the deuill hath a kingdome , called in scripture the kingdom of darknes , whereof himselfe is the head and gouernour , for which cause he is tearmed a the prince of darknes , b the god of this world , ruling and effectually working in the hearts of the children of disobedience . againe , as god hath enacted laws , whereby his kingdome is gouerned , so hath the deuill his ordinances , whereby he keepeth his subiects in awe and obedience , which generally and for substance , are nothing else but transgressions of the very lawe of god. and amongst thē all , the precepts of witchcraft are the very chiefe and most notorious . for by them especially he holds vp his kingdome , and therefore more esteemeth the obedience of them , then of other . neither doth he deliuer them indifferently to euery man , but to his owne subiects , the wicked ; and not to them all , but to some speciall and tried ones , whome he most betrusteth with his secrets , as beeing the fittest to serue his turne , both in respect of their willingnesse to learne and practise , as also for their abilitie to become instruments of the mischiefe , which he intendeth to others . if it be here asked , whence the deuill did fetch and conceiue his rules ? i answer , out of the corruption and deprauation of that great measure of knowledge he once had of god , and of all the duties of his seruice . for that beeing quite depraued by his fall , he turnes the same to the inuenting and deuising of what he is possibly able , against god and his honour . hereupon , well perceiuing that god hath expressely commanded to renounce , and abhorre all practises of whitchcraft , he hath set abroach this art in the world , as a maine pillar of his kingdome , which notwithstanding is flatly and directly opposed to one of the maine principall lawes of the kingdome of god , touching the seruice of himselfe in spirit and truth . againe , the reason why he conueies these vngodly principles and practises from man to man is , because he finds in experience , that things are farre more welcome and agreeable to the common nature of mankinde , which are taught by man like vnto themselues , then if the deuill should personally deliuer the same to each man in speciall . hereupon , he takes the course at first to instruct some fewe onely , who beeing taught by him , are apt to conuey that which they know to others . and hence in probabilitie this deuillish trade , had his first originall and continuance . sect. ii. in the second place , i call it a wicked art , ●o distinguish it from all●good and lawfull a●●s , taught in schooles of learnin● which 〈◊〉 they are war●antable by the word of god ▪ so are they no lesse profitable and necessary in the church . againe , to shewe the nature and quali●ie of 〈◊〉 , that it is a most vngracious and wicked art , as appear●th by the scriptures . for when saul had broken the expresse commandement of god ▪ in sparing agag , and the best things , samuel tells him , th●t rebellion and disobedience is as the sinne of witchcraft , that is , a most horrible and 〈…〉 , like vnto that wicked , capitall , and 〈◊〉 sinne , 1. sam. 15. 23. sect. iii. thirdly , i ●dde ▪ te●●ing to the working or producing of wonders , wherein is noted the pro●er ende of this art , whereby i put a further difference betweene it , and others that are godly and lawfull . now if question be mooued , why man should desire 〈◊〉 witchcraft to worke wonders 〈…〉 the true and proper cause is 〈…〉 first temptation , whereby the deuill preuailed against our first parents , had inclosed within it many sinnes : for the eating of the forbidden fruit , was no small or single offence , but as some haue taught , contained in it the breach of euery commandement of the morall lawe . amongst the rest , satan laboured to bring them to the sinne of discontentment , whereby they sought to become as gods ; that is , better then god had made them , not resting content with the condition of men . 〈◊〉 his sinne was then learned ▪ and could neuer since b● forgotten , but continually is deriued from them to al their poster●ie , and now is become so common a corruption in the whole nature of flesh and blood , that there is scarce a man to be found ; vvho is not originally tainted therevvith as he is a man. this corruption shevves it selfe principally in tvvo things , both vvhich are the maine causes of the practises of witchcraft . first , in mans outwardest●●e ; for ▪ lie beeing naturally possessed with a loue of himselfe , and an high conceit of his owne deseruing , when he liues in base and low estate , whether in regard of pouertie , or want of honour and reputation , which he thinkes by right is due vnto him : he then growes to some measure of griefe and sorrow within himselfe . hereupon , he is mooued to yeeld himselfe to the deuill , to be his vassall and scholler in this wicked art , supposing that by the working of some wonders , he may be able in time to releeue his pouerty , and to purchase to himselfe credit and countenance amongst men . it were easie to shew the truth of this , by examples of some persons , who by these meanes haue risen from nothing , to great places and preferments in the world . in stead of all , it appeareth in certain popes of rome , as syluester the second , benedict the eight , alexander the sixt , iohn the ●0 . and twentie one , &c. who for the attayning of the popedom ( as histories record ) gaue thēselues to the deuil in the practise of witchcraft , that by the working of wonders , they might rise frō one step of honour to another , vntill they had seated themselues in the chaire of the papacie . so great was their desire of eminencie in the church , that it caused them to dislike meaner conditions of life , and neuer to cease aspiring , though they incurred thereby the hazard of good conscience , and the losse of their soules . the scond degree of discontentment , is in the minde and inward man ; and that is curiositie , when a man resteth not satisfied with the measure of inward gifts receiued , as of knowledge , wit , vnderstanding , memorie , and such like , but aspires to search out such things as god would haue kept secret : and hence he is mooued to attempt the cursed art of magicke and witchcraft , as a way to get further knowledge in matters secret and not reueiled , that by working of wonders , he may purchase fame in the world , and consequently reape more benefit by such vnlawfull courses , then in likelihood he could haue done , by ordinarie and lawfull meanes . sect. iv. fourthly , it is affirmed in the description , that witchcraft is practised by the assistance of the deuill , yet the more fully to distinguish it from all good , lawfull , and commendable arts . for in them experience teacheth , that the arts-master is able by himselfe to practise his art , & to doe things belonging thereunto , without the help of another . but in this it is otherwise ; for here the worke is done by the helpe of another , namely , the deuill , who is confederate with the witch . the power of effecting such strange works , is not in the art , neither doth it flow from the skill of the sorcerer , man-or-woman , but is deriued wholly ▪ from satan , and is brought into execution by vertue of mutuall consederacie ▪ betweene him and the magician . now that this part of the description may be more clearely manifested , 〈…〉 procede to a further point , 〈…〉 kind of wonders they be which are ordinarily wrought by the ministerie and power of the deuill . § 1. wonders therefore be of two sorts ; either true and plaine , or lying and deceitfull . a true wonder is a rare worke , done by the power of god simply , either aboue , or against the power of nature , and it is properly called a miracle . the scripture is plentifull in examples of this kind . of this sort , was the deuiding of the redde sea , and making it drie land by a mighty east wind , that the children of israel might passe through it , exod. 14. 21. for though the east wind be naturall of great force to mooue the waters , and to drie the earth ; yet to part the sea asunder , and to make the waters to stand as walls on each side , and the bottome of the sea as a pauement , this is a worke simply aboue the naturall power of any wind , and therefore is a miracle . again , such were the wonders done by moses and aaron before pharaoh in egypt , one whereof , in stead of many , was the turning of aarons rodde into a serpent , a worke truely miraculous . for it is aboue the power of naturall generation , that the substance of on creature should be really turned into the substance of another , as the substance of a roode into the substance of a serpent . of the like kinde , were the standing of the sunne in the firmament without moouing in his course , for a whole day , losh . 10. 13. the going backe of the sunne in the firmament tenne degrees , 2. king. 20. 11. the preseruation of the three men , shadrach , meshach , and abednego in the midst of the hoat fierie fornace , dan. 3. 25. and of daniel in the lyons den , dan. 6. 22. the feeding of fiue thousand men , beside women and children , with fiue loaues and two fishes , matth. 14. 20. 21. the curing of the eyes of the bling man , with spittle and clay tempered together , ioh. 9. 6. 7. &c. now the effecting of a miracle in this kind , is a work proper to god onely ; and no creature , man , or angel , can doe any thing either aboue or contrarie to nature , but he alone which is the creator . for as god in the beginning made all things of nothing , so he hath reserued to himselfe , as a peculiar work of his almightie power , to change or abolish the substance , propertie , motion and vse of any creature . the reason is , because he is the author and creator of nature , and therefore at his pleasure , is perfectly able to command , restraine , enlarge , or extend the power & strēgth thereof , without the helpe or assistance of the creature . againe , the working of a miracle is a kind of creation , for therein a thing is made to be , which was not before . and this must needs be proper to god alon , by whose power , things that are , were once produced out of things that did not appeare . the conclusion therefore must needs be this , which dauid confesseth in the psalme : god onely doth wondrous things , psalme 136. 4. that is , works simply wonderfull . but it is alleadged to the contrarie , that the prophets in the old testament , and the apostles in the new , did worke miracles . i answer , they did so , but how ? not by their owne power , but by the power of god , beeing onely his instruments , whom he vsed for some speciall purpose in those works : and such as did not themselues cause the miracle , but god in and by them . the same doth peter and iohn acknowledge , when they had restored the lame man to the perfect vse of his limmes , that by their power and godlinesse , they had not made the man to goe , act. 3. 13. againe , it is obiected , that our sauiour christ in his manhood wrought many miracles , as those before mentioned , and many more . ans. christ as he was man did something in the working of miracles , but not all . for in euery miraculous worke there be two things , the worke it sel●e , and the acting or dispensing of the work : the work it selfe , being for nature and substance miraculous , considering it was aboue or against the order of natural causes , did not proceed ●rom christ as man , but from him as god ; but the dispensation of the same , in this or that visible manner● to the viewe of men , was done and performed by his manhood . for example ; the raising vp of lazarus out of the graue , hauing beene dead foure daies , was a miracle● to the effecting whereof , both the godhead & the manhood of christ ●ōcurred , by their seueral & distinct actiōs . the manhood onely vttered the voice , and bad lazarus come forth , but it was the godhead of christ that fetched his soule from heauen , and put it againe into his bodie , yea , which gaue life and power to lazarus , to heare the voice vttered , to rise and come forth . ioh. 11. 43. in like manner , when he gaue sight to the blinde , matth. 20. 34. he touched their eyes with the hands of his manhood , but the power of opening them , and making them to see , came from his godhead , whereby he was able to doe all things . and in all other miraculous workes which he did , the miracle was alwaies wrought by his diuine power onely ; the outward actions and circumstances that accompanied the same , proceeded from him as he was man. now , if christ as he is man , cannot worke a true miracle , then no meere creature can doe it , no not the angels themselues , and consequently not satan , it beeing a meere supernaturall worke , performed onely by the omnipotent power of god. § 2. the second sort of wonders , are lying and deceitfull , which also are extraordinarie workes in regard of man , because they proceed not from the vsuall and ordinarie course of nature : and yet they be no miracles , because they are done by the vertue of nature , and not aboue or against nature simply , but aboue and against the ordinarie course thereof : and these are properly such wonders , as are done by satan and his instruments ; examples whereof wee shall see afterwards . if any man in reason thinke it not likely , that a creature should be able to worke extraordinarily by naturall means , he must remember , that though god hath reserued to himselfe alone the power of abolishing and changing nature , the order whereof he set and established in the creation , yet the alteration of the ordinarie course of nature , he hath put in the power of his strongest creatures , angels and deuills . that the angels haue receiued this power , and doe execute the same vpon his command or permission , it is manifest by scripture , and the proofe of it is not so necessarie in this place . but that satan is able to doe extraordinarie workes by the helpe of nature ( which is the question in hand ) it shall appeare , if we consider in him these things . first , the deuil is by nature a spirit , & therfore of great vnderstanding , knowledge , & capacitie in all naturall things , of what sort , qualitie , & cōdition soeuer , whether they be causes or effects , whether of a simple or mixt nature . by reason whereof he can search more deeply & narrowly into the grounds of things , then all corporall creatures that are clothed with flesh and blood . secondly , he is an auncient spirit , whose skil hath beene confirmed by experience of the course of nature , for the space almost of sixe thousand yeares . hence he hath attainted to the knowledge of many secrets , and by long obseruation of the effects , is able to discern and iudge of hidden causes in nature , which man in likelyhood cannot come vnto by ordinarie meanes , for want of that opportunitie both of vnderstāding and experience . hereupon it is , that whereas in nature there be some properties , causes , and effects , which man neuer imagined to be ; others , that men did once know , but are now forgot ; some , which men knewe not , but might know ; and thousands which can hardly , or not at all be known : all these are most familiar vnto him , because in themselus they be no wonders , but only misteries and secrets , the vertue and effect whereof he hath sometime obserued since his creation . thirdly , he is a spirit of wonderfull power and might , able to shake the earth , and to confound the creatures inferiour to him in nature and condition , if he were not restrained by the omnipotent power of god. and this power , as it was great by his creation , so it is not impayred by his fall , but rather increased and made more forcible by his irreconciliable malice he beareth to mankind , specially the seede of the woman . fourthly , there is in the deuil an admirable quicknes and agilitie , proceeding from his spirituall nature , whereby he can very speedily and in a short spoce of time , conuay himselfe and other creatures into places farre distant one from another . by these ●ower helpes , satan is inabled to doe strange workes . strange i say to man , whose knowledge since the fall is mingled with much ignorance , euen in naturall things ; whose experience is of short continuance , and much hindered by forgetfulnes ; whose agilitie by reason of his grosse nature , is nothing , if he had not the helpe of other creatures ; whose power is but weaknes and infirmity in comparison of satans . 〈◊〉 if their be any further doubt , how satan can by these helpes worke wonders , we may be resolued of the truth thereof by considering three other things . first , that by reason of his great knowledge and skill in nature he is able to apply creature to creature , and the causes efficient to the matter , and therby bring things to passe , that are in common conceit impossible . secondly , he hath power to mooue them , not onely according to the ordinary course , but with much more speed and celeritie . thirdly , as he can apply and mooue , so by his spirituall nature he is able , if god permit , to conuey himselfe into the substance of the creature , without any penetration of dimensions : and beeing in the creature , although it be neuer so solide , he can worke therein , not onely according to the principles of the nature thereof , but as farre as the strength and abilitie of those principles will possibly reach and extend themselues . thus it appeareth , that the deuill can in generall worke wonders . § 3. now more particularly , the deuills wonders are of two sorts . illusions , or reall actions . an illusion is a worke of satan , wherby he deludeth or deceiueth man. and it is two-fold ; either of the outward senses , or of the minde . an illusion of the outward senses , is a worke of the deuil , wherby he makes a man to thinke that he heareth , seeth , feeleth or toucheth such things as indeede he doth not . this the deuill can easily doe diuers waies , euen by the strength of nature . for example , by corrupting the instruments of sense , as the humor of the eye , &c. or by altering and changing the ayre , which is the meanes whereby we see , and such like . experience teacheth vs , that the deuill is a skilfull practitioner in this kind , though the means whereby he worketh such feats , be vnknowne vnto vs. in this manner paul affirmeth that the galatians were deluded , whē he saith , o foolish g●latians who hath bewitched you ? gal. 3. 1. where he vseth a word * borrowed from the practise of witches and sorcerers , who vse to cast a miste ( as it were ) before the eyes to dazle them , and make things to appeare vnto them which indeede they doe not see : and the ground of pauls comparison is that which hee takes for a graunted truth , that there be such delusions whereby mens senses are and may be corrupted by satanicall operation . thus againe the deuill by the witch of endor deceiued saul in the appearance of samuel , ● . sam. 28. making him beleeue that it had beene samuel indeed , whereas it was but a mere coun●erfeit of him , as shal appeare hereafter . againe , the deuill knowing the constitutions of men , and the particular diseases whereunto they are inclined , taks the vantage of some , and secondeth the nature of the disease by the cōcurrence of his owne delusion , thereby corrupting the imagination , and working in the minde a strong perswasion , that they are become , that which in truth they are not . this is apparant in that disease ▪ which is tearmed lycanthropia , where some , hauing their brains possessed and distempered with melancholy , haue verily thought themselues to bee wolues , and so behaued themselues . and the histories of men in former ages , haue recorded strange testimonies of some , that haue been thus turned into wolues , lyons , dogges birds , and other creatures , which could not be really in substance , but onely in appearance , and phantasie corrupted , and so these records are true . for god in his iust iudgement , may suffer some men so to be bewitched by the deuill , that to their conceit th●y may seeme to be like these bruit beaste , though indeede they remaine true 〈◊〉 still . for it i● a worke surmounting the deuills power , to change the substance of any one creature , into the substance of another . by this kind of delusion the church of rome , in the times of blindnesse and ignorance , hath taken great aduantage , and much encreased her riches and honour . for there be three points of the religion of that church , to wi●●e , rurgatorie , inuocation of 〈◊〉 saints , and honouring of reliques , whereby she hath notably inriched her selfe , all which had their first foundation from these and such like satanicall impostures . for the onely way , whereby they haue brought the common sort to yeeld vnto them , both for beleefe and practise , hath beene by deluding their outward sense● , with false apparitions of ghosts and soules of men , walking and ranging abroad after their departure , and such like● wherby simple persons , ignorant of their fetches and delusions , haue beene much affrighted , a●d caused thorough extremitie of feare and dread , to purchase their owne peace and securitie , by many and great expenses . and indeede these were the strongest arguments that euer they had , and which most preuailed with the common people , as is manifest in stories of all nations and ages , where such deceits haue taken place , though oftentimes by the iust iudgement of god , they were taken in their craft , and their feat● reuealed . the second kind of illusion , is of the minde , whereby the deuill deceiues the minde , and makes a man thinke that of himselfe which is not true . thus experience teacheth , that he hath deluded men both in former and latter times , who haue auouched and professed themselues to be kings , or the sonnes of kings . yea , some haue holden themselues to be christ , some to be elias , some to be iohn the baptist , and some extraordinarie prophets . and the like concei●s haue entred into the minds of sundrie witches , by the suggestion and perswasion of the deuill . to whome , when they haue wholly resigned their soules and bodies , they haue beene mooued to beleeue things impossible touching themselues , as that they haue indeed beene changed into other creatures , as catts , birds , mise , &c. the inquisitions of spaine & other countries , wherein these and such like things are recorded touching witches really metamorphosed into such creatures , cannot be true ; considering that it is not in the power of the deuill , thus to change substāces into other substāces . and those conuersions recorded by them , were onely satans illusions , wherewith the mindes of witches were possessed , and nothing else ; which though they were extraordinarie , ( as the rest of this kinde are ) yet they went not beyond the power of nature . the second sort of the deuills wonders , are reall workes , that is , such as are indeede that which they seeme and appeare to be . these , howsoeuer to men that knowe not the natures of things , nor the secret and hidden causes thereof , they may seeme very strange and admirable , yet they are no true miracles , because they are not aboue and beyond the power of nature . if it be here alleadged , that the deuils workes are not reall and true actions , because the holy ghost calleth them lying wonders , 2. thes. 2. 9. i answer , that they are called lying wonders , not in respect of the workes themselues , for they were workes truely done and effected ; but in regard of the deuills end and purpose in working thē , which is to lie vnto men , and by them to deceiue . the truth of which point will appeare in the viewe of some particular examples . first ▪ we read in the historie of iob , that satan brought downe fire from heauen , which burnt vp iobs sheep and seruants ; and caused a mightie winde to blowe downe the house vpon his children , as they were feasting , to destroy them . againe , he smot the bodie of iob with botches and boyles . all these were true & reall works , very strange & admirable , and yet no miracles , because they exceeded not the compasse of nature . for first , when he cast downe the fire from heauen , he did not create the fire of nothing , for that is a worke proper to god alone , but applied creature to creature , and therefore produced such a matter as was fit to make fire of . if it be demanded , how he is able to doe this ? we must remember , that his knowledge in naturall causes is great , and therefore he was not ignorant of the materiall cause of fire , which beeing throughly knowne and founde out , satan brought fire vnto it , and so putting fire to the matter of fire , he brought it downe by his power and agilitie from heauen , vpon the cattell and seruants of iob. againe , the winde which blewe downe the house , where his sonnes and daughters were eating and drinking , was not created by the deuill , but he knowing well the matter wherof winds are generated naturally , added matter to matter , and thence came the winde ; whereunto he ioynes himselfe , beeing a spirit of a swift and speedie nature , and so makes it , for his own purpose , the more violent and forcible . thirdly , he smote iobs bodie with sore boyles , from the crowne of his head to the sole of his foote . now this may seeme strange , that he should haue such power ouer mans body , as to cause such diseases to breed in it . therefore we are further to vnderstand , that his knowledge extendeth it selfe to the whole frame and disposition of mans bodie , whereby it comes to passe , that the causes of all diseases are well knowne vnto him , and he is not ignorant ho●e the humours in the bodie may be putrified , and what corrupt humours will breede such and such diseases , and by what meanes the aire it selfe may be infected : hereupon preparing his matter , and applying cause to cause , he practised vpon the bodie of iob , and filled him with grieuous sores . another example of satans reall workes is this . by reason of his great power and skill , he is able to appeare in the forme and shape of a man , and resemble any person or creature , and that not by deluding the senses , but by assuming to himselfe a true body . his power is not so large , as to create a bodie , or bring againe a ●oule into a bodie , yet by his dexteritie and skill in naturall causes he can worke wonderfully . for he is able , hauing gathered together fit matter , to ioyne member to member , and to make a true bodie , either after the likenes of man , or some other creature ; and hauing so done , to enter into it , to mooue and stirre it vp and downe , and therein visibly and sensibly to appeare vnto man ; which though it be a strange worke , and besides the ordinarie course of nature , yet it is not simply aboue the power thereof . for a third instance . the deuill is able to vtter a voice in plaine words and speach , answerable to mans vnderstanding in any language . not that he can take vnto himselfe beeing a spirit , an immeadiate power to speake or frame a voyce of nothing without meanes , but knowing the naturall and proper causes and meanes by which men doe speake , by them he frames in himselfe the voyce of a man , and plainely vtters the same in a knowne language . in this manner he abused the tongue and mouth of the serpent , when in plaine words he tempted eue to eate the forbidden fruit . now it is to be remembred here , that when the deuill speakes in a creature , it must be such a creature , as hath the instruments of speach , or such whereby speach may be framed and vttered , not otherwise : for it was neuer heard that he spake in a stocke or a stone , or any created entity , that had not the meanes and power of vttering a voice , at least in some sort ; it beeing a worke peculiar to the creator , to giue power of vtterance where it is not by creation . againe , when he frameth a voice in a creature , he doth it not by giuing immediate power to speake , for that he cannot doe , and the creature abused by him , remaineth in that regard , as it was before . but it beeing naturally fitted and disposed to vtter a voice , though not perfectly to speake as a man , he furthereth and helpeth nature in it , and addeth to the facultie thereof a present vse of words , by ordering and ruling the instruments to his intended purposes . and to conclude this point , looke what strange workes and wonders may be truely effected by the power of nature , ( though they be not ordinarily brought to passe in the course of nature ) those the deuill can do , & so farre forth as the power of nature will permit , he is able to worke true wonders , though for a false and euill ende . here a question is mooued by some , whether the deuil can change one creature into another , as a man or woman into a beast ? for some , notwithstanding the doctrine alreadie taught , are of opinion , that he can turne the bodies of witches into other creatures , as hares , cattes , and such like . ans. the transmuta●ion of the substance of one creature into another , as of a man into a beast of what kind soeuer , is a worke simply aboue the power of nature , and therefore cannot be done by the deuil , or any creature . for it is the proper worke of god alone , as i haue said , to create , to change or abolish nature . it is obiected , that such chāges haue beene made . for lots wi●e was turned into a pillar of salt , gen. 19. 26. ans. it is true , but that was done by the mightie power of god , neither can it be proued that any creature , angel , or other , was euer able to doe the like . but it is further said , that king nabuchadnezzar was turned in●o a beast , and did eate grasse with the beasts of the field , dan. 4. 30. ans. there is no such matter : his substance was not changed , so as his bodie became the bodie of a beast indeede , but his condicions onely were altered by the iudgement of god vpon his minde , whereby he was so farre forth bereaued of humane sense and vnderstanding . againe , for his behauiour and kinde of life , he became altogether bruitish for the time , and excepting onely his outward forme and shape , no part of humanitie could appeare in him : but that he retained his humane bodie still , it is euident by his owne words , vers . 31. when he saith , and mine vnderstanding was restored to me : which argueth plainly , that the hand of god was vpon him in some kind of madnesse and furie , and therefore that there was not a change of his bodie and substance , but a strange and fearefull alteration in his minde and outward behauiour . and though such a transmutation should be granted , yet it makes nothing for the purpose , considering it was the worke of god onely , and not of the deull . and thus we see what kind of wonders the deuil can bring to passe . the meditation of which point may teach vs tvvo things . first that the working of wonders is not a thing that will commend man vnto god , for the deuill himselfe , a wicked spirit , can worke them : and many shall alledge this in the day of iudgement , that they haue by the name of god cast out deuils , and done many great wo●ks , to whome notwithstanding the lord will say , i neuer knewe you ; depart from me yee workers of in●quitie , matth. 7. 22. 23. it behooueth vs rather to get vnto our selues the precious gifts of faith , repentance , and the feare of god , yea to go before others in a godly life and vpright conuers●tion , then to excell in effecting of strange workes . when the seauentie disciples came to our sauiour christ with ioy , and tolde him , that euen the deuills were subdued vnto them through his name , luk. 10. 17. he counsells them , not to reioyce in this , that wicked spirits were s●bdued vnto them , but rather , because their names were written in heauen , vers . 20. indeed to be able to worke a wonder , is an excellent gift of god , and may minister matter of reioycing , when it proceedeth from god : but seeing the deuill receiued this power by the gift of creation , our speciall ioy must not be therein , but rather in this , that we are the adopted sonnes of god , in which priuiledge the deuill hath no part with vs. and therefore the apostle , 1. cor. 13. making a comparison of the gifts of the spirit , as of speaking diuers tongues , of prophecying , and working miracles with loue ; in the end , wisheth men to labour for the best gifts , which are faith , hope , and loue , because by these we are made partakers of christ , on whom we ought to set our hearts , and in whome we are commanded ●lwaies to reioyce , phil. 4. 4. secondly , we learne from hence , not to beleeue or receiue a doctrine now or at any time , because it is confirmed by wonders . for the deuill himselfe is able to confirme his errours and idolatrous seruices by strange and extraordinarie signes , by which vsually he laboureth to auouch and verisie the grossest points of falshood in matter of religion . on the contrarie , we must not reiect or contemne a doctrine , because it is not thus confirmed . this was a maine fault in the iewes , who would not receiue the word preached by christ , vnlesse he shewed them a signe from heauen . indeed in the primitiue church it pleased god to confirme that doctrine which the apostles taught , by great signes and miracles , but now that gift is ceased , and the church hath no warrant to expect any further euidence of the religion it professeth and enioyeth by arguments of that kinde ; yea rather it hath cause to suspect a doctrine taught for the wonders sake , whereby men labour to auouch it . sect. v. the last clause in the description , is this ; so farre forth as god in iustice suffereth : which i adde , for two causes . first , ●o shew that god , for iust causes , permi●te●h the arts of magicke & witchcraft , and the practises thereof . now this he doth in his prouidence , either for the triall of his children , or for the punishment of the wicked . first therefore god permits these wicked arts in the church , to prooue whether his children wil steadfastly beleeue in him , and seeke vnto his word , or cleaue vnto the deuill , by seeking to his wicked instruments . this moses plainely forewarned the church of god of , in his time , deuter. 13. v. 1. if there arise among you a prophet , or a dreamer of dreames , and giue thee a signe or wonder , v. 2. and the signe and wonder which he hath told thee , come to passe , saying , let vs goe after other gods , which thou hast not knowne , and serue them , v. 3. thou shalt not hearken to the words of that prophet , &c. againe , god suffereth them for the punishment of vnbeleeuers and wicked men : for oftentimes god punisheth one sinne by an other , as the antecedent sinnes by the consequent . this paul plainely sheweth ( speaking of the daies of antichrist ) that because men receiued not the loue of the truth , therefore god would send vpon them strong illusions , that they should beleeue lies . and we may resolue our selues , that for this very cause , god suffereth the practises of witchcraft , to be so rise in these our daies , to punish the ingratitude of men , who haue the truth reuealed vnto them , and yet will not beleeue and obey the same , but tread it vnder their feete , that all they might be condemned which beleeued not the truth , but tooke pleasure in vnrighteousnesse . secondly , this last clause is added , to shewe that in the practises of sorcerie and witchcraft , the deuill can doe so much onely as god permitts him , and no more . doubtlesse , his malice reacheth further , and consequently his will and desire ; but god hath restrained his power , in the execution of his malitious poses , whereupon he cannot goe a whit further , then god giues him leaue and libertie to goe . the magicians of egypt did some wonders in shew like vnto the miracles wrought by moses and aaron , and that for a time , by changing a rodde into a serpent , and water into blood , and by bringing froggs through he sleight and power of the deuill ; but when it pleased god , to determine their practises , and giue them no further liber●ie , they could not doe that , which in likelihood was the meanest of all the rest , the turning of the dust of the land into lice , and themselues gaue the true reason thereof , ●aving , that this was the finger of god , exod. 8. 19. when the deuil● went out and became a false spirit in the mouth of all ahabs prophets , to intise him to goe to fall at ramoth g●le●d , he went not of his owne will ; but by the authoritie of god , who commanded him to goe ●●●entise ahab , and suffered him to preuaile , 1. king. 22. 20. ●nd the act was not the act of satan , but of god , whose instrument he was ; and therefore the holy ghost saith by mi●aiah , the lord-hath put a lying spirit in the mouth of all these thy prophets , and the lord hath appointed euill against thee , v. 23. hence also it was , that the deuills , beeing cast out of the man that had an vncleane spirit , asked leaue of christ to enter into the heard of swine , and could not enter in till he had permited them ; mark. 5. 12 , 13. and we read oftentimes in the gospel , that our sauiour cast out many deuills by his word onely , thereby shewing that he was absolute lord ouer them , and that without his permission ; they could doe nothing . and thus much touching the generall 〈◊〉 of this art. chap. ii. the ground of witchcraft , and of all the practises thereof . the ground of all the practises of witchcraft , is a league or couenant made betweene the witch and the deuill : wherein they doe mutually bind themselues each to other . if any shall thinke it strange , that man or woman should enter league with satan , their vtter enemie ; they are to know it for a most euident and certen truth , that may not be called into question . and yet to cleare the iudgement of any one in this point , i will set downe some reasons in way of proofe . first , the holy scripture doth intimate so much vnto vs in the 58. psal. v. 5. where , howsoeuer the cōmon translation runneth in other tearmes , yet the words are properly to be read thus ; which heareth not the voyce of the mutterer ioyning societies cunningly . and in them the psalmist layeth downe two points . first , the effect or worke of a charme , muttered by the inchanter ; namely , that it is able to stay the adder from s●inging those which shall lay hold on him , or touch him . secondly , the maine foundation of the charme ; societies or confederacies cunningly made , not betweene man and man , but ( as the words import ) betweene the inchanter and the deuill . the like we read , deuter. 18. 11. where the lord chargeth his people when they come into the land of canaan , that amongst other abominations of the heathen , they should beware least any were found amongst them , that ioyned societie , that is , entred into league and compact with wicked spirits . a second reason may be this : it is the practise of the deuill to offer to make a bargaine and couenant with man. thus he dealt with our sauiour christ , in the third temptation wherewith he assaulted him , promising to giue vnto him all the kingdomes of the earth , and the glorie of them , ( which he shewed him in a vision ) if christ for his part would fall downe and worshippe him . the offer was passed on the behalfe of satan , and now to make a perfect compact betweene them , there was nothing wanting but the free consent of our sauiour vnto the cōdition propounded . whereby it is manifest , that the deuill makes many couenants in the world , because he findeth men and women in the most places , fitted for his turne in this kind , who will not let to worship him for a farre lesse matter then a kingdome . and it is not to be doubted , that thousands in the world , had they been offered so faire as christ was , would haue beene as willing to haue yeelded vpon such conditions , as the deuill to haue offered . thirdly , the common confession of all witches and so●cerers , both before and since the comming of christ , doth yet more fully confirme the same . for they haue confessed with one consent , that the very ground-worke of all their practises in this wicked art , is their league with the deuill . and hence it appeareth , how and whereupon it is , that sorcerers and witches can bring to passe strange things by the helpe of satan ; which other men ordinarily can not doe ; namely , because they haue entred a league with him , whereby he hath bound himselfe to them , for the effecting of rare and extraordinarie workes , which others , not ioyned with him in the like confederacie , are not able either by his helpe , or any power or policie of their owne to bring to passe . hereupon it was , that the witch of endor shewed vnto saul the appearance of samuel , which neither saul himselfe , nor any in all his court could doe . there was no great vertue in the matter or frame of her words , for shee was ignorant and had no learning . by power she could not effect it , beeing a weake woman ; neither was it like that she had more cunning and pollicie then any of the learned iewes in those times had for such purposes . the main reason was , her league made with satan , by vertue whereof shee commanded him to appeare in the likenes of samuel , which neither saul nor any of his companie could doe , by vertue of such couenant , which they had not made . the ende why the deuill seeketh to make a league with men , may be this ; it is a point of his policie , not to be readie at euery mans command to doe for him what he would , except he be sure of his reward ; and no other meanes will serue his turne for taking assurance hereof , but this couenant . and why so ? that hereby he may testifie both his hatred of god , and his malice against man. for since the time that he was cast down from heauen , he hath hated god & his kingdome , and greatly maligned the happy estate of man , especially since the couenant of grace made with ou● first parents in paradise . for he thought to hau● brought vpon them by their fall , eternall and finall confusion , but perceiuing the contrarie by vertue of the couenant of grace ; then manifested , and seeing m●n by it to be in a better and surer estate then before , he much more maligned his estate , and beares the ranker hatred vnto god for that his mercie bestowed vpon him . now that he might shew forth this hatred and malice , he takes vpon him to imitate god , and to counterfeit his dealings with his church . as god therefore hath made a couenant with his people , so satan ioynes in league with the world , labouring to bind some men vnto him , that so if it were possible , he might drawe them from the couenant of god , and disgrace the same . againe , as god hath his word and sacraments , the seales of his couenant vnto beleeuers ; so the deuill hath his words and certaine outward signes to ratifie the same to his instruments , as namely , his figures , characters , gestures , and other satanicall ceremonies , for the confirmation of the truth of his league vnto them . yea further , as god in his couenant , requires saith of vs to the beleeuing of his promises : so the deuill in his compact , requires faith of his vassalls , to put their affiance in him , and relie on him for the doing of whatsoeuer he bindes himselfe to doe . lastly , as god heares them that call vpon him according to his will : so is satan readie at hand vpon the premisses , endeauouring to the vtmost of his power , ( when god permits him ) to bring to passe whatsoeuer he hath promised . and so much of the league in generall . more particularly , the league betweene the deuill and a witch , is twofold : either expressed and open , or secret and close . the expresse and manifest compact is so tearmed , because it is made by solemne words on both parties . and it is not so expressely set downe in scriptures , as in the writings of learned men , which haue recorded the confessions of witches , and they expresse it in this manner . first , the witch for his part , as a slaue of the deuill , binds himselfe vnto him by solemne vowe and promise to renounce the true god , his holy word , the couenant he made in baptisme , and his redemption by christ ; & withall to beleeue in the deuil , to expect & receiue aide and helpe from him , and at the end of his life , to giue him either bodie , or soule , or both : & for the ratifying hereof , he giues to the deuil for the present , either his owne hand-writing , or some part of his blood , as a pledge & earnest pennie to bind the bargaine . the deuill on the other side , for his part promiseth to be readie at his vassalls command , to appeare at any time in the likenesse of any creature , to consult with him , to aide and helpe him in any thing he shall take in hand , for the procuring of pleasures , honour , wealth , or preferment , to goe for him , to carrie him wheth●r he will , in a word , to doe for him , whatsoeuer he shall commande . many sufficient testimonies might he alleadged for the proofe hereof , but it is so manifest in daily experience , that it cannot well bee called into question . but yet if it seeme strange vnto any , that there should be such persons in the world , that make such fearefull couenāts with the deuill , let them consider but this one thing , and it will put them out of doubt . the nature of man is exceeding impatient in crosses , and outward afflictions are so tedious vnto mortall minds , and presse them with such a measure of griefe , that some could be contented with all their hearts to be out of the world , if thereby they may be released of such extremitie , and hereupon they care not what meanes they vse , what conditions they vndertake to ease and helpe themselues . the deuill finding men in these perplexities , is ready to take his advantage , and therefore perceiuing them now fitted for his purpose to worke vpon ; he insinuates and offers himselfe , to procure them ease and deliuerance , if they will vse such meanes , as he shall prescribe for that purpose : and to a naturall man there is no greater meane then this to make him ioyne societie with the deuill . he therefore , without any further doubting or deliberation , condescendes to satan , so as he may be based and releeued in these miseries . againe , we are to consider , that in these cases , the deuil getteth the greater hold of man , and mooues him to yeeld vnto his suggestions the rather , because that which he promiseth to doe for him is present and at his command , and therefore certaine ; whereas the thing to be performed on the behalfe of the partie himselfe , as the giuing of bodie and soule , &c. is to come sundry yeares after , and therefore in regard of the particular time , vncertaine . now the naturall man not regarding his future and finall estate , preferres the present commoditie before the losse and punishment that is to come a farre off , and thereby is perswaded to yeeld himselfe vnto satan . and by these and such like antecedents are many brought to make open league with the deuill . the secret and close league between the witch and satan is that , w●erein they mutually giue consent each to other , but yet without a sworne couenant conceiued in expresse words and conference . of this there be two degrees . first , whē a mā vseth superstitions 〈◊〉 of prayer , wherein he expressely requireth the helpe of the deuill , without any mention of sol●mine words or couenant going before . that this is a kind of compact it is plaine , because herein there is a mutuall vnder-hand consent between the partie and the deuill , though it be not manifest . for when a 〈…〉 to vse supersti●ous formes of inuocation , for helpe in time of need ; by the very vsing of them , his heart consenteth to satan , and he would gladly haue the thing effected . when therefore the deuill hath notice of them , and endeauo●●● to effect the thing prayed for , therein also he giues consent ; so as though there be no expresse words of compact outwardly framed on both parts , yet the concurrence of a mutuall consent for the bringing to passe of the same things , makes the couenant authentical . for according to the receiued rules of equitie and reason ; mutuall consent of partie with partie , is sufficient to make a bargaine , though there be no solemne course or forme of words to manifest the same to others . the second degree is , when a man vseth superstitious meanes to bring any thing to passe , which in his owne knowledge , haue no such vertue in thēselues to effect it , without the especiall operation of the deuill . superstitious meanes i call all those , which neither by order of creation , nor by the special appointment and blessing of god since , haue any vertue in them , to bring to passe that thing for which they are vsed . for example ; a charme , consisting of set words and syllables , both rude , barbarous , and vnknowne , vsed for the curing of some disease or paine , is a superstitious meanes ; because it hath no vertue in it selfe to cure , either by the gift of god in the creation , or by any speciall appointment afterward in his word , or otherwise . and therefore when this meane is vsed by man , which he knoweth hath no such vertue in it , for the effecting of that worke for which it was vsed , there is a secret league made with the deuill . yet here i adde this clause , in his owne knowledge , to put a difference betweene men , which vse superstitious meanes to bring some things to passe : for some there be , which when they vse them , know they be meerely superstitious , yea weake and impotent , hauing no vertue in themselues for the purpose whereto they are vsed ; as the repeating of certain forms of words ; the vsing of signes , characters , and figures , which in effect are meere charms , no whit effectuall in thēselues , but so farre forth as they serue for watchwords vnto satan , without whose ayde nothing is done by them . a plaine argument that the vser hereof hath in his heart secretly indented with satan , for the accomplishment of his intended workes . a second sort there is , which vseth them for some speciall end , beeing perswaded that there is vertue in the meanes themselues to bring the thing to passe , and yet not knowing that either they be superstitious , or haue their efficacie by the power and worke of the deuill . such persons haue made as yet no league with satan , but they are in the high vvay thereunto . and this course is a fit preparation to cause them to ioyne vvith him in couenant . i shew it by an example . a man is fallen into some extemitie , and findes himselfe bewitched ; his paine is great , and he desires with all his heart to be cured and deliuered . hereupon he sendeth for the suspected witch ; beeing come , he offers to scratch him or her , thinking by this means to be cured of the witchcraft . his reason is no other , then a strong persvvasion , that there is simply vertue in his scratching to cure him , and discouer the witch , not once suspecting that the helpe commeth by the power of the deuill , but from the action it selfe . this doing , he may be healed : but the truth is , he sinneth and breakes gods commandement . for the vsing of these meanes is plaine witchcraft , as aftervvard vve shall see . and yet for all this , the partie cannot be saide in present to haue made a league vvith satan , because he thought , that though he yeelded to the vse of superstitious meanes for his curing , yet there had beene in the saide meanes a vertue of h●ling , vvithout any helpe or vvorke of the deuill . chap. iii. of the kinds of witchcraft , and first of divination . witchcraft is of tvvo sorts ; divining , or working . for the whole nature of this art , consisteth either in matter of diuination and coniecture , or in matter of practise . and in both these it is to be remembred , that nothing can be effected , vnlesse the partie haue made a league with the deuill , expresse or secret , or at the least , a prepa●ation thereunto , by a false and erroneous opinion of the meanes . sect. i. diuination is a part of witchcraft , whereby men reueale strange things , either past , prese●● , or to come , by the assistance of the deuill . if it be here demanded , how the deuill beeing a creature , should be able to manifest and bring to light things past , or to foretell things to come ; i answer , first generally , that satan in this particular worke , transformes himselfe into ●n angel of light , & takes vpon him the exercise of these things in an ambitious ( though false ) imitation of diuine reuelations and predictions , made and vsed by god in the times of the prophets & apostles . and this he doth ( as much is in him lieth ) to obscure the glorie of god , and to make himselfe great in the opinion of ignorant and vnbeleeuing persons . againe , though satan be but a creature , yet there be sundrie waies whereby he is able to diuine . first , by the scriptures of the old & new testament , wherein are set downe sundrie prophecies concerning things to come . in the old testament are recorded many prophecies concerning the state of gods church , from the first age of the world , till the comming of christ. in the new testament likewise are recorded others , touching the selfe same thing , from the cōming of christ in the latter daies , to the ende of the world . now the deuill beeing acquainted with the historie of the bible , and hauing attained vnto a greater light of knowledge in the prophecies therein cōtained , then any man hath ; by stealing diuinations out of them , he is able to tell of many strange things , that may in time fall out in the world , and answerably may shew them ere they come to passe . for example : alexander the great before he made warre with darius king of persia , consulted with the oracle , that is , with the deuill , touching the euent and issue of his enterprise . the oracle answered him thus ; alexander shall be a conquerour ; vpon the prediction of the oracle , alexander wages warre with darius , and inuades asia , and hauing conquered him , translated the empire from persia to greece , according as the oracle had said . now if question bee made , how the deuill knewe the euent of this warre , and consequently made it knowne to alexander ? the answer is , by the helpe of a prophecie in the old testament ; for this thing was particularly set downe before hand by the prophet daniel , dan. 11. 3. where he saith ; that a mightie king sh●ll stand vp , and shal rule with great dominion , and doe according to his pleasure , and this was alexander the great . satan therefore knowing the secret meaning of the angels wordes vnto daniel , framed out of them a true and direct answer , whereas he was not able of himselfe to de●ine certainly of the euent of things to come in particular . the second meanes , whereby the deuill is furnished for his purpose , is his owne exquisite knowledge of all naturall things ; as of the influences of the starres , the constitutions of men and other creatures , the kinds , vertues , and operations of plants , rootes , hearbs , stones , &c. which knowledge of his , goeth many degrees beyond the skill of all men , yea euen of those that are most excellent in this kind , as philosophers , and physicians . no marueile therefore , though out of his experience in these and such like , he is able aforehand to giue a likely gesse at the issues and euents of things , which are to him so manifestly apparent in their causes . a third helpe and furtherance in this point , is his presence in the most places : for some deuills are present at all assemblies and meetings , and thereby are acquainted with the consultations and conferences both of princes & people ; whereby knowing the drift and purpose of mens minds , when the same is manifested in their speaches and deliberations , they are the fitter to foretell many things , which men ordinarily cannot doe . and hence it is apparent , how witches may know what is done in other countries , and whether one nation intends warre against an other , namely , by satans suggestion , who was present at the consultation , and so knew it , and reuealed it vnto them . but how then comes it to passe , that the consultations and actions of gods church and children , are not disclosed to their enemies ? euen by the vnspeakeable mercie and goodnesse of god , who though for speciall causes sometimes , he suffers satan by this meanes to bring things to light , yet he hath restrained this his libertie , and subiected it vnto his owne will , so as he keepes him out of such meetings , or compels him to conceale ; whereas otherwise his malice is so great , tha● not a word could be spoken , but it should be carried abroad to the hurt & disturbance both of churches and common-wealths . the fourth way , is by putting into mens mindes wicked purposes and couns●ls ; for after the league once made he laboureth with them by suggestions and where god giues him 〈◊〉 , he neuer ceaseth perswading , till he hath brought his enterprise to passe . hauing therefore : first brought into the minde of man , a resolution to doe some euill , he goes and reueales it to the witch , and by force of perswasion vpon the partie tempted , he frames the action intended to the time foretold , and so finally deludes the witch his owne instrument , foretelling nothing , but what himselfe hath compassed and set about . the fift helpe , is the agilitie of satans nature , whereby he is able speedily to conuay himselfe from place to place , yea to passe through the whole world in a short ●ime . for god hath made him by nature a spirit , who by the gift of his creation , hath attained the benefit of swiftnes , not onely in dispatching his affairs , but also in the cariage of his person with great expedition for the present accomplishment of his owne desires . lastly , god doth often vse satan as his instrument , for the effecting of his intended workes , and the executing of his iudgements vpon men ; and in those cases manifesteth vnto him , the place where , the time when , and the manner how such a thing should be done . now all such things as god wil haue effected by the deuill , he may fortell before they come to passe , because he knowes them before hand by reuelation and assignment from god. thus by the witch of endor he foretolde to saul the time of his death and of his sonnes , and the ruine of his kingdome , saying , to morow shalt thou and thy sonnes be with me , and the lord shall giue the hoste of israel into the hands of the philisti●s ; which particular euent , and circumstances appertaining , he did truely define ; not of himselfe , but because god hath drawn away his good spirit from saul , and had deliuered him to be guided by the deuill , whome he also appointed as a meanes ; and vsed as an instrument to worke his ouerthrowe . the scripture indeede maketh not particular mention of the time of sauls death , it onely recordeth the manner thereof , and that which followed vpon his death ; the translating of the kingdome to his neighbour dauid after him ; and yet because god vsed satan as an instrument to bring this to passe , hereupon he was able to foretel the particular time , when the will of god should be wrought vpon him . and these be the ordinarie meanes and helpes whereby the deuill may knowe and declare strange thinges , whether past , present , or to come . neither may this seeme strange , that satan by such meanes should attaine vnto such knowledge , for euen men by their owne obseruations may giue probable coniectures of the state and condition of sundrie things to come . thus we read , that some by obseruation haue found out probably , and foretold the periods of famille● and kingdomes . for example , that the time and continuance of kingdomes is ordinarily determined at 500. yeares , or not much aboue ; and that great families haue not gone beyond the sixt and seauenth generation . and as for speciall and priuate things , the world so runnes ( as it vvere ) in a circle , that if a man should but ordinarily obserue the course of things , either in the vveather , or in the bodies of men , or othervvise , he might easily foretell before hand vvhat would come after . and by these and such like instances of experiences , men haue gessed at the alterations and changes of estates , and things in particular . novv if men vvhich be but of short continuance , and of a shallovv reach in comparison , are able to doe such things , hovv much more easily may the deuill , hauing so great a measure of knovvledge and experience , and beeing of so long continuance , hauing also marked the course of all estates , be able to foretell many things vvhich are to come to passe ? specially considering vvhat the wise man hath set downe to this purpose , that that which hath beene , shall be ; and that which hath beene done , shall be done ; and there is no new thing vnder the sunne , eccl. 1. 9. if it be here alledged , that diuination is a prerogatiue of god himselfe , and a part of his glorie incōmunicable to any creature , isa. 41. 23. i answer , things to come must be considered two waies ; either in themselues , or in their causes and signes , which either go with them , or before them . to foretell things to come , as they are in themselues , without respect vnto their signes or causes , is a propertie belonging to god onely ; and the deuill doth it not by any direct and immediate knowledge of things simply considered in themselues , but onely as they are present in their signes or causes . again , god foretelleth things to come certainely , without the helpe of any creature , or other meanes out of himselfe ; but the predictions of satan are onely probable and coniecturall : and when he foretelleth any thing certainely , it is by some reuelation from god , as the death of saul ; or by the scripture , as alexanders victory : or by some speciall charge committed vnto him , for the execution of gods will vpon some particular places or persons , as before hath beene shewed . thus much for the causes of diuination . now followe the parts and branches thereof . diuination is of two sorts ; either in and by meanes , or without meanes . diuination by meanes , is likewise of two sorts ; either by such as are the true creatures of god ; or those which are meerly counterfeit & forged . sect. ii. diuination by the true creatures of god , is distinguished according to the number of the creatures , into fiue distinct kinds , whereof foure are mentioned in the scriptures . § 1. the first , is by the flying and noise of birds . sorcerers among the heathen , vsed to obserue foules in their flight ; for example , whether they did flie on the right hand , or on the left ; aboue them , or below by them ; whether crosse and ouerthwart , or directly against them . in like manner they obserued the noise & sound of the foule . and both these waies , sometimes by the noyse , and sometimes by the flight , they diuined of things to come , both publike and priuate , of good and bad successe in mans affaires ; of the state of kingdomes , townes , families and particular persons . now this kind of diuination is condemned by moses , deut. 18. 10. let none be found among you that i● a — diuiner of diuinations : that is , ( as some intepret it ) a marker of the flying of foules : or a charmer , or a consulter with spirits , or a soothsayer ; that is , such a one as by obseruing the flying and noise of fowles , takes vpon him to foretell good or bad successe . § 2. the second kind of creatures vsed for diuinatiō , are the intralls of beasts , of which mention is made ezek. 21. 21. where nabuchadnezzar being to make warre both with the iewes and the ammonites , and doubting in the way which enterprise to vndertake first , he offers a sacrifice to the idol gods , and opening the bellie of the sacrifice , looks vpon the liuer , and by the signes therein found , he iudgeth what should be the issue of the warre . which thing nabuchadnezzar did according to the vsuall practise of the heathen , who when they were to make warre , or to attempt any businesse of importance , were wont to offer sacrifice to their gods , and to prie into the intralls of the beast sacrificed : for example , the heart , stomake , splene , kidneies , but specially the liuer , and by certaine signes appearing in those parts , the deuill was wont to reueale vn-them what should be the successe of their affaires they had in hand . it were easie to exemplifie both these sorts of diuination by sundrie particulars out of heathen writers , but seeing the scripture hath manifested that there are such , and experience shewes the same , i will forbeare that labour , and proceede . but here it is demanded , why both these kindes of diuination should be condemned in scripture , considering they had so great applause among the heathen ? i answer , because the flying of birds , and the disposition of the inward parts of creatures , are no true signes either of good or bad successe . for that which is a true signe of a future euent , must haue the vertue and power whereby it signifieth , from god himselfe , either by creation in the beginning , or by his speciall ordinance and appointment afterward . now it cannot be shewed , that god in the creation infused any such vertue into the natures and motions of these creatures , whereby they might signifie such things ; neither is there any apparent testimonie in the whole booke of the scriptures , whereby it may be proued , that since the creation , they were appointed by god , to serue such vses and endes . and therefore howsoeuer they were esteemed of the heathen , yet the word of god hath iustly censured them , as no true and proper causes of diuination sanctified by god , but meerely diabolicall . it is alleadged , that ioseph diuined by his cuppe , as may appeare both by his stewards speech , as also by his owne , gen. 44. 5. & 15. and yet that cuppe receiued no power from god , either the one way or the other , to be a cause or meane of diuination . the answer anciently and commonly made is this , that iosephs steward spake not as the thing was indeede , but as the common receiued opinion was among the egyptians , who esteemed ioseph to be a man of great skill and wisdome , able by sundrie meanes to diuine and prophesie . to this i adde a second answer , that the steward spake not as he thought , but his purpose was in those words , to cōceale the knowledge of ioseph his master from his brethren , that thereby they might not discerne who he was , but take him to be an egyptian . thirdly , the words may not vnfitly admit this interpretation , as if the steward had said , know ye not that this cuppe which i finde in the sackes mouth of your yongest brother , is that whereby my master will easily prooue what manner of men you are ? this answer is also auncient , and may well be receiued . it is further obiected , that our sauiour christ by his speech vnto the pharisies , seemeth to approoue of diuining by creatures , as by winds , and by clouds ; when you see a cloud ( saith he ) rising out of the west , straight way you say , a showre commeth , and so it is : and when you see the south wind blow , ye say , that it will be hoate , and it commeth to passe , luk. 12. 54 , 55. ans. there be some kinds of predictions that are and may be lawfully vsed , because they are naturall , of which sort are those that are made by physicians , mariners , and husbandmen , touching the particular alterations and dispositions of the weather ; and these beeing agreeable to that order which god hath set in nature from the beginning ; by them a man may probably gather the state of the weather , whether it will be faire or foule ; and of these naturall signs our sauiour christ speaketh , not of diabolicall , which haue no warrant , either from the common course of nature created , or by any speciall appointment from god. so that whatsoeuer can be said in their defence , this yet remaineth certaine , that the slying and noise of birds , and the state of the intralls of beasts , are no true signes ordained by god , but inuented by the deuill and his instruments , and therefore all diuination by them is iustly condemned , as wicked and deuillish . whence it appeareth , what iudgement may be giuen of those common signes of diuination , which are obserued in the world , specially of the more ignorant sort . for example : a man finds a piece of yron , he presently conceiueth a prediction of some good lucke vnto himselfe that day . if he light on a peice of siluer , then he stands contrarily affected , imagining some euill will befall him . againe , when a man is taking his iourney , if a hare crosse him in the way , all is not well , his iourney shall not be prosperous , it presageth some mischiefe towards him . let his cares tingle or burne , he is perswaded he hath enemies abroad , and that some man either then doth , or presently will speake ill of him . if the salt fall towards a man at the table , it portendeth ( in common conceit ) some ill newes . when a rauen stands vpon some high place , looke what way he turnes himselfe and cries , thence , as some thinke , shall shortly come a dead corps ; albeit this sometime may be true by reason of the sharpe sense of smelling in the raven . these and sundrie other of the like sort , are meerely superstitious . for the truth is , they haue no vertue in themselues to foreshewe any thing that is to come , either in nature , or by gods ordinance . therefore whatsoeuer diuination is made by them , must needes be fetched from satanicall illusion . and though we cannot say they be soothsayings , or tearme the vsers and fauourers of them soothsayers , yet we may safely referre them to this kinde of diuining , beeing such as no christian may warrantably vse , though some of them be not so grosse and palpable , as those that are condemned in the scriptures . § 3. the third kind of creatures vsed to diuine by , are the starres . diuination by starres , ●s commonly called iudiical astrologie ; of which we may read , deu. 18. 10. 11. where the holy ghost doth of purpose reckon vp all those kinds of deuillish arts , whereby men haue dealings and societie with satan , either in divining or practising ▪ among which , this is the second . the word there vsed * may carrie a double sense . for it signifieth either him that obserueth times , vnder which acception astrologie is comprehended , or him that obserueth the clouds . and howsoeuer the best learned interpreters doe dissent about the notation of it , yet all agree in this , that this profession of diuining by the starres , is there condemned : and that it is to be numbred among the rest expressed in the prohibition , may further appeare by other places of scripture , as in isa. 47. 13. 14. where the lord threatneth the same iudgements against diuiners by the starre● , that he doth against soothsaiers and magicians . againe , in dan. 2. 2. inchaunters , astrologians , and sorcerers are ioyned together , as beeing all sent for about the same busines , v●z . to expound the kings dreame . nowe if the lord himselfe haue allotted the same punishment to the astrologer , which he hath to the soothsaier & magician , and account them all one ; it is manifest , that diuining by the starres ought to be held as a superstitious kind of diuination . here if it be thought strange , that predictions by so excellent creatures as the starres be , should carrie both the name and nature of diabolicall practises , which can be done by none but such as are in league with satan : i answer , the reasons hereof are these : first , it must be considered , that the drift and scope of this art , is to foretell the particular euents of things contingent , as the alteration of the states of kingdomes , the deaths of princes , good or badde successe of mens particular affaires , from the houre of their birth , to the day of their death . and from this all men may iudge , what the art it selfe is . for the foretelling of things to come , which in their owne nature are contingent , and in regard of vs casuall ( i say not in regard of god , to whome all things are certenly knowne ) is a propertie peculiar to god alone , and not within the power of any creature , man , or angel. a point that is plainely taught by the prophet esai , from the 4. chap. of his prophesie , to the 48. the scope whereof is to prooue , that it is a prerogatiue appointed to the deitie , and not communicable to the creature , to foreshew the euēt of things to come , which in our vnderstanding and reach , may either be , or ▪ not be ; and which when they are , may be thus or otherwaies . it remaines therefore , that diuinations of this kind , taking from god his right , and robbing him of his honour , are iustly censured of impietie , & are in themselues wicked and abominable . it is alleadged , that starres in the heauens , are the causes of many things happening in the world , and therefore to practise by them in this manner , deserueth no such imputation . ans ▪ it cannot be denied that they are causes of some things , but i demand , what causes ? not particular of particular euents● but generall and common , that worke alike vpon all things : and no man can diuine of a particular euent , by a generall cause , vnlesse he also know the particular causes subordinate to the generall , and the particular dispositions and operations of them . for example , let twentie or thirtie egges of sundrie kinds of birds be taken , and set vnder one and the same henne to be hatched ; it is not possible for any man , onely vpon the bare consideration of the heate of the hen , which is the generall cause of hatching the egges , to set downe certainely what kind of bird each egge will bring forth , vnlesse he know what the egges were particularly . for a generall and common cause , doth not immediately produce a particular effect , but onely mooueth and helpeth the particular , immediate , and subordinate causes . therefore the heat of the henne doth not make one egge to send forth a henne-chicken , another egge a ducke , a third a swanne , &c. but onely helpeth it forward by sitting and crouching vpon them . in like manner the starres are generall causes of naturall things , as the heat of the hen is of the hatching of the egges , and by them no man can rightly define of particular euents , and therefore diuination by the slarres , whereby are fore-told particular contingent euents , in kingdomes , families , or particular persons , is but a forged skill , that hath no ground in nature from the vertue of the starres , for any such purpose . a second reason may be this ; all the rules and precepts of astrologie , set downe by the most learned among the chaldeans , egyptians , and other astrologers , are nothing els but meer dotages and fictions of the braine of man : for the rules and conclusions of all good and lawfull arts , haue their ground in experience , and are framed by obseruation , whereupon they are called axioms , or positions of arte , so generally and vndoubtedly true , that they can not deceiue : but these rules are of a contrarie nature , hauing no foundation in experience at all ; for if they had , this must needes follow , that the position of the heauens , and the course of all the stars , must needs continue one and the same ; for the principles of art ought to be immutable : but neither the position of the heauens , nor the course of all the starrs , is alway one and the same . againe , he that would make sound rules of art by obseruation , must know the particular estate of all things he obserueth : but no man knoweth the particular estate of all the starres , and consequently none can gather sound rules of arte by them . thirdly , no man knoweth or seeth all the starres , and though they might be all discerned , yet the particular vertues of those which are seene , can not be knowne , because their influences in the aire , and vpon the earth , are confused ; and therefore by obseruation of them , no rules can be made , whereby to iudge of particular euents to come that be contingent . but experience teacheth ( may some say ) that if a man addicted to this course shall practise the rules of astrologie , it will fall out that the most things he foretelleth shall be true , and come to passe accordingly : which beeing verified in experience , it should seeme , that these principles are not vncerten : for how is it possible that vpō false grounds , should proceede true predictions ? to this obiection , learned diuines haue framed answer thus . that in this there is a secret magicke at the least , if not an open league with satan . for looke what is wanting to the effect of the starrs , the deuill maketh supply of it by his owne knowledge in things that are to come to passe . and this is the iudgement of them that haue knowne this arte , which was also receiued for true in the daies of the apostles . the third reason . the man that repaireth to the astrologian vpō the particular case for his helpe and counsell , must beleeue that he can and will doe for him ; otherwise , if he come doubting of his ability , or in way of tempting him , he can not helpe him . now in common vnderstanding , if the diuiner brings the thing to passe , here must needes be more then arte. for he that is master of a lawfull arte , can worke by his rules , whether a man beleeue that he can or no ; yea though all the men in the world should doubt , his rules would be effectuall . the arte therefore it selfe is the old superstitious arte of the chaldeans , which they beeing idolaters , first ferched from the deuill , and his oracles : yea , the practise thereof is nothing but superstitious sorcerie , and the vndertakers no better then sorcerers . if any man doubt hereof , their writings are sufficient testimonies , and they thēselues auouch it . for it is a rule and maxime among them in all kind o● sorcerie , that the learner must come credulous , and not doubting , or to tempt ; otherwise no answer can be giuen . but notwithstanding all these reasons alleadged for the proofe of this point , sundrie things are opposed to the contrarie . for first , it is saide that the sunne , moone , and starres were created for signes , gen. 1. 14. and therefore that it is lawfull to diuine by them , seeing that in so doing , we doe but vse them to the ende for which god made them . ans. the reason is of no force . the starres indeede by this ordinance doe serue for signes , but of what ? not of all things , but ( as the text plainly sheweth ) of daies , weekes , months , and yeare● ; yea , of the seasons of the yeare ; as of spring , summer , autumne , and winter ; yea further , of the alterations of the weather in generall ; but all this maketh nothing to ratifie diuination of particular euents in things cōtingent , which are to fal out in the state of kingdomes , families , and persons : for they are not causes , but signes , and that of some generall things onely , not of particular . againe , it is said , that moses & daniel , two famous prophets , are commended for their skill in this art : for of moses it is saide , act. 7. 22. that he was learned in all the wisedome of the egyptians : and daniel , in all the wisdome of the chaldeans , dan. 1. 17. 20. and we know , that the egyptians and chaldeans were the masters of diuination , and eminent aboue all others in matter of astrologie . ans. 1. it cannot be prooued out of those places , that moses or daniel were trained vp in this art : and though it should be granted they were , yet it follows not , that they were practisers of it . at least continually . for albeit , beeing children and of tender yeares in the courts of pharaoh and nebuchadnetsar , they had beene trained vp by their gouernours in this knowledge , it may not thence be concluded , that they finally submitted themselues to the practise thereof ; considering that a man may learne that when he is yong , which afterward vpon better iudgement and consideration , he may vtterly disclame . and so we are to thinke of them , that after god had called them , they did for euer lay aside all such wicked and deuillish practises , forbidden by god , and yet in vse among the egyptians and chaldeans . thirdly , it is obiected ; the starres are admirable creatures of god , and the causes of many straunge effects in the aire , in the waters , and vpon the earth also , in bodies of men and beasts : it may seeme therefore not vnlawfull to diuine by them . ans. we graunt that the s●arres , and especially the sunne and moone , haue great vertue and force vpon the creatures that are below ; partly by their light , and partly by their heat ; but hence it will not follow , that they are , or may be lawfully vsed for diuination : for whereas it hath beene shewed , that the grounds of all good arts are gathered by obseruation and experience , it is not possible for any man , truly and certenly , to obserue all particular euents brought forth by the starres , whereupon hee might ground his rules . and for proofe hereof ; suppose there were a heape of all kinds of hearbs growing vpon the earth gathered together , which should be all strained into one vessell , and the liquour brought to the most skilfull physitian that is , or euer was ; can we thinke him able by tasting or smelling thereof , to distinguish the vertues of the hearbs , and to say which is which ? to doe this when all were seuered each from other , is a hard matter , yet possible , considering they haue their seuerall natures and operations : but in this confused mixture to discerne the seueralls , is a thing passing the skill of man. the like may be said of the particular vertue of euery star ; for they all haue their operation in the bodies of men , and other creatures ; but their vertues beeing all mixed together in the subiect whereon they worke , can no more be knowne distinctly , then the vertues of a masse of hearbs of infinite sorts beaten together . for this is an vndoubted truth in nature : that the vertues of celestiall bodies in their operations , are mingled with the qualities of the elements in the inferiour bodies , & the vertues of them all doe so concurre , that neither the heate or light of the starres , nor the vertue of ●he elements , can be seuered one from another . and therefore though there be notable vertue in the starres , vet in regard of the mixture thereof in their operation , no man is able to say by obseruation , that this is the vertue of this starre , and this of that . the seauen planets beeing more notable , then the other lights of the heauen , specially the sunne and the moone , haue their operations and effects plainely and perfectly knowne : as for the other , there was neuer any man that could either feele their heate , or certenly determine of any thing by them . there being th● some stars , whose vertues are vnknowne , how can their operations and effects be discerned in particular ? therefore no rules can be made by obseruation of the vertues of the starres in their operations , whereupon we may foretell particular euents of things contingent , either concerning mens persons , families , or kingdomes . a fourth reason . all starres haue their worke in the qualities of heate , light , cold , moisture , and drinesse , as for the secret influences which men dreame of , comming from them besides the saide qualities , they are but forged fancies . the scripture neuer mentioneth any such , neither can it be prooued , that the sunne hath any efficacie vpon inferiour bodies , but by light and heate ; which because they are mixt with other qualiti●s , they affo●rd no matter of prediction touching particular euents . for ●hat though the celestiall bodies doe ●●use in the terrestriall , heate and cold , drought and moisture ? doth it therfore follow , that these effects doe declare before hand the constitution of mans bodie ? the disposition of mens minds ? the affections of mens hearts ? or finally ▪ what successe they shall haue in their affaires , touching wealth , honour , and religion ? hence i conclude , that diuining by them in this sort , is meere superstition , and a kinde of sorcerie : for which cause in scripture astrologians are iustly numbred among sorcerers . now that which hath beene saide touching this point , may serue for speciall vse . and first , it giues a caueat to all students , that they haue care to spend their time and wits better , then in the studie of iudiciall astrologie ; and rather imploy themselues in the searching out of such things , as may most serue for the glorie of god , and the good of his church . it is the subtiltie of satan to draw men into such meditations , and to make this studie so pleasant , that it can hardely be left , when it is once begun ▪ but let them take heede betime . for assuredly these vaine and superstitious practises , are not the builders and furtherers , but the hinderers and destroyers of religion , and the feare of god. againe , this must admonish them which suffer any losses , not to seeke for helpe or remedie at the hands of astrologers , commonly called figure casters , for their directions in the recouerie of thing● lost or stollen , commeth not by the helpe of any lawfull art , but from the worke of the deuill , reuealing the same vnto them . and be●ter it were to loose a thing finally , and by faith to expect till god make supplie another way , then in this manner to recouer it again : yea , the curse of god hangeth ouer the head of him , that to helpe himselfe vseth diabolicall meanes . for put the case 〈◊〉 thing lost of great value , be againe restored by the helpe of satan : yet god in his iustice , for the vse of these vnlawful meanes , ma● take from the consulter twice as much ; or at least his grace , and so giue him vnto a reprobate sense , to beleeue the deuill to his vetter perdition . thirdly , it serueth to admonish vs of some other vanities that accompanie astrologie ▪ specially of two . the first , is the obseruation of the signe in mans bodie ; wherein not onely the ignorant sort , but men of knowledge doe far●e ouershoot themselues , superstitiously holding , that the signe is specially to be marked . an opinion in it selfe fantasticall and vaine , not grounded in nature , but borrowed from astrologie . for the astrologians for better expressing and establishing thereof , haue deuised newe spheres in the heauens , more then indeede there be , to wit , the ninth and the tenth ; and in the tenth , commonly called the first mooueable , haue placed an imaginarie sphere , which they tearme the zodiacke , and in the zodiack twelue signes , aries , taurus , gemini , and the rest , which they imagine to haue power ouer the twelue parts of mans bodie : as aries , the head and face , taurus necke and throat , &c. but these are onely twelue imaginarie signes : for in the heauens there is no such matter as a ramme , a bull , &c. and how can it stand with reason , that in a firmament fained by poets and philosophers , a forged signe , which indeede is nothing , should haue any power or operation in the bodies of men ? again , the very order of the gouernment of these signes in mans bodie , is fond and without shew of reason . for according to this platforme , when the moone commeth into the first signe , aries , shee ruleth in the head ; & when shee commeth into the second signe , taurus , in the necke ; and so descends downe from part to part , in some part ruling two , in some three daies , &c. where obserue , that the moone is made then to rule in the cold and moist parts , when shee is in hoate and drie signes : when as in reason , a more consonant order were this ; that when the moone were in hoate and drie signes , as aries , leo , and sagittarius , shee should rule in hoat and drie parts of the bodie ; and when shee is in colde and moist signes , shee should rule in the colde and moist parts of the bodies ; and so still gouerne those parts , which in temperature come nearest to the nature of the signes wherein the moone is . besides this , some learned physitians haue vpon experience confessed , that the obseruation of the signe , is nothing materiall , and that there is no danger in it , for gelding of cattell , or letting of blood . indeede it preuailes oftentimes by an old conceit and strong imagination , of some vnlettered persons , who thinke it to be of force and efficacie for restoring and curing : and yet the vanitie of this conceit , appeares in the common practise of men , who commonly vpon s. stevens day vse to let blood , be the signe where it will ; though it be in the place where the veine is opened . but the truth is , the signe in it owne nature , is neither way auaileable , beeing but a fancie , grounded vpon supposed premisses , and therefore ought to be reiected , as a meere vanitie . the second thing belonging to astrologie , which ought to be eschewed , is the choice and obseruation of daies . curious diuiners doe set apart certaine dayes , whereof some are ( as they say ) luckie , some vnluckie . and these they appoint to be obserued for the beginning of ordinary works & businesses ; as to take a iourney ; to beginne to lay the foundation of a building , to plant a garden , to weane a child , to put on new apparell , to flit into a new house , to trafficke into other countries , to goe about a suite to a prince , or some great man , to hunt and vse exercises , to pare the nayles , to cut the haire ; in a word , to attempt any thing in purpose or action , which is not done euery day . the effect and force of these daies , is not grounded either in arte or in nature , but onely in superstitious conceit and diabolicall confidence , vpon a wicked custome , borrowed from the practise of diuiners : and the daunger of such confident conceits is this ; that the deuill by them takes the vantage of fantasticall persons , and brings them further into league and acquaintance with himselfe , vnlesse they leaue them . and all such persons as make difference of daies for this or that purpose , are in expresse words plainly condemned , deut. 18. 10 , 11. § 4. the fourth kind of diuination by true meanes , is the prediction of things to come by dreames . in the old testament we read tha● sorcerers and false prophets vsed to foretell strange euents , by reuelations which they had in their dreames . such diuiners were among the iewes : and for that cause the people of god were expressely forbidden to harken vnto dreamers of dreames , deut. 13. 3. and the lord himselfe by the prophet ieremie , taxeth the false prophets , who broached false doctrine in his name by this deuillish meanes , saying , i haue dreamed , i haue dreamed , ier. 23. 25. yet here it is to be remembred , that foretelling of future things by dreames , is not simply to be condemned , but onely in part . for of dreames there be three sorts , diuine , naturall , and diabolicall . diuine , are ▪ those which come from god : naturall , which proceede from a mans owne nature , and arise from the qualitie and constitution of the bodie : diabolicall , which are caused by the suggestion of the deuill . touching diuine dreames : that there are , or at least haue beene such , it is euident . for these be the words of god , numb . 12. 6. if there be a prophet of the lord among you , i will be knowne vnto him by a vision , and will speake vnto him by a dreame . and iob saith , that god speaketh in dreames and visions of the night , when sleepe falleth vpon men , and they sleepe vpon their beds , iob. 33. 15. now these diuine dreames were caused in men , either immediately by god himselfe , as the former places shew ; or by meanes of some good angel. in this latter kind was ioseph of●en admonished in dreames what to doe , by the ministerie of an angel ; as matth. 1. 20. and chap. 2. 13. 19. and diuining by such dreames , is not condemned ▪ for by them the most worthie prophets of god haue reueiled gods will in many things to his church . thus ioseph by dreame had notice giuen him of his owne aduancement , gen. 37. 7. 9. and by pharaohs dreames which were sent from god , he also foretold the state of the kingdome of egypt , touching prouision for seauen years dearth , gen. 41. 25. by the same meanes the prophet daniel prophesied of the flourishing & fading of the chiefe monarchies of the world , from his time to the comming of christ , dan. 9. &c. these therefore beeing one of the extraordinary means , whereby god hath manifested his will vnto man in times past , more or lesse ; diuination by them is not to be censured as vnlawfull , but rather to be honoured and esteemed , as the ordinance of god. for the second sort which be naturall , arising either from the thoughts of the mind , or the affections of the heart , or the constitution of the bodie : as they are ordinarie in all mē , in some more , in some lesse : so they vary according to the diuersitie of mens thoughts , affections , and constitutions : and by them a man may probably coniecture of sundrie things concerning the state and disposition , partly of his bodie , and partly of his minde . as first he may gesse in likelihood , what is his constitution , as the learned in all ages , doe constantly auouch . for when his mind in dreaming runnes vpon warrs , and contentions , fire , and such like , it argueth his complexion is cholerick . when he dreames of waters and 〈◊〉 , it betokeneth abundance of phlegme . when his phantasie conceiueth heauie and dolefull things , full of griefe , feare , and horrour , it bewraieth a melancholike constitution . when his dreames be ioyfull and pleasant , as of mirth , pastimes , and delightful newes , his complexion is iudged to be sang●i●● . ● againe , by naturall dreames a man may gess●ar the corruption of his owne heart● ▪ and know to what sinnes he is most naturally inclined . for looke what mon doe ordinarily in the day time conceiue and imagine in their corrupt hearts , of the same , for the most part , they d●e corruptly dreame in the night . and this is the rather to be obserued , because though the wicked man shut his eyes , and stoppe his eares , and harden his heart , and will not take notice of his enormities by the light of the law ; yet euen by his owne dreames in the night , his wickednes shall be in part discouered , and his conscience thereby conuinced , and he himselfe left in the end inexcusable before god. now albeit a man may giue a probable coniecture of the premisses by natural drems ; yet no diuination of things to come , whether publike or priuate , good or bad , can be made by them , either concerning persons , families , or kingdoms . therefore the common obseruations of dreames in the world , whereby men imagine things to come to passe , & accordingly foretel them by those means , are vaine and superstitious , and iustly so condemned in the places before named , deut. 13. ier. 23. concerning the thirde kinde of dreames , which are caused by the deuil ; it hath beene granted in all ages for a truth , that satan can frame dreames in the brayne of man , and by them reueale his diui●ations . and it is plainly manifested by the continuall obseruation of the gentiles , before the comming of christ. for when oracles , ( that is , answers from the deuill ) were in force , men that vsed to consult with them , and desired to be resolued in matters of doubt , were to lay them downe and sleepe beside the altar of apollo , where they had offred their gift , and sleeping they receiued in a dreame , the answer for which they came ; and this dreame was framed in the braine of him that slept , by the deuill , and in it the answer was deliuered by him speaking at or in the oracle . so likewise in the primitiue church , since the comming of christ , though oracles then ceased , which were the greatest and strongest delusions that euer satan had : yet he hath by dreames and visions wrought in the heads of many men most strange and curious concei●s for the raising vp of heresies , to the great disturbance of the peace of the church . for we read in ecclesiasticall stori●s , that the maniches had their damnable opinions first inspired into them , and then confirmed by dreames . and in this age the first authors of the sect of the anabaptists , had their curious conceits of reuelation , partly in dreames , partly in visions . likewise the familie of loue haue their reuelations in dreames . for he that desires to become one of that sect , must ascend thereunto by degrees , before he can come to perfection to be an elder illuminate , or a man deified ; to which estate when he is once come , he hath for his confirmation strong illusions , both waking and sleeping in visions and dreames . histories of latter times , and wofull experience sheweth this to be true , the deuill preuailing so strongly , that many haue fallen away by this meanes , beeing corrupted by a doctrin meerely carnall , howsoeuer maintained with pretense of great holynes . againe , as the good angels may cause diuine dreames from god , and therei● reuile vnto men his will and pleasure concerning things to come : so no doubt the euill spirits may cause in men diabolicall dreames , and therein reueile vnto them many strange things , which they by meanes vnknowne to men , may foresee and knowe . by all which it is euident , that there are and may be as well diabolicall , as diuine dreames . the conclusion then is this : that as diuining by the second sort is superstitious , hauing no ground from gods word : so fortelling by this third sort is flat witchcraft , directly condemned in the places aforenamed , where men are forbidden to prophesie by them , or to regard them . yet forasmuch as dreames be of sundrie kinds , as hath beene said , it shall not be amisse to set downe some notes of difference betweene them , whereby they may be knowne and distinguished each from other . which point indeede hath long agone beene handled in the primitiue church , but hardly determined . for the learned of that age haue auouched it a very hard matter , considering that the deuill in these , as well as in other things , can transforme himselfe into an angel of light . but howsoeuer the case be hard , and the deuil politicke , yet by light of direction from the word of god , there may some true differences be set downe betweene them ; as namely these . first of all ; diuine dreames haue alwaies had their preeminence aboue others , that generally they haue concerned the weightiest matters in the world ; as the comming and exhibiting of the messias , the changes and alterations of kingdomes , the reueiling of antichrist , & the state of the church of god. and this may plainly appeare by those which ioseph expounded vnto pharaoh , and daniel vnto the kings of babel and persia. but in the other sort it is otherwise . for if there be any thing represented more then ordinarie in those that be naturall , it proceedeth meerely from fancie and imagination . and as for diabolical , they are not of so waightie matters , nor so hard to foretell . for though the deuill haue great power and skill , yet it is aboue his reach to determine of such things as these are , or to foretell them without helpe from god. secondly , diuine dreames be alwaies either plaine and manifest , or if they be obscure , yet they haue a most euident interpretation annexed vnto them . of the plainer sort , were the dreames of ioseph the husband of marie . matth. 1. of the other sort were pharaohs , very darke and hidden , but god raised vp ioseph to giue them an casie interpretation vpon the instant . gen. 41. nebuchadne●sars dreames were full of obscuritie , and many matters were contained in thē , so as his spirit was troubled , and he forgat them ; but god stirred vp daniel and reuealed to him the secret , so as he remembred it to the king , and declared the true meaning thereof , dan. 2. 1. 28. 36. lastly , daniels dreames of the foure beasts , &c. were of like difficultie , but the angel gabriel was presently sent to make him vnderstand them , dan. 8. 16. now those that are caused by the deuill , as they be obscure and intricate , so the interpretation of them is ambiguous and vncertaine , because he himselfe cannot infallably determine how things shall come to passe , and thereupon is constrained to giue doubtfull answers by dreames . and such were not onely the auncient oracles among the heathen , where he gaue the resolution , but the moderne prophecies giuen by him to some of his instruments in later time . thirdly , the dreame that comes from god , is alwaies agreeable to his reuealed will , and representeth nothing contrarie to the same , in whole or in part : whereas those that proceed from nature , doe sauour of nature , and bee agreeable to mans corruption , which is repugnant vnto gods will. and those that are suggested by satan , are of the same nature ; the generall scope whereof is to crosse the will of god , and to withdrawe the heart from obedience therevnto . fourthly , diuine dreames 〈◊〉 a● this ende , to further religion and ple●●e , and to maintaine true doctrine : but the deuill , an enemie to god , worketh in his dreames the subuersion of true religion , & the worship of god , that in the roome thereof he may set vp idolatrie and superstition . for so much we learne , deut. 13. where the false prophet brings his dreame , and vtters it , yea and confirmeth it by a wonder ; but marke his ende : it was to draw men to apostacie : let vs ( saith he ) goe after other gods ; which thou hast not knowne , and let vs serue them , vers . 2. answerable to which , was the practise of the false prophets afterwardes , who caused the people to erre ●y their lies and flatteries . ierem. 23. 32. to conclude this point , it must be here remembred , that howsoeuer there ●re and haue beene distinct sorts of dreams , yet those which are from god , were onely in ordinarie vse in the old testament , and in the church of the new , are ceased , and take not place ordinarily . whereas therefore men in their sleepes haue dreames , they must take them commonly to be naturall , & withall know that they may be diabolicall , or mixt partly of the one kind , partly of the other . and howsoeuer there may be some vse of the naturall , as hath beene said , yet commonly they are not to be regarded . and for the other which are from satan , or mixt , they are not to be receiued , beleeued , or made meanes whereby to foretell things to come , least by this vse of them , we grow into familiaritie with the deuill , and before god be guilty of the sin of witchcraft . § 5. the fift and last kind of diuination by true meanes , is by lots , when men take vpon them to search out fortune ( as they vse to speake ) that is , good or bad successe in any busines , by casting of lots , whether it be by casting a die , or opening of booke , or any such casuall meanes . i mention this the rather , because among the ignorant and superstitious sort , such practises are cōmon & in great accoūt : the lot is an ordinance of god , appointed for speciall ends and purposes , but when it is thus applyed , it ceaseth to be lawfull , because it is abused to other ends then god by his word & ordinance hath allowed . that we may the better knowe the abuse of a lot in this kind , we must remember there be three sorts of lots ; the ciuill , the sporting , and the diuining lot. the ciuill vse of lots , is , when they be vsed for the ending of controuersies : the diuiding of lands and heritages : the disposition of offices amongst many that are equally fit , the trying of the right in doubtfull things , or lastly the discouerie of a malefactor hid amongst many suspected . by this vse of the lot , was saul chosen to be king ouer israel , 1. sam. 10. 21. the skape-goate separated frō that which was to be sacrificed , leuit. 16. 8. the land of canaan diuided among the children of israel , iosh. 14. 2. &c. the trespasse of achan found out , iosh. 7. 15. and matthias chosen to be one of the twelue , act. 1. 26. and of this lot salomon saith , pro. 18. 18. the lot causeth contentions to cease , and maketh partitions among the mightie . hereupon the ciuill vse of lots hath his warrant in gods word , so it be lawfully vsed in case of necessitie , with i●uocation of the name of god , and with expectation of the euent from god , by whose hand & immeadiate prouidence it is disposed . for the lot ( saith salomon ) is cast into the lap , but the whole disposition thereof is from the lord , pro. 16. 33. the sporting lot is that which is commonly vsed for some vaine and vnnecessary ende ; as to set vp banck-rupts , or such like . this hath no warrant in the word of god whereupon men should vse it , and therefore is no better then an abuse of gods ordinance , to speake no more of it . now the diuining lot performed by the opening of a booke , or the casting of a die , or such like , thereby to declare good or bad successe , cannot be done without confederacie with satan either explicite , or implicite . for the plaine cast of a die , or the opening of a booke without beleeuing , can doe nothing for discouering of future contingents . and what is there in the nature of these actions to produce such effects ? or where , or when did god giue this vertue to them , certainely to determine of things hidden from man , and knowne onely to himselfe ? diuination therefore by them is to be holden as a practise , not onely sauouring of superstition , but proceeding from the arte of witchraft and sorcetie . and thus much of diuination by meanes of the creatures ; and the seueral kinds thereof . sect. iii. the second kind of diuination , is by counterfeit , and forged meanes , which are none of the creatures of god : whereof one kind onely is mentioned in scripture , viz. when satan is consulted with in the shape of a dead man. this is commonly called neeromaneie , or the blacke arte , because the deuill being sought vnto by witches , appeares vnto them in the likenes of a dead bodie . and it is expressely forbidden , deuter. 18. 11. yea condemned by the prophet esai , 8. 19 , 20. who saith in plaine tearmes , that gods people ought not to goe from the liuing to the dead , but to the law and to the testimonie . a memorable example hereof is recorded in 1. sam. 28. the obseruation whereof , will discouer vnto vs the chiefe : points of necromancie . there saul about to encounter the philisti●s , beeing forsaken of god , who refused to answer him , either by dreames , or by vrim ; or by the prophets , inquired for one that had a familiar spirit : and hearing of the pythonesse at endor , went vnto her by night , and caused her to raise vp samuel , to tell him of the issue of the warre . now the witch at his request raised vp the deuill , with whome shee was confederate , in samuels likenesse ; who gaue him answer concerning his owne ouerthrowe , and the death of his sonnes . which example declareth plainely , that there is a kind of diuination , whereby witches and sorcerers reueale strange things , by means of the deuill appearing vnto thē in the shapes or shadowes of the dead . touching the truth of this example , two questions may be mooued . the first is , whether that which appeared , was true samuel or not ? some say it was samuel indeede : others ( who hold that there are no witches ) denie that it was either samuell , or the deuill ; and affirme it to be some other counterfeit comming in samuels attire to deceiue saul : both which opinious are false and here to be confuted . and first , that their opinion which say that true samuel appeared vnto saul , is a flat vntruth , i prooue by these reasons . i. before this time , god had withdrawne his spirit from saul , as himselfe confesseth , and denied to answer him any more by ordinarie meanes , in such sort as before he had done . hereupon i gather , that it is was not probable , that god would now vouchsafe him the fauour to suffer samuel to come vnto him extraordinarily , and tell him what should be the end of his warre with the philistins : and to this purpose it is affirmed twise in that chapter , that god had taken his good spirit from saul . ii. the soules of the faithfull departed , are in the hands of god , and doe rest in glorie with himselfe , and their bodies are in the earth , and there rest in peace . so saith the voice from heauen , reuel . 14. 13. blessed are the dead that die in the lord : for they rest from their labours , and their works , that is the reward of their workes , follow them immediatly , or at the heeles , as the word signifieth . now suppose the deuill had power ouer samuels bodie , yet to make true samuel , he must haue his soule also . but it is not in the power of the deuill , to bring againe the soules that are in heauen vnto their bodies , and so to cause them to appeare vnto men vpon earth , and to speake vnto them . the deuills kingdome is in hell , and in the hearts of wicked men on earth ; yea whiles the children of god are in this world , he vsurpeth some authoritie ouer them , by meanes of their owne corruption : but heauen is the kingdome of god and his saints , where satan hath nothing to doe , considering that there is no flesh or corruption , to make him entrance or yeeld him intertainement . neither can it be prooued by scripture , that the deuill can disturbe either the bodies or soules of them that die in the lord : and therefore the witch with all her power and skill , could not bring samuels rotten bodie ( for so no doubt it was now ) and soule together . iii. this shape which appeared suffered saul to adore and worshippe it , where is the true samuel would neuer haue receiued adoration from saul the king , though it had beene in ciuill manner onely . whome then did saul adore ? answ. the deuill himselfe , who beeing an enemie to the glorie of god , was content to take to himselfe that honour , which a king in dutie is to performe to god himselfe . iv. if it had beene true samuel , he would certainly haue reproued saul for seeking helpe at witches , contrarie to gods commandement , & that doctrine which he had taught him from god in his life time . but this counterfeit reproued him not , and therefore it is not like to be the true prophet of god , but satan himselfe , framing by his art and skill the person and shape of samuel . but it is alleadged to the contrarie , that samuel a●ter his sleepe , prophesied of the death of saul , ecclesiastic . 46. v. 20. a●ter his sleepe also he told of the kings death , &c. answ. that booke penned by iesus the sonne of sirach is a very worthie description of christian ethicks , contaming more excellent precepts for manners , then all the writings of heathen philosophers , or other men . but yet it is not scripture , neither did the church euer hold and receiue it as c●●onicall : yea , the author himselfe ●●sinuateth so much in the beginning thereof : for in the preface he disableth himselfe to interpret hard things , and after a sort craues pardon for his weaknesse , which is not the manner of the men of god , that were pen-men of scripture . for they were so guided by gods spirit in their proceedings , that nothing could be hard vnto them . this priuiledge no ordinarie man hath assurance of : and therefore this author writing vpon his owne priuate motion , was subiect to error , and no doubt this speach of his , beeing contrarie to that which is recorded in the canonicall scriptures , is a flat vntruth . secondly , it is obiected , that the scripture calleth him samuel , that appeared vnto saul . ans. the scripture doth often speake of things , not as they are in themselues , but as they seeme to vs. so it is affirmed , gen. 1. 16. that god made two great lights , the sunne and moone : whereas the moone is lesser then many starres , yet because in regard of her nearenesse to the earth , shee seemeth to vs greater then the rest , therefore shee is called a great light . in like manner idols in the scripture are called gods , not that they are so indeed , ( for an idoll is nothing , 1. cor. 8. 4. ) but because some men doe so conceiue of them in their mindes . in a word ; the scripture oftentimes doth abase it selfe to our conceit , speaking of things not according as they are , but after the manner of men ; and so in this place calleth counterfeit samuel , by the name of the true samuel , because it seemed so vnto saul . the third obiection : that bodie which appeared , prophecied of things that came to passe the day after , as the death of saul , and of his sonnes ; which indeede so fel out , and at the same time , therefore was like to be samuel . answ. there is nothing there said or done , which the deuill might not doe . for when the lord vseth the deuill as his instrument to bring some things to passe , he doth before hand reueile the same vnto him : and looke what particulars the deuill learneth from god , those he can foretell . now the truth is , satan was appointed by god to worke sauls ouerthrowe , and it was made knowne vnto him when the thing should be done ; by which meanes , and by none other , the deuill was enabled to foretell the death of saul . where ( by the way ) obserue , that in this case the deuill can reueale things to come certenly , to wit , if he be appointed gods immediate instrument for the execution of them , or knowes them by light of former prophecies in scripture . fourthly , dead men doe often appeare and walke after they are buried . ans. it is indeede the opinion of the church of rome , and of many ignorant persons among vs , but the truth is otherwise . dead men doe neither walke , nor appeare in bodie or soule after death : for all that die , are either righteous , or wicked : the soules of the righteous goe straight to heauen , and the soules of the wicked to hell , and their remaine till the last iudgement : and therefore of the iust it is said , that they are blessed when they die , because they rest from their labours , apoc. 14. 13. but how doe they rest , if after they be dead they wander vp and downe in the earth ? if it be said , that moses and elias appeared when christ was transsigured in the mount ; and that lazarus rose again , and at christs resurrection many dead bodies rose againe and appeared . i answer ; there were two times when god suffered the dead to be raised vp againe ; either at the planting of his church , or at the restoring and establishing of it , when it was rased to the foundation . thus at the restoring of religion in elias and elishaes times , the sonne of the shunamitish woman , 2. king. 4. 34. and the widowes sonne at sarephta , 1. king. 17. 21. were raised . againe , when god would restore his church , which was fallen to idolatrie about the death of elisha , he caused the like miracle to be wrought in the reuiuing of a dead man by the touching of elishaes dead carkeise in the graue , thereby to assure the people of their deliuerance , and to cause them to embrace the doctrine of the prophet after his death , which in his life they had contemned . in like manner at the establishing of the gospel in the new testament , it pleased christ to raise vp moses and elias , and to make them knowne to his disciples by extraordinarie reuelation , that they might beleeue that the doctrine which hee preached was not newe , but the same in substance with that which was recorded in the law and the prophets , both which were represented by moses and elias . so also he wrought the miracle vpon lazarus , the widowes sonne , and lairus daughter , thereby to sliewe the power of his godhead , the truth of his calling , the testimonie of his doctrine : lastly , to make knowne the power of his resurrection , he caused some to rise and appeare to others , when he himselfe rose againe . but out of these two times we haue neither warrant nor example , that god suffered the dead to be raised vp . wherefore those instances will not any way confirme samuels appearing , which indeed was not true , but counterfeite and forged by the deuill himselfe . now for the second opinion , of those which denie that there be any witches , and thereupon hold that this was a meere cosenage of the witch , suborning some man or woman to coūterfeit the forme , attire , and voice of samuel , thereby to delude saul , that also is vntrue . for he that spake foretolde the ruine of saul , of his sonnes , and of his armie , yea the time also wherein this was to come to passe : whereas in likelihood no man or woman in all israel , could haue foretold such things before hand of themselues . it was not then any cosenage , as is affirmed , but a thing effected by the deuill , framing to himselfe a bodie in the likenesse of samuel , wherein he spake . if therefore it be manifest , that by counterfeit apparitions of the dead witches and sorcerers can foretell things to come : hence sundrie points of witchcraft may be obserued . first , that there is a league between the witch and the deuill . for this was the cause which mooued saul to seeke to witches , because neither he himselfe , nor any of his seruants could raise vp satan in samuels likenesse , as the witch of endor did . but saul beeing a king , might haue commanded helpe from all the wise and learned men in israel , for the effecting of such a matter : why then would he rather seeke to a silly woman , then to them ? the reason was , because shee had made a compact with the deuil , for the vsing of his helpe at her de ●aund , by vertue whereof he was as readie to answer , as she to call him ; whereas saul and the learned iewes , hauing made no such league , neither he by his power , nor they by their skill , could haue performed such a worke . secondly , the deuill will be readie at the call and command of witches and sorcerers , when they are intending any mischiefe . for here the witch of endor no sooner spake , but he appeared , and therefore the text giues her a name that signifieth one hauing rule and command ouer pytho , that is , the familiar spirit : yet when he is commanded , he yeelds not vpon constraint , but voluntarily , because he builds vpon his owne greater aduantage , the gaining of the soule of the witch . where by the way , let it be obserued , what a pretious thing the soule of man is ; the purchasing wherof , can make the proud spirit of satan so farre to abase it self , as to be at the command of a silly woman . againe , what an inueterate malice satan beareth to man , which for the gaining of a soule , will doe that which is so contrarie to his nature . it may teach man , what to esteeme of his soule , and not to sell it for so base a price . thirdly , by this , the great power of the deuill in the behalfe of the sorcerer , is made manifest . for he was presently at hand to counterfeit samuel , and did it so liuely and cunningly , as well in forme of bodie , as in attire and voice , that saul thought verily it was the prophet : which may be a caueat vnto vs , not easily to giue credit to any such apparitions . for though they seeme neuer so true and euident , yet such is the power and skill of the deuill , that he can quite deceiue vs , as he did saul in this place . sect. iv. hitherto i haue shewed the first kind of diuination by meanes , both true and forged . now followeth the second ; practised without meanes . diuination without meanes , is the foretelling and reuealing of things to come , by the alone and immediate assistance of a familiar spirit . this kind is mentioned and expressely forbidden , leuit. 19. 31. ye shall not regard them that worke with spirits . againe , leuit. 20. 6. if any turne after such as worke with spirits , to goe a whoring after them , i will set my face against that person , and will cut him off from among his people . so , deut. 18. 11. let none be found among you that consulteth with spirits . in which places the holy ghost vseth the word ob , which more properly signifieth a spirit , or deuill , in which sense it is taken in leuit. 20. 27. and in 1. sam 28. 8. and by reason of the league which is betweene the witch and the deuill , the same is also giuen to the witch , that worketh by the deuill : and therefore the pythonesse at endor , is both called ob , 1. sam. 28. 9. and shee that ruleth ob. v. 7 , 8. now this kind of diuination is practised two wayes : either inwardly , when the spirit is within the witch : or outwardly , when being forth of the witch he doth onely inspire him or her . an example of the former waie , the scripture affordeth , act. 16. 16. of a woman at philippi , that had a spirit of pytho ; which gather master much vantage with diuining . and this spirit whereby she diuined was within her . for paul beeing molested , said to the spirit , i cōmand thee in the name of iesus christ , that thou come out of her , and he came out the same houre , v. 18. and because the deuill is wont in this kinde to speake out of the throat and brest , or bellie of the witch p●ssessed , hereunto learned men haue thought that this name ( ob ) is giuen to the deuill , because he speaketh out of the witch , as out of a bottell or hollow vessell : for so the word ob , properly signifieth . secondly , this may be practised when the deuill is forth of the witch , and then he either inspireth her , or els casteth her into a traunce , and therein reueileth vnto her such things as she would know . of this kind , though we haue no example in scripture , yet the histories of the heathen doe affoard vnto vs many instances of experience therein . one of the principall is the historie of the ten sibylles of greece , who were most famous witches , and did prophesie of many things to come , whereof some were true concerning christ and his kingdome , which the deuill stole out of the bible , and some other were false : and all of them they receiued by reuelation from the deuill in traunces . but it will be said , if the deuill reueileth vnto his instruments strāge things in traunces , then how shall a man discerne betweene diabolicall reuelations , and the true gift of prophesie , which god in traunces reueileth vnto his prophets . answ. in this point satan is , ( as it were ) gods ape . for as he in old time raised vp holy prophets to speake vnto the fathers for the building vp of his church : so hath satan inspired his ministers , and furnished his instruments with propheticall inspirations from time to time , for the building vp of his owne kingdome : and hereupon he hath notably counterfeited the true gift of prophecie receiued first from god himselfe . and yet , though in many things they be like , there is great difference betweene them . first , diuine trances may come vpon gods children , either whē the soule remaineth vnited with the bodie , or else when it is seuered for a time . so much paul insinuateth , when he faith of himselfe , 2. cor. 12. ● . that he was rapt vp ( as it were in a heauenly trance ) into the third heauen , but whether in the bodie , or out of the bodie , he knew not . but in all diabolical ecstasies , though the body and senses of the witch be ( as it were ) bound or benummed for the time ; yet their soules still ren●aine vnited to their bodies , and not seuered from them . for though the deuill by gods permission may kill the bodie , and so take the soule out of it for euer ; yet to take it from the bodie for a time , and to reunite them againe , is miraculous , and therefore beyond the compasse of his power . secondly , in diuine trances the seruants of god haue all their senses , yea all the powers of soule and bodie remaining sound and perfect , onely for a time the actions and operations are suspended and cease to doe their dutie : but in ecstasies that be from satan , his instruments are cast into frenzies and madnesse : so as reason in them is darkened , vnderstanding obscured , memorie weakned , the braine distempered ; yea , all the faculties are so blemished , that many of them neuer recouer their former estate againe : and they that scape best , doe carrie their blemishes , as the deuills skars , euen vnto their graue . so kind is saran to his friends , that he will leaue his tokens behind him , where euer he comes in this sort . the seruants of god receiue no such blemishes , but rather a further good , and a greater measure of illumination of all the powers of the soule . thirdly , diuine ecstasies tend alway to the confirming of the truth of the gospel , and the furtherance of true religion and pietie . such was peters , act. 10. 11. which serued to assure him of his calling to preach the gospel to the gentiles , and to informe his iudgement in this truth , that there was no acception of persons with god , and that to them of the new testament , all things were cleane , and nothing polluted . but the scope of them that are from satan , is principally the suppressing and hinderance of religion , the drawing of the weake into errours , the ratifying and confirming of thē that are fallen thereinto , and the generall vpholding of the practises of vngodlinesse . and by these and such like particular differences , hath god pulled off the deuills vizar , and made him better knowne and discerned of true christians . and thus much concerning diuination , the first part of witch-craft . chap. iiii. of operative or working witch-craft . the second part is that which consisteth in operation , and is therefore called operatiue or working witchcraft . witch-craft in operation , is that which is employed in the practise and reall working of strange things or wonders , and it hath two parts , inchantment , and iugling . sect. i. inchantment is the working of wonders by a charme . this the lord expressely forbiddeth , deuter. 18. 11. let none be found among you , that is a charmer . in this description , two points are to be considered : 1. what things may be done by inchantment , namely wonders , for i say it is the practise of wonders : 2. by what means these wōders are wrought , that is , by a charme . for the first : the wonders done by inchanters are , 1. the raising of stormes and tempests ; windes and weather , by sea and by land : 2. the poysoning of the ayre : 3. blasting of corne : 4. killing of cattell , and annoying of men , women , & children : 5. the procuring of strange passions and torments in mens bodies and other creatures , with the curing of the same : 6. casting out of deuills . these and such like things inchanters can doe by their charmes . and for proofe hereof , we haue the vniforme consent of all ages , with the records of witches confessions to manifest the same ; besides the testimonie of experience in this age : so as the man that calles it into question , may as well doubt of the sunne shining at noone day . yet for the further declaration thereof , we will alledge what the scripture saith in this point . salomon saith , if the serpent bite when he is not charmed , no better is a babler , eccles. 10. 11. thus the words are in our english translation : but they may better be thus read according to the originall : if the serpent bite before he be charmed , what profit hath the master of the tongue thereby ; that is , the charmer . and so they beard this sense : if the inchanter be bitten , before the serpent be charmed , then he hath no benefit by his charme . for salomon in that place giueth vs to vnderstand , what power in●hanters haue , and what they may doe by their charmes , if they come in time , namely , stay the poyson of the serpent , so as he cannot hint , either by biting or stinging . when balae intended euill against israel , he hired balaam to curse them , num. 〈◊〉 . 6. now this balaam was an inchanting witch ; for though he be called a prophet , yet this was onely in the reputation of the world ; for his practise was to inehant by charmes of words : and to that purpose he was hired to curse gods people , that is , to-bring mischiefe vpon them by charming ; which thing 〈◊〉 he had often and inany 〈…〉 to doe , 〈…〉 but that it pleased god contrary to his endea●ours 〈…〉 out into these words : there is no sorcerie against iacob , nor soothsaying against israel , num. 23. 23. as if he should haue said , i know well that sorcerie is powerfull in many things , and of force to bring much mischiefe vpon men , yet it can take no place against the people of god , because he hath blessed them ; and whom he blesseth , them no man can hurt by cursing . inchanters therefore may vpon gods permission worke strange things , as appeares by these places , to name no more . the second point to be obserued , is the meanes whereby these wonders are practised ; these are counterfeit and supposed meanes , not ordained and sanctified by god , which are commonly called charmes . a charme is a spell or verse , consisting of strange words , vsed as a signe or watchword to the deuil , to cause him to worke wonders . first , i say it is a spell consisting of strange words , because in these inchantments , certaine words or verses are secretly vttered , which in regard of the common formes of words are strange , and wherein there is thought to be a miraculous efficacie to bring some extraordinarie and vnexpected thing to passe . a point of it selfe euident and needing no further proofe , considering it is not vnknowne to the more ignorant sort , who are better acquainted with these , then with the word of god. and these words are not all of one and the same kind ; but some are rude and barbarous , neither knowne nor conceiued or vnderstood ; of which the auncienter sort of charmes were wont to be made especially , and some later . some againe are plaine and knowne tearmes , which may be vnderstoode ; as the names of the trinitie , some words and sentences of scripture , as in principto er at verbum , &c. againe , charmes that consist of words , are not all of one sort , but some be imprecations , wishing some euill : others in shewe haue the forme of praises and blessings , whereby the witch either flatteringly commendeth , or fauourably wisheth some good : others againe are made in forme of prayer and petition : and they all are sometimes plainely conceiued , sometimes in ruder and more vnknowne words , as those well know , who haue heard them , or reade them where they are to be sound . secondly , i adde , that the charme is vsed for a sign : and watchword to the deuill , to cause him to worke wonders , wherein standeth the nature and proper end of a charme . the nature , in that it is a diabolicall signe : the end , to cause the deuill to worke a wonder : whereby it is distinguished from all other speeches of men . for all they commonly carrie the nature of the thing , whereof and whereabout they be made , but the charme doth not alwaies follow the nature of the words , but hath another nature in regard of the immediate relation it hath to the deuill , to whome it is a signe . againe , the charme pronounced doth not the wonder , but the deuil admonished by it as by the watchword to doe the feate . now because some are of opinion , in regard of the ordinarie production of strange effects by these meanes , that the spell hath in selfe some vertuit and power to such and such purposes whereinto it is vsed ; i will stand a little in the proofe of the contrarie . that a charme is onely a diabolicall watchword ; and hath in it selfe no such effectuall power or possibilitie to worke a wonder . my reasons are these . first , this must be taken for a maine ground ; that as there is nothing in the world , that hath beeing but from god , so nothing hath in it any efficacie , but by his ordinance . now whatsoeuer efficacie is in any creature from god , it receiued the same into it selfe , either by creation , or since the creation by some newe and speciall institution , appointmēt , and gift of god. for example . the bread in the saerament , by a naturall power giuen vnto it in the creation , serueth to nourish the bodie , and the same bread , by gods speciall appointment in his word , feedes the soule , in that by his ordinance it is made to vs a signe and seale of the bodie of christ broken for vs : and so it is in euerie creature ; if the effect be ordinarie and naturall , it hath it by creation ; if extraordinarie and supernaturall , it hath that by diuine ordination : so that whatsoeuer comes to passe by any other meanes , is by satanicall operation . now charmes and spells , standing of set words and sillables , haue no power in them to worke wonders , either by the gift of nature in the creation , or by gods appointment since the creation : and therfore they haue in them no power at all for any such purpose . this latter part of the reason , beeing the assumption or application of the ground to the present instance , consisteth of two parts , which i will prooue in order . first then i affirme , that by the gift of nature , no words of charmes haue power in thē to worke wonders ; & i prooue it in this manner . i. all words made and vttered by men , are in their own nature but sounds framed by the tongue , of the breath that commeth from the lungs . and that which is onely a bare sound , in all reason can haue no vertue in it to cause a reall worke , much lesse to produce a wonder . the sounds of bells and of many musicall instruments , and the voices of many bruit creatures , are fartr more strong and powerfull , then the voice of a man : yet who knoweth not , that none of all these is auaileable to such purposes . indeede they haue power to affect the minde , by their sweetnes or otherwise , but they are not able to bring to passe a reall worke , either by the inflicting of hurts and harmes , or by the procuring of good . i conclude therefore , that the voice of man by nature , hath no power to worke any wonders . ii. againe , euery thing which hurteth or affecteth another , must necessarily touch the thing which it hurteth or affecteth . for it is a graunted rule in nature , that euery agent worketh vpon the patient by touching : but words vttered in charmes are commonly made of things absent , and therefore though it should be graunted , that they had the power of touching a substance ( which they cannot haue ) yet of thēselues they are not auaileable to bring vpon things absent either good or euill . iii. moreouer , if words conceiued in charmes and spells haue any such power as is pretended , why should not euery word that any man speaketh haue the same power , inasmuch as all words are of the same nature , beeing onely sounds framed in the breast , and vttered by the tongue in letters and syllables ? but experience teacheth , that the same word spoken by another , hath not the same vertue ; for the charme vttered by the charmer himselfe , will take effect ; but beeing spoken in the same manner by another man , that is no inchanter , maketh to no purpose , for nothing is effected by it . iv. that which is in nature nothing but a ba●e signification , cannot serue to worke a wonder , and this is the nature of all words● for as they be framed of mans breath , they are naturall , but yet in regard of forme and articulation they are artificiall and significant , and the vse of them in euery language is , to signifie that which the author thereof intended ; for the first significations of words , depe●●●d vpon the will and pleasure of man that framed and inuented them . beeing therefore inuented onely to shew or signifie some thing , it remaines that neither in nature nor proper vse , they can be applied to the producing of wounderfull and strange effects . thus the former part of the assumption is cleared . in the second place i affirme , that the words of charmers haue not this power in them , by any speciall gift , blessing , or appoyntment of god , since the creation ; which is the other part of the assumption . and i shew it thus : whatsoeuer is powerfull and effectual to any end or purpose , by gods gift , blessing , or appointment , the same is commanded in his word to be vsed , and hath also a promise of blessing annexed to the right vse therof . to vse the instance before made for explanation sake . the bread in the lords supper , hath this power and propertie giuen it by christ , to seale & signifie vnto euery beleeuing receiuer the bodie of christ ; and by this propertie giuen it , it is a●eileable to this purpose ; though it be a thing aboue the common and naturall vse of bread ; & thereupon we haue warrant from christs owne commandement , ordinance , and example so to vse it . but in the whole bodie of the scripture , there is not the like commandement to vse the words of charmes for the effecting of wonders , much lesse the like promise of blessing vpon the same so vsed : therefore the conclusion is , that god hath giuen no such power vnto them in speciall . if it be asked then , what they are , and whereto they serue ? i ansvver , they are no better then the deuills sacraments and vvatchvvords , to cause him to doe some strange vvorke . for the inchanter hath relation in his minde to the deuil , vvhose helpe he hath at hand by couenant either open or secret ; or at least some superstitious opinion of the force of the vvords , vvhich is a preparation to a couenant . the truth of this doctrine , hovvsoeuer it be thus made manifest , yet it findes not generall intertainement at all mens hands . for there are and haue beene some learned men , in all ages , who maintained the contrarie , both by word and writing ; and namely , that there is great vertue & power in words pronounced in time and place , to effect strange things . for proofe wherof they alledge these reasons . first , that the bare conceit and imagination of man , is of great force to doe strange things ; and therefore words expressed much more . ans. the ground of the reason is naught . imagination is nothing els but a strong conceit of the minde touching any thing , whatsoeuer it be , and by reason of the communion that is betweene the bodie and soule being together , it is of great force to work within the man that imagineth diuersely , and to cause alteration in himselfe , which may tend either to the hurt or to the good of his owne bodie : but yet imagination hath no force out of a man to affect or hurt an other . a man ( conceiuing desperately of his owne estate ) by the strength of imagination may kill himselfe ; but the same conceit , be it neuer to strong , can not hurt his neighbour . for it is no more then cesars image vpon his coyne , which serueth onely to represent cesar : so imagination is nothing but the representation of some thing in the minde by conceit , and therefore as the person of cesar is nothing hurt though his image be defaced ; so when we conceiue of men in our mindes , though neuer so badly and malitiously , yet all is of no force to hurt or annoy them , either in person or state . secondly , they alleage that witches by malitious and wrie lookes in anger and displeasure ; may and do hurt those vpon whom they looke , whether they be men or other creatures . and it is an old receiued opinion , that in malitious and ill disposed persons , there proceed out of the eye with the beams , noysome and malignant spirits , which infect the ayre , and doe poison or kill , not onely them with whome they are daily conuersant , but others also whose companie they frequent , of what age , strength , and complexion so euer they be . ans. but the opinion is as fond , as it is old : for it is as much against nature that such vertue should proceede out of the eye , or such spirits breake out of the nerves to the partie hated , as it is for the blood of the bodie , of it selfe , to gush out of the veines . yet for the ratifying of this opinion they alleadge that which is written in gen. 30. 37. where iacob laide spe●kled ●oddes before the sheepe in their watering troughes , & that by gods appointment , for this ende , that they might bring forth partie coloured lambs . i answer , that was not a worke of sight , but a speciall and ex●raordinarie worke of gods prouidence vpon iacob in his necessitie , as we may plainely see in the chapter next following v. 9. & . 11. yea it was taught iacob by god himselfe : and ●f it had been an ordinarie work , doubtlesse the ga●●es thereof beeing so good , iacob would haue done it againe afterward : but we neuer read that he did it againe . and be it granted it were a naturall worke , yet it cannot prooue witching by sight , because the sheepe receiued into their eyes the species and resemblance of the rodds , which is according to nature : whereas in fas●ination or bewitching by sight , malignant spirits should not be receiued in , but sent forth of the eye , which is against nature . yea , but the basiliske or cockatrice doth kill man and beast with his breath and sight , yea , the wolfe takes away the voyce of such as he suddenly meetes withall and beholds , and why may not wicked men or women doe the like ? an. indeede it is a thing receiued by common errour , and held of some for a truth ; but no experience of any man hath yet beene brought for the proofe thereof , and therefore it is to be reputed as fabulous . thus much in probabilitie may be thought ( if the allegatiō should be true ) that the basilis●e beeing possessed of a thicke poyson , may by his breath send forth some grosse venemo●s vapours , and thereby infect the ayre , and poison the thing that is neere vnto him . and that the soddaine and vnexpected beholding of the venemous cock●trice , or the ravenous wolfe , ( beeing creatures in their kind fearefull , especi●ll● to those that are not acquainted with them ) may cause present astonishment , and consequently perill of death . but that this should be done by the ei●s of these creatures only , in māner aforesaid , it is not credible ; and therefore a●thors haue vpon good ground denied i● as beeing confirmed neither by reason , nor experience . thirdly , they reason thus ; ●nchanters by whispering of words in charmes can stay the stinging and poisoning of serpents : for so dauid in effect speaketh ; that the voice of the charmer charmeth the serpent , psal. 58. 5. it may seeme therefore that there is no small force in words for the effecting of strange works . ans. it must be granted that the charmer may inchant the serpent : but how ? not by vertue of the words in the charme , but by the power of the deuill , who then is stirred vp , when the charme is repeated , to doe the thing intended . the truth of this answer appeares by the words of the text , as they are read in the originall , that the inchanter ioyneth societies very cunningly , namely , with the deuill . now these s●ci●ties betweene satan and the charmer , are the very ground of the worke vpon the serpent : which worke , vpon confederacie formerly made , is done by the deuill ; and the words of the charme are no more but the inchanters item or watchword , to occasion him thereunto . and let any other man reapeat the same words a thousand times , that either is not thus confederate with satan , or hath not a superstitious opinion of charmes , and al his labour will be in vaine . fourthly , the word of god is of great force in the hearts of men to con●ert and change them , as it is vttered by the mouth of mortall man : and this force is not in the man by whom● it is spoken : where then should it be , but in the 〈◊〉 ? and if in the words , why may not other words be of like 〈◊〉 beeing vttered by man ? ans. 1. the power of gods word comme●● not from this , that it is a word , and barely vttered out of the mouth of a man : for so it is a d●ad letter : but it proceedeth from the powerfull operation of the spirit , annexed by gods promise thereunto , when it is vttered , read , and conceiued which operation if it were taken away , the word might be preached a thousand yeares together , without any fruit or effect , either to saluation or condemnation . 2. the word of god is powerfull by the concurrence of the worke of the spirit , not in all things : as for example , in raising winds and tempests , in infecting the ayre , in killing and annoying men or other creatures ; but in the conuersion of sinners , in gathering the elect , and in confirming those that be called : and this power it hath also by his speciall blessing and appointment . 3. furthermore , the same word is not of power , when it is barely read , heard , or spoken , vnlesse it be also conceiued in the vnderstanding , receiued with reuerence , treasured vp in the memorie , and mingled with faith in the heart : whereas the bare reading and muttering ouer the words of a charme by an inchanter , though in an vnknowne to●gue , in ●ude and barbarous words , is sufficient to procure the working of wonders . now , though the word of god be in it selfe pure , and serue to excellent purpose , as hath beene saide , yet by the way we may remember ; that as it is with all things that are most pretious , nothing is so excellent in it kind , which may not be abused ; so it is with this heauenly word : for it is and may be made a charme two waies . first , when some part of it , is indeede vsed for a charme . thus many texts of scripture , both in latin and other languages , haue beene abused by inchanters , as might easily be shewed . secondly , when it is heard , read , recited , or made a matter of praier without vnderstanding . and thus the ignorant man , as much as in him lyeth , makes it a charme . for in his ordinarie vse thereof , he neither conceiueth , nor taketh care to vnderstand it , as lamentable experience teacheth . yet in neither of these is the very bare repeating of the word effectuall . for as when a man heares or reades it , vnlesse the spirit of god inlighteneth his heart , it is to no purpose ; so when it is made the matter of a spell , nothing will be effected , vnlesse the deuill either by conf●deracie , or superstitious conceit be drawne to conferre his helpe in the point , for his owne aduantage . howbeit , of all inchantments these are the most dishonorable to god , most acceptable to satan , and most hurtfull to the charmer , which are made of the scriptures . for beside the sinne of witchcraft in the charming , this inconuenience 〈◊〉 , that satan procureth more credite to one of th●se , then to twentie other , because the words are scripture ; hereby clo●ing his mischie●ous practises vnder the colour of holynes , and so confirming the truth of that which the holy ghost saith , that when he worketh most deceitfully , he transformes himselfe into an angell of l●hgt , ● cor. 11. 14. he knoweth well , that ordinarie words seeme nothing to some men , therfore he teacheth and suggesteth phrases and sentences out of the word , for such vngodly ends , that euen the grace of them fet●hed from the scriptures , may make them s●●mefull . wherefore let euery one that is indued with grace and knowledge , d●ely consider this with himselfe . cannot gods word be effectuall , when it is vsed to edification , vnlesse the worke of his owne spirit accompany the same ? then surely it is impossible , that the same which is holy , beeing vsed to an euill ende , should be powerfull , except the deuill affordeth his helpe for the effecting thereof . to conclude therefore , let men say what they will , the truth is this , that words of inchantment , be they neuer so holy or prophane , either by way of cursing or blessing , haue no power of themselues to the producing of strange workes : but are ( as hath beene said ) onely diabolicall signes , admonishing the deuill of some wickednes intended and desired , which he through his power must cause to be done . and thus much of inchantment standing vpon the practise of wonders by a charme . to this head of inchantment , sundry other practises of witches are to be referred , the chiefe whereof are these . first , the vsing and making of characters , images , or figures , specially the framing of circles , for this end to work wonders by them . as , to draw the picture of a child , or mā , or other creature in clay , or waxe , and to burie the same in the ground , or to hide it in some secret place , or to burn it in the fire , therby intending to hurt or kill the partie resembled . againe , to make an impression into the saide picture , by pricking or gashing the heart or any other place , with intent to procure dangerous or deadly pains to the same parts . this is a meere practise of inchantment , & the making of the image , and vsing of it to this end , is in vertue a charme , though no words be vsed . for the bare picture hath no more power of it selfe to hurt the bodie represented , then bare words . all that is done commeth by the worke of the deuill , who alone by the vsing of the picture in that sort , is occasioned so or so , to worke the parties destruction . secondly , hither we may referre the vsing of amulets , that is , remedies and preseruatiues against inchantments , ●orceries , and bewitchings , made of herbes or some such things , and hanged about the necke for that ende . thirdly , the vsing of exorcismes , that is , certaine set formes of words vsed in way of ad●uration , for some extraordinarie ende . a practise vsuall in the church of rome , whereby the priest co●iures the salt , holy-water , creame , ●pittle , oyle , pal●es , &c. all which are in truth meere inchantements . for howsoeuer the councell of trent hath ratified thē by their decrees , & so commended them to general vse within the compasse of the popish church ; yet they haue in them no power or abili●ie of blessing or cursing , either by nature , or gods appoyntment . fourthly , in this number we reckon the vsing of the name iesus , to d●iue away the deuill , or to p●euent witchcraft ; a common practise among the ignorant . wherein the wonderfull malice of satan bew●aies it selfe , in making the ignorant people thinke that christ is a coniurer , and that there is vertue in the naming o● his name , to doe some strange thing . whereas the truth is , he careth neither for this name , nor for all the names of god , if a man goes no further thē the bare repeating of them ; but rather delighteth to see them so abused and disgraced . and hereupon it is , that in all coniurations , when he is raised by the sorcerer , he is willing to be adi●red by all the holy names of god that are in the scripture , to the ende , that he may the more deepely seduce his owne instruments , and make them to thinke that these holy names will bind him , & force him to yeeld vnto their desires in the particular , when indeede there is no such matter . which point throughly considered , may admonish vs to take speciall heede of these cunning glozes and deuillish insinuations , whereby he intendeth to delude vs ; alway remembring , that the apostles themselues , to whom the power of working miracles was giuen , did neuer acknowledge the worke to be done by the name of iesus , but as s. peter affirmeth , through faith in his name , act. 3. 6. 16. fiftly , the crossing of the bodie , to this ende , that we may be blessed from the deuill . a thing vsuall euen of latter times , specially in popery ; wherein the crosse carrieth the very nature of a charme , and the vse of it in this māner , a practise of inchantment . for god hath giuen no such vertue to a crosse , either by creation , or speciall priuiledge and appointment . six●ly , the scratching ●f a witch to discouer the witch . for it is a means which hath no warrant or power thereunto , either by the word of god , or frō nature , but onely from the deuill ; who if he yeeldeth either at crossing , or scrat●hing , he doth it willingly , and not by compulsion , that he may feede his instrument with a false faith and a superstitious cōceit , to the dishonor of god , and their owne ouerthrowe . in a word , looke whatsoeuer actions , gestures , signes , rites , and ceremonies are vsed by men or women to worke wonders , hauing no power to effect the same , either by creation and nature , or by speciall appointment from god , they must all be referred to this head , and reckoned for charmes . the vse . now considering that all kinds of charmes are the deuills watch-words to cause him to worke the wonder , and haue no vertue in them , be the words wherein they are conceiued neuer so good : hereby we must be admo●●shed , to take heede of the vse of them , and all other vnlawful ceremonies , both in respect of their formes , be they praises or praiers , or imprecations ; as also in regard of their endes , be they neuer so good in outward appearance . but alas ! the more lamentable is the case , charming is in as great request as physicke , and charmers more sought vnto then physicians in time of neede . there be charmes for all conditions and ages of men , for diuers kinds of creatures , yea for euery disease ; as for head-ach , tooth-ach , stitches , and such like . neuerthelesse , howsoeuer some haue subiected themselues to such base and vngodly meanes , yet the vse hereof by the mercie of god , hath not beene vniuersall . and those that haue sought for helpe , are to be aduised in the feare of god , to repent of this their sinne , and to take a better course . let them rightly consider , that they haue hither to depended vpon satan for helpe , and consequently haue dishonoured god , and renounced lawfull meanes sanctified by him , which should not haue beene done in case of the greatest worldly gaine . for no man may doe euill , that good may come of it . but they that vse the helpe of charmers , and consult with wisemen , are wont to alleadge something in defence or excuse of their practise . first , that they for their part , meane no hurt , they know no euill by the man whome they seeke to , they onely send to him , and he does them good , how , and in what manner they regard not . ans. 1. indeed many be ignorant of the inchanters courses . but in cases of losse and hindrance , men ought not onely to inquire the meanes , but to waigh and consider the warrantablenes thereof , otherwise they doe not that they doe of faith , and so are guiltie of sinne before god , rom. 14. last vers . 2. put the case they themselues meane no hurt , yet in this action they doe hurt to themselues , by reposing trust in things , which vpon better consideration they shall finde to be dishonourable , and therefore hatefull to god. secondly , they alledge ; we goe to the physician for counsell , we take his recipe , but we know not what it meaneth ; yet we vse it , and finde benefite ; if this be lawfull , why may we not as well take benefit by the wiseman , whose courses we be ignorant of ? ans. 1. physick vsed in time and place , is a worthy ordinance of god , and therefore beeing rightly vsed , god giues his blessing to it . but for inchantment it was neuer sanctified by god , and therefore cannot be vsed in any assurance of his blessing . 2. the physicians receit being a composition and mixture of naturall things , though a man knowes it not , yet he takes it into his stomake , or applies it to his bodie , and sensibly perceiues the vertue and eff●cacie thereof in the working : whereas the charmers course consisteth of words , which neither are knowne in themselues , nor are manifest in their vse to sense or vnderstanding . and hereby it is plaine , there is not the same reason of physicke and charmes : the one hauing a sensible operation by vertue giuen it of god ; the other insensible , and wrought aboue ordinaric meanes by the worke of satan . thirdly , they alleadge , god is mercifull , and he hath prouided a salue for euery sore , they haue vsed other means , but they haue not succeeded , and what should they doe more , may they not in extremitie repaire to the inchaunter , and see what he can doe for them , rather then their goods and cattell should be lost and spoyled ? ans. 1. it were better for you to bide by the losse , yea to liue and die in any sickenes , then to tempt god by seeking help at charmers hands : for their helpe is dangerous , and commeth from the deuill , whereupon if ye rest your selues , ye ioyne league with him , and so hazzard eternally the safetie both of bodies and soules . 2. vse good meanes allowed of god , and when they haue beene vsed often without successe , proceede not to other courses , but referre your selues to god , and say with iob , the lord hath giuen , and the lord hath taken away : blassed be the name of the lord , iob 1. 21. and thus much of inchanting , the first part of operatiue witchcraft . sect. ii. the second part is iugling . iugling , is the deluding of the eye with some strange sleight done aboue the or linar●e course of nature . in this description there are two points necessarily required in the point of iugling , delusion of the eye , and extraordinarie sleight . delusion is then performed , when a man is made to thinke he sees that , which indeede he sees not . and this is done by the operation of the deuill diuersly , but especially three waies . first , by corrupting the humour of the eye , which is the next instrument of sight . secondly , by altering the ayre , which is the meane by which the obiect or species is carried to the eye . thirdly , by altering and changing the obiect , that is , the thing seene , or whereon a man looketh . this deluding of the sense , is noted by paul , gal. 3. 1. o foolish gal●tians , who hath * bewitched you ? where the spirit of god ●eth a word borrowed from this kind of sorcerers , which in full meaning signifieth thus much : who hath deluded your eyes , and caused you to thinke you see that , which you see not . as if he should haue said , looke as the iugler , by his deuillish art , deludeth the outward eye , and maketh men thinke they see that , which indeede they doe not : euen so the false apostles , by their erroneous doctrine , haue deluded the eies of your minds , and haue caused you , galatians , to iudge that to be the word of god , which is not , and that to be truth , which is error and falshood . paul giues vs to vnderstand by the very phrase vsed , that there is such a kind of iugling , as is able to deceiue the eye : for otherwise his comparison would not hold . the second thing required in iugling , is a sleight done aboue the order and course of nature . this is the point which maketh those conueiances to be witchcraft . for if they were within the compasse of nature , they could not be rightly ●earmed and reputed sorceries ; considering that diuerse men , by reason of the agilitie of their bodies , & sleight of their hands , are able to worke diuers feats , which seeme strange to the beholders , and yet not meddle with witchcraft . againe , some by the lawfull art of the optiks , may shew strange & admirable things , by meanes of light and darknesso , and yet may be free from impution of magicall worke● ; because they keepe themselues wholly within the power and practise of nature . but sleights done 〈◊〉 ouer and aboue delusiō , must passe the ordinarie bounds and precincts of nature , and so are made points of witchcraft . one memorable example , for the clearer manifestation of this point , we haue in the scripture , by name in the 7 , 8 , and 9 , chapters of exodus , where moses and aaron wrought wonders before pharaoh , turning the rodde into a serpent , and water into blood , with many other such like . now iannes and iambres ( for so paul calleth them , 2. tim ▪ 3. 8. ) the magicians of egypt , did worke the same miracles which moses and aaron had done : but here was the difference● moses made true creatures , and wrought true miracles , whereas they did all in appearance and outward shew . for theirs were not true reall actions , but onely magicall illusions , wrought by the sleight & subtilty of the deuil , in the practise of lugling . and because some thinke , that the serpents and froggs caused by the magitians , were true creatures , and all their other workes as really and truely done , as those which moses and aaron did , i will here stand a little to shewe and prooue the contrarie , that they were onely in shew and appearance , and not in deede and truth . first then , if the frogs and serpents caused by iannes and iambres were true creatures indeede , and their other sleights true and reall works ; then they were made and caused either by the deuill , or by god himselfe : ( for no man of himselfe can make a rod to become a true serpent . ) but this was done neither by the deuill , nor by god , as shall appea●e in the sequel● . they were not done by the deuill ; because the deuill cannot make a true creature , either serpent or frogge . hovv doth that appeare ? ans. to make a true creature of any sort , by producing the same out of the causes , is a vvork seruing to continue the creation , and is indeede a kinde of creation . now the deuill as he cannot create a thing at the first , so he is not able to continue the same by a new creation : that beeing a propertie belonging to god onely . for better conceiuing hereof , we must know , that god crea●eth two waies : either primarily in the beginning , whē he made all things of nothing , gen. 1. 1. or secōdarily , in the gouernment of the world , when he produceth a true creature in a true miracle : yet not making it of nothing ( as he did in the beginning ) but producing it by ministring and in forming the matter immediately by himselfe , without the aide of ordinarie meanes and instruments appointed after the creation . the former is creation properly called ; the latter a continuance thereof . both these god hath reserued to himselfe , as incommunicable to any creature . as for the succession and propagation of creatures in their kinds , as of men , beasts , birds , fishes , &c. it is onely a continuation of the creatures in their kindes , and is wrought by ordinarie meanes of generation ; but is no continuance of the worke of creation . and the deuill by his power may make counterfeits of the true creatures of god , but neither by creating them , nor by continuing their creation ; these two beeing workes peculiar and proper to the deitie alone . againe , if the deuill could turne a rodde into a true serpent , and water into blood indeed , then his power should be equall to the power of the sonne of god himselfe . for the first miracle that he wrought , was the turning of water into wine , loh. 2. and that was no greater a worke , then the turning of water into blood , or a rod into a serpent . but this were most horrible blasphemic , to match the deuill with the son of god , and his finite power , with the power of the godhead , by which miracles are wrought . and the truth is , satan can worke no true miracles ; neither doth the text import , that the magicians did that which they did by miracle , but by inchantment and sorcerie , exod. 7. 11. 22. & 8. 7. in the second place , i affirme that god did not create these creatures , or cause the works of the magicians : to be effected . and this is prooued by the words of paul , 2. tim. 3. 8. who saith , that iannes and iambres ( which did these workes ) withstood moses and aaron , whom god had sent , and by whom he wrought . if then god had wrought with the magicians also , he should haue beene against himselfe , yea , he should haue wrought both waies , for himselfe , and against himselfe , and consequently should haue impeached his ovvne glorie , for the manifestation vvhereof he wrought miracles by moses and aaron ; which vve may not once thinke of god. seeing therefore that these serpents , if they were true creatures , were not created either by satan , because he could not , or by god himselfe , because he would not ; it must needes remaine , that they , & all other the magicians works , were meere illusions , & not otherwise . yet for the further clearing of the matter in hand : the text it selfe yeeldeth sundrie reasons , to prooue that these acts of the sorcerers , were but appearances , and not things really produced . first , they that cā not do a lesser thing , can not possibly do a greater . now moses shewes that the egyptian inchāters could not do a lesser thing then the turning of rodds into true serpents , or waters into blood . for they could not by all their power & skill , preserue themselues from the plagues of egypt , as the botch & other iudgements , exod. 9. 11. which was a more easie thing , then to make or change a creature . nay , they were not able to bring forth lice by their inchantment , which seemed to be the least miracle , but acknowledged that to be the ●inger of god , ex. 8. 18 , 19. secondly , the text saith , that aarons serpent deuoured their serpents , exod. 7. v. 12. hence it followeth , that theirs could not be true creatures . for in all likelihood they were all of the same kind , and of like quantitie , at least in shew . and it was neuer seene , that one creature should receiue into it selfe an other creature of equall bignesse , with preseruation of it selfe . neither hath it been obserued ordinarily , that one creature shold deuoure another of the same kind . it was therefore a worke of gods secret power in the true serpent , wherby he would shew that the other were not true and real , but formall & imaginarie . thirdly , if the magicians had beene able to haue made true frogges and serpents , then by the same power they might have remooued those which moses brought : for the like abilitie is required in both : yet this they could not doe , but were faine to intreat moses , to pray for their remooueall . so saith the text , then pharaoh called for moses and aaron , and said , pray , &c. exod. 8. 8. lastly , the frogges which moses caused , when they were remooued , beeing gathered on ●eapes , caused great corruption , and the whole land stanke of them , exod. 8. 14. againe , the water turned into blood , made the fish in the riuer to die , and the water to stinko , so that the egyptians could not drinke of the water of the riuer , exod. 7. 21. but we read of no such effect of the frogges and waters of the inchanters , which doubtlesse would haue followed as well as the other , if both had beene true and reall creatures . it remaines therefore , that these were but meere appearances and iugling trickes , and the sorcerers themselues iuglers , yea all their works but sleights , caused by the power and subtiltie of satan , and no true works , as hath beene said . thus i haue declared the whole nature , grounds , and kinds of this damnable art. chap. v. what witches be , and of how many sorts . hauing in the former part of this treatise opened the nature of witchcraft , and thereby made way for the better vnderstāding of this iudiciall lawe of moses , i come now to shew who is the practiser hereof , whome the text principally aimeth at , namely , the witch , whether man or woman . a witch is a magician , who either by open or secret league , wittingly and willingly , consenteth to vse the aide and assistance of the deuill , in the working of wonders . first , i call the witch [ a magician ] to shew what kind of person this is : to wit , such a one as doth professe and practise witchcraft . for a magician is a professor and practiser of this arte , as may appeare , act. 8. 9. where simon a witch of samaria is called magus , or simon the magician . againe , in this generall tearme , i comprehend both sexes or kindes of persons , men and women , excluding neither from beeing witches . a point the rather to be remembred , because moses in this place setting downe a iudiciall ●awe against witches , vseth a word of the feminine gender [ ●●ecasbephah ] which in english properly signisieth , a woman wicth : whereupon some might gather , that women onely were witches . howbeit moses in this word exempteth not the male , but onely vseth a notion referring to the female , for good causes ; principally for these two . first , to giue vs to vnderstand , that the woman beeing the weaker sexe , is sooner intangled by the deuills illusions with this damnable art , then the man. and in all ages it is found true by experience , that the deuill hath more easily and oftner preuailed with women , then with men . hence it was , that the hebrues of ancient times , vsed it for a prouerb , the more women , the more witches : his first temptation in the beginning , was with eue a woman , and since he pursueth his practise accordingly , as making most for his aduantage . for where he findeth easiest entrance , and best entertainement , thither will he oftnest resert . secondly , to take away all exception of punishment from any partie that shall practise this trade , and to shewe that weaknes cānot exempt the witch from death . for in all reason , if any might alledge insirmitie , and plead for fauour , it were the woman , who is weaker then the man. but the lord saith , if any person of either sexe among his people , be found to haue entred couenant with satan , and become a practiser of sorcerie , though it be a woman and the weaker vessell , shee shall not escape , she shall not be suffred to liue , she must die the death . and though weakenes in other cases , may lessen both the crime and the punishment , yet in this it shall take no place . the second point in the description , is consenting to vse the helpe of the deuill , either by open or secret league , wittingly and willingly : wherein standeth the very thing , that maketh a witch to be a witch : the yeelding of consent vpon couenaut . by which clause , two sorts of people are expressely excluded from being witches . first , such as be tainted with phrenzy or madnes , or are through weakenesse of the braine deluded by the deuill . for these , though they may be said after a sort to haue societie with satan , or rather he with them , yet they cannot giue their consent to vse his aide truely , but onely in imagination ; with the true witch it is farre otherwise . secondly , all such superstitious persons , men or women , as vse charmes and inchantment for the effecting of any thing vpon a superstitious and erroneous perswasion , that the charmes haue vertue in them to doe such things , not knowing that it is the action of the deuill by those meanes ; but thinking that god hath put vertue into them , as hee hath done into hearbs for physicke . of such persons we ●gue ( no doubt ) abundance in this our land , who though they deale wickedly and sinne grieuously in vsing charmes , yet because they intend not to ioyne league with the deuill , either secretly , or formally , they are not to be counted witches . neuertheles , they are to be aduertis●d in the meane time , that their estate is fearefull . for their present vngodly practises haue prepared them already to this cursed trade , and may bring them in time to be the ranckest witches that can be . wherefore i aduise all ignorant persons , that know not god nor the scriptures , to take heede and beware of this dangerous euill , the vse of charmes . for if they be once conuinced in their consciences , and knowe that god hath giuen no power to such meanes , and yet shall vse them , assuredly they doe in effect consent to the deuill to be helped by him , and thereupon are ioyned in confederacie with him in the confidence of their owne hearts , and so are become witches . the third and last thing in the description , is the end of witchcraft ; the w●rking of wōders . wōders are wrought three wayes ( as hath beene shewed , ) either by diuination , or by inchātment , or by lugling : and to one of these three heads , 〈◊〉 ●eates and practises of witchcraft 〈◊〉 to be referred . now if any man doubt , whether there b●such witches indeede as haue beene ●escribed , let him remember , that beside experience in all ages and countries , wee haue also sundrie examples of them euen in the scriptures . in the old testament we read of balaam , numb . 23. who though he be called a prophet , because he was so reputed of men , yet indeede he was a notorious witch , both by profession and practise , and would haue shewed his cunning in that kind vpon the israelits , if god had not ●undered him against his will. of the same kinde were the inchanters of egypt exod. 7. the witches of persia , dan. 2. and the pythonisse of endor , known for a renowned sorcerer ouer all israel , and therefore sauls seruants beeing asked , could presently tell of her , as we read , 1. sam. 28. in the new testament , mention is made of simon , whose name declared his profession● his name was magus , and the text saith , that he vsed witchcraft , and bewitched the people of 〈◊〉 , calling himselfe a great man , act. 8. 9. whence it was that after his death , there was a statue set vp in rome in honour of him in the daies of claudius cesar , with this inscription ; simoni deo sancto . and it is not vnlike , but bar-jesus the false prophet at paphus , was a man addicted to the practises of witchcraft , and for that cause was called by a kinde of excellency , elymas the * magician , act. 13. 6. 8. that is , the great or famous sorcerer . lastly , the pythonisse at philippi , that gat her master much aduantage by diuining , act. 16. 16. and all these vsed the helpe of the deuill , for the working of wonders . of witches there be two sorts : the bad witch , and the good witch : for so they are commonly called . the bad witch , is he or she that hath consented in league with the deuill , to vse his helpe , for the doing of hurt onely , as to strike and annoy the bodies of men , women , children , and cattell with diseases , and with death it selfe : so likewise to raise tempests , by sea and by land , &c. this is commonly called the binding-witch . the good witch , is he or shee that by consent in a league with the deuill , doth vse his help , for the doing of good onely . this cannot hurt , torment , curse , or kill , but onely heale and cure the hurts inflicted vpon men or cattell , by badde witches . for as they can doe no good , but onely hurt ; so this can doe no hurt , but good onely . and this is that order which the deuill hath set in his kingdome , appointing to seuerall persons their seuerall offices and charges . and the good witch is commonly tearmed the vnbinding witch . now howsoeuer both these be euill , yet of the two , the more horrible & de●●stable monster is the good witch : for looke in what place soeuer there be any bad witches that hurt onely , there also the deuill hath his good ones , who are better knowne then the bad , beeing cōmonly called wise-men , or wise-women . this wil appeare by experience in most places in these countries . for let a mans childe , friend , or cattell be taken with some sore sicknes , or strangely tormented with some rare and vnknowne disease , the first thing he doth , is to bethink himselfe and inquire after some wiseman or wise-woman , & thither he sends and goes for helpe . when he comes , he first tells him the state of the sicke man : the witch then beeing certified of the disease , prescribeth either charmes of words to be vsed ouer him , or other such counterfeit meanes , wherein there is no vertue ; beeing nothing els but the deuills sacraments , to cause him to doe the cure , if it come by witchraft . well , the meanes are receiued , applied , and vsed , the sicke partie accordingly recouereth , and the conclusion of all is , the vsuall acclamation ; oh happie is the day , that euer i met with such a man or woman to helpe me ! here obserue , that both haue a stroke in this action : the bad witch hurt him , the good healeth him ; but the truth is , the latter hath done him a thousand fold more harme then the former . for the one did onely hurt the bodie , but the deuill by meanes of the other , though he haue left the bodie in good plight , yet he hath laid fast hold on the soule , and by curing the body , hath killed that . and the partie thus cured , cannot say with dauid : the lord is my helper ; but the deuill is my helper ; for by him he is cured . of both these kinds of witches the present law of moses must be vnderstood . this point well considered , yeeldeth matter both of instruction and practise . of instruction , in that it shewes the cunning and craftie dealing of satan , who afficteth and tormenteth the body for the gaine of the soule . and for that purpose hath so ordered his instrumēts , that the bad witch giues the occasion , by annoying the body or goods ; and the good immediatly accomplisheth his desire , by intangling the soule in the bands of errour , ignorance , and false faith . againe , this sheweth the blindnes of naturall corruption , specially in ●gnorant and superstitious people . it is their nature to abhorte hurtfull persos , such as bad witches be , and to count them execrable ; but those that doe , them good , they honour and reuerence as wise men and woman , yea secke and 〈◊〉 vnto thē in times of extremitie , though of all persons in the world they be most odious : and satan in them 〈◊〉 the greatest friend , when he is most like himselfe , and intendeth greatest mischiefe . let all ignorant persons be aduised hereof in time , to take heede to themselues , and learne to knowe , god and his word , that by light from thence they may better discerne of the subtile practises of satan and his instruments . for matter of practise ; hence wee learne our duetie , to abhorre the wizzard , as the most pernicious enemie of our saluation , the most effectuall instrument of destroying our soules , and of building vp the deuills kingdome ; yea , as the greatest enemie to gods name , worship , and glorie , that is in the world , next to satan himselfe . of this sort was simon magus , who by doing strange cures and workes , made the people of samaria to take him for some great man , who wrought by the mightie power of god , whereas he did all by the deuill . he therefore beeing a good witch , did more hurt in seducing the people of god , then balaam a bad one could with all his curses . and we must remember that the lord hath set a lawe vpon the witches head , he must not liue , and if death be due to any , then a thousand deaths of right belong to the good witch . but the patrones of witches indeauour to delude the true interpretation of that lawe . for by a witch ( say they ) we must vnderstand a poisoner , and they alledge for that purpose the 70. interpreters , who translate the original word [ mecashephah ] by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifieth a poisoner . i answer : first ; the word vsed by the 70. interpreters signifieth indeede so much , yet not that onely , but also a vvitch in generall , as may appeare in sundrie places of scripture . the apostle , reckoning vp witchcraft among the workes of the flesh , vseth the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not for poysoning , but for all magicall arts , as hierome testifieth vpon the place . and that it must necessarily be so translated , it is euident , because in the next verse murther is termed another worke of the flesh , vnder which , poisoning and all other kinds of killing are comprehended . and the same word is vsed in the like sense , reu. 21. 8. and 22. 15. againe , the word [ mecashephah ] which moses vseth , is ascribed to the inchanters of egypt , in the 7. 8. and 9. chapters of exodus ; and to the wisemen of babel , dan. 2. who are also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the translation of the seauentie : and both sorts of them were witches and sorcerers . the kings of egypt and babylon vsed these [ mecashephim ] for sundrie purposes , and made them of their counsell ; and if they had beene according to this allegation , poisoners , it is not like they would haue so fitted the humors of those two princes , pharaoh and nebuchadne●sar , much lesse that they would haue so ordinarily required their presence and assistance , in the businesse there mentioned . thirdly , there is a peremptorie law against the wilfull murtherer , num. 35. 31. that he should be put to death , and that no recompence should be taken for his life . in which place all poisoners are condemned , because they are wilfull murtherers . now if here in exodus , by [ mecashephah ] we should vnderstand a poisoner , then there should be one and the same law twice propounded for the same thing , which is not like : and therefore the word vsed by moses in this text , signifieth not a poisoner properly , but a witch . chap. vi. of the punishment of witches . hitherto i haue treated of the nature of witchcraft , both in generall , & particular , and haue also shewed what witches are , both good and badde . and now i proceede to the second point considered in this text , the punishment of a witch , and that is death . in the iudiciall laws of moses ( wherof this is one ) the lord appointed sundrie penalties , which in qualitie and degree differed one from another , so as according to the nature of the offence , was the proportion and measure of the punishment ordained . and of all sinnes , as those were the most heinous in account , which tended directly to the dishonour of god , so to them was assigned death , the greatest and highest degree of punishment . he that despised the law of moses , died without mercy vnder two or three witnesses , hebr. 10. 28. the punishment of the theefe , was restitution foure-fold , exod. 22. 1. but the murtherer must be put to death , numb . 35. 31. the idolater and seducer were commanded to be slaine , exod. 22. 20. deut. 13. 5. the blasphemer must be stoned , leuit. 29. 19. and the vvitch is numbred amongst these grieuous of fend●rs : therefore his punishment is as great as any other . for the text saith , he might not be suffered to liue , exod. 22. 18. but why should the vvitch be so sharply censured ? and what should mooue the lord to allot so high a degree of punishment to that sort of offenders ? ans. the cause was not the hurt , which they brought vpon men in bodie , goods , or outward estate . for there be sundrie that neuer did harme , but good onely . vve reade not of any great hurt that was done by the inchanters of egypt , or by the pythonisse of endor , or by simon magus in samaria . and those diuining vvitches , which haue taken vpon them to foretell things to come , hurt not any , but themselues , yet they must die the death . this therefore is not the cause . but what if these doe hurt , or kill , must they not then die ? yes verely , but by another law , the law of murther , and not by the law of vvitchcraft . for in this case , he dieth as a murtherer , and not as vvitch , and so he should die , though he were no vvitch . the cause then of this sharpe punishment , is the very making of a league with the deuill , either secret or open , whereby they couenant to vse his helpe for the working of wonders . for by vertue of this alone it commeth to passe , that vvitches can doe strange things , in diuining , inchanting , and iugling . now let it be obserued , of what horrible impietie they stand guiltie before god , who ioyne in confederacie with satan . hereby they renounce the lord that made them , they make no more account of his fauour and protection , they doe quite cut themselues off from the couenant made with him in baptisme , from the communion of the saints , from the true worship and seruice of god. and on the contrarie they giue themselues vnto satan , as their god , whome they continually feare and serue . thus are they become the most detestable enemies to god , and his people , that can be . for this cause samuel told saul , that rebellion was as the sinne of witchcraft : that is , a most heinous & detestable sinne in the sight of god. the traytour , that doth no hurt to his neighbour , but is willing and readie to doe him the best seruices that can be desired , is notwithstanding by the law of nations , no be●ter then a dead man , because he betraies his soueraigne , and consequently cannot be a friend vnto the common-wealth . in like manner , though the witch were in many respects profitable , and did no hurt , but procured much good ; yet because he hath renounced god his king and gouernour , and hath bound himselfe by other lawes to the seruice of the enemie of god , and his church , death is his portion iustly assigned him by god ; he may not liue . chap. vii . the application of the doctrine of witchcraft to our times . thus hauing deliuered the true sense and interpretation of this iudiciall law , both concerning the sinne of witchcraft , & the persons by whom this sinne is practised ; it remaineth now that i should make some vse thereof , by way of application to the witches of our times . in doing whereof , foure particular questions of moment , are to be handled . i. whether the witches of our times , be the same with those , that are here condemned by the law of moses ? for some there be , and those men of learning , and members of gods church , that hold they are not . ii. if they be the same ( as it shall appeare they are ) then how we may in these daies be able to discerne , and discouer a witch ? iii. what remedie may be vsed against the hurt of witchcraft ? iv. whether our witches are to be punished with death , and that by vertue of this lawe of moses ? sect. i. i. question . whether the witches of our times , be the same with those that are here condemned by moses law ? ans. if we doe well consider the qualitie , and condition of the witches of our daies , we shall easily see that they be the same . for experience sheweth , that whether they be men or women , but especially aged women , they be such persons , as doe renounce god , and their baptisme , and make a league with the deuil , either secretly or openly ; in which the deuill bindeth himselfe to teach them certaine rites and ceremonies , whereby they may be able to worke wonders , as to stirre vp tempests , to reueale secrets , to kill or hurt men , and cattell , or to cure and doe good , according to the tenour of their couenant . the * confessions of witches recorded in the chronicles of countries through all europe , doe with common consent declare and manifest this point . so that howsoeuer our vvitches may differ in some circumstances from those in the time of moses , as either in the instruments , and meanes vsed , or in the manner and forme , or in some particular ends of their practises ; yet in the substance and foundation of witchcraft , they agree with them . for both of them haue made a couenant with the deuill one way or other , and by vertue thereof haue wrought wonders aboue the order of nature . agreeing therefore in the verie foundation and forme of witchcraft , which is the league , and in the proper end , the working of wonders : they must needs be in substance and effect the same with the witches mentioned by moses . and yet this point is denied by some , and the witches of these daies haue their patrons , who vse reasons to prooue , that now we haue none such as we speake of . their reasons are specially three . first , they labour to take away the forme of witchcraft , affirming , that there can be no confederacie made betweene the witch and the deuill , and that for foure causes . i. in euery league and contract the parties must be mur●ally bound each to other : now betweene man or woman , and the deuill , there can be no bond made , and though there could , yet man is bound in conscience to god , to renounce the bond of obedience to satan , and to breake the couenant . ans. there be two sorts of leagues ; lawfull , and vnlawfull : in all lawfull leagues it is true , that there must be a mutuall bond of both parties , each to other , which may not be dissolued ; but in vnlawfull compacts it is otherwise . and no man can say that this league betweene a witch and the deuill is lawfull , but wicked , and damnable , yet beeing once made , howsoeuer vnlawfully , it is a league and compact . this therefore prooueth not , that there can be no couenant at all , but that there can be no lawfull couenant betwixt them , which no man will denie . ii. satan and the witch are of diuers natures : he is spirituall , they are corporall substances : therefore there can be no league made betweene them . ans. the reason is not good . for euen god himselfe , who is of nature most simple and spirituall , made a couenant with adam , renued the same vnto abraham , isaac , and iacob : and continueth it with his church on earth , from age to age . hence it appeareth , that diuersitie of nature in the parties , can not hinder the making of a couenant . and therefore if man may make couenant with god himselfe , who is most spirituall ; then may he likewise come in league with the deuill , whose substance is not so pure and sp●rituall . againe , we must remember , that in making of a couenant , it is sufficient , that the parties consent and agree in will & vnderstanding , though other circumstances and rites , which are but signes of confirmation , be wanting . be it then , that satan hath not a bodily substance , as man hath , yet considering that man is indued with vnderstanding , to coceiue of things , as the deuill doth , and hath also will to yeeld consent , and approbation thereunto , though in a corrupt and wicked manner , there may passe a confederacie , and a couenant may be made , and stand in force betweene them . iii. whatsoeuer the deuill doth in this compact , he doth it in fraud and deceit , neuer meaning in his promises , as man doth , and when both parties meane not one & the same thing , how can they growe to agreement in any kind ? ans. suppose this be true , yet it onely prooueth , that the couenant made betweene them , was deceitfull and vnlawfull . but what of that ? stil it remaineth a bargaine howsoeuer : for it faileth onely in the circumstance , the substance , which is the consent of the parties , was not wanting . iv. vvitches of our times ( say they ) are aged persons , of weake braines , and troubled with abundance of melancholie , and the deuill taketh aduantage of the humor , and so deludes them , perswading that they haue made a league with him , when they haue not , and consequently moouing them to imagine , that they doe , and may doe strange things , which indeed are done by himselfe , and not by them . ans. this reason is a meere melancholike conceit , without ground . and the contrarie is a manifest truth , that they are not so , as is affirmed , parties deceiued by reason of their humors . for first , our vvitches are as wise and politike , yea as craftie and cunning in all other matters , as other men be ; whereas brainsicke persons troubled with melancholy , if their vnderstanding be distempered in one action , it will be faultie likewise in others , more or lesse . againe , our vvitches know that they sinne in their practises of vvitchcraft , and therefore they vse subtill meanes to couer them , and he that would conuict them , must haue great dexteritie to goe beyond them . now if they were persons deluded , through corruption of any humors ; looke what humour caused them to doe a thing , the same would vrge them to disclose it . thirdly , they are also of the same stamp , they take the same courses in all their practises , their consent in word and action is vniuersall . men of learning haue obserued , that all witches through europe , are of like cariage and behauiour in their examinations , and conuictions : they vse the same answers , refuges , defenses , protestations . in a word , looke what be the practises and courses of the witches in england , in any of these particulars , the same be the practises of the witches in spaine , fraunce , italie , germanie , &c. wherefore the case is cleare , they are not deluded by sathan , through the force of humour ▪ ●s is auouched : for such persons , according as they are diuersly ●ake● , would shewe themsel●es diuersly affected , and varie in their speeches , actions , and conceipts , both publike and priuate . fourthly , our witches are wont to communicate their skill to others by tradition , to teach and instruct their children and posteritie , and to initiate them in the grounds and practises of their owne ●rade , while they liue , as may appeare by the confessions recorded in the courts of all countries . but if they were persons troubled with melancholie , their conceipts would die with them . for conceits , and imaginarie ●ancies , which rise of any humour , cannot be conuayed from partie to partie , no more then the humour it selfe . lastly , if this slight might serue to defend witches vnder pretence of delusion through corrupted humours , then here were a couer for all manner of sinnes . for example : a fellon is apprehended for robberie or murther , and is brought before the iudge : vpon examination he confesseth the fact , beeing conuicted the law proceeds to condemnation . the same mans freinds come in , and alledge before the iudge in this māner : this man hath a crazie braine , and is troubled with melancholy , and though he hath confessed the fact , yet the truth is , it was not he , but the deuill , who himselfe committed the murther , and made him thinke he did it , when he did it not , & hereupon he hath confessed . would any man thinke , that this were a reasonable allegation , and a sufficient meane to mooue the iudge to acquite him ? assuredly if it were , vpon the same ground might any sinne be laid vpon the deuils backe , and all good lawes and iudiciall proceedings be made voide . therefore howsoeuer the patrons of witches be learned men , yet they are greatly deceiued in fathering the practises of sorcerie vpon a melancholike humour . but for the further ratifying of their assertion , they proceede , and vse this argument : they which confesse of themselues things false , and impossible , must needs be parties deluded , but our witches doe this , when they be examined or consulted with , as that they can raise tempests , that they are caried through the aire in a moment , from place to place , that they passe through key-holes , and clifts of doores , that they be sometimes turned into catts , hares , and other creatures ; lastly , that they are brought into farre countries , to meete with herodias , diana , and the deuill , and such like ; all which are mere fables , and things impossible . ans. we must make a difference of witches in regard of time . there is a time , when they first beginne to make a league with satan , and a time also after the league is made and confirmed . when they first beginne to grow in confederacie with the deuill , they are sober , and their vnderstanding sound , they make their match waking , and as they thinke wisely enough , knowing both what they promise the deuill , and vpon what conditions , and therefore all this while it is no delusion . but after they be once in the league , and haue beene intangled in compact with the deuill ( considerately as they thinke , for their owne good and aduantage ) the case may be otherwise . for then reason and vnderstanding may be depraued , memorie weakned , and all the powers of their soule blemished . thus becomming his vassalls , they are deluded , and so intoxicated by him , that they wil run into thousands of fantasticall imaginations , holding themselues to be transformed into the shapes of other creatures , to be transported in the ayre into other countries , yea to do many strange things , which in truth they doe not . i come now to their second reason . the witches of our age ( say they ) were not knowne in the daies of moses , nor of christ , therfore that law concerneth them not . to this i answer two waies : first , that their argument is naught : for by the same reason the papists might auouch the lawfulnes of the images of saints , as of peter , paul , and others , yea of christ himselfe , because they were not knowne in the daies of moses , and therefore could not be condemned in the second commandement . whereas contrarily , the spirit of god , hath so framed and penned the lawes morall , and iudiciall , which concerne man , as that they fetch within their compasse all sinnes of all ages , and condemne them . and therefore whatsoeuer is against the law of god written by moses , though it were not knowne , nor heard of , either when the law was made , or afterward , is yet condemned by the same law. againe , i answer , that our witches are the same that were in moses time : and therfore by their owne reason must needes be condemned by this iudiciall lawe . for by the records of auncient writers it is prooued , that about a 1200. yeares before christs birth , shortly after the troian warre , which was 100. yeare and vpward before the building of the temple by salomon , there were the same vvitches that are now , as the circes , and syrenes , and such like , mentioned in the * narration of that warre , as is manifest to them that knowe the storie . againe , 500. yeares before christ when the romans made their * twelue tables , which comprised all the lawes whereby that famons commonvvealth vvas gouerned , they made one expressely against witches , euen the same vvith these of our time , for practising the same things , as blasting of corne , hurting of cattell , mer , vvomen , and children , &c. and for the time of christ , though there be no particular mention made of any such witches ; yet thence it followeth not , that there were none : for all things that then happened , were not recorded : and i would faine know of the chiefe patrons of them , whether those parties possessed with the deuill , and troubled with strange diseases , whom christ healed , and out of whom he cast deuills , were not bewitched with some such people , as our witches are ? if they say no , let them if they can prooue the contrarie . the third & last reason is this : christ at his comming abolished all sinne , and therfore miracles & witchcraft thē ceased also . the apostle saith , that he spoiled principalities and powers , and triumphed ouer them vpon the crosse , coloss. 2. 15. ans. this argument is friuolous , seruing as well to iustifie the traytor , the theefe , and the murtherer , as the witch . for whereas it is alleadged , that christ abolished all sinne ; we must vnderstand how : not simply , so as sinne should be no more , but onely in part , in this life , reseruing the final destruction thereof to the last iudgement . againe , sinne is not abolished , no not in part vnto all , but onely to the members of christ. whereupon the apostle sa●h , there is no condemnation to them that are in christ , rom. 8. 1. because no sinne is imputed vnto them . but vnto witches , and all the enemies of christ , sinne is imputed , and not abolished . to conclude , howsoeuer much is said in their defence , yet the first part is cleare affirmatiuely , that the witches of our time are the same with the witches that were in moses time , in truth and substance . and so much for the first question . sect. ii. ii. quest. how we may be able in these our daies to discerne and discouer a witch ? ans. the discouerie of a witch is a matter iudiciall , as is also the discouerie of a theefe and a murtherer , and belongeth not to euerie man , but is to be done iudicially by the magistrate according to the forme and order of law ; who therefore is set apart for such ends , and hath authoritie both to discouer , and to punish the enemies of god and his church . now for the magistrates directiō in this busines , we are to know , that in the discouerie of a vvitch , two things are required , examination , and conuiction . § 1. examination is an action of the magistrate , making speciall enquirie of the crime of witchcraft . this action must haue the beginning from occasions , and presumptions . for the magistrate though he be a publike person , and stand in the roome of god , for the execution of iustice , yet he may not take vpon him to examine whom , and how himselfe willeth , of any crime ; neither ought he to proceed vpon sleight causes , as to shewe his authoritie ouer others , or vpon sinister respects , as to renenge his malice , or to bring parties into danger or suspition ; but he must proceede vpon speciall presumptions . those i call presumptions , which doe at least probably , and coniectutally note one to be a vvitch ; and these are certaine signes , whereby the partie may be discouered : i will touch some few of them . the first in order is this : if any person , man , or woman , be notoriously defamed for such a partie . notorious desamation , is a common report of the greater sort of people , with whom the partie suspected dwelleth , that he or she is a witch . this yeeldeth a strong suspition . yet the magistrate must be warie in receiuing such a report . for it falls our oftentimes , that the innocent may be suspected , and some of the better sort notoriously desamed . therfore the wise and prudent iudge ought carefully to looke , that the report be made by men of honestie and credit : which if it be , he may then proceede to make further inquirie or the fact . the second is , if a fellow-witch or magician giue testimonie of any person to be a witch , either voluntarily , or at his or her examination , or at his or her death . this is not sufficient for conuiction , or condemnation , but onely a fit presumption to 〈◊〉 strait examination of the partie to be made . thirdly , if after cursing there followeth death , or at least some mischiefe . for vvitches are wont to practise their mischieuous facts by cursing and banning . this also is a sufficient matter of examination , not of conuiction . fourthly , if after enmitie , quarelling , or threatning , a present mischiefe doth follow . for parties deuillishly disposed , after corsings doe vse threatnings ; and that also is a great presumption . fiftly , if the partie suspected be the sonne or daughter , the manseruant or maidseruant , the familiar friend , ●eere neighbour , or old cōpanion of a known and conuicted witch . this may be likewise a presumption . for witchcraft is an art that may be learned , and conueied from man to man , and often it falleth out , that a vvitch dying leaueth some of the forenamed , heires of her witchcraft . sixtly , some doe adde this for a presumption , if the partie suspected be found to haue the deuills marke : for it is commonly thought , when the deuill maketh his couenant with then , he alwaies leaueth his marke behinde him , whereby he knowes them for his owne . now if by some casuall meanes , such a marke be descried on the bodie of the partie suspected , whereof no euident reason in nature can be giuen , the magistrate in this case may cause such to be examined , or take the matter into his owne hand , that the truth may appeare . lastly , if the partie examined be vnconstant , or contrarie to himselfe in his deliberate answers , it argueth a guiltie minde and conscience , which stoppeth the freedome of speech and vtterance , and may giue iust occasion to the magistrate to make further enquirie . i say nor if he or shee be timorous and fearefull : for a good man may be fearefull in a good cause , sometimes by nature , sometimes in regard of the presence of the iudge , and the greatnes of the andience . againe , some may be suddenly taken , and others naturally want the libertie of speech , which other men haue . and these are the causes of feare & astonishment , which may befall the good , as well as the bad . touching the manner of examination , there be two kinds of proceeding ; either by a single question , or by some torture . a single question is , when the magistrate himselfe onely maketh enquirie , what was done or not done , by bare and naked interrogations . a torture is , when besides the enquirie in words , he vseth also the racke , or some other violent meanes to vrge confession . this course hath beene taken in some countries , and may no doubt lawfully and with good conscience be vsed , howbeit not in euery case , but onely vpon strong and great presumptions going before , and when the partie is obstinate . and thus much for examination : now followeth conuiction . § 2. conuiction , is an action of the magistrate , after iust examination , discouering the witch . this action must proceed from iust & sufficient proofes , and not from bare presumptions . for though presumptions giue occasion to examine , yet they are no sufficient causes of conuiction . now in generall the prooses vsed for conuiction are of two sorts , some be lesse sufficient , some be more sufficient . the lesse sufficient proofes are these . first , in former ages , the party suspected of witchcraft , was brought before the magistrate , who caused red hoat yron , and scalding water to be brought , and commanded the partie to put his hand in the one , or to take vp the other , or both : and if he tooke vp the yron in his bare hand without burning , or endured the water without scalding , hereby he was cleared , and iudged free , but if he did burne or scalde , he was then conuicted , and condemned for a witch . but this manner of conuiction , hath long agone beene condemned for wicked and diabolicall , as in truth it is , considering that thereby many times , an innocent man may be condemned , and a rancke witch scape vnpunished . againe , our owne times haue afforded instances of such weake and insufficient proofes . as first , scratching of the suspected partie , and present recouerie thereupon . secondly , burning of the thing bewitched , if it be not a man , as a hogge , or oxe , or such like creature , is imagined to be a forcible meanes to cause the witch to discouer her selfe . thirdly , the burning of the thatch of the suspected parties house , which is thought to be able to cure the partie bewitched , and to make the witch to bewray her selfe . besides these , in other countries they haue a further proofe iustified by some that be learned . the partie is taken , and bound hand and foote , and cast crosse waies into the water : if she sincke , shee is counted innocent , and escapeth , if shee fleete on the water , and sincke not , she is taken for a witch , conuicted , and accordingly punished . all these proofes are so farre from beeing sufficient , that some of them , if not all , are after a sort practises of witchcraft , hauing in them no power or vertue to detect a sorcerer , either by gods ordināce in the creation , or by any speciall appointment since . for what vertue can the scratching of a witch haue to cure a hurt ? where doe we finde it in any part of the word of god , that scratching should be vsed ? or what promise of recouerie vpon the vse thereof . but how then comes it to passe , that helpe is often procured by these & such like meanes ? ans. it is the sleight and subtiltie of the deuill vpon scratching the witch , to remooue such hurts , as himselfe hath inflicted , that thereby he may invre men to the practise of wicked and superstitious meanes . and what i say of scratching , the same may be enlarged to all other proofes of this kind before named . god hath imprinted no such vertue in their natures to these purposes , or added the same vnto them by speciall and extraordinarie assignment . that therefore which is brought to passe by them when they are vsed , commeth from the deuill . and yet to iustifie the casting of a witch into the water , it is alleadged , that hauing made a couenant with the deuill , shee hath renounced her baptisme , and hereupon there growes an antipathie betweene her , and water . ans. this allegation serues to no purpose : for all water is not the water of baptisme , but that onely whi●h is vsed in the very act of baptisme , and not before nor after . the element out of the vse of the sacrament , is no sacrament , but returnes againe to his common vse . to goe yet further , an other insufficient proofe , is the testimonie of some wizzard . it hath beene the ordinarie custome of some men , when they haue had any thing ill at ease , presently to go or send to some wise man , or wise woman , by whome they haue beene informed , that the thing is bewitched ; and to winne credit to their answer , some of them haue offred to shew the witches face in a glasse : whereof the partie hauing taken notice , returnes home , and detecteth the man of woman of witchcraft . this i graunt may be a good presumption to cause strait examination : but a sufficient proofe of conuiction it can not be . for put the case the grand-iurie at the assises goeth on a partie suspected , and in their consultation the deuill , comes in the likenesse of some knowne man , and tells them the person in question is indeede a witch , and offers withall to confirme the same by oath : should the inquest receiue : his oath or accusation to condemne the man ? assuredly no : and yet that is as much as the testimonie of another wizzard , who onely by the deuils helpe reuealeth the witch . if this should be taken for a sufficient proofe ; the deuill would not leaue one good man aliue in the world . againe , all other presumptions commonly vsed , are insufficient , though they may minister occasion of triall : for example ; if a man in open court should affirme before the iudge ; such a one fell out with me , and cursed me , giuing me threatning words , that i should smart for it , and some mischiefe should light vpon my person or goods , ere it were long . vpon these curses and threats , presently such and such euills befell me , and i suffered these and these losses . the magistrate thus informed may safely proceed to inquire into the matter , but he hath not frō hence any sure ground of conuiction . for it pleaseth god many times to lay his hand vpon mens persons and goods , without the procurement of witches . and yet experience shewes , that ignorant people , who carrie a rage against them , wil make strong proofes of such presumptions , whereupon sometime . iurers doe giue their verdict against parties innocent . lastly , if a man beeing dangerously sicke , and like to die , vpon suspition will take it on his death , that such a one hath bewitched him , it is an allegation of the same nature , which may mooue the iudge to examine the partie , but it is of no moment for conuiction . the reason is , because it was but the suspition of one man , and a mans owne word for himselfe , though in time of extremitie , when it is likely he will speake nothing but the truth , is of no more force then another mans word against him . and these are the proofes , which men in place and time haue ordinarily vsed , for the detecting of such vngodly persons : but the best that may be saide of them , is , that they be all either false or vncertaine signes , and vnauaileable for the cōdemnation of any man whatsoeuer . now follow the true proofes , and sufficient meanes of conuiction , all which may be reduced to two heads . the first , is the free and voluntarie confession of the crime , made by the partie suspected and accused after examination . this hath beene thought generally of all men both diuines , and lawyers , a proofe sufficient . for what needs more witnes , or further enquirie , when a man from the touch of his owne conscience acknowledgeth the fault . and yet the patrons and aduocates of witches , except against it , and obiect in this manner : that a man or woman may confesse against themselues an vntruth , beeing vrged thereto either by feare or threatning , or by a desire , vpon some griefe conceiued , to be out of the world ; or at least , beeing in trouble , and perswaded it is the best course to saue their liues , and obtaine libertie , they may vpon simplicitie be induced to confesse that , which they neuer did , euen against themselues . ans. i say not , that a bare confession is sufficient , but a confession after due examination taken vpon pregnant presumptions . for if a man examined , without any ground or presumptions , should openly acknowledge the crime , his act may be iustly suspected , as groūded vpon by-respects ; but when proceeding is made against him at the first , vpon good probabilities , and hereupon he be drawn to a free confession , that which he hath manifested therby , cannot but be a truth . other points of exception vrged by them , are of small moment , and may easily be answered out of the grounds before deliuered , and therefore i omit them . now if the partie held in suspition , be examined , and will not confesso , but obstinately persist in deniall , as commonly it falleth out ; then there is another course to be taken by a second sufficient meanes of conuiction : which is the testimonie of two witnesses , of good and honest report , auouching before the magistrate vpon their owne knowledge , these two things : either that the partie accused , hath made a league with the deuill ; or hath done some knowne practises of witchcraft . and all arguments that doe necessarily prooue either of these , beeing brought by two sufficient witnesses , are of force fully to conuince the partie suspected . for example . first , if they can prooue that the partie suspected , hath inuocated and called vpon the deuill , or desired his helpe . for this is a branch of that worshippe , which satan bindeth his instruments to giue vnto him . and it is a pregnant proofe of a league formerly made betweene them . secondly , if they can giue euidence , that the partie hath intertained a familiar spirit , and had conference with it , in forme or likenesse of a mouse , catte , or some other visible creature . thirdly , if they affirme vpon oath , that the suspected person hath done any action or worke , which necessarily inferreth a couenant made ; as that he hath shewed the face of a man suspected , beeing absent , in a glasse ; or vsed inchantment , or such like feats . in a word , if they both can auouch vpon their own proper knowledge , that such a man or woman suspected , haue put in practise any other actions of witchcraft , as to haue diuined of things afore they came to passe , and that peremptorily ; to haue raised tempests , to haue caused the forme of a dead man to appeare , or the like , standing either in diuination or operation , it prooueth sufficiently that he or she is a witch . but some may say , if these be the onely strong proofes for the conuiction of a sorcerer , it will be then impossible to put any one to death , because the league with satan is closely made , and the practises of sor●erie are also very secret , and hardly can a man be brought , which vpon his owne knowledge , can auerre such things . i answer , howsoeuer both the ground and practise be secret , and to many vnknowne , yet there is a way to come to the knowledge thereof . for it is vsuall with satan to promise any thing , till the league be ratified : but when it is once made , and the partie intangled in societie with him , then he indeauoureth nothing more , then his or her dise●uefie , and vseth all meanes possible to diclose them . so that what ende soeuer the witch propoundeth to her selfe in the league , he intende●● nothing else , but her vtter confusion . therefore in the iust iudgement of god , it often filleth out , that these which are true witches indeede ; shall either by confession discouer themselues , or by true testimonie be conuinced . the causes which mooue the deuill not onely to affect , but to hasten this discouer it , are two principally . the first is , his malice towards all men , in so high a degree , that he cannot indure they should enioy the world , or the benefits of this life ( if it were possible ) so much as one houre . though therefore by vertue of the precontract , he be cock-sure of his instrument , yet his malice is not herewith satisfied , till the partie be brought to light , and condemned to death ? which may be a caueat so all ill disposed persons , that they beware of yeelding themselues vnto him . the second , is his infatiable desire of the present and full possession of them , whome he hath got within the bonds of the couenant . for though he haue good hope of them , yet is he not certen of their continuance , the reason is , because some united with him in confederacie , haue through the great mercie of god , by carefull vsage of holy meanes , and faith in christ ▪ been reclaimed and deliuered out of his bondage , and so at length freed from his couenant , so as he hath eternally left them . hence it is , that he labours by might and maine , to keepe them in ignorance , and to preuent the vsage of meanes effectuall to ther conuersion , by laying a plot for their discouerie . b●t how then comes it to passe , that all such persons are not speedily detected , but some liue long , and others die without any mans priuitie ? ans. the reasons hereof may be diuers . first , because some one or more of them may belong to gods election ; and therefore albeit for causes-best knowne to himselfe , he may suffer them for a time to be holden in the snares of satan , yet at length in mercie he reclaimes them , and in the me●ne time suffreth not the deuill to exercise the depth of his malice in discouering them to their confusion . againe , for others , the lord may in iustice and anger suffer them not to be disclosed , that liuing vnder the meanes , where they might be reclaimed , and wilfully contemning the same ; they may liue to fill vp the measure of their iniquities , and thereby be made finally inexcusable , that they may receiue their iuster condemnation . secondly , tho deuill suffereth some to liue long vndisclosed , that they may exercise the greater measure of his malice in the world ; specially if they be parties malitiously bent to doe hurt to men , and other creatures . thirdly , some witches doe warily agree with the deuill , for a certaine tearme of yeares , d●ring which time he bindeth himselfe not to hurt them , but to be at their command . and satan is carefull , specially in case of his owne aduantage , to keepe touch with them , that they may the more strongly clea●e vnto him on their parts . but if the case so stand , that neither the partie suspected confesseth , nor yet sufficient vvitnesses can be produced , vvhich are able to conuict him or her , either of these two waies : we haue no warrant out of the word either in generall , or in speciall , to put such a one to death . for though presumptions be neuer so strong ▪ yet they are not proofes sufficient for conuiction , but onely for examination . i would therefore with and aduise all iurers , who giue their verdict vpon life and death in courts of assises , to take good he●de , that as they he diligent in zeale of gods glorie ; and the good of his church , in derecting of witches , by all sufficient and lawfull meanes ; so likewise they would be carefull what they doe , and not to condemne any partie suspected , vpon bare presumptions , without sound and sufficient proofes , hat they be not guiltie through their owne 〈◊〉 of shedding innocent blood . sect. iii. quest. iii. whether a man may preuent the danger of witchcraft , and if he may , than what remedies he may lawfully and effectually vse against it ? to this question we answer affirmatiuely , that a man may . and for the manifestation of this point , the remedies of witch craft are to be considered . in the ha●dling whereof , i will proceede in this order . first , to set down the true , lawfull , and 〈…〉 allowed and prescribed in the word . secondly , the vnlawfull & superstitions meanes prescribed and practised in the romish church . lawfull remedies of witchcraft , be of two sorts ; preseruatiue , and restoratiue . preseruatiue are those , which keep a man from the hurt of witchcraft . and these be of two sorts ; either such as keepe safe the persons of men , or such as preserue the places of mens aboad . for the persons of men , there is one soueraigne preseruatiue ; and that is , to be within the couenant of grace , made and confirmed in the gospel by the blood of christ , and that not outwardly in profession onely● , as all those be which are within the compasse of the church , but truly and indeede as all the elect are . and a man is then in the couenant , when god of his grace in the vse of the meanes , giues him a true knowledge of the nature of it , and of conditions required in the same on both parts : and withall giues him a true and liuely faith , to apprehend and apply to himselfe the promise of god in christ , touching remission of sinnes , and life euerlasting ; yet further to shew forth his faith by the fruits of true repentance , and new obedience . when a man in this manner comes to be brought within the couenant , and is in christ , he then receiues assurance of gods ●auour , and to him belong the promises depending thereupon , to wit , not onely of the comfortable presence of gods spirit , but of the presence and speciall protection of his holy angels , to pitch their tents about him , to keepe him safe in soule and bodie , from the power and malicious practises of satan , and his members . the ground of this assistance is laide downe in the word , psalm . 92. 10. he shall giue his angels charge ouer thee , &c. and the speach of balaam confirmeth the same , who when he was hired of balac to curse gods people , and had oftentimes assayed to doe it , but could not , at last he brake out into this confession , there is no witchcraft against iacob , nor sorcerie against israel ▪ ( for so the words are to be read , according to the true meaning , and circumstances of the text . ) as if he should haue said , i was of thine opinion ( o balac ) that israel might be cursed , but after triall made , i found by good experience , that i could doe that people of god no hurt by mine inchantments . howbeit we must here remember , that the promise of protection made vnto gods children , is not absolute , but admitteth exception , as all other promises of temporall blessing doe , and that in this manner : thou shalt be partaker of this or that blessing , and this or that curse shall be remooued , if it be expedient for thee : but if for speciall causes to t●●e thy faith , and to exercise thy patience , i make deniall , thou must rest thy selfe 〈◊〉 in my good will and pleasure . by warrant of this doctrine , a question commonly mooued , may be resolued : whether the seruant and child of god , may be bewitched or nor ? out of that which hath beene said , i answer , he may ; and that is plaine by the word . for by gods permission , the holy bodie of christ himselfe , was by satan transported from place to place , matth. 4. righteous iob was miserably afflicted in his bodie by the power of the deuill , and his children , who no doubt were gods seruants , and brought vp in his feare , as their father was , were slaine by the same power . yea , christ himselfe testifieth , luk. 13. 16. that a daughter of abraham , that is , of the faith of abraham , had beene troubled eighteene yeares with a spirit of infirmitie , which the deuill caused by bowing her bodie together , so as she could not lift her selfe vp . v. 11. and therefore whereas some men are of this minde , that their faith is so strong , that all the witches in the world , and all the deuills in hell cannot hurt them ; they are much deceiued . this their faith is but a fond presumption , and no true faith . for no man in the earth can absolutely assure himselfe of safetie and protection from the deuill● and if any could , it were the child of god ; but salomon saith , that all outward things may come alike both to the good and to the bad , eccle. 9. 2. howbeit in this case there is great difference between the seruant of god , and an vnrepentant sinner . though the godly man be not exempted from witchcraft , yet he is a thousand folde more free from the power thereof , then other men are . for there is onely one case , and no more , wherein the deuill hath any way power to hurt him , and that is , whē it pleaseth god by that kind of crosse , to make triall of his faith and patience , and out of this case , he is alwaies free from the annoyance of the vilest witches in the world . if then this be the onely soueraigne preseruatiue to keepe a man safe and sure from the power of witches , and of the deuill , to haue part in the couenant of grace , to be made partaker of christ , by a true faith , testified by dying vnto all sinne , and liuing vnto god in ●ewnes of life : we must not content our selues with a formall confession , as many in the visible church doe , which wanting the life of faith , doe not liue in christ ; but striue to goe further , and to adorne our profession , by framing our liues according to the word , that we may haue our portion in this excellent priuiledge of preseruation , from the power and malice of the enemies of god , and all vngodly persons . preseruatiues of the second sort , are such as concerne the places of mens aboad . for satan contenteth not himselfe , to haue manifested his malice in afflicting mens persons , but he also enlargeth the same to the molestation of the places where they dwell , by insecting the ayre , and such like . the onely effectuall meanes to remedie this euill , is the sanctification of the places of our habitation . looke as we are wont to sanctifie our meate and drinke , by gods word , and by praier , and thereby procure his blessing vpon his owne ordinance for our refreshing : so in like manner may we sanctifie the places of our aboad , and thereby both procure the blessing which we want , and also auoid many curses and dangers , which otherwise would fall vpon vs. if any shall thinke the consecration of houses and places in this sort , to be a meere deuise of mans braine ; let them remember , that in the old testament , besides the dedication of the temple , allowed by all , there was a law prescribed to the iewes , for the speciall dedication of euery mans house : if any hath built a new house ( saith moses ) and hath not dedicated it , let him returne againe &c. d●ut . 20. 5. as who should say , he hath omitted a necessarie dutie . now this dedication was nothing els , but the sanctification of them by word and prayer , wherein they made acknowledgement , that they became theirs by the free gift and blessing of god , and further desired a free and lawfull vse of the same to his glorie , and their mutuall good . a dutie which hath been performed by the seruants of god in ancient times . the first thing that abraham did , when he came from vr of the chaldeans , to the land of canaan , which god gaue him to possesse , was the building of an altar for the worship of god , his sacrificing thereon ; and calling vpon the name of the lord , gen. 12. 8. the same did noah before him at his first comming out of the arke after the flood , gen. 8. 20. and iacob after him in bethel . and they were al mooued hereunto , because they knew their comfortable aboad in those places , came not by their owne endeauour , but from the blessing of god. when the good king hezekiah kept the passeouer in ierusalem , his principall care was , that the priests and all the people might first be sanctified , and therefore he praied vnto god to be mercifull to them that were not sanctified , 2. chron. 30. 18. and as he behaued himselfe in his kingdome , so should euery master of a familie behaue himselfe in his house where he dwelleth , labouring to sanctifie the same , that it may be comfortable to him and his ; least for neglect thereof , he pull vpon himselfe , and those that belong vnto him , the heauie hand of god in plagues and punishments . the second kinde of remedies are restoratiue , which serue to deliuer men from witchcraft , by curing the hurts of witches in the bodies of men , or other creatures . in the handling whereof , first we will consider , how whole countries , and then how euery priuate man may be cured and deliuered . whole countries and kingdomes are freed and cured specially by one meanes ; the publishing and embracing of the gospel . when our sauiour christ had sent the seauentie disciples to preach in iurie , at their returne he gaue this testimonie of the effect of their ministerie , that he saw satan fall downe from heauen like lightening , luk. 10. 18. his meaning was this ; as lightning is suddenly and violently sent out of the cloud , and ( as it were ) cast downe to the earth by the cracke of the thunders ; euen so satan the prince of the world , that ruleth in the hearts of the disobediēt , was cast down , and his kingdome ruinated by the power of the gospel preached . in the times of ignorance the deuill triumpheth freely without controlment , but the mist and darkenes of his delusions cannot possibly abide the bright beames of gods glorious will reuealed by preaching . the lord of auncient times commanded his people not to doe according to those nations , among whome they dwelt in canaan , by practising witchcraft , or following after sorcerie , deut. 18. 9. &c. and that they might be able to obey this commandement , moses prescribeth vnto them this restoratiue , the reuerent and obedient hearing of the lords prophets , v. 18. in this our church , if we would be healed of our wounds , and banish satan from among vs , who greatly annoieth a great number of our people by his delusions and damnable practises of sorcerie : the onely way to bring it to passe , is the maintaining of a learned ministerie , the aduācing of prophets , by whose labors the gospel may flourish . for the faithfull dispensation thereof , is the lords owne arme and scepter , whereby he beateth downe the kingdome of darkenesse , and confoundeth the workes and enterprises of the deuill . the second sort of restoratiues , serue for the cure of particular persons : for howsoeuer the gift and power of casting out deuills , and curing witchcraft be ordinarily ceased , since the apostles times , it beeing a gift pecu●liar to the primitiue church , and giuen to it onely during the infancie of the gospel ; yet there may be meanes vsed , and that effectuall , for the easing of any person that is bewitched by satans instruments . those therefore that are in these daies ●ormented in this kind , must doe three things . first , they must enter into a serious examination of themselues , and consider the cause for which it pleaseth god to suffer satan to exercise them with that kind of crosse . and here vpon diligent enquirie , they shall finde that their owne sinnes are the true and proper causes of these euills . when saul was disobedient to the commandement of god , the lord sent vpon him an euill spirit to vexe him , 1. sam. 15. hymeneus and alexander for their pestilent errors were both cast out of the church , and giuen vp also to satan , that they might learne not to blaspheme , 1. tim. 1. 20. in the same manner was the incestuous person dealt withall , 1. cor. 5. 5. secondly , after this examination , the same parties must shewe forth their faith , whereby they depend on the free fauour and mercie of god for their deliuerance . how may this be done ? by heartie prayer vnto god , ioyned with fasting that the same may be more earnest . in which prayer the maine desire of the heart must be absolutely for the pardon of their sinnes , and then for deliuerance from the hurts and torments of diabolicall persons : yet not absolutely , as for the other , but with this condition , so farre forth as it stands with gods glorie , and their owne good . for these are the bounds and limits of all temporall good things ; of them the lord makes no absolute promise , but with these conditions & qualifications . thirdly , the parties bewitched must patiently beare the present annoyance , comforting themselues with this , that it is the lords own hand , by whose speciall prouidence it comes to passe , and who turneth all things to the good of his chosen . againe , they are to remember , that he beeing a most wise god , and louing father in christ , will not suffer them to be tried aboue that they are able to beare , but in his good time will grant a ioyfull issue . now when the bewitched shall thus submit themselues vnto god , in the crosse , be it that he ( vpon some causes ) deferre their deliuerance , yet they shall not finally be deceiued of their hope . for either in this life , at the appointed time , or in the end of this life , by death they shall be eternally deliuered , and put in present possession of euerlasting case and happines . thus much of the true remedies against witchcraft . in the next place we are a little to examine the false and superstitious remedies , prescribed and vsed by them of the popish church . the most learned papists of this age doe teach and auouch , that there is in gods church an ordinarie gift & power , whereby some men may cast out deuills , and helpe annoyances that come by witches . the protestant is of a contrarie iudgement , and holdeth according to truth , that there is now no such ordinary gift left to the church of god , since the daies of the apostles . reasons of this opiniō may be these . first , casting out of deuills , and curing such annoyances , are extraordinarie and miraculous workes . for christ accounteth handling of serpents without hurt , speaking with newe tongues , curing of diseases by imposition of hands , ( all which are things of lesse moment ) to be miracles , mark. 16. 18 , 19. but all these lesser works , yea the ordinarie power of working them is ceased : for it was onely giuen to the apostles in the primitiue church , as a meanes to confirme the doctrine of the gospel to vnbeleeuers , that neuer heard of christ before . so paul saith ; strange tongues ( that is , the gift of speaking strange languages , without ordinarie teaching ) are for asigne , not to them that beleeue , but to them that beleeue not , 1. cor. 14. ●2 . and for the same ende were all extraordinarie gifts then giuen . seeing therefore the doctrine of the gospell hath beene alreadie established , and the truth thereof sufficiently confirmed by miracles in the primitiue church , the same gift must needes cease vnto vs. for if it should still continue , it would call into question the effect of the apostolicall preaching , and implie thus much , that the gospel was not well established , nor sufficiently confirmed by their extraordinarie ministerie , and miracles accompanying the same . againe , if the gift of working miracles should remaine , then the promise of god for his speciall and extraordinarie assistance therein should yet continue : for the gift and promise goe together , so long as the promise is in force , so long is the gift also : but the promise made by christ , in my name shall they cast out deuills , and speake with new tongues , mark. 16. was in force onely in the persons and ministerie of the apostles , and those that had extraordinarie and immediate calling from god , and it ceased when they and their calling ceased . therefore if ministers now should lay their hands on the sicke , they should not recouer them : if they should annoint them with oyle , it should doe them no good , because they haue no promise . howbeit the papists stand stiffely in defending the continuance of these gifts . first , they say , the church of the new testament is nothing inferiour to that of the old. the iewish church before the comming of christ , was the church of the old testament , and had the power and gift of casting our deuills . so saith our sauiour himselfe , matth. 12. 27. if i through beelzebub cast out deuills , then by whome doe your children cast them out ? in which words he ascribeth this gift vnto the iewes , therefore it should seeme , the same remaineth still in the church . ans. that place of scripture is diuersly expounded . some by children there mentioned , vnderstand the apostles , who were iewes borne , and had receiued from christ this gift & power to cast out deuills . which if it be so , it maketh not for them , because they had it extraordinarily . but i rather thinke , that by children , are meant the exorcising iewes , before christs time , who did cast out deuills among them , pretending an abilitie to doe this worke in the name of god ; whereas in truth , they were all flat sorcerers , and did it by vertue of a league & compact made with the deuill . which practise hath been of long continuance , and is at this day common and vsuall among the popish sort . and that there were such exorcists among the iewes , it is euident . for such were those vagabonds which came to ephesus , and tooke vpon them to cast out deuills by the name of iesus , and paul , act. 19. 13. but the man in whome the euill spirit was , ( so soone as they 〈◊〉 adjuced the spirit ) ranne vpon them , and mightily preuailed against them , v. 16. now if they had done this great worke by the power of god ( as they pretended ) the holy ghost would not haue called them e●orcists and vagabonds ● neither could the euill spirit possibly haue ouercome them , as he did . againe , in the histories of the iewes are recorded many practises of stich as exercised this power among them . raphael the angel telleth tobias , that a perfume made of the heart and liuer of a fish , will helpe a man vexed with an euill spirit , tob. 6. 7. which counsell is fla● magicke , for there is no such vertue in the liuer of a fish . and in other histories we read● that one bliaz●r a iew , by the smell of a certaine roote put to the nose of a man possessed with a deuill , caused the deuill to come out of his n●strills ; and forsake him ; which thing was done in publike place before v●spasian and others . this also was effected by meere conjuration . for what vertue can there be in any roote or hearb in the world , a ●aileable to command and enforce satan to depart from a man possessed● and yet such fea●es were plaied by sundrie magici●ns among the iewes● whereupon i conclude , that the meaning of our sauionr in the place alleadged ▪ is in effect thus much ; if 〈◊〉 the power of beelzebub , &c. that is , you haue among you sundrie magicians and exorcists , who pretend and exercise the gift of casting out deuills , and you thinke they doe it by the power of god , why then do you not carie the same opinion of me also ? their second reason is grounded on the promise of christ , mark. 16. 17. these tokens shall follow them that beleeue , in my name they shal cast out d●uills , &c. whence they gather , that there shall be alwaies some in the church , who shall haue power to cast forth deuills , if they beleeue . answ. that promise was made by christ vnto his church , to be fulfilled immediately after his ascension . it did not extend to all times , and persons , so long as the world endureth , but onely to the times of the primitiue church , and to such as then liued . for to them onely the doctrine of the gospel was to be confirmed by signes and miracles . and this lasted about 200. yeares next after christ his ascension . during which time , not onely the apostles and ministers , but euen priuate men , and souldiers wrought many miracles . the third reason is taken from experience , which ( as they say ) in all ages from the apostles times to this day sheweth , that there haue beene alwaies some in the church , which haue had this gift of casting out deuills , and curing the hurts of witchcraft . ans. this gift continued not much aboue the space of 200. yeares after christ. from which time many heresies beganne to spread themselues ; and then shortly after poperie that mysterie of iniquitie beginning to spring vp , and to dilate it selfe in the churches of europe , the true gift of working miracles then ceased , and in stead thereof came in delusions , and lying wonders , by the effectuall working of satan , as it was foretold by the apostles , 2. thess. 2. 9. of which sort were and are all those miracles of the romish church , whereby simple people haue beene notoriously deluded . these indeede haue there continued from that time to this day . but this gift of the holy ghost , whereof the question is made , ceased long before . to proceede yet further , we are here to consider the particular remedies , which they of the popish church haue prescribed against the hurts that haue come by witchcraft . and they are principally fiue . i. the name iesus . ii. the vse of the reliques of saints . iii. the signe of the crosse. iv. hallowed creatures . v. exorcismes . i. first , for the name iesus : thus much we grant , that any christian may lawfully call vpon the name of iesus in prayer , for the helpe and deliuerance of those that are possessed and bewitched , but yet with the caueat and conditi●n before specified , if it be the wil of god , and if their recouerie may make for his glorie , the benefit of the church , and the good of the parties diseased . but the papist by the vse of this name , intendeth a further m●●ter , to wit , that the very name vttered in so many letters and sillables , is powerfull to cast out deuills , and to helpe those that are bewitched . for when it is vttered , then ( say they ) the authoritie of christ is present , that the worke may be done . a flat vntruth , and a practise full of daunger . for let this be well considered , whatsoeuer any man doth in this case , he must doe it by vertue of his calling , and haue also his warrant for the doing th●reof out of the word ; which if he want , and yet will vndertake such a worke , he may iustly feare the like euent that befell the vagabond iewes that were exorcists , act. 19. 13. now the church of christ hath no warrāt in the word , to vse this name of christ for any such purpose ; neither hath any ordinary christian a special calling from god so to doe . therefore he may not doe it . and whereas they would beare men in hand , that the saide name , of all the names of christ , and aboue all other things , is of most special vertue , though it be vsed euen by a man that wanteth faith , because the apostle saith , at the name of iesus euery knee shall ●ow , both of things in heauen , in earth , and vnder the earth , phil. 2. 10. and by things vnder the earth are meant the deuill : we must know that their allegation is weake , and that they greatly abuse the place . for there the name iesus , is not onely a title of christ , but withall signifieth the power , maiestie , & authoritie of christ , sitting at the right hand of the father , to which all creatures in heauen , earth , and hell are made subiects ; and by that power indeede ( if they had it at command ) they might be able to cure the hurts of witchcraft . ii. the second speciall remedie , is the vse of saints reliques ; as the bookes , bones , apparel , staues , or such like , which being but touched of the parties vexed , are excellent meanes to recouer them . ans. the vse of these things , to the purposes aforesaid , is a meere superstitious practise . for first , they haue not the true reliques of the saints , as would plainely appeare , if a true inuentorie were taken of all such as they say are to befound in their monasteries & churches . secōdly , though they had thē , yet they haue no 〈◊〉 or calling to vse thē to this end : for in al the word of god , there is neither cōmandement to warrant the vse , nor promise to assure any man of a blessing vpon the vse of them . albeit they would seeme to haue some warrant , and therefore they alleadge that which is written , 2. king . 13. 21. of a dead man , who beeing for hast thrown into the sepulchre of elisha , so soone as he touched the bones of elisha , reuiued and stood vpon his feete . to this also they adde the examples of cures done by peters shadow , act. 5. 15. and of sundrie diseases healed by pauls handkerchiefs , act. 19. 12. ans. these thingsin deede are true , but they serue nothing to their purpose . for first , the quickning of the dead souldier , came not from any vertue in the corps of elisha ; but it was a miracle , which it pleaseth god then to worke , by meanes of the corps , that the iewes at that time might be confirmed in the truth of that doctrine , which elisha had taught them from god , and which before his death they had , neglected , as i haue before shewed ▪ and it was a thing onely then done , and neuer since . it cannot therefore be a ground for the ordinarie vse of reliques . againe , touching the other examples : i answer , that both peter a●d paul had the gift of working miracles , & hauing the gift , they might vse such meanes for the present to cure disease● . but the papists are not able to shewe , that god hath giuen them the like gift whereby they might be warranted for the vse of the like meanes : neither can they assuredly hope for successe , although they should vndertake to vse them . iii. the third remedie , is the signe of the crosse , made vpon the bodie of the partie tormented . behold to what an height of impietie they are growne , ascribing that to the creature , which is proper to the creartor , for the power of working miracles , is proper onely to the godhead . the prophets and apostles in their times did not worke them of themselues , but were onely gods passiue instruments , in this manner : when the lord ●●●ended by them to worke any miracle , they receiued from him at the same time an extraordinarie & speciall instinct , whereby they were mooued to attempt the worke . they therefore yeelded themselues to the present motion of gods spirit , to be his instruments onely in the dispensation of the worke ▪ but the sole author and producer of the miracle , was god himselfe . and in this case the very manhood of our sauiour christ , considered apart from his godhead , had no power of it selfe , but was onely the instrument of his godhead , whensoeuer it pleased him in that kinde to manifest the same . wherefore to ascribe this vertue to the crosse , beeing a creature , or the worke of a creature , is to communicate the incommunicable power of the creator to it , which is plaine blasphemie . iv. the fourth remedie , is the vsing of hallowed things ; as hallowed graines , salt , water , bread , images ; specially the image of agnus dei . ans. hallowed creatures are in truth vnhallowed superstitions . for euery creature is sanctified by the word and prayer , 1. tim. 4. 4. by the word , when god in his word commands vs to vse it for some ende ; and by prayer , when we giue thanks for giuing the creature , and withall desire his blessing in the vse thereof . now let any papists shew me one letter or sillable in all the booke of god , commanding the vse of a creature for any such ende . they affirme indeede , that elisha wrought miracles by hallowed salt , for by it he cured the bitter waters , 2. king . 2. 21. but the prophet vsed not hallowed , but common salt , and that not ordinarily , but onely then , as a means wherby to worke a miracle . it was therefore powerfull in his hands , because for the doing thereof , he had power and warrant from god extraordinarily : and it cannot be so in any other , which haue not the same gift . v. the fift and last remedie , is exorcisine , which is an adiuring and commanding the deuill in the name of god to depart from the partie possessed , and cease to molest him any more . this meanes was vsed by our sauiour christ himselfe , and after him by his apostles , and other beleeuers in the time of the primitiue church , when the gift of working miracles was in force : but in these daies ( a● i said before ) that gift is ceased , and also the promise of power annexed to the vse of adjuration : and therefore the means thereof must needs cease . and for an ordinarie man now to command the deuill in such sort , is meere presumption , and a practise of sorcerie . sect. iv. iv. quest. whether the witches of our age are to be punished with death , and that by vertue of this law of moses ? i doubt not , but in this last age of the world , and among vs also , this sinne of witchcraft ought as sharply to be punished as in former times ; and all witches beeing thoroughly conuicted by the magistrate , ought according to the law of moses to be put to death . for proofe hereof , consider these reasons . first , this law of moses flatly enioyneth all men , in all ages , without limitation of circumstances , not to suffer the witch to liue , and hereupon i gather , that it must stand the same , both now and for euer to the worlds ende . patrons of witches except against this , holding that it was a iudiciall law , which continued but for a time , & concerned onely the nation of the iewes , and is now ceased . but i take the contrarie to be the truth , and that vpon these grounds . i. those iudiciall lawes , whose penaltie is death , because they haue in thē a perpetuall equitie , and doe serue to maintaine some morall precept , are perpetuall . the iewes indeede had some lawes of this kind , whose punishments were temporall , and they lasted onely for a certaine time : but the penaltie of witchcraft , beeing death by gods appointment , and the in●licting of that punishment , seruing to maintaine the equitie of the three first morall precepts of the first table , which cannot be kept , vnlesse this lawe be put in execution : it must necessarily follow , that it is in that regard morall , and binds vs , and shall in like sort bind all men in all ages , as well as the iewes themselues , to whome it was at that time personally directed . ii. euery iudiciall law , that hath in it the equitie of the law of nature , is perpetuall ; but the law of punishing the witch by death , is such . for it is a principle of the law of nature , holden for a grounded truth in all countries & kingdomes , among all people in euery age ; that the traytour , who is an enemie to the state , and rebelleth against his lawfull prince , should be put to death : now the most notorious traytour and rebell that can be , is the witch . for shee renounceth god himselfe , the king of kings , shee leaues the societie of his church and people , shee bindeth her selfe in league with the deuill : and therfore if any offender among men , ought to suffer death for his fact , much more ought shee , and that of due desert . the second reason for the proofe of the point in hand , is this ; according to moses lawe euery idolater was to be stoned to death : deut. 17. 3 , 4 , 5. if there be found any among you , that hath gone and serued other gods , as the sunne , the moone , or any of the hoast of heauen : if the thing vpon enquirie be found to be true and certen , thou shalt bring them forth vnto thy gates , whether it be man or woman , and shalt stone them with stones till they die . now this is the very case of a witch , shee renounceth the true god , and maketh choice to serue the deuill , shee is therefore a grosse idolater , and her punishment must be suitable . it is alledged by the fauourers of the contrarie part , that peter denied christ , and yet was not put to death : i answer , there is great difference betweene peters deniall of christ , and witches denying of god. peters deniall was vpon infirmitie , and in hast : the witch denieth god vpon knowledge , and deliberation , wittingly and willingly . againe , peter did not vpon the deniall betake himselfe to the deuill , but turned vnto christ againe , which he testified by his heartie and speedie repentance : but witches denie god , and betake themselues to the deuill , of their own accord , as is manifest euen by their own confessions at their arraignments . the third reason . euery seducer in the church , whose practise was to draw men from the true god , to the worship of idols , though it were a mans owne sonne or daughter , wife or friend , by the peremptorie degree and commandement of god , was at no hand to be spared or pitied , but the hand of the witnesse first , and then the hands of all the people must be vpon him , to kill him , deut. 13. 6. 9. if this be so , no witches connicted ought to escape the sword of the magistrate : for they are the most notorious seducers of all other . when they be once intangled in the deuills league , they labour to invre their dearest f●iends and posteritie , in their cursed and abominable practi●es ; that they may be the more easily drawne into the same consederacy , wherewith they thēselues are vnited to satan . i might here alleadge that they deserue death , because many of them be murtherers , but i stand not vpon that instance , because i hold in the generall that witches are not to be suffered to liue , though they doe no hurt either to man or other creatures , and that by vertue of moses law , onely for their leagues sake , whereby they become rebells to god , idolaters , and seducers , as now hath beene shewed . notwithstanding all that hath beene said , many things are brought in defence of them , by such as be their friends and wel●illers . first , it is saide , that the hurt that is done , comes not from the witch , but from the deuill : he deserues the blame , because it is his worke , and she is not to die for his sinne . ans. let it be granted , that the witch is not the author of the euill that is done , yet shee is a confederate and partner with the deuill in the fact , and so the law takes hold on her . see it in a familiar comparison . a companie of men conspire together in a robberie , by common consent some stand in open place to espie out the bootie , and to giue the watchword , others are set about the passage , priuily to rush vpon the man , and to spoile him of his goods . in this case what saith the law ? the parties that gaue the watchword , though they did nothing to the man , yet beeing accessories and abettors to the robberie by consent , they are theeues , and liable to condemnation and exequution , as well as the principalls . euen so stands the case with the witch . in the working of wonders , and in all mischieous practises , he or she is partaker with the deuill by consent of couenant : the witch onely vseth the watchword , in some charme or otherwise , and doth no more ; the deuill vpon notice giuen by the charme , takes his opportunitie , and works the mischeife . he is the principall agent , but the other yeeldeth helpe , and is rightly liable to punishment . the reason is , because if the deuill were not stirred vp , and prouoked by the witch , he would neuer do so much hurt as he doth . he had neuer appeared in samuels likenes , had he not beene solicited by the witch of endor . he would not haue caused counterfeit serpents and frogges to appeare in egypt , but for ian●es and iambres , and other inchanters . and in this age there would not in likelihood be so much hurt & hinderance procured vnto men , and other creatures by his meanes , but for the instigation of ill disposed persons , that haue fellowship and societie with him . againe , they obiect , that witches conuicted , either repent , or repent not : if they repent , then god pardoneth their sinne , and why should not the magistrate as well saue their bodies & let them liue , as god doth their soules . if they doe not repent , then it is a dangerous thing for the magistrate to put them to death : for by this meanes he kills the bodie , & casts the soule to hell . ans. all witches iudicially & lawfully conuicted , ought to haue space of repentance granted vnto them , wherein they may be instructed and exhorted , and then afterward executed . for it is possible for thē to be saued by gods mercie , though they haue denied him . secondly , the magistrate must execute iustice vpon malefactors lawfully conuicted , whether they repent or not . for god approoueth the iust execution of iudgement vpon men , without respect to their repentance : neither must their impenitencie hinder the execution of iustice . when the people of israel had committed idolatrie in worshipping the golden calfe , moses did not expect their repentance , & in the meane while forbeare the punishment , but he and the leuites presently tooke their swords and slue them , and the lord approoued their course of proceeding , exod. 32. 28. when zimri an israelite had committed fornication with cozbi a midianitish woman , phineas in zeale of gods glorie executed iudgment vpon them both without any respect vnto their repentance , numb . 25. 8. and is therefore commended , psalm . 106. 30. warres are a worthie ordinance of god , and yet no prince could euer attempt the same lawfully , if euery souldier in the field should stay the killing of his enemie , vpon expectation of his repentance . and whereas they say , that by executing an impenitent witch , the magistrate casteth away the soule ; we must know , that the ●nde of execution by the magistrate , is not the damnation of the malefactors soule , but that sinne might be punished : that others may beware of the like crimes and offences , and that the wicked may be taken away from among gods people . but some witches there be that can not be conuicted of killing any : what shall become of them ? ans. as the killing witch must die by another lawe , though he were no witch : so the healing and harmelesse witch must die by this law , though he kill not , onely for couenant made with satan . for this must alwaies be remembred , as a conclusion , that by witches we vnderstand not those onely which kill and torment : but all diuiners , charmers , iuglers , all vvizzards , commonly called wise men and wise women ; yea , whosoeuer doe any thing ( knowing what they doe ) which cannot be effected by nature or art ; and in the same number we reckon all good vvitches , which doe no hurt , but good , which doe not spoile and destroy , but saue and deliuer . all these come vnder this sentence of moses , because they deny god , and are consederates with satan . by the lawes of england , the thiefe is executed for stealing , and we thinke it iust and profitable : but it were a thousand times better for the land , if all vvi●ches , but specially the blessing witch might suffer death . for the theife by his stealing , and the hurtfull inchanter by charming , bring hinderance and hurt to the bodies and goods of meni but these are the right hand of the deuill , by which he taketh and destroyeth the soules of men . men doe commonly hate and spit at the damnifying sorcerer , as vnworthie to liue among them ; whereas the other is so deare vnto them , that they hold themselues and their country blessed that haue him among them , they flie vnto him in necessitie , they depend vpon him as their god , and by this meanes , thousands are caried away to their finall confusion . death therefore is the iust and deserued portion of the good witch finis . notes, typically marginal, from the original text notes for div a09402-e50 a ioh. 12. 11. b ioh. 8. 44 c 1. pet 5. 8. d 2. cor. 2. 11. e eph. 6. 11. f ioh. 8. 4● . a gen. 18. 17. b num. 1●6 . c amos 3. 7. d act. 10. 10. e exod 25. 22. n●mb . 7. 89. herodot . euterpe . 1. cor. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . g 2. king . 17. 29. i●h 4. 21. h act. 17. ●3 . i 1. cor. 10. 20. k diog. laert . lib. 1 in thal●tis epist . ad pherecid . & l. 3. strabo geogr . l. 17. l 2. tim. 3. 8. m b●a 8. 19 , 20. n diod. sic. l. 17. plin. l. 5. c. 5. o herodot . euterpe . strabo geogr . l. 16. ex hom. odyss . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p pa●san . in phocicis . herodot . euterpe str geogr. lib. 9. & l. 16. q pa●san . in hoeoticis . strabo geogr . lib. 9. * omn●● superstiti● i●becilli animi atque a nilis est . cic. de divin . h levit. 19. 31. i cle●● al. 〈◊〉 . lib. 6. strabo geogr . l. 15. dan ● 2. matth. 2. 1. k 1. sam 28. l dan. 2. 1 , 2. platina in sylv. 2. &c. fascie . temporum . b benno cardinal . de sylvest ● & gregor . 6. act. 8 9. august . enchirid . cap. 95. & 96. 1. sam. 28. 2 thess. 2. 10 , 11 , 12. deut. 13. 3. ● reignald scot , epist. 〈…〉 . miravel mirand● , non miracula . lib. de civ . dei. 22. c. 8. homil. 19. ope● . imperfect . act. 3. 12. 16. luk. 8. 46. act. 19. 1● . 11. aug. lib de vnital . eccl . cap. 16. 2. cor. 4. 4. 2. cor. 10. 4. luk. 10. 18. * iust. mart. apol. ad anton . act. ● . 10. euseb. eccl. hist. lib. 2. cap. 12. rev. 20. 2. de●t . 1. 16. 2. chron. 19. 6. prov. 8. 16. notes for div a09402-e8530 a 〈◊〉 . 12. b 2. cor. 〈◊〉 . ioh. 4. ●4 . 〈◊〉 pla●●●a de vit . po●t ▪ in vita sil● ▪ 2. ●aleus in act. rom. pont lib. 5. & lib. 6. august . confess . l. 10. c. 35 august de 〈…〉 . c. 18. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iob. 1. 16. ●er . 19. august . de trin l. 3. c. 7. 2. thess. 2. 10 , 11. ● 12. math. 4. 9. p●●tarch . in vita alex . 1. sam. 28. 19. * 〈◊〉 . 〈…〉 omneagen● per con●aet●●● : 〈…〉 ▪ iugling * 〈◊〉 . iust. mart. apolog. ad anton. pium . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gal. 5. 10. * ioan. fr. pie. m●●and . de praenot . l 1. c. 2. nicol. remigius , daemonola●● . c. 1. c. 5. * homer 〈◊〉 . lib 10. & 12. * sub tit . de intur . al●●sque ; deli●t c. 9. sence lib nat 〈◊〉 . est 4. 〈…〉 . &c. ioseph . 〈…〉 . 1. 8. c. 2. the infallible true and assured vvitch: or, the second edition, of the tryall of witch-craft shewing the right and true methode of the discouerie: with a confutation of erroneous vvayes, carefully reuiewed and more fully cleared and augmented. by iohn cotta, doctor in physicke. triall of witch-craft cotta, john, 1575?-1650? 1624 approx. 371 kb of xml-encoded text transcribed from 88 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2007-01 (eebo-tcp phase 1). a19408 stc 5837 estc s108833 99844487 99844487 9304 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase 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(eebo-tcp ; phase 1, no. a19408) transcribed from: (early english books online ; image set 9304) images scanned from microfilm: (early english books, 1475-1640 ; 1169:12) the infallible true and assured vvitch: or, the second edition, of the tryall of witch-craft shewing the right and true methode of the discouerie: with a confutation of erroneous vvayes, carefully reuiewed and more fully cleared and augmented. by iohn cotta, doctor in physicke. triall of witch-craft cotta, john, 1575?-1650? [16], 155, [3] p. printed by i[ohn] l[egat] for richard higgenbotham, and are to be sold at his shop at the signe of the angel in pauls church-yard, london : 1624. printer's name from stc. a reissue, with cancel title page, of: the triall of witch-craft, 1624. with a final errata leaf. running title reads: the triall of witch-craft, with the true discouerie thereof. reproduction of the original in the henry e. huntington library and art gallery. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their 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witchcraft -early works to 1800. 2006-01 tcp assigned for keying and markup 2006-02 apex covantage keyed and coded from proquest page images 2006-04 andrew kuster sampled and proofread 2006-04 andrew kuster text and markup reviewed and edited 2006-09 pfs batch review (qc) and xml conversion the infallible trve and assvred vvitch : or , the second edition , of the tryall of witch-craft . shevving the right and trve methode of the discoverie : with a confvtation of erroneovs vvaies , carefvlly reviewed and more fully cleared and augmented . by iohn cotta , doctor in physicke . london , printed by i. l. for richard higgenbotham , and are to be sold at his shop at the signe of the angel in pauls church-yard . 1624. to the right honovrable , sir iames ley knight and baronet , lord chiefe iustice of england , and to the rest of the honourable , right reuerend and worthy iudges . right honourable lords ; i formerly dedicated a small treatise vnto the honourable societie of the reuerend iudges , who then filled the awfull seates of law and iustice . i aduenture the second time to present it , reuiewed , augmented , and cleared from some part of that darknesse which haply hath hitherto clouded it from bright acceptance . information tending vnto truths discouerie , though from the meanest wit or person vnto your lordships , cannot be vnacceptable , whom law doth make the sentensers of trueth ; which is the soule and sentense of the law. the matter and subject propounded is not trifling or vnworthy , nor can be any disdaine vnto noble greatnesse ; nor is vnto any honourable order more proper then to your lordships . indeede the difficultie of the matter presseth a studious consideration , an orderly continuall linking and holding together of all materiall circumstances vnto the maine scope , a faithfull and strong memorie , quicknesse of apprehension and solide iudgement , but in the end vnto such as are industrious and desirous of trueth , will yeeld a delightfull and thanke-worthy compensation thereof . i presume not to direct or prescribe , nor doe purposely oppose any other different opinion , but inoffensiuely tender my owne vnto the publique good , and hauing meerely deuoted it vnto truth ; doe humbly submit it vnto your lordships , the vowed patrons of right and truth : your lordships in all humble dutie and desire , iohn cotta . to the right honovrable sr. edvvard coke knight , lord chiefe iustice of england , one of the lords of his maiesties most honourable priuie councell , and to the rest of the honourable right reuerend and worthy iudges . right honourable lords , where according vnto the direction of good lawes , gracious soueraignes nobly rule , and loyall subiects freely obey , there the common-weale , which is the common good of both , produceth the most royall , happy and stable monarchy . if euer any kingdome hath beene fortunate , to giue a true mirror and example of this happinesse , this famous island hath beene therein incomparable , wherein so many puissant monarchs , successiuely swaying this emperiall diademe , according vnto the ancient lawes and customes of this nation , haue so many hundreths of yeares gouerned this mighty people in peace and honour at home , and victoriously led them in triumphant warre abroad , as by the glorious trumpe of forreine and domesticke fame and historie is not obscure . the splendor of this truth , the iniurious aspersion of insufficiencie in our english lawes , cannot without shame or blushing guilt behold . notwithstanding , since in some few things to bee wanting , was neuer as yet wanting in the most exquisite lawes , policie and state that euer hath beene , and since the law of god it selfe ( though perfect in it selfe ) through humane imperfection in the true perfection was neuer yet seene , giue mee leaue through all lawes and countries in one particular to wonder at their generall defect . what law or nation in the detection of witches , and witch-craft , hath as yet euer appeared competent , or from iust exception exempt ? how vncertaine are among all people differing iudgements ? some iudge no witches at all , others more then too many , others too few by many , in so opposite extreames , so extreamely opposite : i doe not presume to prescribe how a law may become more absolute or perfect , i onely labour & enquire to learne . among many generall directions by different authors , diuersly published , concerning the perfecting of particular lawes , ( as farre as perfection is possible vnto humane frailty ) demosthenes in his second oration against aristogiton , in my thought doth seeme to equall ( if not exceede ) the most exquisite . three things saith he ( as may be plainely out of the forenamed place collected ) doe concurre vnto the vpright constitution of euery complete law , whereby it may be held sacred and inuiolate . the first is , that it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , that it be the ordinance and gift of god. secondly , that it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the sage and iudicious decree and counsell of the most wise and prudent . the third is , that it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the vniuersall consent of the whole state , citie or countrey . certainly , the true cause of the forementioned generall lamenesse , and confusion of lawes in the proposed case of witch-craft consisteth herein . first , for that men haue not as yet sufficiently searched the holy scriptures to finde out that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , what is the ordinance of god therein . secondly , for that men haue not seriously consulted with that wisedome and prudence , which by the light of nature and reason almightie god hath left discouerable and allowed to be iustly and truly deemed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , the sage counsell , determination and decree of the most iudicious , prudent and wise men . when these two are met and are agreed ; namely , the ordinance of god , and the vpright and sincere counsell of the most holy , prudent and wise men , purposely studied , and without superstition exercised therein : then will the happy harmony of all mens hearts become easily tunable thereto , which is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the common consent of prince , people , and countrey . vnto this faire worke and building of god : let it not seeme presumption , that i offer this my moytie of desire , and good will. i know that in this subiect , many ages of learned authors , haue endlesly varied , many famous writers haue bin branded with infamous errors , many excellent wits haue run themselues almost out of their wits , & those who haue best deserued , their trembling pens haue niggardly dropped , & timorously pointed out any fully , or firmely auouched certainty . it is notwithstanding no breach of rule of modesty , but my bounden duty , vnto the accomplishment and honour of truth , to adde whatsoeuer in my vtmost endeauour may be conducible . neither would my many conflicts , with difficulties in this kinde , hold me excused , if so oft spurred , or rather galled , by so frequent exercise , practise and conuersation , with persons in so diuers extraordinary manners afflicted , and supposed bewitched , it should awake no answerable dispatch or display therein . let it then seeme no wonder , that a man ( though lesse then the least among men ) who hath not onely as studiously as others laboured the same particular , and as diligently therein obserued , but hath farre more happily bin fortuned then others , with frequent matter , and occurrents worthy obseruation , and hath also beene more plentifully gratified with opportunitie , to inrich his vnderstanding with variety and worth of obiects , instructing his reason , and confirming his experience : let it seeme no wonder ( i say ) that a meane wit , thus beyond others furnished thereto , may aduenture amiddest so many doubts and ambiguities , wherewith so many worthies haue been formerly intangled and perplexed , to auouch and prooue certainty , and demonstration . in this subiect of witch-craft , by better meanes aduantaged , if beyond former times or writers , i haue haply proposed a more direct and certaine module and methode of iudging therein , i doe not thereby arrogate vnto my selfe , but attribute vnto the meanes , nor derogate from others , whom if the like contingence of the same helpes , had as freely and friendly affronted , and the like facilitie had opened as ready accesse , i acknowledge in the guilty sense of my owne exiguitie ( whether in the outward beauty of words , or inward substance of vnderstanding ) it had beene easie for any man to exceed with so good meanes this so euill meanenesse of my performance . since then ( right honourable lords ) the subiect it selfe , and a pertinent and peculiar vse therein , doe point vnto your honours the propertie of this dedication , vnto whose tribunall the lawes of god and men appeale against that foule abominable sinne , let it not be censured pride or presumption , humbly to present vnto your lordship that consideration and resolution which beyond my merit or desert , occurrents haue freely administred vnto long-distracted meditation . if there may appeare therein ought aduancing truth , or seruiceable vnto the common-weale , vouchsafe for those good respects , it may be gracious in your eyes , acceptable and worthy your noble fauours and protection , against the iniuries of aduerse obdurate custome , ignorance , enuy , and the vulgar indignation of common receiued and deceiued opinion . in the meane season , my deuoted heart shall deuoutly pray vnto almightie god for your lordships long life , the multiplication of many happy daies , redoubled honour in your seruice of god , your king and countrey , and after this life , that life which euer lasteth . your lordships , in the most humble desire , and tender of his deuotious seruice and obseruance . iohn cotta . to the reader . ingenious reader , in this subiect of witch-craft which i here present vnto thee , thou art not ignorant , what obscuritie , difficultie , difference , contrarietie and contradiction hath among authors and learned men in all ages arisen . from the offusion of generall ignorance , or superstitious blindnesse herein , willing to withdraw the vulgar illusion ; i haue endeauoured demonstratiuely to declare what portion of some more certainty in such vncertainties , god & nature hath destined and allowed . it is not any worth either arrogated vnto my selfe , or derogated from others , but my studious desire and vehement affection in this particular , together with some speciall experience and paines vpon diuers occurrents , and occasions extraordinarily hapning , that hath drawne me forth to offer my opinion as the widdowes mite , more haply in good will , and hearty affection , then in true value or deserued esteeme . if it may only giue occasion vnto a more exquisite pensell , it is the heigth of my intention , and a complete recompence of my endeauour . for this cause , and for common easie reading and apprehension , i haue purposely auoided , and discontinued the smooth thrid of a continued laboured stile , and haue for the most part preferred and inserted a plaine texture , of a more vulgar and carelesse phrase and word . the enuious haply may cauill , that a physition out of his owne supposed precincts , should rush into sacred lists , or enter vpon so high points of diuinitie , as by an vnauoidable intercurrence , doe necessarily insert themselues in this proposed subiect . diuinitie it selfe doth herein answer them . in the theory of theologie , it is the dutie and praise of euery man , to be without curiositie fruitfully exercised . for as touching matter of diuinitie , as it falleth out , or is incident in the discourse of this small treatise , i onely propound such reasons and considerations therein , as in common are allowable and commendable in euery christian man , and therein i doe neither vsurpingly controule others , nor controulingly conclude my selfe , but willingly submit vnto the graue censure and dictature of the learned and reuerend diuine . if therefore ( good reader , ) i haue here published or communicated vnto thee ought thankes-worthy , as it is by me freely intended vnto thee ; so let it not from me be vnfriendly extended by thee . if i haue in ought erred , let it be thy praise and goodnesse to make thy vse thereof without abuse . if thou hast formerly thought amisse , and doest here reade that is more right , be not ashamed to acknowledge thy better knowledge . if thou list not to know , then know , that truth shall iudge thee , and iustifie her selfe without thee . thy well-willing friend . iohn cotta . the printer to the reader . the author perceiuing his former tractate or first edition thereof , either not diligently read , or not truly by many men vnderstood , he hath now by a second edition thereof offered more ease and light vnto such as are willing to search after truth , both by the addition of many things before omitted , as also by this plaine direction unto all the most speciall points in the whole treatise , as followeth , the contents of the first chapter . 1. how knowledge doth come vnto man. 2. how mans knowledge is confined and limited . chap. ii. 1. that many things are hidden from the knowledge of all men indifferently by the decree of god and nature . 2. that many things are reuealed vnto the industrious learned , which are hidden from the slothfull and vnlearned . chap. iii. that witchcraft cannot bee discouered or knowne , but by the common waies and meanes of all other knowledge and discouery . chap. iiii. 1. the knowledge and power of spirits , how exceeding the knowledge and power of man. 2. good spirits and euill spirits how discerned . chap. v. that the diuell doth and can worke alone without the association of a witch . chap. vi. 1 the diuell associating with a witch . 2. a witch apparently discouered by the conduct of the outward sense , and testimony thereof . 3. that the diuell playeth the iugler in many things , seeming to raise the dead , to transforme into cats or dogs or other creatures , to present the same body in two distant places at the same time . 4. the difference betweene things meerely imagined or fancied , and things really offered unto the outward sense truly discerned . 5. that which is supernaturall or spirituall , may be discouered by the outward sense . 6. how the counterfeit miracles of the diuell may be discerned from the true miracles of god. chap. vii . 1. an assured witch by euidence of reason conuinced . 2. all spirits that are enquired at , are diuels . 3. witches may be detected by professedly vndertaking , and vpon promise or couenant performing reuelations and discoueries aboue the power and knowledge of man. 4. all men in whom the diuell doth exercise supernaturall workes or miracles , or by whom he doth vtter supernaturall reuelations , are not simply therefore by necessary consequent of reason to be esteemed witches but with some few considerations which therewith conioyned and dewly weighed may infallibly prooue their guilt thus : he that vndertaketh reuelations or workes which are truly found supernaturall , and cannot either prooue them to be of god , nor to be imposture , nor to be imposed vpon him by the diuell without his will , allowance , and liking thereof , that man by certaine demonstration is a witch or sorcerer . what witchcraft is , manifestly described . chap. viii . 1. the diuers kinds and manners wherein witches receiue knowledge from spirits , as astrologers , as wizards , as phisitions . that the diuell can both inflict diseases , and cure where god permitteth . chap. ix . that since imposters doe counterfeit witches , and vnder colour of imposture , witches may hide their discouery , it is fit that diligently the magistrate inquire into imposters . chap. x. 1. whether the diseased are bewitched , when and how it is certainely to be knowne , when not , and when men ought to rest satisfied in desiring satisfaction therein . 2. the markes of witches vulgarly reported , and by oath deposed to be found in their bodies , how to be tried and knowne from all naturall diseases , among which many are very like vnto them . 3. the necessitie of consulting with the physition not only therein , but in all diseases supposed to be inflicted by the diuell . 4. how farre the vulgarly esteemed confession of a supposed witch is of validitie to prooue her a witch . chap. xi . that witches may be produced vnto the barre of iustice two waies , first for manifest workes of sorcery witnessed by the sense : secondly , for reuelations aboue the possibility and power of man. chap. xii . 1. presumption and probabilities against suspected witches . 2. that witchcraft is a sinne or crime which ought to be detected by testimony and by manifestation thereof to sense or reason . chap. xiii . that men ought not to seeke the discouery of witches by vnwarranted meanes voide of reason , or superstitious . chap. xiv . casting witches into the water , scratching , beating , whether any allowed triall of a witch . chap. xv. 1. that reuelations by the bewitched in their fits or traunces are no sufficient proofe against a witch . 2. that the declaration by the bewitched of secret markes in the bodies of suspected witches are not iustifiable to be admitted as any true or allowable conuictions . 3. that the healing of the bewitched by the compelled touch or action of the supposed witch is no reasonable accusation against any man , as therefore a witch . 4. that there is no more necessitie of a miraculous detection of witchcraft , then of any other as hideous and abominable sinne . 5. that the miracles and detections of crying and hideous sinnes by visions and apparitions cannot certainly or assuredly be manifested to be of god , and therefore simply in themselues , though reuealing truth they are not to be trusted or credited alone , but so farre forth as they doe point vnto , or occasion iust and reasonable inquisition . the conclusion of the whole treatise inferring the two sorts of manifest witches generally thorow the whole worke intended and by demonstration made euident , to be the same , against whom the law of god was directed , as also that there is no other triall of those witches , but the meanes and waies in this treatise before mentioned . the triall of witch-craft : shewing , the true and right methode of the discouerie . chap. i. of naturall knowledge , and how it is solely acquired , either by sense , or reason , or by artificiall and prudent coniectation . as there is one onely infinite , which hath created all things finite : so is there one onely finite , most neerely like vnto that infinite , which is wisedome and knowledge in men & angels . the knowledge which is giuen to angels , is only known to god & angels . the knowledge which is giuen to man , is knowne by man , limited , measured and confined . it is therefore by the most wise philosophers and fathers of former times , & the sages of later times and ages agreed , by a generall consent & harmony of the same truth , that all things which are allotted man to know or vnderstand , are by two waies , or instruments solely to be atchiued or hoped . the first of these is the inward vnderstanding : the second is the outward sense . the vnderstanding hath knowledge diuers waies . first immediatly , by an inbred idea & vn derstanding of certaine generall notions common vnto all men , and in them , and with them borne . this , though intellectuall , may bee in some sort assimulated vnto that naturall instinct in bruit creatures ; by which , when they come first into the world , yet immediately by the direction of nature , they refuse , and flie from that which is euill and harmefull , and seeke and know that which is needfull vnto their life and preseruation . secondly , the vnderstanding hath knowledge by ratiociation , by the discourse and vse of reason . by this ratiocination , we doe in many things gaine a b certainety of knowledge ; in other some a probability and likelihood onely of certainety , yet oft-times in a very great neerenesse c and affinitie with certaintie . knowledge likewise commeth by the outward senses , which doe certainely and vndoubtedly informe the vnderstanding concerning their seuerall proper obiects , where the facultie is sound , and the instruments of sense , and the outward meanes of conueyance are rightly disposed . among these fiue senses , the sight and hearing , the eye and eare , are the most excellent and chiefe wayes of multiplication and increase of naturall knowledge . besides these waves of knowledge ; namely , the inward and the outward sense , there neuer was , nor euer can be enumeration of any other . for this cause the philosophers haue diuided all things that are incident vnto mankinde , to know or vnderstand ; either vnto such things as immediatly d in their very first thought or mention do proue themselues , & at the first consideration or sight are euident vnto all men ; or such as are directly inferred and necessarily proued by other propositions , or such as by prudent ghesse onely and likely coniecture giue a faire probability of truth and certainty . such things as immediatly proue themselues , and are vndoubted , in their first view , are subiect either to the sense onely , or vnto the vnderstanding onely . such things as are only proper to the sense , and thereto immediatly and properly subiect , are things seene , heard , touched , tasted , smelt ; as colours , figures , lineaments , sounds , musike , hardnesse , softnes , drines , moisture , roughnesse , smoothnesse , sowre , sweete , diuersity of odours and the like : in which , without the vse of the fiue senses , men cannot be sensible or know any thing in this inferiour world vnder the heauens . such things as are subiect vnto the vnderstanding onely , and not vnto the sense , and immediatly proue themselues , are generall notions and receptions , inseparably fixed in the vnderstanding of all men . of this kind are these positions in philosophie . all things that are made , haue their matter , a out of which they were made , haue their speciall formes and difference , by which they are a part that they are : and lastly to that being , which they are , are risen from that which they were not . likewise , these positions in logicke : euery proposition is true or false , affirmatiue or negatiue , and extendeth generally vnto all vnder the same kinde , or to some particulars , or to a singular , or is indefinite . likewise , in arithmaticke these : one is no number , one cannot be diuided , or is indiuisible ; foure is more then two . likewise , in physike these : euery man is sicke or healthfull , or a neuter : contraries are cured by contraries , as heat by cooling , cold by heating , moysture by drying , drynesse by moysting . as in these named sciences , so in all other ; there are the like generall notions , immediatly at the first view proouing themselues vnto the vnderstanding , and euery man in common sense and reason , immediatly consenteth vnto their truth ; and he that denieth it , or seeketh proofe therof , is esteemed iustly madde , or voyd of reason . there are other things also subiect vnto the vnderstanding onely , which do not immediatly vpon the first view or consideration ( as the former ) proue themselues , but are proued by others more cleere and euident then themselues ; as this proposition . the motion of the heauens is not infinite . this is not manifest vnto euery man at first view , but requireth another more manifest then it selfe , to make it manifest thus : that which hath a certaine limitted course , circumuolution and motion , cannot be infinite ; but astronomie for many thousands of yeares hath discouered the courses , periods , reuolutions , and set perambulations of the heauens , and therefore the motions of the heauens cannot be infinite . it may here easily be obserued , how the first position being vnable to proue it selfe , another more manifest doth giue it light , and doth deduce it vnto that , which doth so immediately proue it selfe vnto common sense , and reason , and obseruation of all ages and times , that no idiot can be ignorant , or will deny it . thus hath bin manifested , how some things are immediatly vnderstood in the very first consideration & view : some are proued by themselues , some not proued by themselues , but made euident by others . as many things are in the former kinds & seuerall maners manifested , and euidently proued vnto reason , sense , or vnderstanding : so are there many things neither by themselues nor by other euident , neither to the vnderstanding and reason , or to the outward sense at the first apparent , but remaine ambiguous and doubtfull . in these things certainty of knowledge by manifest proofe failing , there remaineth no other refuge , but prudent and artificial coniecture , narrowly looking & searching thorow probabilities , vnto the neerest possibilitie of truth & certainty . fom hence doe arise excellent vses and benefits vnto vnderstanding , though not so farre forth ofttimes gained , as is desired vnto all priuate ends , yet so farre forth , as maketh wise and vnderstanding men excell and shine before others . hence it commeth to passe that in doubtfull cases , counsels and attempts , one man is seene and knowne to ouershine an other , as much as the glorious sunne doth his ecclipsed sister , the moone . hence haue issued so many noble and heroike vertues ; sagacitie , exquisitnesse of iudgement , prudence , art , in the administration of high affaires . for , although in probabilities are no euident certainties , yet doe they so farre forth oft-times aduantage and aduance vnto the knowledge of certainety , that it is almost equall vnto certainty , and doth perswade and settle discreete resolution and disposition in all affaires . in this consisteth the height , the tope , the som of art , and the perfection of all humane knowledge , aboue or beyond which , no man could euer soar or leuell . by this light onely the former mentioned meanes failing , is oft times gained much excellence of natural knowledge to man , beyond and without which the eye and sight of knowledge in man is sealed vp , his vnderstanding darkned , and cannot know many hidden things . and thus to him that rightly doth meditate and consider , it is vndoubtedly cleere and certaine , how the creator and infinite prince of all principles hath founded the beginning & end , the power and posse of all knowledge , vpon one of the former waies of inuestigation , beside which there is no naturall knowledge to be expected . philosophie as yet neuer found other * waies vnto that infinite number of all arts and sciences , so admirably flourishing thorow so many ages of the world . for this cause the most excellent & prime philosopher , aristotle , reiecteth whatsoeuer cānot be found by sense , or proued by reason , as spurious . likewise ptolomie hath bounded the true art of astronomie within fatum physicum , within a necessitie in nature , and to distinguish it from superstition ( wherwith curiositie vsually defileth or intangleth it ) doth limit it intra conuenientem naturae modum , that is , within proportion and measure answerable to reason and nature . for this cause also , all true philosophers haue determined the two onely instruments of all true arts , to bee reason and experience , which galen doth call the two legges whereupon the art of physike doth consist . and therefore in the second chapter of his finitiones medicae , he saith , optimus is est medicus , qui omnia in medicina recta agit ratione , that is , hee who doth all things in his subiect of physike , according to right rule of reason , is the most excellent physicion . from hence also all true artists haue defined art to bee , habitus cum ratione factiuus , that is , a settled habilitie , and promptnesse of action , and operation according to reason . vpon this ground others haue built other true rules and obseruations , concerning true and lawfull arts. therefore ( saith galen ) ars non est ex ijs quorum neutiquam est potestas , isagog . chap. 5. that is , art is not of such things as cannot be accomplished . which is worthy noting , to distinguish prestigious and supposed arts from true art. to this others likewise haue added another obseruation , that is ; that art is imployed about such things as are in reason profitable and not vaine . so saith scaliger , exercit . 37 sect. 31. ars non est de rebus inutilibus . it is yet further obserued vpon the same ground , that true art doeth not confound or cloud it selfe in mists , but reduceth vnto order , light and reason , things dissipate , confused , and out of order and reason ( as cicero affirmeth ) ars res diuulsas dissolutasque conglutinat , & ratione quadam constringit . vpon the same grounds diuers renowmed common weales haue expelled all false and forged arts : as , necromancy , aeromancy , geomancy , with other sortiligous diuinations . vpon the same reasons , diuers emperors , kings , kingdomes and lawes , haue exploded , censured , and condemned all such as vnder pretext of the wholesome arts of astronomy , mathematikes , and the like , haue runne into foolish curiosities , impostures , and deceitfull practises . iustinian the roman law-giuer and emperour , his lawes are extant to this purpose . likewise tiberius his decrees for the expulsion of counterfeit mathematicians and magicians . and vlpian in his booke de mathematicis & maleficis , testifieth the publication of their goods , and their inhibition by the emperours from communion with other citizens so much as in fire or water . and as reason , good lawes , kingdomes , nations , and common-weales haue distinguished ingenuous , liberall , true and profitable artes , and sciences builded vpon reason , trueth and vnderstanding ; from base , ignoble , vnprofitable , needlesse , curious , and erronious artes : so hath the holy scripture both iustified , sanctified , and commended the one , and condemned , and nominated with rebuke and shame the other . the first is euident , exod. 3. verse 1 , 2 , 3 , 4 , 5 , 6. where almightie god doeth testifie concerning the knowledge and skill of workmanship in gold , siluer , and stone , that hee gaue it by his spirit vnto bezaleel , and aholiab , who were workmen according to knowledge and vnderstanding in that lawfull art , profitable vnto the building of gods house . the second is manifest , actes 19. verse 19. where it is in their due commendations recorded , that those who before vsed and practised vaine and curious arts , when they were by the preaching of the apostles truely conuerted , in token of their vndissembled repentance , they absolutely renounced and disclaimed their vaine learning , and openly burnt their bookes , though valued at an high rate and rich price . chap. ii. that no knowledge can come vnto man in any art or science , but by sense or reason , or likely and artificiall coniecture ; is proued by the science and knowledge of physike in stead of all other arts and sciences . now for the better impression of that which hath beene before said : that is , that nothing is or can bee detected , or is liable vnto mans knowledge , which commeth not vnto him by the helpe of reason , the inward or the outward sense , demonstration , ratiocination , or iudicious and prudent coniectation in reasonable likelihood : let vs examine any one particular , ingenuous , liberall or lawfull art or science , in stead of many , and therein view , how by the former mentioned keyes , doores and entrances solely , are opened the wayes vnto their contemplations , study , and perfect apprehension . and if one art or science may bee sufficient herein , i thinke it most fit to choose my owne , because as to my selfe most prompt ; so vnto any other not vnprofitable . all diseases that happen vnto the body of man are either outward or inward , and therefore either seene by the eye , and deprehended by the outward sense , or conceiued onely by reason and the inward vnderstanding . inward diseases , and subiect onely vnto reason and vnderstanding doe sometimes appeare clearely and certainely to reason and vnderstanding ; sometimes they doe not appeare certaine , or by certaine notes or signes , but by likely markes onely , which are the grounds of artificiall coniecture . and as some diseases are apparent to outward sense , some euident to inward reason , some by artificiall coniecture onely in learned , exact search and perquisition pursued vnto their discouery : so also are many diseases hidden from all these wayes of inuestigation , and therefore remaine as remembrances of mans manifold ignorance in this life , and of the secret reseruation of gods decree and prohibition . as then in those diseases which are apparent vnto sight , it is blindnesse in a physicion to make question ; in those which are euident to reason , to make doubt , is reasonlesse fatuitie ; in those which may be attained by artificiall coniectation , search or perquisition , either to be slacke , is sloth , or to bee vnable , is insufficiencie : so in those diseases , which neither outward sense , nor inward reason , nor art , nor artificiall coniecture can possibly discouer ; to hope or seeke beyond sense and reason , and reasonable likelihood , is reasonlesse and senselesse striuing , and impatience of those bounds which god hath set to limit the curiositie of man. for better proofe and illustration , it will not bee impertinent to nominate some particuler diseases in all these kinds . first for outward diseases , and such as are euident to outward sense , they are infinite . who that is the least practised in physicke , doeth not assuredly know , when , with his eyes hee doeth behold an inflammation , a schirrus , a gangrene , cancer , callus , fistula , vlcer , leprosie , psora , struma , petechia , variola , iaundes , gout , tabescence , extenuation , and the like . secondly , for inward diseases euident to reason ; he that is least learned , doth know that all diseases which may be defined , must necessiarily be euident to reason ; as also , that it is not difficult to define innumerable diseases to him that is able to * conioine with the part affected , the true immediate kinde of the affection . the stomacke ceasing her proper function of concoction , or depriued of appetite , doth it not thereby manifestly prooue vnto reason some inward ill affection therein ? if with that ill affection bee ioyned a manifest inward heate about the region of the stomacke , accompanied with an ague , drinesse , thirst and other accidents , and consequences of heate , is not as plainely detected the kinde of the affection to be hot ? thus both the part affected , which is the stomacke apparently ( because there the former accidents are found originally moouing and first seated , ) and also the ill affection ( which by the manifest burning heate doth prooue her kinde ) being both conioyned , doe truely define the disease to bee an inflammation of the stomacke . the like may bee saide of the inflammations of all other inward parts of plurisies , phrensies , inflammation of the liuer , spleene , wombe , reines , guts and other parts , the certaine testimonies of excessiue heate giuing demonstration of an inflammation , and the paine ( or at least , some defect ) or defection in the proper offices of the parts manifesting the parts themselues . as concerning inward inflammations of diuers parts , so likewise of inward vlcers , and other maladies may be instanced . the disease of the bladder is oft certainly knowne , by paine in the part , or by cessation of his proper functions , or defection therein , and the kinde of disease therein by the excretions oft-times proceeding from it . and thus an vlcer is oft discouered in the bladder , by paine , with purulent and sanguiuolent miction . diseases likewise of the head are certainly discouered and detected vnto reason , by defects growing ; sometimes in the vnderstanding , sometimesen in the memory , sometimes in the imagination , sometimes in all those together , & sometimes in the general motion of the whole body . diseases of the heart likewise , appeare by the euill and faulty motions of the pulse , by soundings and defections in liuelihood of the spirits and vitall faculty . diseases of the wombe or mother likewise doe oft demonstrate themselues by depriued or depraued motions . it were tedious to make a particular enumeration of all diseases of this kinde , which are in the same manner euident and apparent vnto reason . now let vs briefly also consider some diseases , which are neither euident to reason , nor manifest to sense ; but are gained , detected , and hunted out of their deepe and hidden couerts , by the quicke and exquisite sent of probable and artificiall coniecture ; the necessity or vse whereof , either in an ambiguous complication of doubtfull diseases , or in the extrication of any intricate single affection or malady , there is no man in physicke exercised , who doth not dayly finde . many examples of diseases of this kinde would cause the small body of this little worke voluminously to swell : we will therefore onely propose one . let vs suppose a sicke man , doubtfully and diuersly with these accidents afflicted : namely , a continuall feuer , a cough , spitting of blood , shortnesse of winde , head-ache , deliration , want of sleepe , drinesse , thirst , paines in diuers parts , sides , ribbes , backe and belly : what disease or diseases here are , can neither be manifest to sense , distracted in this confusion , multitude and concurrence of accidents ; nor yet be euident to reason at the first view , because it requireth so different consideration , and deuided contemplation of so many seuerals apart . here then it remaineth , that searned , iudicious , prudent , and discreete artificiall coniecture proceed exactly to distinguish & analise , as followeth . all the forenamed paines , distempers and accidents may indifferently arise , eyther from the lungs inflamed , or the liuer , or the midriffe , or the pleura ; because any one of these by it selfe doth vsually bring forth all , or most part of them . heere then prudent , artificiall , and exquisite perpension doth exactly valew and esteeme all the different manners , quantities , qualities , positions and situations of paines ; likewise accidents , motions , times , manners of motion , caracters , orders , and all other both substantiall and circumstantiall considerations . and first , as touching the feuer , head-ache , thirst , idlenes of braine ( because they are common to many other diseases besides these , and require no curious , but a more carelesse and common respect , ) prudent and circumspect coniectation doth leaue their needlesse confusion of more vsefull and needfull perpension , and doth more narrowly search about those accidents , which are more inseparable , proper and peculiar vnto the diseases named , and by exact disquisition in their differencies , doth notwithstanding sift out their hidden and secretly couched differencies , by which , in exact view they are found and distinguished sufficiently differing . the inseparable accidents which doe peculiarly , or for the most part accompany the diseases before named , that is , the inflammation of the lungs , the liuer , the midriffe and the pleura , are cough , shortnesse of winde , spitting of blood , paines about the ribbes , sides , belly , which in all these named diseases , more or lesse are present , either primarily , or by consent of one part with another . these , though seldome absent from most of the foure former diseases , and therefore not easily distinguished , when they proceede from th' one or th' other ; yet rightly weighed , and accurately considered in their seuerall manners , measures , and right positions in euery one , when apart and single , they doe likewise in their confused mixture one with another , yeeld distinct and seuerall difference to him , that in a iudicious and discerning thought , doth beare their iust distinctions apart . for illustration , spitting of blood is vsually a companion to all , or most of the foure named diseases ; but in one in lesse quantity , in another more ; in one after one manner , in another after another ; in one by vomiting , in another by expectoration , and in another by coughing ; in one with much expuition , in another with little ; in one with danger of strangulation and suffocation , in another without ; in one with thicknesse , blacknesse , and small quantity of bloud , in another with thinnesse , brightnesse of colour , and more quantity ; and in one of these also with lesse , and in another with more difficulty and labour . shortnesse of winde , or difficulty of breathing , is a common companion to all the named diseases ; but in one with frequent expuition , in another without , and where , with expuition , in one with more facility , in another with difficulty , in one with one manner of distension of the instruments of respiration , in another with another , in one kinde of difficulty of respiration more frequent , in another lesse , in one more grieuous , in another tolerable . the like may be said of coughing , and paines . coughing in one of the forenamed diseases is with much , in another with little , and in another with no expuition at all ; in one continuall , in another with intermission ; in one with intension , in another with remission ; in one loud , in another still ; and where , with expectoration , in one of one colour and quantity , in another of another , and in another of none at all ; in one easie , gentle , free and without paine , in another , grieuous and painfull ; yea suffocatory , and neere to strangle . paine likewise is a common companion to all the mentioned diseases ; but distinguished in the one and the other , by the manner , nature , and situation of the seuerall parts , which apart ineuery one it possesseth , and also by the different oddes , fashions , and kindes of paine ; some being sharp , some dull , some quicke , some slowe , some with distension , some with punction , some with heauinesse and sensible weight , some more grieuous to the patient lying , some to him sitting or standing , some more calme in one position of the body , and some in another . and thus prudent an skilfull coniecture , by due and diligent perpension , comparing together oddes , and exactly referring vnto true discerning the seuerall properties and differences of accidents , their manner proportions , and other due circumstances , doth in the end reduce euery accident to his right disease , and euery disease to his right cause ; whereby the prudent , and iudicious physicion doth cleerly vnderstand directly and timely to apply proper and pertinent remedies . and thus in doubtfull cases , which are neither euident to reason , nor manifest to sense in the art and exercise of physike , it is manifest how solert and accurate coniectation , through the clouds and mists of ambiguities , doth in the end so cleerely send forth and giue so faire a light , that doubt it selfe doth become out of doubt , and is little inferiour vnto certaine and plaine demonstration . as a short summe of all that hath been said , whatsoeuer hath beene declared of diseases , the same may bee propounded concerning their issues very briefely . the issues of all diseases are either informed from sense , or euident by reason , or scrutable by artificiall coniecture . examples of the first kinde are manifest , when with our eyes we behold the motion and sense externall and other outward functions of the body , either abolished , or in an high degree depriued of their power and naturall vse . this certaine testimony of our sight doth certainely informe the vnderstanding , concerning the dangerous issue . examples of the second kinde are manifest likewise we finde either the causes of diseases vnremoueably fixed , or the disease it selfe rooted in the substance of any of the principall parts , or accidents in malignitie , vehemence , and fury irresistable . in these cases a doubtfull and hard issue is euident to reason by iust consequent . examples of the latter kind are also apparent , when in diseases , good and euill signes are so doubtfully mixed , that some promise life , others as much threaten death : some in number discourage , other some in worth as much as incourage . we doe oft see and know in the middest of this mist and darknes , where there appeareth not to a common sense so much as the least shew of any indication of certaine issue ; yet through the exquisitenesse of prudent & artificiall perpension , and due exact distinction in the forementioned seeming inscrutable oddes ; the learned physicion euen in the first scarce sensible budding of indication , and in the first most imperfect and scarce-being thereof doth oft discouer that true euent , which vsually and for the most part is seene and obserued to come to passe . if any man not rightly apprehending reason , make a doubt or question of any such possible exquisitnes , let him consider and behold it by an easie example . in an inequalitie of one and the same vermiculant pulse , where the beginning of the same distension is quicker , the next continuation or middle part is slower , and the beginning of the and thereof , ending almost before it begin : it must needes be very difficult , nay , almost impossible vnto the first view of sense or reason , or to a common iudgement or learning , to diuide really , and distinguish this one short small motion into two or three distinct times and parts of motion , the space so very short , the faculty of mouing so low and weake , and the mouing it selfe almost altogether in an insensible exiguitie , and an indiuisible degree of lownesse . wee see oft-times a common vulgar cannot in his reason conceiue it , much lesse by his sense at all perceiue it . neither is it found easie to euery man , though learned therein , yea , or educate thereto , either perfectly to apprehend the generall idea of such a motion , or at all in the first proofes and tryals of his sense or hand to deprehend any particular . notwithstanding , the physicion that exquisitely discerneth and iudgeth , doth both in reason see , that euery single smallest motion , hath his diuers distinct diuision of parts , & also by his discerning , wary , iudicious and exercised touch , doth apartly detect and discouer it : and thus hath been proued by seueral instances taken in the art of physicke , insteade of al other arts and sciences , for auoiding tediousnesse and confusion , that all knowledge , all art , all science whatsoeuer giuen vnto man , hath no other entrance , meanes , or wayes thereto , but thorow sense or reason , or prudent and artificiall coniecture , sagacitie and exquisitenesse of iudging and discerning thereby . and that it may the better appeare , that beyond these waies and lights , the physicion cannot finde any knowledge or discouery of diseases : let vs view some particular examples of some diseases for this cause vndiscouerable and not to be detected : and therewith consider the impossibilitie of discouery to consist solely herein ; namely , for that they are remoued from any capacitie of sense or reason , and from the reach of all artificiall search , scrutiny & accurate insight deriued from both , which is the highest straine of humane vnderstanding . in the generall it cannot be denied ( except of such whose vnderstandings are extremely blinde ) that it is impossible , that those diseases should or can bee at all so much as suspected ( and therefore much lesse knowne ) which yeeld no shew , no signe , no indication of themselues . there needeth hereof no other , nor better proofe , then the enumeration of some particular diseases of this kinde . are not diuers secret and hidden apostemations , and other inward collections of vicious matter in the body , dayly seminaries of vnexpected and wondred shapes of corruption and putrifaction , which lying long hidden in the body , and by an insensible growth taking deepe roote , in the end sodainely breake forth beyond all possible expectation , or thought of the most excellent , exquisite and subtill circumspection and disquisition ? for a briefe confirmation hereof , hollerius doth mention a man , the cause of whose disease while he liued , being vnknowne to physicions , and art , after his decease his guts were sound gangrened and perished , and therein things viewed like vnto water-snakes , and his liuer full of schirrose knots . there happened vnto my selfe this yeare last past , a patient , a very worthy gentleman , who being extremely vexed with the strangury , disurie , and ischurie together with pissing of blood in great abundance , and the stone , by the vse and accommodation of remedies , found much ease , mitigation of paines , and qualification of the extremitie of all the former accidents . notwithstanding , for that there were certaine indications of an vlcer in the body or capacitie of the bladder , his recouerie was not expected , but after his decease , in the dissection of his body , his bladder was found rotten , broken and black , without any manifest matter therein as cause thereof , or so much as one stone , although hee had formerly and immediately before auoided many stones at seuerall times . this i produce , being fresh in memory , as an instance of impossibilitie of knowledge vnto a physicion in many and frequent cases . for how could the fracture or colour of his bladder , while the patient was liuing , by any exquisitenesse of art or vnderstanding , be knowne in any possibilitie , meanes , or power of man , although all the other accidents aboue mentioned , were vndoubtedly , by certaine indications and signes discouered ? i might here deliuer many other like examples out of mine owne knowledge ; i will onely call to remembrance one more . i was of late yeares physicion vnto a right noble lady ; the cause of whose apparent dangerous estate , diuers learned and famous physicions conioyned with my selfe , could neuer discouer . in the dissection of her body after her decease , her heart was found in closed with a shining rotten gelly , and the very substance of the heart of the same colour . in the same lady , an intolerable paine about the bottome of her stomack , by fits depriued her of all ease by day , and of rest by night , and could neuer be either knowne in the cause , or remooued in the accident by any meane or remedy : but after death , in the dissection of her body before mentioned , a black round gelly as bigge as a tenice ball , did manifest it selfe in that place , where , in her life , the intolerable paine was seated and fixed . of this euill discoloration of her heart , of the matter and euill colour of that matter wherewith her heart was inuironed ; as also of that collected gelly in her stomacke , what possible knowledge ( thinke you ) or exquisite vnderstanding , or art of man could euer in her life time giue any notice or information ? like vnto this is that which hollerius in the 21. of his rare obseruations doth mention . in a sicke man perplexed in a strange manner from an vnknowne cause in his life , after his death his liuer and epiploon did appeare corrupted and putrified , his stomacke toward the bottome bruised and full of blacke iuice or humour . christophorus schillincus , opening the body of a childe after death , reporteth , that hee saw in the small veines , running thorow the substance of the liuer , many small scrauling wormes then liuing . beniuenius doth make mention of a woman tormented grieuously by a needle in her stomack , which was impossible by any art or exquisitnesse of vnderstanding to bee conceiued or suspected , if nature it selfe working it out thorow the body and substance of the stomacke , vnto the outward view and sense , had not so discouered it . i will not here mention the generation of wormes , stones , and the like in the guts , gall , heart , longs and other parts , of which no art , or excellence of knowledge can possibly take notice , vntill they haue prooued themselues vnto the fight . many diseases of these kindes being fearefull and terrible accidents , and afflictions vnto the body , yet for the most part are neuer detected ; because they haue not onely no proper true certaine likely , but no possible meanes or way of indication or notice at all , in any reason or vnderstanding of humane art or science ; without which the most exquisite and scientificall clarkes are altogether disabled , and must necessarily bee ignorant . thus hath beene at large manifested , that nothing can bee vnto the physician in his art and science knowne , which either by outward sense or inward is not apparent , or by likely and artificiall coniecture from both , is not detected or discerned . the like might bee vrged concerning the trials of lawe and iustice , and inquisitions of offences and errors against the law , which are the diseases of a common-weale , as the former of the body of man. many offences against the lawe are apparent vnto the outward sense , as sight or hearing : and therefore being witnessed by hearers or beholders , are without doubt or difficultie immediately dispatched , sentensed , and adiudged . many also are euident to reason , which therefore are held and reputed inuincibly and infallibly to conuince . many offences also there are , neither manifest to sense , nor euident to reason , against which onely likelihood and presumptions doe arise in iudgement ; whereby notwithstanding , through narrow search and sifting , strict examination , circumspect & curious view of euery circumstance , together with euery materiall moment and oddes thorowly , and vnto the depth and bottome by subtill disquisition fadomed , the learned , prudent , and discerning iudge doeth oft detect and bring vnto light many hidden , intestine , and secret mischiefes , which vnsensibly and vnobseruedly would otherwise oppresse and subuert the common-weale , when by none of these wayes of extrication the trueth can possibly be gained , the wise and vpright iudge vnto necessitie in want of due warrant vnto iust proceeding , doeth with patience and sobrietie submit . for this cause ( as may be seene vpon records ) many cases iustly necessarily and vnauoidably stand perpetually inscrutable , vndecided and neuer determined , as certaine proofes & euidences of the limitation and annihilation of mans knowledge in many things of this life : almightie god oft-times decreeing to hide some trueth from the sight of man , and detaining it in his owne secret will and pleasure . chap. iii. whether witch-craft haue any other wayes or meanes of inuestigation , then these before mentioned , and what is the true inuestigation . it hath beene at large before declared , how god and nature haue limited and confined all knowledge of man , within certaine wayes and bounds , out of which , and beyond which it cannot passe ; as also for that cause , that no iustifiable art or true science whatsoeuer , doeth or can exceed those restraints . there haue bin also diuers examples produced of the necessitie of mans ignorance , in the impossibilitie of much knowledge , and discouery of things hidden and inhibited by the iust and vnsearchable decrees of god and nature . it remaineth now to enquire concerning our particular subiect of witch-craft , whether in the common way of all other detections of trueths , it ought likewise consist ; or whether by it selfe it haue other priuiledges beyond all other trials . if reason be the sole eye and light of naturall vnderstanding which god hath giuen vnto reasonable man ( as is before prooued . ) if without it can be no naturall knowledge , no art , no science , no discouery . if law among all people and nations be so iust in all things , as to doe or allow nothing against true reason ( in which consisteth right . ) if god himselfe , and all flourishing common-weales haue tyed men and lawes , and the decision by them of all doubts , questions and controuersies , either vnto right proofe , euidence and allegation , according vnto reason , or at least , faire likelihood , presumption , and probabilitie ; and beyond these there neuer was , is , or can bee any iust iudgement or triall : how is it possible that man can attaine any knowledge of witch-craft , if not by those meanes , by which onely his nature is capable of whatsoeuer is allotted to bee knowne thereto ? if this bee infallibly true , man must either by the former common wayes of knowledge and detection , know likewise and detect witch-craft , or else bee altogether ignorant thereof ; whereof the contrary by dayly experience is manifest . it may bee and is obiected , that it is a hard and difficult matter to detect witch-craft , by the former and ordinary courses , as is oft seene and found apparent . so is it likewise equally difficult , and as hard by the same meanes oft times , for many a iust man to prooue and cleere his opposed innocency , and for many an iniuriously wronged wretch to prooue his right , to defend his goods , yea , life it selfe from violence ; notwithstanding , this is no allowance vnto another way , no reason or iustification of any vnwarranted way , or way out of the way of reason , iustice , and law , bee his burden neuer so importable , or his iniury exceeding crueltie . for , if god had allowed vnto men alwayes smooth , assured , certaine and infallible wayes vnto the satisfaction of their wants , and the accomplishment of their intentions and desires without failing ; what would become of religion , vertue , and wisedome ? then should euery man be alike wise , and men would bee so confident in their owne strength and power , and so proud , that they would forget god and neuer thinke of the almighty . if the meanes and wayes vnto all knowledge , and the information of our desires and affections , did meete with no impediment , no opposition , no contradiction , no casualty to intercept , and all things should prosperously succeed vnto our meanes and endeuours , there would neuer bee any vse of patience , temperance , or dependance vpon the diuine prouidence ; and consequently , little acknowledgement , and lesse worship and adoration of our creator , who according to his wisedome , good will and pleasure , doth otherwise gouerne , guide , order and dispose all things . for if vnto our supposed needfull ends , vses and necessary desires were certaine and vncontrouled wayes , nothing impossible , nothing denyed ; then were our lust a lawe , and man in no power but in his owne , in no awe , in no law , in no rule . therefore almightie god in his great and vnspeakeable wisedome hath subiected vaine man , and made his pride subiect to infinite creatures , limits , restraints , coertions , thereby to teach him true wisedome , pietie , trust , dependance , worship , and adoration of his all-restraining and allimiting vnlimited power . man therefore must thereby learne to be contented so to know , as therewith to learne to know himselfe ; that is , with his large portion , his lot , his manifold indowments , his excellencie of sense , reason , vnderstanding , prudence , art , not to forget or spurne at their interdictions , prohibitions , and inioyned lists , beyond which to desire to know , is curiositie , is folly : sapientia , vera nolle nimis sapere , saith the poet. it is true wisedome , not to bee too wise : that is , not to know , nor desire to know more then is allowed or needfull : needfull , not in our desires , but gods decree . here then let me intreat reasonable men , not too much ( as is vsuall ) to swell with indignation , or to be puffed with impatience , where god doth not apertly reueale & plainely ( as they desire and thinke needfull ) the subtill engines , and mysticall craft of the diuell in the machinations of witches and sorcerers ; but soberly , modestly , and discreetly , so farre forth be contented to pursue the tryall and iust way of their discouery , as with sense , with reason , with religion is iust and righteous , knowing that whatsoeuer is beyond these lists , is reasonlesse , senselesse , and impious . for since god and nature ( as is before said ) hath limited the scrutinie of all true arts , and sciences , all naturall knowledge for discouerie of controuersies and resolutions vnto the lights of reason and sense , & artificiall coniecture , prudence , art , sagacitie , and subtiltie of vnderstanding deriued from thence ; vnto that other barre or seate of iustice can witch-craft appeale or be brought ? it may be obiected , the art of witch-craft , being supernaturall , and the practice thereof sustained by an extraordinary power ; that therefore the meanes and wayes of discouerie must bee likewise more then ordinary and supernaturall . hereto is truely answered , that since the nature and power of spirits is vnknowne vnto man ( as all things supernaturall ) and can bee , and is no otherwise knowne , but by examining the workes issuing from thence , and comparing them aright with that which is naturall ( because man in his reason and vnderstanding cannot discerne that which is truely transcending his nature , otherwise , then obseruing how farre it exceedeth that which is according to nature : ) therefore ( i say ) the workes of the diuell , or witches , though sustained and produced by a supernaturall power , yet can haue no other way for their detection by man , but that which is ordinary vnto man , and naturall and possible vnto man ; for that which is aboue or beyond his power , or nature , is not his owne . from hence must necessarily be concluded , that there is no other ordinary way vnto man ( who knoweth or can know nothing but that is naturall ) vnto the discouerie of that is supernaturall , but that way which is likewise naturall . although therefore the subiect of witch-craft require a greater measure of knowledge to discerne that which is therein really , and truely supernaturall , from that which in nature oft times hath a very great likenesse , and a deceiueable similitude therewith : yet is the way vnto that knowledge , the common high way which conducteth vnto all other knowledge whatsoeuer . and that this also is the same way & direction , which the holy scripture it selfe doeth intend , for the discouery of witches , and their sentensing is manifest . num. 39. 30. deut. 17. 6. and 19. 15. matth. 18. 16. iohn 8. 17. 2. corinth . 13. 1. hebr. 10. 28. in these named places it is required , that no man bee iudged in matter of weight , or death , but by the testimony of two witnesses , at the least . witch-craft therefore being a matter , both of weight , and death , cannot according vnto gods word , bee iudged but by testimony of witnesses : whatsoeuer is witnessed , must necessarily bee subiect to sense , since no man can witnesse ought , whereof there is not sense . from hence then it is ineuitably concluded , that the workes of witches , are no other way to bee discerned , or iudged , but by the common way of discouery , by deedes , and workes apparent to sense , and the testimony thereof . let men then bee perswaded and contented ( since god hath alotted , and allowed vnto the nature and power of man no other way ) in this onely warranted true way to seeke the discouery , to finde the footing , path , and steppings of witch-craft , as of all other things , which by the decree of god are reuealed vnto man , and subiect vnto the knowledge of man. it may bee here demanded , whether almighty god doth not extraordinarily , and miraculously at some time discouer this so abominable sinne of witch-craft , aswell as by ordinary meanes leaue it vnto discouerie ? this doubt shall more fitly in more due place be hereafter at large discoursed . it hath now beene here manifested , that there is or can bee no other ordinary tryall of witch-craft , then that which is common vnto all other detections of trueth : and also that all detections subiect vnto the discouerie of man ( as hath beene before cleared ) are drawne and deriued either from sense or reason , or likely probability raised from both . before i doe proceed farther , for his more facill vnderstanding , i doe admonish the reader , that hee distinguish , what is meant by the supernaturall workes ; namely , whatsoeuer is effected , in , vpon , or by any corporall substances , or sublunarie bodies , which is aboue the nature , and power of those bodies , or sublunarie substances . they are not supernaturall , in regard of those spirituall substances , which are the proper agents , and vnto whom such workes , are no more then naturall ; but in regard of those bodily substances , vpon which , in which , or by which , those spirituall substances doe worke , as meerely their patients , and being in themselues , or owne nature depriued of any such possibilitie . chap. iiii. of the workes of witches and diuels . before wee proceed further to treate concerning matter of witch-craft , according to the former waies of discouery and inuestigation : it will be needfull to distinguish who is the true author , cause , and immediate workman of the supernaturall workes which by sorcery and witch-craft are compassed or brought to passe . all created substances indowed with powers and vertue from god their creator , are either bodily , or corporall substances , or spirituall , or mixt and betweene both . bodily and corporall substances are the heauens , the celestiall bodies of the starres , of the sunne , of the moone ; the bodies of the elements , and all elementarie substances from them deriued and composed . spirituall substances are either angels , or diuels , or soules of men after death , separated from their bodies . mixed substances , partly spirituall , partly bodily , are mankinde compounded of a naturall body , and vnderstanding soule . hence it commeth to passe , that man by his vnderstanding spirit , doth together with angels , spirits , and diuels , participate and vnderstand many things ; as the scripture reuealed ; the history and creation of the whole world ; many truths of god ; the grounds of reason ; the principles of nature ; many generall rules and obseruations , and infinite particular obiects of many things past , present , and to come . but for that this vnderstanding soule is depressed , and imprisoned in this life by the body , by the passions , diseases , and manifold incumbrances thereof , and cannot extend or inlarge it selfe further vnto any portion of knowledge , then thorow the narrow windowes , closures , parts and organs of the body : therefore must necessarily the knowledge of man be much inferiour vnto that measure of knowledge , which spirits , being of a more subtill essence , and free from the burden and incumbrance of an earthly tabernacle or prison , doe in a more large extent inioy . as is said of the difference of knowledge in spirits , beyond the power and nature of man : so may be said from the same reason of the difference of the workes of spirits , farre inlarging and extending their vertue and power , beyond the power and force of men . the workes of men , are confined within the power and nature of these sublunarie bodies , vnto which they are annexed , and tyed . the workes of spirits are limited to no corporall substance or body , but spaciously compasse the whole and vniuersall body of the sublunary or inferiour world ( as the diuell doth witnesse of himselfe , iob 1. verse 7. ) and are not tied vnto any particular place , but rule generally therin , and in all places by the permission of god , as is euident , eph. 2. ver . 2. where the diuell is called the prince that ruleth in the ayre , euen the spirit that now worketh in the children of disobedience : and likewise , ephes . 6. verse . 12. where he is called the prince of darknesse of this world . from these vndoubted grounds , it is necessarily inferred , that both all knowledge exceeding the knowledge of man , must needs issue from the knowledge of spirits , and also that all workes exceeding and transcendent , aboue the power and nature of corporall substances , must necessarily be the force of spirits . it may now be demaunded , how the workes of good spirits shall be knowne and distinguished from the workes of euill spirits and diuels , since both their workes proceede from the same nature , substance , and spirituall essence common vnto them both . this shall appeare by the consideration of the orders and sorts of good spirits , expressed in holy scripture , and their properties , besides which , all other are necessarily euill , and therefore diuels ; like vnto whom likewise , by iust consequent must be their workes , the one reciprocally * discouering the other . all good spirits are either angels and messengers of god , specially sent with his holy embassage , to speciall holy men , for speciall holy ends ; as was the seraphinsent vnto isaiah , the 6. chapter , verse 6. and as were the angels vnto the shepheards , when our sauiour was borne , or as were the angels which were sent vnto the patriarches of olde , or els tutelar angels , ordinarily commanded to guide , protect , and defend the elect and chosen children of god , as is manifest both by the testimony of our sauiour , math. 18. verse . 10. see that you despise not ( saith our blessed sauiour ) one of these little ones : for i say vnto you , that in heauen their angels alway behold the face of my father , which is in heauen . and by that text also , heb. 1. vers . 14. are they not all ministring spirits ( saith the apostle , speaking of angels ) sent forth to minister for their sakes , who shall be heires of saluation ? beside these orders of good and holy spirits , neither hath the holy scripture , neither hath the light of reason , or nature , or obseruation , knowne or discouered any other . all the workes likewise and employments of these good spirits , are all and euer obserued to be like themselues , holy , good , freely seruing and ministring vnto the expresse will , knowne and vndoubted pleasure of almighty god , as is certainly confirmed , psal . 103. verse 20. praise ye the lord ( saith the psalmist ) ye his angels that excell in power , that doe his commandements in obeying the voyce of his word . all workes therefore or effects issuing from spirits , that cannot bee proued and manifested to be first commanded by * god ; secondly , tending solely to the execution of his will ; and thirdly , are not contained in one of the foure first mentioned offices and administrations of spirits , they are all certainely and assuredly to be suspected as workes of diuels and euill spirits , whom god doth permit ( as saith s. augustine in his 3. booke de trinitate ) to bring to passe such workes of theirs , partly to deceiue those wicked , which god in iudgement hath giuen ouer to be deceiued of diuels ; partly , to quicken and stirre vp the godly and holy man , and to trie and proue him thereby , as hee did his faithfull seruant iob. now for a more distinct cleerenesse and light vnto the proofe of these suspected workes of diuels , it is very profitable , necessary and pertinent , that we consider their kinds , which are two . the first kinde is of such supernaturall workes as are done by the diuell solely and simply to his owne ends or vse , without any reference or respect to any contract or couenant with man. the second kinde is of such transcendent workes , as are done with a respect or reference vnto some contract or couenant with man. in the first , the diuell is solely * an agent for himselfe , without the consent or knowledge of man. in the second , the supernaturall and transcendent workes are truly , essentially , and immediately from the diuell also , ( because out of the reach or power of any command of man simply ) yet therein man hath a property and interest by couenant and contract , and deriuation thereof from the diuell , which is truely and solely sorcerie , and witch-craft : for since supernaturall workes are onely proper to a spirit , and aboue the nature and power of man , they cannot truely and properly bee esteemed his ; and therefore it is not the supernaturall work it selfe , but mans contract and combination therein with the diuell , his consent a and allowance thereof , that doth make it his , and him a witch , a sorcerer , which is a b contracter with the diuell . now let vs proceed to consider how these supernaturall workes in the former seuerall kinds are or may be detected , some by reason , some by sense ; wherein i intreat he reader to vnderstand supernaturall workes or acts not as absolutely or simply aboue nature in generall ( since nothing created can so be ) but respectiuely aboue nature or in respect of this or that particular nature . chap. v. the workes of the diuell by himselfe , solely wrought without the association of man. it is not destitute of easie proofe , that there are many supernaturall workes of the diuell manifest to sense , wherein man doth not participate in knowledge , contract or consent with him . did not the diuell in the body of a serpent miraculously * reason , dispute , speake and conferre with eua , gen. 3 ? was not his speach and voice vndoubtedly , manifestly , perceptibly , and truly heard , and sounding in her eares ? there then was no man as yet borne that could combine with the diuell in this supernaturall worke , or that could then be found a witch . likewise , was not the diuels carriage of the body of our sauiour , and setting it vpon a pinacle of the temple , manifest to the eye ? was not the fire which the diuell * brought done from heauen in so miraculous manner , and in so extraordinary power to deuoure so many thousands of iobs sheepe , truly visible ? the messenger escaping to bring the tydings doth witnesse it . was not the power of the diuell seene at such time , as in the gospell he carried whole herds of swine headlong into the sea ? was not the diuell seene to rend and teare the bodies of men by him possessed , in an extraordinary and supernaturall manner and sort , marke the first , luke 4. math. 17. marke the ninth ? was not the very voice of a spirit heard and distinguished , when the diuell in so fearefull and merueilous manner cryed out in the possessed , math. 8. mark. 5. luke . 8 ? did not the people behold the miraculous force of the diuell casting the possessed into the middest of them , luk. 4. 33. 34 , 35 ? did not the people heare & behold a foule spirit crying aloud , & in an admirable power & manner comming out of the possessed , marke 1. 24 , 25 , 26 , 26 ? all these were workes supernaturall of the diuell , and manifest to outward sense ; yet no mention , no suspicion , no reason of mention , or suspicion of a witch or sorcerer : wherein therefore the diuell alone was sole agent . but it may be obiected , that these examples out of the holy scriptures are recorded as things specially seene , or noted in some speciall ages & times , which after-times & other ages doe not , or cannot affoord . the contrary is manifest by the faithfull histories and true reports of ethnicke writers , who liuing in distant ages , do not differ in the true consent and harmony of the same report , concerning the same things , as they haue succeeded in their seuerall ages . it is not incredible , but certaine vnto any common reader , what diuers authors of approoued faith and credit , in seuerall ages haue written : how the diuell not onely out of the bodies and seuerall parts , * a part of the bodies of men haue vttered words , and spoken with the voice of men , euen as in the gospell he did out of the possessed ; but also out of trees , caues of earth , images and statues . the first is euident by the generall report from one succeeding age vnto another , concerning the pythons pythonici 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ventriloqui , and the like . the second was neuer hid many hundreth of yeares , for many ages long before the birth of our blessed sauiour , as is apparent by the famous oracle of delphos , the oake of dodona , the statue of memnon . petrus gregorius tholosanus , in his syntagma juris , reciteth this history concerning certaine statues at alexandria , that they did fall vnto the ground sudainly , and with an audible voice declared the death of mauricius the emperour , euen at the same moment and point of time when he was then slaine at rome . as the diuell doth shew himselfe by voices and sounds in trees , caues , statues , and the like : so doth he in diuers other outward shapes and formes of other creatures . thus he appeared vnto eua , and spake vnto her in the shape of a serpent aforesaid . of his appearance in diuers other formes likewise are many testimonies . neither doe philosophers differ or doubt herein . aristotle in his metaphysickes hath these words . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that is , substances are called simple bodies , as water , earth , fire and the like , and things compounded thereof , as liuing creatures and spirits : which is so farre forth to be vnderstood of spirits , as they were in assumed shapes visible . orpheus doth number sixe kinds of these visible diuels or spirits . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , spirits inhabiting the heauenly regions , spirits ruling in the ayre , in the water , in the fire , in the earth , and vnder the earth . the spirits in the aire plato saith , are presidents of diuination , of miracles , and of chaldaike magicke . the spirits in the earth , and vnder the earth are such as appeare in the shape of dogges , and goates , and the like , moouing men vnto foule and vnlawfull lusts as ianus jocobus boissardus in his tractate de magia & genijs doth testifie . the same authour vnto this purpose citeth saint august . lib. 2. super genesim ad literam , confirming that spirits doe vse the helpe of aerie bodies or substances that they may appeare vnto men . vnto this opinion of the apparitions of spirits variety of story likewise doth bring forth faith and credit . i will not mention the apparition which happened vnto athenodorus the philosopher reported by pliny , nor brutus his genius after the death of iulius caesar , appearing and speaking vnto him , nor those representations , which in the shape of men appeared vnto lucius domitius , returning toward rome as suetonius reporteth , adding for confirmation of truth in the historie , that the apparition touching his beard , it instantly changed from the former perfect blacke vnto a liuely yellow , and thereupon he was afterward sirnamed oenobarbus . i will not farther cite ancient times herein . let vs come vnto later daies and writers . it is reported by iohn de serres the french chronicler , that the late renowmed k. of france , henry the 4. being in his hunting sports , a diuell or spirit presented vnto the kings eares and his whole company , a great cry of hounds , and winding of hornes . the king commanded count soissons to goe see who it was , wondering who durst interrupt his game . the earle still issuing forward toward the noise , still heard it , but seemed nothing neerer vnto it , though desiring to come neerest vnto it . at length a bigge blacke man presented himselfe in the thickest of the bushes , and speaking vnto the earle some few words , sudainly vanished . there could be no deceit in so many eares and witnesses , nor can the obiection of a meere imagination stand vncontrouled of the iust reproofe of want of wit and good manners , in doubt or deniall of so faire and so well aduised due testimonies . master fox , in the life of martin luther , doth relate the apparition and conference of the diuell with a yong man ; who vpon contracts agreed betweene the diuell and himselfe , deliuered vnto the diuell his bond for conditioned performances . speede in his chronicle , and relation of the passage of many affaires , within the time of henry the 4. doth make mention of the apparition of the diuell in the habite of a minorite eryer at danbury church in essex , with such thundring , lightning , tempests , and fire-bals , that the vault of the church brake , and halfe the chancell was carried away . i will not further recite infinite histories and reports , which may seeme to depend vpon the obscure or doubted credit of superstitious factions , or partiall authors , but of such onely as by the common consent of times , and generall voice of all writers , exact credit and esteeme . in this kinde what a multitude of examples doth the whole current and streame of all writers of all ages afford ? who almost that readeth any ancient classicall author , can auoide the common mention of fained gods , * and godesses of the field , of the woods , of the mountaines , of houses , of desarts , of riuers , of springs , and the like , offering themselues vnto men and people , sometimes in one shape , sometimes in another ; requiring worship , ceremonies and rites ; some in one manner , some in another ; doing strange and admired workes oft-times , sometimes pleasantly encountring people , sometimes menacing ? herevpon grew the multitude and varietie of names giuen vnto them , according to the seuerall manners , shapes , gestures , and places which they vsed ; as * fauni , satyri , nymphae , empusa , lemures . all christians , who know god , his word , and truth , and thereby beleeue one onely true god , must needs assure themselues that all these were euill spirits , and diuels . * that such were , all times , ages , histories , and records of times with one vniuersall consent confirme . that they were manifestly seene , knowen , & familiarly by the outward senses discerned and distinguished , cannot bee denied , by the seuerall descriptions of their manners , assumed shapes and gestures . and thus briefely auoiding the tediousnesse of the multitude of vncertaine particular examples giuen by priuate men , i haue by vndoubted and vncontrouled references vnto ages and successions of continued histories from one vnto another manifested , how among the heathen , the diuell hath apparently offered himsele vnto the outward sense , without the association of a witch or sorcerer : which was likewise before prooued by instances out of the holy scripture . in all these the diuell hath affected to counterfeit the apparitions of the blessed angels of god vnto his holy seruants , thereby to make himselfe like or equal vnto god in ignorant and vnbeleeuing hearts . chap. vi. workes done by the diuell , with respect vnto couenant with man. it now followeth to giue examples of such supernaturall workes as are offered by the diuell , wherein man hath an interest and propertie by contract with the diuel ; as also to shew that these workes are manifest in like manner vnto the outward sense . vnto this proofe out of holy scripture , behold the witch of endor . did not saul contract with her , and she promise vnto saul to bring vp samuel vnto him ? did not saul see the vision raised by her , or at least speake thereto , and receiue answer there-from , 1. sam. 28. 8 ? were not then his eyes and eares ( those two outward senses ) certaine witnesses of her sorcerie ? behold also the sorcerers of egypt . did not pharaoh see and view with his eyes those great and mighty sorceries , water turned into blood , rods into serpents , frogges caused to issue out vpon the face of the earth ? and as the holy scripture doth afford vs these examples , so are the histories of all ages , people , and countries , fraught with the like as manifest to sense as these , and as apparently detecting and pointing out the sorcerer and sorcery . liuy reporteth , in those ancient dayes of rome , that the romane claudia , a vestall virgin , did shew her selfe in act , able alone with ease and facilitie to draw a mighty ship by a small line or girdle , which was in the weight and greatnesse vnmoueable , against the force and power of many strong men , assisted by the strength of cattell accustomed to draw mighty and heauy burdens . that this was an act supernaturall , and aboue , and beyond any naturall vertue or force in her nature , is madnesse to doubt . that in this supernaturall act also , she had a propertie by her allowance and likeing thereof , expressed by her voluntarie action of vndertaking and drawing ; who can make doubt ? the act was supernaturall , and aboue her power and nature : her good will , allowance , and voluntary putting the act in practice , did proue her consent , if not contract , with that power and nature superiour vnto her owne , which is vndoubtedly , sorcery , and witch-craft . to this purpose , saith binsfieldius , explicat . in praelud . 5. requiritar in maleficio hominis libera voluntas quam diabolus non potest cogere , sed persuadere tantum aut terrere . that is , in witch-craft necessarily the will , or consent of man , must concurre with the diuels worke , for the diuell cannot force , or compell the will of man , but perswadeth it onely , or affrighteth it . and againe hee saith , that whosoeuer doeth pretend to doe those things , which are aboue the power , and reach of man , by any naturall causes , which causes are allowed no such effects , either in nature , or in gods word , or by any ordinance of of his church , that man doeth closely , or tacitly inuocate the diuell . quoties ( inquit ) quis contendit illud facere , per causas naturales , quae nec virtute sua naturali , neque ex diuina aut ecclesiastica possunt illud facere , tacitè in vocatur daemon . tuccia also a vestall virgin , is reported by mumbling of a certaine prayer , to keepe water within a siue , or a riddle , as witnesseth not onely pliny , but euen tertullian . * camerarius maketh mention of a man , who armed onely with certaine charmes , would vndertake to receiue vpon his body , without harme , bullets , or shot out of the fiery cannon . he maketh also mention of another , who would vndertake to lay his hand vpon the mouth of the like instrument , euen when the fire was alreadie giuen , and thereby cause the flame appearing in the mouth thereof , together with the shot there ; to stay . the like is reported by ianus , iacobus , boissardus , concerning a germane count in his booke de diuinatione . it is related vpon good record , that decius actius the augur , was able to report vnto tarquinius the romane king , the very particular which he intended , & prepared in his most secret designes . it is written of the euthusiastes , or prophetesses of diana in castabala , a towne of cilicia , that they would walke vsually , & voluntarily , with naked & bare feet , vpon hot burning coales , without any hurt , or alteration by the fire . it is recorded concerning pythagoras , that hee would by certaine secret words , compell a feeding oxe , bullocke , or the like , immediately to stand still , and forbeare his meat . others report of him , that he would command wild beasts , and birds , beates , and eagles , to come vnto him , to grow tame , to follow him . it is credibly reported of the same pythagoras , that hee was at once by seuerall parties seene , in the very same point of time , both in the citie of thurium , and the towne of metapontum . apollonius likewise was translated , as it were , in the twinkling of an eye , or in the space of a word speaking from smyrna , vnto ephesus , as some histories report . that the power by which these things were done , was more then humane , no reason can doubt . that also the voluntary accession of these mens disposing , or apting themselues vnto these workes , doeth prooue their consent , and by consent in consequence of reason , societie with a spirit , who can doubt ? and for this cause , binsfieldius termeth it a tacit contract , as is aforesaid . but here by the way , is iust occasion offered vnto a question ; namely , whether a spirit or diuell can cause or bring to passe , that the same true body at once may bee really in two distant places , as it seemeth by this history of pythagoras . the answere hereto must needes in reason bee negatiue ; because it is impossible in nature , and in the ordinary vnchangeable course of all things by god created , that one indiuiduall and continued substance , or entire thing should be wholly diuided from it selfe , and yet be it selfe , or possibly be twice , or bee in two places , and yet bee but one and the selfe same thing . we must therefore rather here thinke that the diuell is a iuggler , presenting the liuely shape and pourtraiture of pythagoras in one place , and thereto haply by his supernaturall power , adding a connterfait liuelihood of speech and gesture , while the true substance is certainely and truly seen in another place . that these like practises are vsuall with the diuell , is apparent in many other kinds beside . did hee not vndertake , math. 4. verse 8. vnto wisdome it selfe our blessed sauiour , to shew vnto him all the kingdomes of the earth , a thing so farre out of his reach and compasse , but only by a lying and iugling vision ? if this he doeth vnto the sonne of god , how shall the silly sonnes of sinfull men escape ? it is written by some authors , that the diuell hath perswaded some foolish sorcerers and witches , that hee hath changed their bodies and substances , into catts , asses , birds , and other creatures , which * really and indeed without illusion ( if it be not presumption to reason with the diuell ) is impossible vnto him to doe . for there can bee no reall or true matamorphosing of one substance or nature into another , but either by creation or generation . the one is the sole immediate hand of god , communicable to no creature ( because there cannot be two creators ) the other is naturall , the finger-worke and power of god in nature , and proper to the nature of liuing animate creatures , not to angels or spirits . againe , creation is the worke of an infinite power , and therefore of god alone , because there can be but one infinite , whose nature containing all things , and contained of nothing , can admit no equall , no second , no other . the diuell then cannot create . that likewise he cannot cause these transmutations by generation , is as plaine and euident , because a true and reali generation hath many precedent * alterations , and by little and little in space of time groweth vnto the perfection of that kinde , vnto which it doth tend or is begotten ; but these seeming transmutations by the diuell of the substances of men into cattes , and the like , are swift and sodaine , in a moment , and without preparation : and therefore are no true , but seeming and iuggling transmutations . here may be againe obiected , that the diuell is able to worke aboue the power of nature ; and therefore beside and aboue the naturall course of generation , hee is able to make these reall transmutations . it is answered , though the diuell indeed , as a spirit , may doe , and doth many things aboue and beyond the course of some particular natures : yet doth hee not , nor is able to rule or command ouer generall nature , or infringe or alter her inuiolable decrees in the perpetuall and neuer-interrupted order of all generations ; neither is he generally master of vniuersall nature , but nature master and commaunder of him . for nature is nothing els but the ordinary a power of god in all things created , among which the diuell being a creature , is contained , and therefore subiect to that vniuersall power . for this cause , although aboue the power of our particular nature , the diuell as a spirit doth many things , which in respect of our nature , are supernaturall ; yet in respect of the power of nature in vniuersall , they are but naturall vnto himselfe and other spirits , who also are a kinde of creature contained within the generall nature of things created : opposite therefore , contrarie , against or aboue the generall * power of nature , he can doe nothing : therefore , to conclud this point , he cannot be able to commaund or compasse any generation aboue the power of nature , whose power is more vniuersall and greater then his . we will then hence conclude , that aboue and beyond the vniuersall nature and course of all generation , hee cannot make a true transmutation of the substance of any one creature into another . it was before prooued , that it is impossible for him to doe it by creation . it is here manifest , that he cannot doe it by any course of true generation . there can be no real transmutation of one substance into another , without either a creation or generation . wee will therefore conclude with the saying of saint augustine de ciuitate dei , lib. 18. cap. 18. nec sane daemones naturas creant , sed specie tenus , quae à deo creata sunt , commutant , vt videantur esse quae non sunt : that is , diuels cannot create any nature or substance , but in iuggling shew or seeming onely , whereby with false shaddowes and outward induced shapes couering those things which are created of god , by these commutations they cause them to seeme that which they are not indeed . concerning other manifest iugglings and illusions of the diuell , diuers authors haue giuen diuers examples , but that which aboue all the rest doth most palpably detect him herein , is a history related by ioannes baptista porta in his second booke de magia naturali . he there witnesseth , that vpon the diuels suggestion , a witch beleeued firmely , and perswaded her selfe , that all the night she had rid in the ayre , ouer diuers great mountaines , and met inconuenticles of other sorceresses ; when the same night the mentioned authour himselfe , with others , had watched and seene her , all that imagined time of her transuection in the ayre , to be within her chamber profoundly sleeping ; yea , had smitten her , made her flesh blue with strokes , and could not a wake her , nor perswade her afterward , when shee was a waked that they had so vsed her , or at all had either seene or beheld her . thus preualent was the iuggling power of the diuell . s. austine de ciuitate dei , lib. 18. doth deliuer an history concerning the father of one praestantius , who lying in a deep traunce so profoundly that no meanes could awake him , did dreame ( as when he awaked he did report ) that hee was transformed into an asse , and carried bagges or burdens of corne into a campe of souldiers . at the same time , in the same manner , such a like asse as hee in dreame imagined himselfe did bring such burdens into the same campe . from these examples may bee iustly drawne a plaine demonstration of the diuels palpable iuggling and illusion , which also may serue for confirmation , together with the reasons before annexed vnto my former answer , concerning the diuels seeming , or deceitfull presentation of the reall body of pythagoras in two distant places at once , in the same point of time . and from all these conioined and conferred , may be truely inferred and collected , that the diuell as hee doth many supernaturall workes really , so he doth many other by illusion and beguiling the imagination . these his iugglings notwithstanding are things also supernaturall , and tricks onely possible to spirits and impossible to man. for it is impossible to man to frame so liuely a seeming presence of man in one place , that it shall not bee discerned otherwise then the very same true presence & real substance which is really in another place , as also to fasten such dreames as were before mentioned , vpon men , and according to those dreames to cause the things dreamed , by the witnesse and testimony of other beholders , to bee brought to passe in so liuely likenesse and similitude , as cannot bee discerned and discouered otherwise then the very same that they were in dreame likewise beleeued . from hence it doth also follow very necessarily , that what man soeuer shall vndertake these supernaturall iuglings , which are onely possible in the power of spirits , & of the diuell alone , is thereby as truely conuinced to bee a witch or-sorcerer , as he that vndertaketh any of the former reall supernaturall workes , or any other of the like kinde , because they are both and all alike proper onely to the diuell , and wherein man can haue no property or power but by and through him . let vs now then againe returne vnto the diuels reall supernaturnall performances and workes , vnto sorcerers , from whence by the way of answer vnto the former doubt , concerning pythagoras his supposed realty of being at once in two places , we haue hitherto onely digressed . it is written as a thing vsuall vnto many famous magicians , sorcerers and witches , vnto the view and sight of some admitted spectators , to raise resemblances of the dead , which seemeth a thing vndoubted by the witch of endor , raising samuel the prophet vnto saul the king before mentioned . in this kinde those famous and renowned witches medea and circe in old and ancient times are reported to excell . hence among the heathen had necromancie the reason of the name and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is diuination by calling vp , or raising the dead . later times haue not been behinde former times in the record of the like : but to adde reason to inforce the truth of report herein ; i will answer an obiection which may bee made . whether in these apparitions there be onely illusion and imagination ; or some thing truely and really visible vnto the outward sense . as touching the reall raising of the dead , it is impossible vnto the limited power of the diuell , either in the substance of body or soule , to reduce or bring the dead back into this world , or life , or sense againe ; because in death , by the vnchangeable , and vnalterable decree of god in his holy writ , the body returneth into dust from whence it came , and the soule to god who gaue it . notwithstanding , since the outward shape and figure , and proportion of any substance , and not the substance it selfe , or creature , is the true and naturall obiect of the eye , according to the philosopher , who truely saith , res non videntur , sed rerum species ; that is , the substances or things themselues are not offered , nor come vnto the sight , but only their shape , and outward figure , as also for that common sense and experience doe teach vs , that it is a thing absurd , and impossible , that all those bodies and substances , which in infinite number wee dayly see , and behold really and materially in their corporall substances , and dimensions , should be contained in the small body of the eye : for these causes ( i say ) it is possible according to reason , that the diuell in these supposed apparitions of the bodies and substances of dead men , may present true , reall , and naturall obiects , certaine and assured vnto the eye and sight , if hee can onely present thereto the outward liuely pourtraitures , and shapes of the substances or bodies , though the bodies themselues be away . that the diuell can doe this , is no doubt . for if man by art can vsually diuide the outward shapes , and figures of creatures and substances , from the substances and creatures themselues ( as is apparent by the looking glasse ) and the cunning painter can in another borrowed substance , separated from their true , right and proper substance , represent perfectly the true and liuely shape of men , & other creatures , euen when they are not onely absent and remoued in farre distant places , but when oft-times they haue many yeares beene swallowed of the graue ; why should it be thought impossible vnto the diuell ( who certainely is more then exquisite apelles excellent ) to offer and present vnto the eye likewise any true shape whatsoeuer ? if he can offer the true shape ( as is not to be doubted ) he doth offer a true and perfect obiect ; and therefore that which is truely and certainely manifest to sense , although speech and the motion thereof , without another visible bodie to sustaine it ( being impossible vnto shapes and pourtraitures drawne by men ) be things supernaturall , and truely spirituall , which doe therefore make it a worke proper vnto the diuell . and thus it is apparent , that the supposed apparitions which the diuell doth offer of dead men , may be esteemed and reckoned among such supernaturall workes of diuels and sorcerers , as manifestly are brought to outward sense . now let vs turne to view some other kinds of the same workes of the same authors . it is reported by some writers of worthy credit , that the bodies of sorcerers & witches haue bin really carried , and locally remooued from on place into another by the diuell . and of later times ( as bartholomaeus de spina doth witnesse ) the inquisitions haue condemned vnto perpetuall prison , and their detained witches , who by their owne confession , and others proofe , haue by the diuell been transported into so farre distant places , in few houres , that afterward it hath bin a trauell of many dayes , by their owne naturall power to returne againe from whence they were manifestly by the diuell carried . it is a thing likewise written and vulgarly receiued , that witches are oft-times seene bodily to haunt places , fields , houses , graues , and sepulchers , in an vnusuall and miraculous manner and wondred fashion . these things , and infinite more , whether true or no , cannot be knowne , but to him that doth himselfe behold , and can from his owne sight auouch them really true , and not imaginarie . to performe some manner of asportation , and locall translation of the bodies of witches and sorcerers , it seemeth in reason a thing whereunto the diuell is not vnable . first , for that it appeareth within the power of a spirit , by the history of the prophet habacuc , whom the angel carried by the hayre of the head , out of iudea into babylon . the naturall faculties and properties of a spirit , giuen in their creation , and by their essentiall formes vnited vnto them , the diuell doth participate with all other spirits whatsoever , though in his fall from heauen , he lost their true happinesse and perfect fruition in the face and fauour of god his creator . secondly , for that there are vndoubted examples in holy scripture , of the diuels power in the locall translation , not onely of bodies inanimate : as fire , windes , tempests , houses ( as is apparent in the history of iob ) and of animate bodies also , or bodies of brute creatures ( as is euident in the heards of swine which he carried head long into the sea ) but likewise of the bodies of men , as is cleere in the gospel , where it is said , that the diuell did cast the bodies of the possessed into the middest of the people . if the diuel could cast , or carry their bodies the distance there expressed ( whatsoeuer or how little so euer it was ) it doth manifestly prooue his power , in the locall motion of mens bodies , although the full extent of his power therein be not necessarily thence collected . concerning the taking the body of our sauiour , and setting it vpon a pinacle of the temple , i will not vrge , but do conclude vpon my former reasons sufficiently and necessarily , that the diuell , where god himselfe doth not countermaund , or prohibite him , hath power to dispose and transport our naturall ●odies . i will not cite a multitude of authors herein and from them borrow needlesse examples . as some may bee true , so i doe not beleeue all , and very few i wish trusted , where the proofe doth not manifestly exceede all exception . i conclude , that it is possible , that sometimes the supernaturall power of the diuell in this kinde , as in other before mentioned , may appeare vnto outward sense manifest , and the witch or sorcerer be found a voluntarie with him . and as is said of this kinde , so may be said of many more besides those before mentioned . concerning the manifest supernaturall workes done by charmers , who is ignorant ? to omit the histories of medea and circe those old famous hags , who were seene by charmes immediately to cause graine to wither vpon the ground ; the current of waters to stand still ; the streame to runne backe against the course , ten pests , raine , thunder , windes to rise and fall at their word and command , for an assured testimonie of the true and reall harmes , which charmers manifestly vnto outward view and sense did vnto the ancient world , is as yet extant so many hundreths of yeares , the law of the twelue romane tables , wherein was a decree and statute made to preuent and restraine the manifest wrongs and iniuries of charmers . alienas segetes ne incantato , saith the law , alienas segetes in-cantando ne pellexeris , that is , let no man charme his neighbours graine . let no man by charmes and incantations carry away or transport anothers graine . there are many other true reports and records of other wonderfull works and supernaturall feates , all alike offered vnto the outward sence : there inumeration or citation is not further needfull . it is sufficient whatsoeuer or how many soeuer they be , that they are workes supernaturall , that they are manifest to sense , that they are of the diuell , and that the witch or sorcerer doth manifest his guilt therein , by voluntary presenting himselfe therein , by manifest vndertaking any part or office in the performance or by promising , and according to promise causing to come to passe . the reason is infallible . he that doth vndertake voluntarily , doth present himselfe and doth promise and according to promise , cause to be performed that which is in anothers power , and impossible vnto himselfe , doth thereby necessarily and vnanswerably prooue himselfe to haue an interest , a power , a contract with that other , which for any may to haue with the diuell , is society with diuels , which is witch craft and sorcerie . and thus hath beene declared , how the supernatuall workes of the diuell and sorcerers may be manifest to the outward sense , and the true testimony thereof . an obiection here may be made , that many of the former workes may seeme manifest to the sense , which indeed and truth are deceits of the imagination and illusion , and therefore there can be no such certainty vnto the outward sense . it is truely * answered , he that wanteth so much true iudgement , as to distinguish when he doth see a certaine true obiect offered vnto his sight from without , and when he is incountred onely with a resemblance there of from within his fancie and imagination , is diseased in body or minde , or both , and therefore is no competent iudge or witnesse in these or any other weighty affaires for that is in health of body , and in the outward organes and instruments of sense , and sound in his reason , iudgement , and vnderstanding , though sometime the fogge and mist of deceiued sense , or fancy , ouershadow the brightnesse of true and vndeceiued reason for a short time in him yet it cannot so perpetually eclipse it , but it wil recouer his light and true splendor againe , and truth will shine more excellently in the end out of that darknesse . this is very liuely seene in the example of s. peter . acts 12. verse 10. 12. who at first did thinke he had onely seene the angell which god sent vnto him to deliuer him out of bonds , in a dreame or vision : but when afterward he was come to himselfe , and his true sense and reason , hee then perfectly discerned and knew that he was really deliuered out of prison by an angel of god. if men could not certainly discerne betweene that which they doe really see , and that they falsely imagine in visions , dreames and fancie , then were the life of man most miserable , there could be no certainty of truth , no excelling in knowledge or vnderstanding . all men should be a like vnable to distinguish , whether we liue in dreames onely , or in wakeful deed . but the certaine knowledge which god hath giuen vnto mankinde in so infinite kindes and measures , doth prooue the eminence of reason and vnderstanding aboue the intanglements and depression of sense and fancie . there remaineth as yet another doubt , which is , how those things which before were mentioned to be spirituall and supernaturall can be subiect in reason vnto outward sense or be knowne thereby , howsoeuer by the former examples , it doth so seeme . it is true that a spirit and a spirituall worke simply in it selfe in the owne nature and substance , cannot be seene by any bodily eyes , or be deprehended by any outward sense . notwithstanding , as they doe mixe themselues with bodily * substances , which are subiect to sense , by accident spirits , and spirituall operations , are certainly tryed and discouered euen vnto sense . for how is it possible that a spirit should mixe it selfe in corporall things , but the discrepant nature thereof , and mighty difference , must produce and beget some great apparent alteration , which alteration being beyond the wonted nature of the one , doth prooue another superiour nature in the other ? for illustration hereof , let vs borrow an instance from one of the forenamed manifest sorceries . water is turned into blood by a spirituall power . the eye doth manifestly see the water , and as apparently after see the blood , and is a true and vndeceined witnesse of both . reason and common sense doe know the transmutation to proceede from an inuisible power , which appearing in visible bodies , is by them apart seene , and doth detect an inuifible author , because an immediate effect manifested to sense , doth necessarily in nature prooue the immediate cause , though hidden and vnknowne to sense . that inuifible and spirituall things may , by those things which are visible and bodily , be conceiued and discerned , the holy scripture doth witnesse in these words of saint paul , rom. 1. 20 the inuisible things of god ( saith he ) are seene by the visible things , or by his workes in the creation of the world , which are visible . it may be here demanded , since it is the propertie of the diuell , in his seeming miraculous contriuements and actions ( though a limited and finite obiect creature of god ) yet to indeauour to counterfeit and imitate the most high and mightiest workes of wonder of the infinite creator , thereby to magnifie , deifie , and equall himselfe vnto god in vnbeleeuing and seduced hearts : since , i say , this is his property , how shall the fraile vnderstanding and capacitie of man distinguish the maruailes of the diuell , so liuely resembled thereto , from the true miracles , and truly miraculous workes of god , that thereby with more facility , and lesse confusion , industrious mindes may discouer the proper workes and acts of the diuell , and his associates , enchaunters , witches , and sorcerers ? first , the true miracles of god being transcendent aboue all created power , and the immediate effects only of a creating vertue , almighty god for his sole good will and pleasure doth vsually and euer dispense by the hands and through the administration of holy men , prophets and apostles manifestly called of god. secondly , the end and scope of gods miracles , directly and mainely ayme and are bent at the glory of god , and the benefit of his people , not vnto any priuate end , any particular vaine end , tending to satisfaction of priuate lusts and curiositie . for this cause the holy apostles vsed the gift of miracles not vnto any other ends , then vnto the confirmation of that holy gospel , which they preached and published from god , neither did they therein ascribe ought vnto their own praise or glory , but solely vnto the praise and glory of god , and the good of his church . that this was their true end , and ought to be the scope and end of all that receiue the power of miracles from god , saint paul doth witnesse and teach , 1. cor. chap. 12. verse 4 , 5 , 6 , 7. now there are ( saith he ) diuersities of gifts , but the same spirit : and there are diuersities of administrations , but the same lord : and there are diuersities of operations , but god is the same which worketh all in all . but the manifestation of the spirit is giuen to euery man to profit withall . it is from hence manifest , that if any miracles proceede from god as author , they are dispensed by men , sanctified by god , and who can and are able to prooue and iustifie their warrant from god : as also that these men of god doe solely professe and bend them vnto the glory of god , and the weale of his church . this then is the square and infallible rule by which all miracles doe stand or fall , and are approoued either to be of god , or conuinced to be of diuels . let vs then conclude this point , with that excellent and diuine saying of theophilact , vpon the 9. chap. of s. luke . praedicatio miraculis & miracula praedicatione sanciuntur . multi enim saepe miracula ediderunt per daemones , sed eorum doctrina non erat sana , quamobrem eorum miracula non extiterunt a deo. that is , thê word of god doth establish and confirme the truth of miracles , and miracles ratifie and confirme the authoritie and truth of the word . for many haue done miracles by the power of the diuell , but their doctrine was corrupt and not sound ; and therefore their miracles were not of god. wheresoeuer therefore miracles or supernaturall workes shall dare to shew their heads , not contained within those limits or compasse , that is neither prooued immediately from god himselfe , nor mediately by him reuealed in his writ & word of truth , they are iustly to be suspected to issue from the enemies of god ; the diuell , and euill spirits , and therefore their authors ought to be accomptant therein vnto iustice , and all religious ministers and seruants of god and iustice , in the most strict and seuere extent of law. and thus much concerning the manifestation of the supernaturall workes of witches and sorcerers , vnto or through the outward sense . chap. vii . the workes of the diuell or witches manifest to reason , or consequence of reason , and how detected . all doubts being cleared , it hath vndoubtedly appeared how supernaturall and spirituall workes are apparent to sense . it now followeth to declare , how likewise they are euident to reason , or necessary to consequence of reason . those things are said to be proper obiects of reason and vnderstanding : which , being remote from the immediate view or notice of the outward senses , are grounded vpon vniuersall and intellectuall knowne positions , propositions , and certaine vndoubted generall notions , by necessary collections , or raciocinations . that we may build the foundation of this our reason or raciocination vpon the infallible truth of gods holy word which shall neuer be shaken : let vs for the detection of witches and sorcerers , by reason , and consequence of reason , syllogise directly and immediately from god himselfe . thus saith almighty god , isaiah chap. 8. verse . 19. and when they shall say vnto you , enquire of those that haue a spirit of diuination , and at the south-sayers , which murmure and whisper , should not a people enquire of their god ? vnder this interrogatiue ( should not a people inquire of their god ? ) is vnderstood this affirmatiue ; a people should enquire of no other spirit , but of their god alone . from this holy text and writ , reason doth assume and collect necessarily , and truly . first , that many things are hidden from the knowledge of man , which are reuealed vnto the science and knowledge of spirits . otherwise neither would man aske or enquire of spirits ( as hath beene vsuall in all ages ) neither should god haue occasion here to forbid the enquiring at spirits . that the ignorance also of man in things knowne to spirits , is the true , first and originall motiue or reason for enquiring at spirits , is very plaine by the words of king saul , 1. sam. 28. 15. god is departed from me ( saith he ) vnto the vision of samuel , raised by the diuell , and answereth me no more , neither by prophets , neither by dreames : therefore haue i called thee , that thou maist tell mee what i should doe . here is a manifest grant of knowledge in spirits aboue men . secondly , reason doth hence collect , that all spirits that doe suffer themselues to be enquired at , are euill spirits , and therefore diuels ; because almighty god hath here expressely forbidden the enquiring at any other spirit beside himselfe : and therefore good and holy spirits will not , nor * can not disobey the commandement of god , nor countenance or assist men in so doing . thirdly , reason doeth necessarily hence conclude , that such men as are enquired at for reuelations of things hidden from the skill and possibilitie of knowledge in man , are sorcerers , witches , and south-sayers , if promising and performing according thereto really , and yet not warranted by god his word , nor assisted by nature . the consequence and inference of this reason is iust ; for that to promise those things , or to vndertake those things which are out of their own knowledge , and solely and properly in the knowledge of spirits and diuels , doeth manifestly proue in the performance , their interest , societie , and contract with spirits and diuels , which is sorcery and witch-craft . it may bee here obiected , that there are some men who affect to bee resorted vnto , and to bee enquired at in things supposed hidden from the knowledge of man , and to be reputed able vnto such reuelations , though haply they practise to deceiue , vnder the colour or pretence , of such abilitie . it is iustly hereto answered , that this their presumption ought to be seuerely enquired into , whether it doe taste of ought that is diabolicall , of the diuell , or supernaturall : and if nothing so doe , yet in this grand cause of god himselfe , the religious iealousie of the prudent magistrate , ought to punish their presumption , which dare affect to vndertake the name or note of a sinne , so odious and abominable vnto almightie god. let vs for better impression , againe repeate and iterate those things which were collected out of the propounded text . first , that there is knowledge in spirits of things hidden , and separated from the knowledge of man. secondly , that such spirits as are enquired at , and doe reueale such knowledge vnto man , are diuels . thirdly , that men which doe practise to be enquired at for such supposed reuelations , ought not onely to be iustly suspected , and inquired into , but that if they be found therewithall , to know and reueale those things , which are indeed and really aboue and beyond the knowledge of man , and are properly and onely in the power of spirits ; that then this doth infallibly prooue their interest power , and societie with diuels , which is certaine and assured sorcery and witch-craft . and thus hath reason drawne a demonstration out of the booke of god , of a certaine witch , and manifest sorcerer . let vs now exercise our selues in the consideration , examination , and tryall of some particulars herein . it is said of apollonius , that he foretold the day , the houre of the day , the moment of the houre ; wherein goccius nerva the emperour should die , long before the time and being in farre distant places remooued from him . it is reported of the same apollonius , that being consulted by one who for that purpose came vnto him , how he might grow rich , apollonius appointed him to buy a certaine field or ground , and to be carefull in tilling and plowing thereof , which after he had done a while , he found in the end a great treasure and so became rich . it is written of the same apollonius also , he made knowne vnto titus vespatian , the time and manner of his death , enquiring it at his hands . these things with many other the like ianus iacobus boissardus , relateth in the life of apollonius . who hath not heard of the name and mention of that famous and renowmed british wizard merlin , and of his high and great esteeme among princes for his prophesies ? vnto his fore-sight and predictions , from many foregoing ages , the successes and euents of diuers princes affaires , in their seuerall raignes , haue beene vsually by diuers times and histories referred . for this cause master camden , in the description of caermarden-shire , doth terme him the tages of the britans . speede in his tractate of the ancient inhabitants of great britane ; as also of the life of aurelius , ambrosius , and of the raigne of king john , and of henry the fourth , doth out of malmesbury , and others , recite diuers accidents and euents , in seuerall succeeding ages , vnto his oraculous and miraculous illuminations , ascribed to haue beene foreseene , foretold , and knowne . if there be truth in those oracles , and ancient foreseeing reuelations , they doe necessarily inferre the assistance of a power , farre superiour vnto all the power of man. therefore whosoeuer doth finde them true , must conclude their author a witch or sorcerer . neither hath the generall reception , or opinion of authors , beene herefrom different , who haue published him the sonne of an incubus , or the sonne of a witch , begotten by the diuell . as it is said of this ancient time-noted , and age-viewed sorcerer ; so may be testified of many other . what shall we iudge of that infamous woman , among the french , called ioane of arc , by others ioane pucell de dieu ? iohn de serres , the french historian , doth report that she had many miraculous reuelations , where of the king ( then charles the seauenth ) and all his armie and men of warre , were open wondering witnesses , and in those reuelations for the most part , there was found no lesse wondrous truth , then true wonder , as saith serres , although some others haue iudged her an imposteresse only . by her sole incouragement , and stout assurance of successe , built vpon miraculous reuelations , the french prosperously incountred the victorious english in france , at seuerall times , and against all humane reason , recouered their in reason-vnrecouerable , and most desperate standing , euen neere vnto the pit of vtter downefall , with more then vnspeakeable amazement and terrour , vnto the sodainely confounded english . notwithstanding , at length shee was taken prisoner by the english , executed and burnt for her witch-craft . what shall wee say or iudge of other the like authors , and broachers of supernaturall reuelations , and predictions in other times ? the fore-mentioned historian reporteth , that a wizard foretold duke biron of his death , and that hee should dye by the backe blow of a burguignon , who afterward prooued his executioner , beeing that countrey man. melancton out of carion doeth recite the mention of a woman , of the order of the druides among the tungri , who foretold dioclesian that hee should bee emperour of rome , when he had first killed a boare , which prooued afterward one aper , then an vsurper , which in the latine tongue signifieth a boare . suetonius writeth of a diuinour , who long before was able to make knowne the death , and the manner of the death , and murder of iulius caesar . philippe de commines , in his 8. booke , chap. 19. doeth make mention of one frier hierome , and of his many admirable reuelations and predictions , concerning the affaires of the king of france , which as from friers owne mouth , hee himselfe did oft heare , so with his owne eyes hee did witnesse and behold their issue true . it was disputed , whether in these transcendent reuelations the frier were a * man of god or no , and it is doubtfully there concluded . in these like reuelations and prophecies , reason cannot deny , but must acknowledge the manifest impression and stampe , of more then humane science or demonstration . if wee desire or affect more specially to viewe what our owne histories at home afford : who can deny him a wizard , or witch , who as master speede and others testifie , in the reigne of richard the vsurper foretold , that vpon the same stone where hee dash his spurre , riding toward bosworth field , hee should dash his head in his returne : which prooued accordingly true , when being slaine in battell , hee was carryed naked out of the field , and his head hanging low by the horse side behinde his bearer , did smite vpon the same stone in repassage , where before in passage hee had strooken his heele and spurre . what can be deemed lesse of the author of that prophecie in edward the fourth ; that is , that * g. should murder king edwards heires , which g. vnderstood of the duke of glocester , was too true . how can he likewise escape the iust suspition of the same foule crime , from whom originally or first was deriued that prophecie or prediction in henry the fift , concerning his sonne , as yet then vnborne , videlicet , that what henry of monmouth should winne ( which was henry the fift ) henry of windsor should lose ( which was henry the sixt and his sonne ) as it after came truely to passe ? these things as i said before , doe necessarily inferre a power farre superiour , vnto the power of man , and therefore prooue their voluntarie vndertakers witches , or sorcerers . this doeth binsfeldius in his tract , de malef. confessionis , confidently affirme in these words , referri non possunt ad causas naturales , sed ad daemonas hi effectus , nempe responsa dare de occultis ferri , per derem , per loca remotissima . that is , these things can haue no relation vnto naturall causes , namely , to giue answere vnto things hidden from man , to flie in the ayre , and the like , but are to be attributed vnto the power of the diuell , or diuels . but here may bee obiected , that since it is said by god himselfe , that no man ought to aske of any other spirit , but of god alone , things hidden and vnreuealed to men , isa . 8. verse 19. before alleadged ; and since for that cause it is not to be doubted , that many things may be reuealed by god vnto men , for this cause and reason ( i say ) it may be deemed and obiected , that some of the former reuelations and prophecies may bee free from the imputation of witch-craft , and sorcery . it is vnanswerably answered to this obiection : first , that all the reuelations and prophecies which are of god , are euer published by prophets , & men of god , immediately called by god himselfe , vnto those functions and places . secondly , those vessels , and seruants of god , which are the publishers of gods reuelations or pophecies , doe euer auouch , and openly professe god himselfe , to bee author thereof , from whom they onely claime , and openly proclaime their immediate , and expresse warrant and commission , as appeareth by all the prefixions of their prophecies : thus saith the lord , the word of the lord , the burden of the lord , the reuelation of iesus christ , and the like . thirdly , the reuelations and prophecies , which are thus deriued and sent from god , carry in themselues some manifest slampe of their authority , and power from god , in some fruites or effects correspondent , and answerable to the nature , will , and pleasure of god , and are directly and originally bent , and intended vnto the glory of god , and the publike weale , and good of his church , and people . by these notes , and infallible markes of gods holy prophecies and reuelations , may bee euidently discerned a cleere difference , and distinction thereof from diuellish predictions , and sorcerous prognostications , which therefore cannot shrowde , or hide themselues vnder colour or pretense thereof , being duely and rightly expended . it may bee yet further obiected , that some learned and truely religious seruants of god ( though no publike ministers , of propheticall functions or callings ) haue had sometimes their speciall reuelations of some particular things , in which it were not onely manifestly infurious , but plainly & extremely ridiculous to accompt them witches . it is true , and cannot be denyed , that almighty god sometimes , by dreames , sometimes by secret prodigies , doeth admonish some his priuate seruants , good and holy men , of some things to come , for their owne priuate and retired reformation , information or better preparation ; not for prophane or trifling ends , or vses , but that any prophecies or reuelations , can be of god , that are obscurely whispred , or cast abroad for such vses , by any vnwarranted or prophane authors , without any manifest warrant , commission or authoritie from god , in the vpright iudgement of all men , that truely worship and feare the true god , the god of hostes , is much irreligion , and prophane credulitie to auouch , or affirme . nay , it is altogether contrary and contradictory , and therefore impossible to god his miraculous reuelations , visions and prophecies , ordinarily , or commonly to serue , or waite vpon the ordinary ends , or vses of priuate men , since all true miracles , and miraculous reuelations are euer in their proper nature , and true end , solely attendant vpon god his immediate command and word , vnto his extraordinary workes . to make it therefore ordinary , or a thing common , or of customary practice , to foretell or giue prediction of things to come , must necessarily proceede from the diuell , since the gift of true prophesie , and the spirit of true reuelation , is not subiected to the common or vsuall intentions of men ; neither can profit or commodity , or sale bee made thereof by men at their pleasure , as is not vnwonted with all the disciples of simon magus , sorcerers and witches , in their markets and farres made of their prophecies and reuelations . if men these whispered reuelations cannot bee of god , then are they necessarily of the diuell . if they proceed from the diuell , then by an ineuitable conclusion , those men are his instruments or organs , by whom or through whom they originally flowe , or are deriued vnto men and published . it may be yet further obiected , that is men possessed by the diuell , as were those men in the gospel , whose bodies the diuell did really rend and teare ( in whom hee did roare and crie out ) whom hee cast into the middest of the people . it may be ( i say ) obiected , that in those possessed and the like , there may be reuealed many things hidden from men , without the imputation or iust opinion of witch-craft or sorcerie in them . that this may bee , is manifest in the gospel , where the diuell in the possessed vttered wordes of knowledge then hidden from men , but by extraordinary reuelation , when hee acknowledged our sauiour to bee iesus the sonne of the liuing god. this could not in any possibilitie of mans reason bee knowne vnto the possessed , because it was then but in part reuealed vnto the disciples themselues , who were as yet but learners themselues and scholers of that diuinitie ; neither had the naturall man , or the world as yet so much as tasted , or sauoured any notice thereof . the like may bee obiected concerning those that are obsessed . i call them obsessed , in whose bodies outwardly appearing no extraordinarie signes or tokens of the diuels corporall presidence , or * residence in them ( as was in the possessed manifest ) yet are their mindes , vnderstanding , wils , and reason palpably obserued to bee besieged , captiued and inchanted , by an extraordinary and more then naturall , or rather an infernall inuasion of the diuels illusions , for the magnifying and aduancing whereof , the diuell doth oft-times mixe and temper them with some rare and wonderfull reuelations , by or through the obsessed deliuered . from these obiections both concerning the possessed , and also the obsessed , doeth issue a necessary sequell , that prophecies and reuelations are not alwayes inseparable testimonies of a witch . it is truely hereto answered , that solely and simply reuelations are not sufficient euidences , or conuictions of a witch , or sorcerer , but with difference and distinction . supernaturall reuelations vnrequiredly transfused and transferred by the diuell , doe not prooue the persons in whom they are found , to bee their owne free or desirous agents in consent therein , but rather properly and truely the diuels patients , and therefore it cannot be their guilt , but his intrusion , vsurpation , and insidiation : but supernaturall reuelations , in which any man shall knowingly , and delibrately consult with , or inquire at a knowne spirit , and inioying the free libertie of his will , not depraued or corrupted by illusions or diseases , shall with consent or allowance thereof entertaine , commerce conference or assistance of spirits vnto that purpose : such reuelations ( i say ) wheresoeuer truely and duely detected , doe demonstratiuely and infallibly point on a witch or sorcerer , by what way soeuer hee doe practise with the diuell , whether by coniuration , spels , or other magicke rites , or by vulgar trading with him , by familiar speech and expresse contract , as is most vsuall with vulgar and vnlearned witches . it is not the different manner of contracting , or couenanting with the diuell , that maketh a new or a different species of a witch , for by what name soeuer , in what manner soeuer , any man doeth contract with the diuell , hee is a witch or sorcerer , saith binsfeldius , and inuocateth the diuell . although therefore the possessed , or obsessed , are iustly acquite in their reuelations and prophecies , because transmitted or sent vnrequired , and vnknowingly vnto them , yet cannot the witch or sorcerer bee any thing at all aduantaged , or cleared in his reuelations , which are euer detected to bee both by him affected ( as is prooued by his mercinarie sale thereof ) and also are fore-thought and premeditate , as is euident by his promised and couenanted vndertaking thereof , according to conditions or agreement . that we may make this point yet more cleere , let vs yet farther examine , and consider what witch-craft is . these are the expresse wordes of binsfeldius a papist diuine , in his tract de confessionibus sagarum & veneficorum vt fiat maleficium haec tria concurrant necesse est inquit , deus permittens , secundo diaboli potestas , tertio hominis malefici voluntas libere consentiens . that is , vnto witch-craft three things necessarily concurre : first god permitting : secondly the diuell working : thirdly , man thereto consenting or yeelding his free-will . vnto the very same purpose , saith a learned protestant diuine our countriman , perkins in his description of witch-craft , including the worke or assistance of the diuell , the permission of god , and a wicked art freely practised by man , and chap. 5. of his discourse of witch-craft , hee pronounceth also him a witch , whosoeuer wittingly or willingly consenteth to vse the aide or assistance of the diuell , in the working of wonders aboue the ordinary course of nature . i name these two diuines onely , because in this particular they seeme to mee to haue best satisfied , and by the common consent both of papist , and protestant diuines , the trueth doeth more vncontrouersedly appeare catholike and firme , most other learned men that i haue seene on both parts , hauing generally or for the most part comparatiuely beene defectiue . scaliger in his booke de sabtilitate , consenteth with them both , exercit . 347. where speaking of the impossibilitie , of one man hurting another meerely by bare wordes , hee hath these wordes . there is a greater power then wordes saith hee , namely , the diuell doeth the mischiefe vpon the vttering of such words ; and the foolish sottish man , that pronounceth or vttereth them , supposeth that by vertue of his words it is done . ipseigitur agit daemon ( inquit ) stultus & vecors putat suis se verbis agere ; vnto the same effect are the words of s. augustine , by magicke art saith hee , miracles and things aboue nature are brought to passe , miracula magicis artibus fiunt . lib. 3. de trinitate . the word magicke doeth insinuate , or imploy , or include both a diuell , and a supernaturall effect or miracle , as in the former words of scaliger , also the supernaturall effect and consequent of mumbling , argued a power in them aboue the power of a meere voyce , or speech , which therefore saith scaliger , was the diuell . in both likwise , the will and consent of man was apparent . in the first , where s. augustine calleth magicke an art , that imployeth a mans consent , for that artes are willingly , and wittingly studied by man. in the second , where scaliger in the mumbling of words of supernaturall effect , affirmeth that the foolish man who vttered them , supposed those effects to proceed from his words ; his vttering therefore such words , with that expectance , prooued his liking and consent vnto such effects . and thus it is vndoubtedly apparent , by these authors in their descriptions of magicke , and witch-craft , that necessarily by consent of reason , though not alwayes in expresse wordes , is vnderstood and included , both something supernaturall , and the will and consent of man thereto . and this may yet bee made apparent , by the words of the same scaliger , exercit. 327. magi ( inquit ) suas effectiones violentias appellant : propterea quod vires suas supra eas , quae naturae ordine fieri videntur exercent . that is , magitians tearme their workes violencies , because they exercise violent force , or power , aboue the course or order of humane nature . the magitians giuing names vnto their workes , aboue humane power or nature , and boasting them as their owne , doth prooue their free will and consent . those their workes being supernaturall , doe prooue them to bee of the diuell , as the very vsuall vnderstanding of the word magitian , whereby they are ordinarily tearmed , doeth testifie . and thus it is manifest . first , that in witch-craft the effect or worke done is supernaturall , aboue the reach and power of man. secondly , that in that worke the magitian , or witch , hath a willing interest . and hence now is manifest also , what witch-craft is , namely , a worke or effect , aboue the nature or power of man , wherein notwithstanding is the will , consent , and assent of man. this no man can deny , the demonstration being so euident . it now followeth to enquire , how this witch-craft shall bee detected , or discouered ; secondly , how shall mans free will , or consent therein be discouered . vnto the first , is easily answered , videlicet , the supernaturall worke or effect doeth appeare by it selfe , when it is manifest and apparent aboue the nature , reach , and power of man , such as are diuers effects and workes formerly mentioned . vnto the second i answere , that mans free will , good will , consent , assent , or allowance therein is discouered by the same true actes or meanes , whereby any man his consent or assent is vsually discouered , indicted , and arraigned in the case of treason , murder , fellonie . in case of treason , murder , fellonie , consent is discouered in vsuall course and practise of the law , either by some manifest act promoting or furthering those wicked intents , or by conniuence therein : by wilfully not seeing , or by silence , or not reuealing , as therefore in those hainous crimes iustly ; so in this high treason against god , and adherence vnto his enemie the diuell , in like manner any man his wicked assent , content , or good liking , is to be traced and discouered by any act tending vnto the promoting thereof , by his conniuing , willingly concealing , or silence : for as in case of treason , murther , fellonie , whosoeuer permitteth or admitteth any of those crimes , whosoeuer only consenteth thereto , conniueth , keepeth counsell , or concealeth , is iustly by the law held , iudged , and condemned as a traytor , murderer , or fellon himselfe ; so by the same equitie and reason in high treason against god ( such as is witch-craft and adhering vnto the diuell his enemie ) whosoeuer shall consent thereto , conniue , or giue allowance is certainly a witch himselfe , and guilty of witchcraft . this is the reason why all writers , with one consent doe as well hold and condemne for witchcraft the tacit contract as the expresse . wherein in expresse tearmes vocally any man couenanteth with the diuell , or contracteth . a tacit contract is , when any man taketh vpon him to doe , that by naturall causes , which causes are allowed no such effects in course of nature , nor yet are allowed vnto any such effects beside the course of nature ; either by god , his word , or by the ordinances of his church . to this effect expressely saith binsfeldius lib. de confess . malefic : & sagarum : tacitè ( inquit ) inuocatur daemon quoties quis contendit illud , facere per causes naturales , quae nec virtute sua naturali , neque ex diuina , aut ecclesiastica possunt illud facere . to the same purpose saith perkins cap. 5. of his discourse of witch-craft , giuing allowance , saith he , vnto meanes not allowed by god maketh a witch . that there are such effects , the same author doth instance in another place , in these words , referri ( inquit ) non possunt ad causas naturales sed ad daemonas hi effectus , ferri per aerem dare responsa de occultis ; that is , these effects cannot be referred vnto any naturall causes , but vnto the power of diuels , namely , to flye in the ayre , to reueale things hidden from man. for this cause also saith perkins , diuining of things to come peremptorily , conuinceth the author a witch . to conclude therefore , whosoeuer taketh vpon him to doe these things , or the like , and cannot iustifie them done according vnto the vertue or power of naturall causes , or ( if besides course of nature ) cannot prooue or warrant them to be of god , neither by his word , nor ordinance of his church , that man is a magitian , a witch , or sorcerer . but here it is requisite , and fit that men doe distinguish betweene things vnwarrantably done beside course of nature ; and therefore necessarily to be tryed and iudged by those rules of gods word , and church , and betweene those things , which are likewise vnwarrantably done , but are aboue the course of nature , yet are likewise to be tried by the same rules , and limits of gods word , and church . for as besides course of nature are many things , as sacraments , rites , ceremonies , which are to haue allowance of their being from the same limitations , or else are to be condemned . so there are things aboue nature as miracles , which also are to haue their allowance , and approbation by the former rules . it followeth therefore necessarily from hence , that whatsoeuer supernaturall effect , or aboue the power , or nature of man doth happen , and is not warranted or allowed by god , his word , or church , that certainly is of the diuell . if it be of the diuell , then whosoeuer doth allow , yeeld his good will , consent , or by any way or meanes , or art doth promote or further , it is a witch , as he who in treason , or murther , conniueth or consenteth , is a traytor or murderer as is aforesaid . that a supernaturall worke , or an effect aboue nature , is to be held diabolicall , is not only prooued by examination and triall of god , his word , and church , but reason it selfe doth also demonstrate it . euery supernaturall effect , hath a supernaturall cause . euery supernaturall cause is god , or the diuell , there being no meane betweene , but one or the other . good angels or spirits doe worke their supernaturall effects also or aboue nature , but those their supernaturall workes are alwaies directed and commanded by god , and therefore are of god , and carrie with them euidence immediate from god. all supernaturall workes that are of god , are warranted from god. therefore whatsoeuer supernaturall worke cannot be warranted of god , is of the diuell . whether it may be warranted to be of god , will appeare easily by the former limitations and rules . if therefore a supernaturall worke appeare not to be of god , by the former limitations , and examination ; then is it certainly of the diuell . by necessary consequence , therefore of reason it followeth , that whosoeuer vnto any such effect or worke , thus demonstratiuely discouered to be of the diuell , doth giue any allowance or consent , though neuer so tacitly , or closely , yea though ignorant of the qualitie or degree of the sin , yet in his rash and vnaduised and inconsiderate yeelding or conniuing therein , he is guiltie , accessary , and a very witch himselfe , as is aforesaid in case of treason , and the like grieuous offences against a prince or state. for the ignorance of the law excuseth no man , yea and in this particular , so many faire directions by learned writers giuen , doth leaue men inexcusable , and maketh ignorance wilfull , and resolute , and excludeth easie pardon . neither can the most simple ignorance iustifie any man , although it may qualifie the degree or grieuousnesse of punishment . if this law seeme strict and hard . let men consider the greatnesse , and grieuousnesse of the sinne , and the pernicious consequence thereof . which iustly doth vrge , and impose the necessary ; fearefull rigour , and strictnesse of the law . the necessitie and equitie hereof is apparent in case of high treason aforesaid against a prince , or state , wherein vsually they who are simply , or ignorantly drawne , or vsed , or are instruments in any sort , to further or promote the mischiefe , are as well lyable vnto the seuere inquisition , and terrible censure of the law , as are they who were the maine plotters and contriuers . witchcraft is high treason against god himselfe , a combining , and adhering vnto his enemie the diuell , a desperate renouncing of god and all goodnesse , and a worship of diuels . in this abominable sinne therefore , in any kinde or sort , in any manner or action , to befriend , aide or conniue● is no lesse then high treason against god also , wherein as well the accessarie as the principall are both guiltie . whosoeuer therefore shall in matter of this high nature or danger , dare or hazard to doe any thing that may be questioned or iustly suspected in that kinde , or to tend thereto , cannot be by his ignorance excused . thus i obiections doubts and impediments remooued , let vs build a neuer-deceiuing , and inuiolate conclusion concerning witches , vpon this neuer-failing nor shaken foundation : that is , all supernaturall workes reuelations or prophecies whatsoeuer , that issue not either immediately , and manifestly from god himselfe , or from his word or church allowed ( the proofe and touchstone whereof hath beene before touched , and briefely declared ) or from the diuell in the ignorant possessed or obsessed , or are not counterfeit and imposturous ( which is likewise else-where in the due place considered ) all other reuelations or works ( i say ) whatsoeuer , not excepted nor included in one of these , are vndoubtedly issuing from witches and sorcerers , and are certaine and demonstratiue proofes and euidences of witch-craft and sorcery , in whom they are originally first detected . and thus how reason doth cull and draw forth a witch or sorcerer , hath euidently beene cleared and declared . chap. viii . of diuers kindes and manners , wherein sorcerers and witches , receiue knowledge from spirits . as almightie god hath out of the text before mentioned , isaiah 8. in generall made euident , who is infallibly a witch or sorcerer : so hath he in other places of scripture manifested some of their seuerall kinds , according to the different shapes and formes , in which they doe enquire at spirits for their knowledge and reuelations . this is apparent out of the 18. chap. of deuteronomie , verse 10. let none bee found amongst you that vseth witch-craft . what witch-craft is , was before out of the prophet isaiah declared . now in this place doth follow the enumeration of some of the speciall or particular shapes in which they shroud themselues . let none be found among you ( saith the prophet ) that vseth witch-craft : and immediatly after doth adde those particular formes in which they enquire : a regarder of times : a marker of the flying of fowles : a charmer : a sooth-sayer , or that asketh counsell of the dead . as therefore before we prooued , that the infallible true note of a witch in generall , and in common vnto all witches , and sorcerers , of what kinde so euer , is to be enquired at in things hidden from men ( as is likewise by those words of saul apparent , sam. 1. chap. 28 verse 7. seeke mee a woman that hath a familiar spirit , that i may goe to her and aske of her : ) so here in this text are reckoned vp some of their seuerall shapes , by which in true and sound reason , and the due consequent thereof , we may consider and collect many other , though not here numbred , or mentioned . for since the common and inseparable signe or marke of witches is certainely made knowne to bee , the practise of reuealing vnto men that enquire those things which are hidden from men , and onely reuealed by spirits : it followeth by necessarie consequent , that not onely those which are here specially nominated , in that shape of marking of the flying of fowles , or of charming , or of raising the dead , but all other whatsoeuer , in what other shape so euer that is , hath , or can be deuised , that shall be found to practise or vndertake to be enquired at , and to giue answer and reuelation of things separated from the knowledge of man , and which god hath hidden from men , and therefore hath forbidden by spirits to be made knowne to men ; all such ( i say ) in what shape so euer , as well in these kinds here named , are , according to the generall note of a witch , to be iudged witches and sorcerers . for as the holy scripture hath nominated and pointed out vnto vs some few kinds , as a light onely vnto all the rest : so may common experience by these bring others vnto our view , and all ages haue vpon the records of time and historie , left vnto succeeding posteritie , many shapes more of memorable and famous witches , not onely in these shapes and formes shrowded , which are here mentioned but in many other . besides those kinds therefore , which here the holy scripture hath nominated , let vs take a short view of some other , which are in other shapes found ( since all are in their common kinde and nature the same . ) it is no strange thing , that in the shape , and vnder the pretense of astrologie , some men haue hidden sorcerous practise , and performing vnder the colour thereof such things as were onely in the power of spirits , haue thereby cleerely manifested , that they deriued and borrowed them of spirits . saxo grammaticus , in his historie de rebus danicis , doth make mention of a sort of wizards , who would vndertake for gaine , to foretell the certaine state and constitution of weather to come so assuredly , that they would vsually sell vnto marchants prosperous and fortunate windes , when by aduerse and opposite gales they were deteyned from their intended voyage . this kinde of sorcerer may very rightly be referred vnto that which in deuter. 18. verse 10. is noted by a regarder of times , which perhaps may also not vnaptly be vnderstood a magicall astrologer . his performance aboue the nature and power of his art , of that which is onely in the power of a spirit , doth both detect the diuell to be chiefe author of the workes , and the other to be also guilty to the worke . that the professors of astrologie haue in former ages vnto astrologie ioyned this diuellish skill and custome ; as also other kinds of diabolicall diuinations , plainely doth appeare . first , by the word of god , daniel 2. verse 3. wherewith the astrologers , the caldeans , magicians , sorcerers and enchanters are conioyned . secondly , it doth appeare by the lawes , which by the romane emperours were prouided against them ioyntly together , with caldeans , magicians , and southsayers . the words of one ancient law are , nemo aruspicem consulat , aut mathematicum , nemo ariolum , caldeum , magum ; that is , let it be enacted or ordered that no man aske counsell of a south-sayer , a mathematician , an astrologer , a caldean , a magician . dion in the 27. booke of historie , doth make mention of astrologers , who by diuellish skill practised and vsed to send the diuell to present * dreames vnto men in their sleepe ; for which cause tiberius the emperour reuenged himselfe vpon such astrologers , though otherwise himselfe a great friend and louer of astrologie . sir christopher heydon in his defence of iudiciall astrologie , doth out of osiander recite this distinction of astrologie : * astrologia pura quae nihil habet de magia , that is , astrologie that is not mixed , nor intermedieth with magicke . whereby is necessarily concluded , that astrology may be , and sometimes is impure and defiled with magicke and sorcerie . in other places of the same worke , he maketh a difference betweene astrologers * simply , and such as with astrologie ioyned magicke . and out of brentius he reciteth these words , non negat hierimias eam partem astrologiae , quae sequitur manifest as naturae rationes ; that is , the prophet ieremy doth not deny or condemne that part of astrologie , which is guided by manifest reason or cause in nature . hereby then is vnauoidably concluded , that the prophet of god condemneth that part of astrologie , which exceedeth causes and reason in nature , and that necessarily must needs be sorcery and magicke . as it is not obscure , that some men vnder the colour of astrologie haue practised magicke and sorcery ; so is it no lesse euident , that many others , vnder the pretense of aduising and counselling in physicke , for curation or prognostication of diseases , haue likewise exercised the same diuellish practise . that this hath beene no new vpstart custome , the multitude of diseases , which ancient times doe register to haue beene cured by enchaunted spels , and words , and magicke skill , doeth plentifully witnesse . the most ancient father of all physicke and physicions , the incomparable worthy founder of method and art , a hippocrates , b dioscorides , c theophrastus , with other succeeding ancients , doe generally all acknowledge the force and power of magicall curation . galen in his younger time gaue no credit thereto , but in the more aged d experience of right obseruation he doeth acknowledge it . i will not stuffe this small treatise with the particular citation of euery author . later physicians also of the best and most choise note , doe herein , with former ages consent and concurre , and experience doeth confirme trueth in both . whosoeuer is acquainted with bookes and reading , shall euery where meete a world of the wonders of cures , by wordes , by lookes , by signes , by figures , by characters , and ceremonious rites . as what the practise of former ages hath beene is manifest ; so what our age and later time doeth herein afford , is almost no where in this kingdome obscure . the neerest vnto that impudence , which herein this our time doeth produce and set foorth , is that history of a germane witch , reported in the malleus maleficarum . there was ( as the author of that worke saith ) sometime a sorceresse in germany , who vsually cured not onely all that were bewitched , but all kinde of diseased people , so farre beyond all power or course of art and nature , and with such facility , that all vse of the art of physicke , or of physicions was altogether ( for a time ) neglected and forsaken ; while people from all countries , both neere and remote , in such numbers and frequence resorted vnto her , that the gouernour of that countrey imposing vpon euery man one penny that resorted vnto her , thereby raised himselfe a mighty treasure . what others among the most ancient authors that are not physicians doe publish , concerning the power of incantations in the curing of diseases is needlesse to write . hee that hath read any few lines of old homer , or of diuers other aged poets , shall finde plentifull record hereof . herodotus is not silent herein . but to omit all their needlesse testimonies , physicians of these last times , of the most eminent note and worth ( whose pennes are yet scarce drie ) doe witnesse the trueth hereof from their owne knowledge , sight and experience . aboue the rest , fernelius de abditis rerum causis , is worthy any mans paines or view . let vs now lastly see what may bee collected out of the booke of god , concerning the power of the diuell in curing diseases , from whom all these inferiour agents , witches and sorcerers doe deriue their power and skill . if it bee in his power , where god doeth permit , to induce diseases , it must needes bee in his power to cease or calme diseases ; because both causing and curing , consist in the vertue and force of the same meanes . hee therefore that knoweth how and by what cause the disease is induced , doeth necessarily vnderstand , that by the remouall of that cause it is cured , and according to that rule can equally , as well by remouall of that cause , cure , as by the induction of the cause bring sickenesse . for this reason it is a maxime in physicke infallible , that he is the most excellent physician , who knoweth best the causes of diseases , and who vpon the knowledge of their true causes doeth found the right method of their curation . that the diuell doeth both know the causes of diseases , and also how by them to procure and produce diseases , is manifest by the history of iob , vpon whom he brought that grieuous generall botch and byle , ouer all his body , iob chap. 2. verse 7. that hee did this by the force of causes in nature , must needes bee euident . first , because hee is a creature , and subiect and limited by nature vnto and within her lists ; and therefore is not able absolutely and simply without causes and meanes in nature , to produce any effects in nature , although our ignorance of his power and knowledge ( because it so farre excelleth our power or nature ) doeth call all his workes iustly supernaturall . secondly , for that byles and botches are knowne naturall diseases ; and therefore had naturall causes , although haply vnknowne to any man , and beyond the nature of knowledge or skill in man. these reasons of the diuels impossibilitie , to worke those effects without nature , are thus yet more briefly and cleerely made infallible . of * nothing simply to produce any thing vnto a true being and existence , is the sole and proper worke of any infinite creator , and impossible vnto any creature . therefore the diuell being a creature , could not bring those diseases vpon job , but by created meanes preexisting in created nature , in which he is contained and limited . and thus much concerning that kinde of witch and sorcerer , which is enquired at concerning the curing and issue of diseases , which we will conclude with this note , that all learned men of the best experience haue obserued ; that in those cures by witches and sorcerers , the diuell hath neuer perfectly healed , but for a time ; or else where hee hath seemed most perfectly to cure , it hath beene for a reseruation of the body by him cured , vnto a greater and further mischiefe in time to succeede . besides , this kinde of witch , by meanes vnknowne to man , or by a supernaturall vertue in knowne meanes , aboue and beyond their nature , vndertaking to cure the sicke , or to foretell the euent and issues of diseases , there is also another kind which doeth vndertake to bee enquired at for extraordinary reuelation of such diseased persons , as are bewitched or possessed by the diuell . this kinde is not obscure , at this day swarming in the kingdome , whereof no man can bee ignorant , who lusteth to obserue the vncontrouled libertie and license of open and ordinary resort in all places vnto wise-men , and wise-women , so vulgarly termed for their reputed knowledge concerning such diseased persons as are supposed to be bewitched . but it may bee obiected , that many of these two last mentioned sorts are rather deceiuers , and impostors onely , who by an opinion of this power , and not by any reall power herein , doe deceiue , seduce , and beguile the people . this cannot in some be denied : notwithstanding least impious imposture bee still tolerated to bee a couert to hide the manifest diuellish practise of witches , vnder pretense thereof ( whereby it shall euer continue in this shape neglected or vnspied ) i will both briefely giue satisfaction how the one may bee distinguished from the other , and also declare how men ceasing to enquire at diuels and witches , or impostors , may learne to enquire of their god alone , and by the light of nature and reason ( which hee hath giuen vnto them ) in his feare , with his allowance and approbation , more truely and certainely informe themselues . chap. ix . of wizards and impostors , how they differ from witches . how witch craft in diuers kinds may , according to euidence of reason , be detected , hath beene before made manifest . how imposture may be discouered ( sense there is so good vse and necessitie of the distinction thereof , for the more perfect separating and setting a part of witch craft by it selfe ) wee will likewise briefly make manifest . * the impostor is he who pretendeth truth , but intendeth falshood . for this cause sometimes vnder an holy pretense , he maketh god the a author of his vnholy prestigiation , and slandereth god vnto his face , sometimes to be reputed an b angell of light , he maketh himselfe a license to counterfeit the diuell . he proposeth it his trade to seduce , and liueth by lying . sometimes in shew and pollicitation he is a witch but in the performance of the greater sinne hee is lesse iust , and in the personate resemblance solely a iugler . for as the witch performeth that which in true , and infallible reason is transcendent and aboue nature ; so the impostor performeth that which in false and fallible reason and opinion onely seemeth parallel . hence as witches doe strange and supernaturall workes , and truely vnto reason worthy of wonder ; so the impostor doth things voide of accomptable reason , in shadow , shew , and seeming onely supernaturall , wondred and admired . and hence it commeth to passe , that with vndiscerning mindes , they are sometimes mistaken and confounded * on for another . from hence it is also necessarily concluded , that as witch-craft is discouered by a supernaturall worke aboue reason , whereto the witches consent is accessary ; so an impostor is detected by a worke voide of accomptable reason , but in a deceiuing false visar or shew , wherewith the purpose and intention of the deceiuer or impostor doth concurre . as therefore the suspected witch is tyed to answere vnto any iust doubt , which may bee directly vrged against his or her manifest voluntary action , that is prooued supernaturall : so is a truely doubted impostor bound to giue satisfaction , for such his ambiguous actions , as doe in likely reason appeare fraudulent , vaine , prestigious , iuggling , couzening , or deceiuing . and thus shall each appeare in his owne true shape apart . of diuers kinds of witchcraft , i haue before produced examples . i may here likewise very pertinently , for further illustration , propose some examples of imposture in generall , that the odiousnesse of this foule sinne may appeare more foule , and the ougly face thereof may be more fully discouered . among multitude of examples , i will recite onely some few , whereof some consist in lewd and guilefull contriuement of action , other in the bewitching power of false prophecies , reuelations , predictions , and prognostications . concerning the first , who can be ignorant of the impious and infamous impostures of mahomet , who by guilefull counterfeit miracles , and pretended angelicall illuminated workes , first magnified and set vp that heathenish empire , and religion of the blasphemous turkes ? the history of sebastian , the pretended portugall king , as it is set forth by iohn de serres , according to master grimstones translation thereof ( if he were a true impostor indeede , and were not iniuriously traduced , and blurred with vndeserued reproch ) is an incomparable example , aboue and beyond many other . i will referre my reader to the author himselfe . if we desire more neere or domesticall examples herein , behold , in the raigne of henry the seuenth , a boy of meane parentage , through imposturous machinations opposed , set vp and crowned king in ireland , against that famous and renowned prince henry the seuenth , putting him in great danger of his life and crowne of england . in the late raigne of queene mary , there arose an impostor , stiling himselfe edward the sixth . the danger of the progresse of that impostor ( if it had preuailed ) who knoweth not ? the manifest wrongs , iniuries , and impeachments also from counterfeit prophecies , reuelations , and predictions , issuing not only vnto priuate men and families , but vnto kingdomes , empires , and common-weales , are infinite . iulian , an emperour of rome , though otherwise a mightie and learned prince , and valiant souldier , by a prophecie of an impostresse or seeming pythonisse , promising his conquest , and triumph ouer the kingdome of persia , was thither hastened vnto his deserued death , and the vengeance of god vpon his infamous apostasie . it is reported by iohn de serres , the french cronicler , that the power and force of some pretended reuelations , and visions of a young shepheard , in the raigne of charles the seuenth king of france , was so preualent , that it perswaded pothon that great and famous french captaine , with the marshall of france , to arme and incounter the then victorious english in the bowels of that kingdome ; by which vnaduised attempt , the french were supprised and taken by the english . it is recorded by the same author , that one martha brosier , counterfeiting the fits and passions of such as were possessed , in short time became so powerfull in illusion , that she ministred much matter of wonder and amazement , not onely vnto priuate men , but vnto the kings counsell , to preachers in pulpits , yea vnto the whole parliament , vntill the counterfeit diuell induring some punishment and restraint , forsooke his pretended possession . if wee require examples in our owne countrey , behold , in the raigne of edward the fourth , his brother george * duke of clarence , was hastened vnto his vntimely death , euen by the allowance of his brother king , vpon the feare of a vaine and flying prophecie , that g. of king edwards heires should be the murtherer . in the time of henry the eight , the holy maide of kent by her seeming miraculous reuelations , deceiuing not onely the common sort , but euen diuers learned and some men of the best ranke , and prime note , stirred vp in the king great iealousie , and feare of his crowne and safety , as by the records of her attaindour doeth appeare , wherein doeth stand prooued and sentenced her treason-some imposture of most dangerous consequent , if it had obtained equall issue . in the same kings raigne , the bewitching esteeme , credit , and hope of force & vertue in counterfeit predictions , and pretended reuelations , whet the ambitious heart of edward * lord stafford , duke of buckingham , first into high treason , and to reach at the crowne , and after from thence thrust him headlong or headlesse into his graue . in the raigne of edward the sixt , there was a prophecie divulged from the mouth of some pretended wizard ; by which the coniuration of kett , and those norfolke rebels , was hartned and encouraged to proceede in their rebellion and outrage , vnto the great danger and damage of the kingdome , and in the end vnto their owne destruction : that blind pretended prophecie , in the insidiation of vaine and credulous mindes , was somewhat like vnto that ambiguous oracle in the poet. aio , te aeacida romanos vincere posse : i say , the sonne of aeacus the romane power shall quell . this oracle may on either side indifferently , either actiuely or passiuely bee vnderstood . like vnto it was that prestigious prophecie , which the rebellious norfolcians with their kett trusted : hob , dic , and hic with clubbes and clouted shoone , shall fill vp dussin-dale with slaughtered bodies soone . the rebels vnderstanding this blinde reuelation , or prediction , concerning the victory wherein they themselues should bee agents and not patients , ( as afterward their owne ruine did truely interpret it ) and dreaming the filling vp of the dussin dale to be intended of other mens dead bodies , and not their owne , where thereby incited with furious courage , vnto the hazard of the kingdome and their natiue country , vntill their owne mangled and slaughtered carcases became butchered spectacles , and bloody monuments of such illusion and imposture . how many other fearefull and horrid treasons haue bin built and grounded vpon other the like prodigious impostures ? to recite the damages and wrongs done vnto priuate men by imposture in manifold kinds , were infinite . what should wee mention prior * bolton of st. bartholmewes in london , who in the raigne of henry the eight , vpon the impression of an vniuersall world floud , grounded vpon pretended miraculous predictions , ridiculously buildeth himselfe an house or neast on the top of harrow hill , to saue himselfe from drowning ? what mighty terrors did the wicked imposturous predictions of strange euents in the admirable yeere 88. strike into the common people or vulgars of england ? from whence , what different distractions in many priuate men did bring foorth , to relate , were iust matter of profound laughter . what translations of dwellings , peregrinations into other countries , exchange of inheritances for monies , and other ridiculous extrauagant molitions did the approach of that yeere diuersly prepare ? i will not waste paper in any more * particular recirals : our later age and time hath not beene barren of many wicked and harmefull fruites of imposturous prophecies , neither haue they altogether escaped the eye of iustice , nor the blurre of infamy written in their names and chronicled memory . and although many impostures ( because practised vpon priuate and more obscure personages ) are lesse knowne and published , then such as are committed against princes and states , and therefore are more remarkeable in the eyes of all men , yet are they both equally in their natures pernicious . it were not now impertinent from the declaration of the mischiefes of imposture in generall , to descend vnto some such in particular , as are practised vnder the lying pretense and false colour of a transcendent and magicke vertue . in examples of this kinde , reignald scott doeth ouer-abound in his discouery . i haue my selfe noted and knowne some men ( i could say some men of the clergie ) who to draw wonder and custome vnto their practise in physicke ( wherein sacriligiously they spend their best and chiefe time and howers , with open neglect of god and his seruice . ) i know some i say , who are not ashamed prophanely and most irreligiously , to affect among vulgars , to gaine the opinion of skill in coniuration , magicke , and diuell-charming . by this imposturous art or deuice many yeeres together ( not among men religious , orthodoxe , or iudiciously learned ) but among vulgars , and sometimes also among some great and mighty men ) they haue become vnworthily magnified physitions , aboue other farre more worthy , and performing sometimes , some things praise worthy ( as is oft-times contingent vnto the meanest practisers ) they still gaine countenance , and time to robbe god of the first fruites of their time , strength , and labours , and the church of their more requisite maine study and imployment . it is not vnknowne how common it is among these men , to professe the erecting of figures , the giuing of answeres as wizards , the reuealing of things hidden , as magitians , vnto the great dishonour of god , the shame of the church , the lawes and kingdome . how vsuall it is with many other iuglers and mountibankes , by the reputation of witches imposturously to promise , and vndertake miraculous curations , and prognostications of diseases and their issues , is not vnknowne vnto any common obseruer : wherein , for breuitie sake , and to auoide confusion , and the crambe or iteration of the same things . i will referre the reader to a former manuell , called the discouery of erroneous practises in phisicke , where although , by reason of my absence beyond and beside the errata , many errours both in some words and sense , doe still remaine ; yet there are many things in this kinde worthy notice . read page 71. the treatise of wizards ; likewise , in the second marginall note of the page 53. an history of a chirurgeon , famous in curing such as were bewitched : likewise page 109. 110. 111. an history of imposture , vnder the colour and pretense of the inspection and iudging of vrines : and likewise , page 60. and from thence vnto the end of that whole chapter . there is a very rare , but true , description of a gentlewoman , about sixe yeeres past , cured of diuers kindes of convulsions , and other apoplecktike , epileptike , cataleptike , and paralytike fits , and other kindes of accidents of affinitie therewith . after shee was almost cured of those diseases , but the cure not fully accomplished , it was by a reputed wizard whispered , and thereupon beleeued , that the gentlewoman was meerely bewitched , supposed witches were accused . the gentlewoman hath beene free from all those accidents there mentioned , the space of sixe yeeres now past . in this last past seuenth yeere , since the writing of that history , some of the former fits are * critically againe returned : the same wizard or deceiuer resorted vnto and enquired at , doeth now againe auouch her to bee bewitched ; vpon opinon whereof and trust in his illusion , the timely vse and benefit of due counsell hath beene much omitted and neglected . her diseases which formerly , farre exceeded these which now are , in number , frequence and vehemence , were in shorter space cured , and so continued the space of sixe yeeres together . these few which now doe returne , due counsell and time neglected , though being in number fewer , lesse intricate , and farre lesse violent , haue notwithstanding a farre larger space of time continued . if that counseller or vndertaker to counsell , be a wizzard in name and reputation only ( as i doe gesse and deeme him ) then is this history an incomparable example and instance of the wickednesse , impietie and crueltie of imposture and impostours . if he be found a witch , then is it an vnanswerable euidence and instance of the diuels iuggling , lying , illusion and deceiuing , whereof we made mention and proofe before in the question or doubt concerning pythagoras realty in two places . for , in true reason and iudicious discerning , it is as cleere as the brightest day , that no accident befalling the gentlewoman mentioned , can be other then naturall , or farther supernaturall , then either the diuels credit with a witch , or an impostors credit with deceiued and seduced men is able to inchaunt perswasion vnto vaine affiance in them . i referre the reader to the consideration of the history at large , with that which here is added : i will only exhort all men not to be in those doubtfull cases , too violent , nor rash in asking or beleeuing vnworthy or worthlesse counsell , but to aske it of such as are truly and godly learned and prudent , and not of impostours or seducers , considering that the consequence of rashnesse , mistaking error and ignorance ; are no lesse then the life or death of the sicke , a putting out of the eyes and light of reason , which god and nature hath giuen man to walke withall in the darke pilgrimage of this life ; a depriuation of due remedies which god hath allowed ( while beguiled with vaine and foolish opinion , with wilfull blindnesse , they worthily esteeme not , nor will expect his grace and fauour therein . assuredly , he that doth giue vp himselfe to become a prey to folly and illusion , and led by deceiuers headlong into confused , vniustifiable , vnwarranted and inhibited explorations and trials , doth forsake the guidance and vse of right reason , and in stead thereof , is intemperately distracted with impatience of expectation of due respect and esteeme of gods ordinance and allowance in his ordinary meanes , may iustly feare that god hath decreed and determined , not onely to dispoile him of that common blessing which he hath promised to all that duely seeke , and rightly vse his allowed meanes ; but also that he leaueth him vnto the cursed path and way of perpetuall blindnesse and hardnesse of heart therein , except his speciall and extraordinary diuine grace in time reduce his dangerous steps . for certainly he vnto whose blinded eyes god doth offer so great mercy and fauour , as is plainly euident in all his ordained ordinary meanes , vnto euery good that befalleth man in this life , and with thankfulnesse cannot or will not behold it , when it is laid at his vnthankfull feete , is in a desperate way of a lethargicall disposition , or senselesse memory and obliuion , both of his reason , and of himselfe , and of gods mercifull goodnesse towards him . and thus the vglinesse of imposture both by the description thereof , and also by example doth appeare , wherein may be first seene , how they that trust thereto , doe forsake god , themselues and their owne common sense and reason , and giue themselues to be swallowed vp of lying and illusion . secondly , in the whole course of imposture it selfe , is seene the continuall practise of mercilesse impietie , the vsuall wrong of the afflicted , the belying of truth , the deceiuing the miserable , the depriuation of the sicke , of the vse of due remedies and meanes which god hath made and blessed vnto men , that with praise vnto his name , patience and due dependance vpon his prouidence therein , can be contented to seeke and expect the likely and hopefull issue thereof , in vsuall course of nature . lastly , may be collected , and obserued , the vse and necessitie of distinction betweene imposture and witch-craft ; namely , that the odious and abominable sinne of witch-craft be not suffered to continue , vnregarded or neglected , vnder the colour of vaine imposture , and that the diuell be not suffered to liue amongst vs , too commonly , and too openly , in the coate and habite of a foolish impostor , or iuggler . for certainely nothing doth more hood-winke the through discouery of sorcerers , then remissenesse and omission of inquisition , and castigation of impostors , out of whose leauen ( no doubt ) but diligent animaduersion , might oft-times boult out many a subtill and concealed witch . chap. x. how men may by reason and nature be satisfied , concerning such sicke persons as are indeede and truly bewitched . it followeth now , according to promise , briefely to point vnto direction , how men leauing to inquire at witches and sorcerers , and impostors , concerning the sick , supposed to be bewitched , may inquire and be better satisfied by the light of reason ; which god hath giuen vnto them . reason doth detect the sicke to be afflicted by the immediate supernaturall power of the diuell , two wayes : the first way is , by such things as are subiect and manifest vnto the learned physicion onely : the second is , by such things as are subiect and manifest vnto a vulgar view . those things which are manifest vnto the physition alone are of two sorts . the first is , when in the likenesse and similitude of a disease , the secret working of a supernaturall power doth hide it selfe , hauing no cause or possbilitie of being in that kinde or nature . the second is , when naturall remedies or meanes according vnto art and due discretion applyed , doe extraordinarily or miraculously either lose their manifest ineuitable nature , vse , and operation , or else produce effects and consequences , against or aboue their nature , the impossibilitie of either of these in vsuall or ordinarie course of nature , doth certainely prooue an infallibilitie of a superiour nature , which assuredly therefore must needs be either diuine or diabolicall . this conclusion concerning the infallibilitie of a supernaturall mouer , from the like assumption , the learned and worthy preseruer of reuerent antiquitie , master camden , in his description of cheshire , hath truely inferred vpon the miraculous prelusions , and presages , euer and prepetually forerunning the death of the heyres of the house or family of the briertons . these and such like things ( saith he ) are done either by the holy tuteler angels of men , or else by diuels who by gods permission mightily shew their power in this inferiour world . whensoeuer therefore the physition shall truly discouer a manifest transcending power , manner , or motion in any supposed disease , there is an vndoubted conclusion of the author . where likewise remedies finde concomitances , or consequences contrary to their nature , or such as neuer were , nor euer can be contingent in course of nature : this assumption truiy granted , doth inuincibly inferre a transcendent force and vertue therein neuer to be denied . the demonstration hereof is euident . a proper cause is certainely knowne where is detected his proper effect . ergo ▪ where is effected ought supernaturall , there is infallibly discouered a supernaturall cause . thus how diseases , and the wonderfull accidents which oft happen in diseases , may be by the physicion detected , according vnto the rule of reason , whether induced by the diuell or no , is briefely pointed at . how the guilt of any man therein with the diuel ( which doth onely conuince a witch ) may and ought appeare , hath beene before declared , and shall likewise hereafter be further made cleare . it will not now be immateriall or vnprofitable , for confirmation , illustration , and better proofe of those two waies , which are distinguished to be onely subiect , and manifest vnto the physicion , in the detection of the secret workes of diuels and witches in diseases , to produce one or two examples of both . concerning the first , fernelius in his 2. booke de abd. rer. causis , chap. 16. deliuereth a history of a yong man of a noble family , who was by a violent convulsion in an extraordinary manner long time tormented . diuers learned physicions remained long time doubting and vnsatisfied , both in the cause of this disease , as also of the seate or place where the cause , with any sufficient reason , might be iudged setled . behold very pregnant inducements of the finger of the diuell , moouing in the disease . one was the incredible velocitie of motion in the diseased , impossible vnto the force of man : the other was , for that in all the fits and convulsions , though very strong and vehement , his sense and vnderstanding remained in the diseased , perfect and nothing obscured , or interrupted , which in convulsions according vnto naturall causes was neuer seene , and is impossible . the force of these reasons to euince the presidence of the diuell , in the manner and motion of the fore-named disease , the diuell himselfe did shortly after iustifie , declaring and professing himselfe the author thereof in plainly expressed words . in the sore-named booke and chapter , there is another report or relation of a man sudainly surprised , with an extraordinarie fashion , or shape of madnesse or phrensie , wherein he vttered and reuealed things hidden , and of profound science and reuelation , not onely aboue the pitch and power of naturall capacitie , and the stimulation thereof in diseases contingent , and the forgerie of fained extasie , but really in true and vpright iudgement , and vnpartiall discerning of a physition beyond all question and exception supernatuall . the sequele after made it good . these examples are sufficient vnto men that are wise , and with whom reason hath authoritie . i doe not affect vnaduised multiplication herein , suspecting many histories , and reports of diuers authors . the possibilitie of those which are here produced , beside the vnstained credit of the author , is apertly confirmed by the holy scripture , where , in the lunatike the diuell manifested himselfe by actions , onely proper and appropriate vnto the power of a spirit : such was his casting the lunatike into the fire , and into the water , his violent rending and tearing him , which were things by the physition iudiciously distinguished , in most part impossible vnto the power and nature of the lunatike himselfe , or of his disease alone , though not all . the man possessed among the gadarens , matth. 8. mark. 5. luke 8. likewise doth establish the same , who was knowne and seene euidently by the physition , how farre simply or solely diseased , and how farre possessed beyond diseased extasies by those vndoubted workes , and that finger of the diuell , when he easily brake in peeces those yron chaines wherewith the lunatike was bound : so that no force thereof whatsoeuer could hold or binde him ; as also when he vttered and spake that more then humane vnderstanding and reuelation of iesus christ to be the sonne of god : a knowledge as yet vncommunicated vnto mankinde , and vnto reason impossible . concerning the second way of detection , subiect vnto the physition alone , namely , when naturall remedies aptly applyed , are attended with supernaturall consequences , contrary to their nature , or aboue the same , out of the former author , and fore-named place , there is an example also without farther straggling of vnquestioned estimation . a certaine man there mentioned , vehemently burning and thirsting , and by intolerable heate compelled to seeke any mitigation , or extinction of his heate and thirst , in want of drinke or other fitting liquor , happened to finde an apple , in the moisture and naturall iuice whereof , hoping the vsuall short refreshing of the tongue , he , after the first tasting thereof , immediately found ( not onely that which was contrary to the nature of an apple , greater burning and thirst then before ) but had instantly his mouth and iawes so fast closed and sealed vp thereby , that he hardly escaped strangling . the reasonable doubt of the latitation of the diuell , in this faire , harmelesse , and vsuall remedie of the tongues , thirst and drines , was afterward made more euident and manifest by the sudaine and swift obsession of his minde , with frightfull visions , whereof as in the disposition , temper , substance or qualitie of his braine or body , there was no ground or cause , so in the apple it selfe , was no other pernicious mixture , but that the diuell , as with iudas sop , though wholesome and sauing in it selfe , so in this medicinall fruit , entred and possessed , where god permitted . the like may be said of other both outward and inward remedies , which by a magicke power are and may be oft interrupted , turned and bent vnto a vse contrary to their nature . for this cause hippocrates himselfe in his booke de sacro morbo , & de natura muliebri , doeth acknowledge many accidents , as also diseases and remedies themselues to be diuine , as hauing their cause and being aboue the course of nature . when therefore fitting vnto any cause , matter , or humour in the body , according to true art and reason discouered , apt and fit remedies , are aptly and fitly by the iudicious physition applyed , notwithstanding , contrary to the nature and custome of such remedies , they haue vnusuall and iustly wondered effects , is there not iust matter of doubt concerning an vnusuall and extraordinary cause answereable thereto ? the deepe and mysticall contengents in this kinde , and their hidden reason and cause , the vnlearned man , or he that is not exercised in difficult discoueries , cannot discerne , nor can the intricate and perplexed implications therein , of doubts and ambiguites , possibly become intelligible in euery ordinary apprehension ; yet by the former easie and familiar example , euery man may gesse and coniecture at the most abstruse . the subtiltie of the diuell doeth easily deceiue a vulgar thought , and in the clouds and mists of doubts and difficulties beguileth vsually the dimme sight and disquisition . the learned physition , notwithstanding possessing true iudgement and learning ; who doeth and can warily obserue , and distinguish first the wonders of nature vnknowne vnto euery mediocrity of knowing : secondly , the true wonders aboue nature in due collation with nature to be knowne , doth not easily or rashly with vulgars , erre or runne mad in the confusion of vaine and idle scruples . the wonders of nature , are such naturall diseases as are seene in their wondred and admired shapes or mixture , to haue a great likenesse or deceiuing identitie with such maladies , as are inflicted by the diuell . the wonders aboue nature , are such diseases , as are truely and vndoubtedly knowne and prooued to haue no consistence , or power of consistence , or cause in sublunary nature . for illustation hereof , i will giue one materiall instance fitting our present time , that shall apertly without exception manifest the distinction of both these kinds , there with declaring the great oddes and difference betweene true knowledge and vnderstanding in the learned physition , and the amazed wonderments of vulgars and ignorant men . there are vulgarly reported among our english vulgers to bee in the bodies of many witches , certaine markes or excrescencies which are vsually deemed the randevowe of the diuell , where by couenant hee doeth sucke the blood of witches . these excrescencies are vsually described to beare sometimes the shape of wartes and teates , or some other such like tumours . they are most commonly found in the priuie parts . they are found sudainely after their appearance , sometimes to vanish . they doe oft bleed , and therefore are vulgarly deemed , the remaining dropping of the diuels sucking . there are diseases likewise , like vnto these by physitions many hundreth of yeeres published , & both by ancient physitions and chirurgions , as also by those of later times oft cured . that this be not esteemed as a wonder , or a fable , i will produce some of their seuerall shapes ; described by seuerall authors , and will cite them according to their vsuall names which are these , thymion , nymphe , cleitoris , cercosis , morum , alhasce , ficus , mariscae . of the first thus saith paulus aegineta in his sixt booke , and 71. chapter . it is an excrescence or eminence , standing out from the rest of the flesh , sometimes red , sometimes white , for the most part without paine , the bignesse of an aegyptian beane and of the colours of the flowers of thyme . they are found , saith he , in the priuie part of women , and are cured by cutting them away . ioannes hucherus of the citie of beuois in france , sometimes one of the kings counsell and physition vnto his person , in his second booke concerning barrennesse doth testifie , that the former excrescence doth sometimes grow in some length , sometimes in the hands , sometimes in the feete , sometimes in the thighes , sometimes in the thighes , sometimes in the face , but saith that they are most troublesome in the priuie parts both of man and woman . celsus saith in his first booke chap. 28. that these excrescencies doe sometimes open and bleed , & send out blood . thymion ( inquit ) facile finditur & cruentatur , nonnunquam aliquantum sanguinis fundit . antonius musa vpon the 26. aph. of hippocrates the third booke testifieth by his obseruation in diuers particulars , that the former disease or excrescence doth oft-times weare and vanish away without helpe or remedie . the second disease or excrescence called nymphe , paulu-aegineta , in his 6. booke 8. chap. doeth describe to be a swelling or growing out of a peece of flesh in the secret part of a woman rising oft-times vnto an vndecent fashion and a great bignesse . auicenne deliuereth the same description . tom 1. fen. 21. tract . 4. and albucasis chirurg . part. 2. chap. 72 , 73 , 74. the third excrescence called cleitoris is little different from the former by the description of the same authors . auicen lib. 3. fen. 28. paulus aegineta in the fore-mentioned place . the fourth excrescence called cerrosis the same author in the same place compareth vnto a long taile and saith , that it hangeth downe , and issueth out of the part before mentioned in women , and is cured by being cut away . the fift excrescence called morum hath that name from his likenesse vnto a mulberrie . the sixt , called alhasce , from his likenesse vnto a bramble leafe . auicenne tom. 1. lib. 3. fen. 21. tract . 4. cap. 20. as for the seuenth and eight excrescences , growing likewise as the rest about the secret parts , they haue beene so commonly in auncient times knowne , that martiall the poet out of his owne acquaintance with them , hath made sport thereof in wittie verse . dicemus ficus quas scimus in arbore nasci , dicemus ficus caeciliane tuos . of the mariscae , thus also writeth iuvenal . coeduntur tumidae medico ridente , mariscae . of these mariscae thus saith antonius musa vpon the aph. 30. lib. 3. wee call them , saith hee , crests or combes , from their likenesse vnto the combe of a cocke , which saith he , if they bee not in time cut away , and cured by actuall cauteries , they are neuer cured at all . thus much concerning 〈◊〉 〈◊〉 , out of learned authors . let vs now consider these naturall diseases , which are called wonders in nature , ( because not ordinarily or vulgarly seene ) with those markes of witches or diseases , and excrescencies effected and caused by the diuell in witches , which ( therefore must needes be wonders aboue nature . ) let vs ( i say ) compare them together , the one with the other . their exceeding neere neighbour-hood and likenesse , no common vnderstanding , as they are described truely and liuely , can chuse but acknowledge . to confound or mistake the one for the other , is very easie , but yet dangerous and pernicious . i will not denie against due testimonies , and the free confessions of the witches themselues , that such markes may bee by the diuell vpon couenant made , in way of an hellish sacrament , betweene the diuell and the witch : but where the confession of the witch her selfe , being free from iust exception doeth not appeare , nor the diuell to any spectatours , doeth shew himselfe in the act of sucking , which hee neuer doeth ( as my incredulous thoughts perswade my selfe ) where i say , these appeare not to be manifest without fraude , there it is requisite , and necessary , that either wee discharge the diuell , and acquit him of the slander , or else discouer it by some other signe or note , which may iustly be appropriated vnto the diuell , that his finger or guilt hath beene therein . this is reason , without which ought bee no perswasion . euery tree is to be knowen by his owne fruit , saith our sauiour . therefore the diuell , is to be knowne by the workes , and fruites of a diuell , proper and belonging vnto him . trie and discerne the spirits , ( saith the scripture ) whether they be of god , or no. and how can they bee discerned , if there were not some notes , or properties knowne vnto holy discerning mindes , whereby they may be discerned . it is madnesse therefore , to suppose it possible to know that which is done by a spirit , wherein is no euidence , impression , signe , shew , or propertie of a spirit . for as a naturall cause cannot bee knowne , but by his naturall effect ; so is it impossible , that a spirituall cause should be knowne , but by some supernaturall effect . for this cause , in all places of scripture , where are set forth the outward workes , or actions of the diuell , they doe there likewise all appeare to be his , in some extraordinary & supernaturall note or maner . the casting the bodies of the possessed in the gospel , into the middest of the people , was a thing extraordinary , impossible , and vnusuall vnto the voluntary motion of men alone . the bringing of fire from heauen to deuoure so many of iobs sheepe , was in the manner beyond the nature vsuall , and ordinary force , or custome of fire . the carriage of the heards of swine headlong into the sea , was manifestly beyond the nature of their naturall motion , yea , against their nature . here may be obiected , that the diuell doeth ordinarily worke , and produce things of seeming wonder , and strange consequence , wherein notwithstanding , doeth not appeare any signe or impression , of any supernaturall cause or authour , as is seene in many things produced in men , and issuing from his vsuall tentations of men . the answere is , that the diuell doeth worke vpon man , two wayes . the first is , immediately by the temptings , and soliciting only of man vnto workes , which properly are effected by man himselfe , in the vsuall course and power of mans nature . the second is , immediately by his owne proper action , as hee is a spirit , and immediately worketh in himselfe , the worke of a spirit . in the first , the diuell is not properly said to worke in himselfe , but rather to giue and offer occasion vnto the disposition and affections of man , thereby exciting , and tempting man vnto that worke , which therefore onely carrieth the stampe of a worke , proper vnto a man. in the second , the diuell worketh immediately himselfe , as he is a spirit , and in that worke therefore must necessarily likewise bee seene , and appeare the stampe of a spirit , since in the course and order of all things created whatsoeuer , the true and immediate cause , his immediate true and proper effect , is the sole true infallible stampe , euidence , and proofe thereof . the workes therefore , which are called or esteemed the diuels , in regard of his tentations , and incitations of man , vnto foolish , wicked , and oft wondered mischieuous actions , are onely and truely called diuelish , as proceeding from the diuels instigation onely , but are not truely or properly , or immediately any workes of the diuell , and therefore it is not requisite , that in such workes of the diuell , vnproperly called his , there should appeare any signes , proper vnto the workes of a spirit or diuell . since then it is infallible , that there can bee no possible discouery of any cause whatsoeuer , naturall , or supernaturall , but by such accidents , effects , or properties as properly belong , or issue from that cause , and since proper effects appearing , doe onely discouer their causes more cleerely , where they appeare more cleere , and more obscurely , where they doe appeare more obscure , and nothing at all , where they appeare not all : since i say this is true , and neuer to be infringed , those supposed witches markes , before they can iustly and truely bee iudged to bee by the diuell effected or vsed , must by some stampe or signe proper to himselfe , or to his workes , or to his vse or propertie therein , be so determined and conuinced to be . the wonder indeed of their strange shapes , forme and manner , is sufficient to amaze such as are not iudiciously read , or are vnlearned : but the phisition who knoweth such diseases to bee in nature , by that knowledge of their nature , knowing likewise that they doe not exceede nature , doeth iustly stand apart , and diuide himselfe from the vulgar errour and opinion , that they are any markes to be appropriate vnto the diuell . and hence appeareth the necessitie of conuincing the forementioned witches markes to bee supernaturall , before vpon their shape or appearance onely , it can bee esteemed iust , either to impute vnto the diuell , or to call any man into question . before they can bee truely iudged or determined , whether supernaturall or no , the necessitie of consulting with the learned phisition , is likewise demonstrated . of which wee may yet againe , giue another demonstration within the same instance . it hath beene sometimes by oath confirmed and deposed , that these forementioned markes of witches , haue ( immediately after they haue beene seene ) sudainely vanished to bee no more seene . the question may bee , whether their sudaine disparence after their manifest appearance , bee in nature possible vnto such like diseases or no. it is knowne vnto the phisition , that many diseases doe insensibly grow , and insensibly also weare and vanish away , without any knowledge or notice thereof taken by the diseased . this therefore solely can bee no note of a supernaturall marke , whatsoeuer passionate ignorants fondly dispute , to maintaine their owne wils and preiudicate resolutions . i doe grant ; if those materiall excrescencies , doe in a moment vanish away , without any precedent preparation , or alteration tending thereto , or doe in an instant appeare , and in the same moment , without any mutation or proportion of time instantly vanish , then must this bee granted supernaturall : quia nihil fit in momento , that is , no naturall being hath desinence or being , without proportined time , beyond which nothing can bee really or indeed in sublunarie nature . whether there bee in the vanishing of the former markes , proportion of time or no , and the due antecedent mutations , and alterations in nature requisite , who can truely iudge , but hee who doeth both know the generall course of nature in all things , and also the particular course , in the nature of diseases , which is the learned phisition alone . it may bee obiected , that many common men in the former markes , may as easily see and discerne that which is supernaturall oft-times , as the greatest clarkes . for example , it hath beene published by authors of great note , that oracles haue beene vttered , and articulate sounds heard distinctly issuing from the priuie parts of a pythonisse . any man that doeth know , or heare such sounds out of that place , can as directly and as truely as the phisition auouch this to be supernaturall . it was sometime openly obiected , against a witch in northampton-shire at the publike assise , that a rat was oft obserued to resort vnto her priuie part , and with her liking and sufferance there to sucke . this was by oath and testimony vrged against her , and she her selfe confessed it to bee true . if the oath and testimony of sufficient witnesses , confirme the historie to bee true , there is no man vnto whom this is not apparent , as well as vnto the phisition to bee more then naturall . hereto wee doe answere , that although it cannot bee denied , that many things may euidently declare themselues vnto euery vulgar , as vnto the learned phisition to bee supernaturall ; yet doeth not this trueth in some cases , euince it true in all cases . because some things are not denied vnto a vulgar eye or iudgment , it doeth not thence follow necessarily , that all things are thereto euident . it is further obiected , that in those cases , phisitions are oft found deceiued , as well as other men . it is answered , that among phisitions , as among all sorts of other men , there are many vulgars , who are , and may bee ordinarily , and easily deceiued , yea amongst the iudicious and learned also , who cannot so ordinarily or easily bee deceiued , yet there must be some wants and imperfections , since no man in this mortall life can bee in all particuler points perfect . notwithstanding , this doeth not excuse those who are vnlearned , and haue many more grosse wants and imperfections , for not consulting with those that haue lesse , since vnperfect perfection of knowledge , is farre better guide then imperfection , grosse ignorance , and priuation of art and knowledge . it may bee yet demanded , what if the phisition or learned man , cannot detect the diuell in these named markes , since the diuel is able to haue a finger haply in them ; where no note or signe thereof shall at all appeare ? answere hereto is , where god doeth giue vnto men no meanes , no way or possibilitie vnto their desired satisfaction , there they ought to rest contented , since the contrary is precipitation , and impatience with god his good will and pleasure , and vnbridled curiositie . for as in other cases , namely , fellony , murder , all lawe both diuine and humane , doeth forbid to accuse the murderer , or felon , where god hath not discouered his guilt by any signe , euidence , or proofe thereof ; so in case of witch-craft , where god hath not reuealed it by any reasonable profe , vnto the learned & iudicious , there hath no man warrant to accuse , or challeng vpon superstitious grounds , or surmises onely . and though this moderation be iust and fit to be held , where god hath inhibited the contrary ; yet it is no apologie or excuse for negligence , contempt , and want of diligent inquisition at any other time , whensoeuer god doeth permit or offer meanes , hope or possibilitie thereto . there may here a question be pertinently mooued , namely , whether these markes before mentioned , where proued supernaturall , doe therefore necessarily conuince the party vpon whom they are found , a witch , yea or no. answere hereto is , that simply and alone , such markes doe not prooue a witch at all , but with some limitations and considerations , they doe absolutely and infallibly demonstrate a witch . those limitations are these ; first , that those markes certainely detected to be supernaturall , bee by circumstances , presumptions on necessary inference , of reason prooued to be knowne , by the party in whom they are found , that they are of the diuell , or by the diuell there placed . secondly , that they are there continued , mainteined , or preserued with the liking and allowance of that partie . the reason of these limitations is manifest , for that the diuell is able to impose diuers diseases , as also such like supernaturall markes or excrescencies , as are before mentioned , vpon men without their liking or consent , where god doth so permit him . this is euident by the historie of iob , vpon whom the diuell brought extraordinary , and more then vsuall botches , biles , and sores , beyond the common course and nature of those diseases , and this he did full sore against the will , and liking of righteous iob. no man can iustly be accused or suspected in that act wherein hee is no agent , but an vnwilling patient , nor can bee accessary vnto concurrence , or consent with any author in his act , if that author bee not knowne vnto him , or not conceiued by him to be author . indeed , if any man be found with such markes , who may be conuinced to know them to bee of the deuill , and then to like or to be contented with them , assuredly by manifest demonstration , that man is a witch , if not by an expresse and open , yet by an occult allowance of the diuels possession and power , of that part or portion in him . whosoeuer giueth any possession of himselfe vnto the diuell , either in part or in whole , doeth thereby renounce his creator , & by this combination with the diuell , is a witch , or sorcerer . there remaineth as yet a doubt or question , whether simply the affirmation of a supposed witch ( which is vulgarly but not properly called and deemed her confession ) that the diuell doth sucke him or her , as also whether the affirmation of a supposed witch , affirming her selfe to be a witch , doe infallibly conuince that supposed witch , to be a witch indeede ; and whether that affirmation be sufficient ( as commonly deemed her owne confession ) to condemne her . the answer is negatiue . the reason is , for that many affirmations in themselues , and at first view doe seeme true serious and sufficient ; which better and more consideratly examined , are oft times euen senselesse and ridiculous ; and therefore iustly are denied credit . and for this cause no accusations , whether against any man himselfe , or against another , wherein is no probabilitie or likelihood , no colour or possibilitie of being ; either are or ought to be admitted or heard in iustice in any courts of iustice . and for this cause the testimonies , accusations , or confessions which by fooles , or madmen are auouched , are by all nations through the world in law not valued , and reiected . the same regard is had of the affirmations and testimonies of children and of melancholy people , and likewise of men with yeeres and age doting , or by diseases or cares manifestly decrepite in their wittes and senses . that such decrepits there are vsually walking among men not noted nor knowne vnto most , or many , except sometimes vpon especiall occasion or triall of them made , is no wonder . i did my selfe know some lately liuing , who formerly haue beene very vnderstanding , yet diuers yeeres before their end , were with age in their inward senses so worne and wasted ; that although as reasonable creatures vnto the common view , they talked , conuersed , conferred , spake many times , and in many things with very good reason , and sensibly ; yet oft-times by sodaine enterchanges , they neither knew reason nor themselues , nor their owne names nor children . i now know a man neere an hundreth yeere old , who hauing in my late remembrance beene an excellent pen-man , doth neither now know a word , nor can write nor name so much as one letter among the foure and twentie ; yet hath he his sight good , as by his discerning and vpon his view thereof , giuing right name and title vnto other as small formes and characters is apparent . his memory sometimes euen of the same things is altogether gone by fits : and by fits sometimes returneth in many things , but not in all , nor in any alway or certainly . other some i haue knowne in their memory and phansie by age so worne , that they could not hold or retaine in the one so much as that which very lately was in their eye ; in the other so much as that which was in the same instant almost conceiued ; affirming things in this confusion which neuer were nor euer could be ; and denying their sight of those things which from their sight thereof they had truely before named of their owne accord ; one while constantly beleeuing and avouching whatsoeuer was said or informed them , though neuer so dissonant from sense or reason ; another while as confidently denying whatsoeuer truth was said or vrged , though neuer so manifest vnto their sight or sense . this is not strange in age , since in diseases it is vsuall for men sometimes for a time to lose their memory alone , sometimes their reason alone , sometimes imagination : sometimes part of one ; and part of another ; sometimes all ; sometimes perfectly none ; and yet imperfect in euery one . it sometimes also is seene ( as galen saith ) that a man inioying absolutely and accurately all his inward senses of right reason , memory and imagination in all other things beside ; yet in some one particular alone and in no other whatsoeuer is euer constantly and without change void of sense or reason , and as a very mad man or foole . thus much is also writren by others of many wise and learned men ; who notwithstanding in some one particular alone haue discouered them selues to be very fooles or mad men : constantly affirming themselues to be doggs , horses , glasses , and for that one follie neuer reclaimed , in all other things being iudicious , learned , discreete and solid . neither is every vulgar man , nor euery man vulgarly learned not accurately iudging able to discerne these defects , at first , or alwaies ; much lesse where they are hardly and difficultly espied , or by fits onely doe shew themselues . how possible is it for these sorts of people either to be perswaded by others , or from their owne guide and vnstable conceite to affirme any thing whatsoeuer concerning themselues or others ? and for that cause how necessary is it in matter of weight and iudgments , especially of life , to take heede of their rash admittance vnto accusations or testimonies concerning themselues or any others . vnto a confession so properly and truely called , doe necessarily concurre three things . first , in a confession is properly implied & vnderstood the partie confessing to be capable of reason , because without reason he can neither know nor iudge of himselfe nor of his guilt . secondly , in a confession is requisite and necessary that a partie confessing himself doth truly know what the law doth take & define that offence to be which he doth assume vnto himselfe . for by ignorance of the law sometimes silly men suppose themselues and others to haue incurred the danger of the law , where he that truly vnderstandeth the law is able to informe him the contrary : and for this cause the law it selfe doth giue leaue to consult with the lawyer , and with such as professe and are skilfull in the law. diuines likewise generally acknowledge and grant , that there is a mistaking , an ignorantly and a falsely accusing conscience or guilt , as well as a conscience iustly iudging and accusing . and for this cause many a man may take himselfe to be a theefe , a witch or other offender , who doth not truly or rightly konw what theft in his owne case or some other points is , or what witch-craft or some other offences either truly in themselues are , or by the law are vnderstood ; being in some cases not knowen or agreed , among lawyers themselues . it is therefore senselesse that a man can accuse himselfe iustly of an offence which he doth not know ; and therefore also is it as vniust to admit such an accusation against himselfe . thirdly , in a confession is implyed and presupposed a precedent manifest offence or guilt either by faire euidence likely to be prooued , or at least by due circumstances and presumptions iustly suspected or questioned . i doe hence conclude demonstratiuely , that if a supposed witch be not first found capable of reason , and free from dotage with age or yeeres or sicknesse ; and doe not also know what witch-craft or a witch is , and thirdly if the witch-craft or sinne it selfe bee not vpon sufficient grounds either prooued , or at lest questioned ; the meere accusation of such a supposed witch against her selfe without the former considerations , is not simply or alone sufficient to conuince or condemne her ; neither is such an accusation , truly or properly to be tearmed a confession . and thus we haue made euident by this instance of the supposed witches markes , how the learned physition possessing true art and learning , is not so commonly as the vulgar sort transported into the maze of vaine wonder and ignorant admiration , but duely and truly weighing reason doth apart distinguish and put true difference betweene the wonders in nature , and the wonders aboue nature . the wonders in nature are such diseases , as in their strange shape and likenesse , doe counterfeit such maladies , as are induced by the diuell or by witch-craft . wonders aboue nature , are such diseases , wherein the finger of the diuell is indeede and really discouered . concerning the first kinde ( as here ) so formerly in a former manuell , i haue briefely deliuered , both some of their generall * descriptions , denyed by no man that in ancient time was , or at this time is a iudicious and learned physician , as also diuers of their * particular histories in the persons of some sicke men knowne vnto my selfe . of the second it is here needlesse to propound any more particulars then those aboue mentioned , which i esteeme for the generall illustration sufficient . in true and right decision and distinction of the one from the other , multiplicitie of consideration and circumspection ought diligently attend the intricate maze and labyrinth of error , and illusion in their deceiueable likenesses , whereby the diuell , for his owne aduantage , and the perdition of seduced and beguiled men , doth sometimes cunningly hide his owne workes , and the diuellish practises of witches and sorcerers , from their due detection and punishment ; sometimes to insnare the guiltlesse and innocent , doth iugglingly seeme to doe those things which nature doth iustly challenge , not as his , but as her owne , in iust ballance weighed . it is most certaine , that the diuell cannot possibly mixe himselfe , or his power , with any inferiour nature , substance or body , but the alteration , by the coniunction of so farre discrepant natures , in the vnchangeable decree of the vniuersall nature of all things , necessarily and vnauoidably produced , must needs witnesse and manifestly detect it in the great and mighty oddes . this is very euident and apparent in all the supernaturall workes of the diuell , before mentioned in the generall discourse of this small treatise or worke , whether such as were declared manifest to sense , or such as were euident to reason ; whether such as were effected by the diuell himselfe , with the consent or contract of a sorcerer or witch , or such as were without their knowledge , societie , or contract performed by himselfe . all those supernaturall workes of both these kinds were therefore knowne to be supernaturall , because they were aboue and beyond any cause in sublunary nature . the like the learned physician may certainly conclude , concerning diseases inflicted or mooued by the diuell . for it is impossible that the finger or power of the diuell should be in any maladie , but such a cause must needs produce some effect like it selfe , where true and iudicious discerning is able to finde the infallible , certaine , and vndeceiued stampe of difference . thus farre hath bin briefely declared , how the physician properly and by himselfe doth alone enter into the due consideration and examination of diseases ( where is iust occasion of question ) whether naturally or supernaturally inferred . how vnfit it is here to admit euery idiot for a physician or counsellor ( as is too common both in these and all other affaires of health ) let wise men iudge . certainely from hence it commeth to passe , that most men for euer liue in perpetuall confusion of their thoughts in these cases , and as a iust iudgement of god against their carelesse search and neglect of learned and warranted true counsel , all certainety and truth herein doth still fly farre from them . for as in these ambiguities is requisite and necessary , a learned , iudicious , and prudent physician ; so is it as necessary that he finde those that neede herein aduice , truely and constantly obedient vnto good reason , temperate and discreete , not mutable vpon euery vaine and idle proiect to start away , and to bee transported from a reasonable , iust & discreete proceeding , vnto vncertaine , vaine , and empiricall tryals , since wisdome , knowledge and truth are neuer truely found , but onely of those , that with diligence , patience , and perseuerance search and seeke them out . it remaineth now to come vnto the second way of detection of the bewitched sicke , which was before said to consist in such things as were subiect and manifest vnto a vulgar viewe , as the first vnto the learned physician alone . as of the first , some few examples haue been propounded , so of the latter let vs also viewe other some . in the time of their puroxismes or fits , some diseased persons haue beene seene to vomit crooked iron , coales , brimstone , nailes , needles , pinnes lumps of lead , waxe , hayre , strawe , and the like , in such quantity , figure , fashion and proportion , as could neuer possibly passe downe , or arise vp thorow the naturall narrownesse of the throat , or be contained in the vnproportionable small capacity , naturall susceptibility and position of the stomake . these things at any time happening , are palpable and not obscure to any eye without difficulty , offering themselues to plaine and open viewe . these like accidents beniuenius , wierus , codronchius and others also , euen in in our time and countrey , haue published to haue been seene by themselues . some other sicke persons haue , in the time of the exacerbations of their fits , spoken languages knowingly and vnderstandingly , which in former time they did neuer knowe , nor could afterward know againe : as fernelius a learned physition , and beyond exception worthy credit , doth witnesse concerning a sicke man knowne to himselfe . some sicke men also haue reuealed and declared words , gestures , actions done in farre distant places , euen in the very time and moment of their acting , doing , and vttering , as i haue knowne my selfe in some , and as is testified likewise to haue beene heard , knowne , and seene by diuers witnesses worthy credit in our * country , in diuers bewitched sicke people . as these examples are manifest to any beholder , which shall at any time happen to view them : so are the examples of the first and second kinde euident to the reason and iudgement of the learned and iudicious physicion , and all doe therefore certainely detect and prooue a supernaturall author , cause , or vertue , because they are manifest supernaturall effects . thus haue we pointed out briefely , the detection of the bewitched sicke , both by learned reason proper vnto the iudicious physicion , and also by common sense and reason in all men . if men more at large please to exercise themselues in due consideration and proofe hereof , they shall finde more certaine and sound satisfaction and fruit , with the blessing and allowance of god , then can issue out of the mouthes of sorcerers and witches , which god hath cursed , and disallowed , and in whose hearts and mouthes , the diuell is oft a lying spirit . it hath been briefely , and yet sufficiently herein proued , that almightie god hath giuen vnto reason light , whereby reasonable , temperate and sober minds , through circumspect care and diligence , may see and behold whatsoeuer is truely possible , or iust for man to know , with the fauour and allowance of gods grace , in the detection and discouery of the bewitched sicke . whosoeuer therefore shall contemne , or neglect this light , and shall aske counsell of diuels and witches , the open and proclaimed enemies of god , doe certainely relinquish their faith , and trust in god their creator , and their patience and dependance vpon his prouidence . and although it may sometimes fall out , that prosperous issue doth seeme to follow the counsell of the diuell , yet doth it behooue men to be wary , and not presume , lest it prooue onely a sweete baite , that by a sensible good , the diuell may draw their bewitched desirous vaine minds vnto an insensible damnable hurt . for certainly , he who will rather be beholding vnto the diuell , for his life or health , then chuse to die in the gracious and mercifull hand of god his creator , can neuer expect to participate any portion of saluation in him , without extraordinary repentance . thus much concerning the reasonable discouery of the bewitched sicke , wherein leauing to enquire at witches , sorcercers , or impostors , vpright men , that loue or feare god , or imbrace religion or common reason , may and ought confine and satisfie their iust desires . chap. xi . the production of the works of witches and sorcerers , vnto the publique seate and censure of iustice . vve haue hitherto considered , how the workes of diuels and witches , may be both manifest to sense , and euident to reason . they haue in their diuers kinds and different performances and manners distinctly beene instanced . besides those kinds which haue beene mentioned , there may bee innumerable more , among which are those who vndertake and are enquired at , to reueale treasures hid , goods lost or conueighed away , the workes and guilt of other witches , good fortunes , and euill fortunes in diuers affaires , disseignes and attempts : as also those who vndertake by inchantment , to leade captiue the wils and minds of men , vnto extraordinarie and vnreasonable desires or lusts , hatred or loue vnto , or against this or that person , or this or that particular thing , aboue or beyond the naturall power of resistence , and the force and vsuall guidance of naturall reason , in the ordinary course of mans will and nature : but they are all included in the same generall kinde , and common proofe of their diuellish impietie , deriued from the word of god before alleadged vnanswerably , and the true consequence of reason from thence . the difference that is in their diuers kinds , doth onely arise from their seuerall subiects , manners , ceremonies , and rites , according to their seuerall differing contracts with the diuell : some vsing in their workes , reuelations or oraculous answeres , of the demand of resorting people in one manner , fashion , ceremonie , gesture , and rite ; some in another , and some in none at all , certaine , or vnchangeable . concerning these ceremonies , with their seuerall contracts , and the manners thereof , i will not write , partly , because in this place not much materiall ; partly , because they are difficult to detect , except by the witches owne free confession , which happeneth very rare and seldome ; partly , because they tend more to the satisfaction of curiositie then of vse , and therefore are not without some danger published . it hath now beene manifest by the word and mouth of god , vnto the reason of man , how a witch or sorcerer may euidently appeare vnto right reason ; namely by his voluntary vndertaking to bee enquired at , for knowledge and reuelation of such things as are hidden by god from all knowledge of men , and are solely and properly in the knowledge of spirits , as hath beene by learned authors and by reason declared . the reuelation being found supernaturall , doth discouer the supernaturall agent or author the diuell , whose proper act whatsoeuer man doeth vndertake in part , or in whole , must necessarily buy or borrow from him , and thereby be conuinced vndoubtedly of contract with him . we haue produced diuers sorts of noted practisers likewise of this inhibited contract , both in the holy scripture expressely nominated , and also by their ordinarie common custome herein obserued in seuerall kindes . concerning them all , we will conclude as a corallary vnto all that went before , with the testimonie and confirmation of lucius apuleius , that famous , expert , & learned magician , in his booke de aureo asino , from his long proofe and acquaintance with the diuell : daemones ( saith hee ) praesident auguriis , aruspiciis , oraculis , magorum miraculis , that is , the diuels are chiefe presidents , haue chiefe power or authoritie , are chiefe maisters , guides , or rulers ouer diuination , or reuelation by the signes taken in flying of fowles , of diuination by inspection of the entralls of beasts , of oracles , and of all the miracles or miraculous workes of magicians . they that will not beleeue the holy scripture , nor the testimony of so many men and ages , that the diuell is the sole author of vaine miraculous reuelations , diuinations and workes , let them credit the magician his owne mouth . as we haue hitherto viewed , how witch-craft and witches may bee , first , by sense manifestly detected : secondly , by reason euidently conuicted : so let vs now consider , how they may bee both produced vnto the barre of iustice , and bee arraigned and condemned of manifest high treason against almighty god , and of combination with his open and professed enemy the diuell . concerning the first , since it chiefely consisteth in that which is manifest vnto the outward sense , if the witnesses of the manifest magicall and supernaturall act , be substantiall , sufficient , able to iudge , free from exception of malice , partialitie , distraction , folly ; and if by conference & counsell with learned men , religiously and industriously exercised , in iudging in those affaires , there bee iustly deemed no deception of sense , mistaking of reason or imagination , i see no true cause , why it should deserue an * ignoramus , or not bee reputed a true bill , worthy to bee inquired , as a case fit and mature for the same due triall , which iustice , law , and equitie haue ordained in common vnto all other rightfull hearings and proceedings by witnesse and testimonie , although it is likely to prooue a rare plea or cause , because in reason not too frequently to bee found , and farre lesse * in it selfe common or vsuall , then is vulgarly reputed . it might notwithstanding , haply bee more oft detected , if more diligently according to reason inquired . the second kinde of witch by euidence of reason discouered , is farre more frequent then the first , as appeareth by the varietie and multitude of names , which it hath branded vpon it , and the diuersitie of kindes and fashions which it hath put on . it is likewise more easily detected and prooued . a supernaturall reuelation being first made truely manifest ( lest preposterously wee haply call a surmised , or falsely suspected offender into question , before any offence be apparent or knowne ; which is an vniust iniury , and worthy of rebuke and shame with god and iust men ) a supernaturall reuelation ( i say ) being manifest , any mans guilty contract therein is prooued , by his vndertaking to bee enquired at therein . that vndertaking likwise is easily knowne & discouered by those that haue inquired . the foundation of this way of inuestigation of this witch or sorcerer , is the word of god it selfe before recited , and iust and true reason built thereupon , cannot fall or be shaken . thus hauing brought these prisoners to the barre , i there arrest any farther progresse , and leaue them to iustice , to the decree and sentence of the reuerend , graue , and learned iudge , and so proceede to the third promised way of inuestigation , and inquisition of witches and sorcerers , according to likely presumption , probable and artificiall coniecture . but before wee arriue vpon that point , it is necessarie , that first a materiall obiection bee satisfied . that is , in the forementioned iudgement of supernaturall workes of sorcery manifest to sense , how can any true testimony or witnesse be required or expected , since doubt is made whether really or truely , or delusorily and in seeming onely , many or most things of that kinde , are seene or heard ? hereto is answered : as a true substance is seene not of it selfe simply , but in and by the outward true signe , shape , proportion , colours , and dimension inherent therein , and inseparable there-from ; so the true likenesse , resemblance and pourtraiture of that substance , when separated from that substance , is as truely and as really seene . therefore , experience doeth shew vs , that the same eye which saw the shape , proportion , and figure , together with the true substance , doeth as perfectly both see and know it , when it is separated from the substance by the art of the painter . as in the true miracles of god , wrought by the hand of his seruant moses , the true and vndoubted substance of a truely created serpent , was seene when it was changed from a rodde , by the outward proper and inherent shape : so as truely was an outward pourtraiture and likenesse of serpents seene , in the false miracle of the seeming transmutation of the sorcerers roddes . for how could religion or reason condemne those miracles of the diuell for illusions , if the liuely resemblance of miracles appearing manifestly vnto the eye , had not thereby made them knowne ? for an example , or illustration , how is a iuggling deceit knowne but by the eye ? the sight is said to bee deceiued therein . therefore it doeth see that which doeth deceiue . reason likewise comparing that which was seene , with that which is not seene ; that is , the counterfait with the true substance , doeth prooue the counterfait the present obiect of the sight . the same eyes therefore that saw , in the true miracles of moses , the substance of a serpent by the true inseparable inherent shape , saw likewise the true image and picture of a serpent , in the false and seeming miracles of the enchaunters of egypt . the testimony of the presentation of both vnto the eye , is as true as trueth it selfe ; because the word of trueth hath said it . that the diuell is as powerfull as the most excellent painter , to represent any the most true and liuely likenesse of any creature , is in reason cleare , and hath beene also before prooued . therefore a true testimonie may bee truely giuen , and iustly accepted or taken of a liuely shape , figure , likenesse , or proportion , really presented ( by the art of the diuell ) vnto the eye . all the doubt then remaining , is , to put a true difference betweene that which our imagination doeth represent vnto vs , from within the braine , and that which wee see without by the outward sense . this difference will best appeare by an example . fernelius in his first booke , cap. 11. de abd. rer . caus . doeth make mention of a man , who by the force of charmes , would coniure into a looking glasse certaine shapes or visions , which there would either by writing , or by liuely presentations so perfectly expresse and satisfie , whatsoeuer hee did demaund or commaund vnto them , that easily and readily it might bee distinguished , and knowne by standers by . this fernelius doeth report that hee saw himselfe . what shall wee say herein ? was this diuelish practise a thing doubtfull ? was it not manifest to many eyes , diuersitie of beholders , and the iudicious view of a learned and discerning sight . the like franciscus picus miraudula reporteth , videlicet , that a famous magician of italy in his time , did keepe the skull of a dead man , out of which the diuell did deliuer answeres vnto men enquiring , when the wizard had first vttered certaine words , and had turned the skull toward the sunne . these things being palpably seene , could not bee meere imagination . those things which are meerely in imagination ( with those men whom diseases depriue not of their sense or reason ) are by right reason and true sense , after a short time of their preualence , easily detected to be imaginary ; but those things which are truely , really , and certainely seene , remaine the same for euer after in their due reception of sense ; with vndoubted and vnchanged allowance of reason . hence it is , that a man in a sleepe or dreame , though for a short space , hee doeth oft times verily , really , and very feelingly ( as it were ) thinke himselfe in many actions and employments ; yet when hee awaked from sleepe , his sense and reason doe tell him hee was but in a dreame . many sicke persons likewise vsually , though waking , dreame of things falsely imagined , but the disease being gone , and their sense and reason there-from recouered , they then know and laugh at the fallacies of their imaginations . by these short instances it is apparent , that it is not a thing impossible , but vsuall and familiar vnto all kinde of men that want not their common wits , to distinguish betweene those things which are onely in imagination , and those which are reall and indeede . from hence we may then truely conclude , that against the acts of sorcerie and witch-craft manifest to sense , the due testimonies of vnderstanding , discreete , and iust men , ought to bee no lesse equiualent then against another open acts , or crime whatsoeuer , whereof the witch of endor may serue to shut vp and conclude all doubt for euer herein , for an vnanswerable instance and proofe . shee acknowledgeth her guilt and crime might bee made manifest vnto saul in these wordes , 1. sam. 28. 9. wherefore seekest thou to take mee in a snare , to cause mee to die ? saul likewise himselfe doeth grant vnto her , the sufficiency of his testimony to cause her to die , verse 9. in these wordes , as the lord liueth , no harme shall come vnto thee , for this thing : meaning , by his testimony of her fact , no harme should come vnto her . but here may bee obiected , that it was not his testimony of her fact of raising the vision of saul , which the witch did feare , but his testimony of her confession of her selfe to be a witch , by promising to vndertake it . the contrary is manifest by the text , verse 21. see , thy handmaide hath obeyed thy voyce , and i haue put my soule in thy hand , and haue obeyed the word which thou saidst vnto me . and thus is the doubt concerning the sufficiencie of testimonies , and witnesse in case of witch-craft satisfied . it now remaineth as was promised and intended , that we next view that light vnto the discouery of witch-craft , which artificiall coniecture , probable reason and likely presumption doe afford , since what sense and reason haue made manifest is already declared . chap. xii . that witches and witch-craft may be discouered by probable reason and presumption . as from things euident to sense , and manifest to reason , there issueth a certainety of vndoubted knowledge : so in things that carry onely probabilitie , diligence doth beget and produce verity and * truth of opinion . hence it commeth to passe , that he who truely knoweth , and knowingly can distinguish and discerne the validitie , nature , difference , and right vse of probabilities , doth most seldome in his opinions mistake or erre . hence also it commeth to passe , that according to seuerall measures , and degrees of diligence , study , practice , and exercise of iudging in probabilities , men doe diuersly differ , some excelling other in the merited stiles and attributes of subtiltie , policy , sagacity , exquisitenes . it is true , that in probabilitie , is no perpetuall * certainty : notwithstanding he that warily and wisely weigheth it , cannot in the vncertainty thereof but finde more certainty , then in blinde and vnlikely casualtie ; then in rash attempts and prosecutions , voide of counsell , or likely reason . for although sometimes those things which seeme most likely and probable , doe happen to prooue false , yet doth nature and reason teach and inioyne vs rather to giue credit thereto ; and experience doth manifest that the cause of deception therein , for the most part , doth consist in the weakenesse of mans iudging thereof aright . for in iudging of probabilities , are great oddes , some things onely seeme probable to such as are * wise , learned , expert , subtill : some vnto the most exquisite iudges alone : some to euery vulgar ; some to the choise and best sort of vulgars , and not vnto all ; and in these differences , doth necessarily breede much error and mistaking . notwithstanding , the vertue and force of probabilitie it selfe , simply doth not deceiue , or vsually faile , but as it is diuersly and differently conceiued by men , that oft prooueth false , which seemed likely . vatem hunc perhibemus optimum , saith cicero , qui bene conijciet , that is , we auouch and affirme that man to be the best prophet , or prognosticator of issues to come or happen , who hath the power and skill of right and true coniecture , which euer consisteth in the exquisite perpension of probable inducements . what is among men more admired , or more worthy to be admired , then this art , this skill , this power ? who doth not know what vse , also what benefit doth arise thereby , both vnto the true warrant and allowance of action , and also vnto the maintenance , and iustification of right opinion , in counsels and deliberation ? as in all other faculties and sciences , the excellencie and necessitie thereof doth brightly shine : so most apertly vnto common obseruation , it doth prooue and manifest it selfe in the two seuerall professions of the logician and the oratour . the logician in his discrepations and questions , concerning doubts and ambiguities , by the diligence of subtill dispute , from the light of probabilitie , rectifieth the vnstable fluctuation of vnconstant opinion , and produceth through mature disquisition , and raciocination , what is most safe , most consonant with truth , to hold , affirme , or be perswaded . the oratour in his coniecturall state or questions , in his pleas of doubtfull and controuersed facts , or rights , wherein oft-times probabilitie and likelihood , seeme to stand equall and vnpartiall vnto both parts : notwithstanding by mature , acute , and seasonable pressing , and vrging that which is most like , most reasonable , and consonant with right , with law and equitie , in the end doth bring into light , and discouer , what is most equall , vpright , and worthy to be credited , or respected . what euictions of truth and right , what conuictions of guilt and errour doe dayly issue from hence , common experience , doth prooue and demonstrate . thus much briefely prefixed in generall , concerning the necessitie , light and truth of probabilities ; it now remaineth to consider the vse and power thereof likewise , in our particular proposed subiect of witch-craft , which common sense doth not onely iustifie ( as in all other subiects ) but the word of vndoubted truth . almightie god , in case of idolatrie , doth not onely publish and proclaime his detestation of that great sinne it selfe , but therewith doth include whatsoeuer hath any probabilitie of respect , or reference thereto ; whether in affection and inclination , or in ceremonie or superstitious shew . this is euident , deut. 18. verse 9. where he first forbiddeth his people so much as to imitate , or doe after the manners of the gentiles ; and afterward particulariseth their making their sonnes and daughters to passe thorow the fire . likewise leuit. 19. 27 , 28. where he forbiddeth as much as the cutting of his peoples heads , or the corners of their heads round , or marring the tufts of their beards , or marking or cutting of their flesh , as was the manner of infidels and gentiles , in their mourning and lamenting of the dead . likewise deut. 16. 21. where he forbiddeth so much as the planting of any groues of trees neere his altar , because it was the custome , inuention , manner , and resemblance of idolaters . as in case of idolatrie , so in case of witch-craft , which is likewise a kinde of idolatry , because the worship of diuels , almightie god in those places of holy writ , where he publisheth and proclaimeth his high displeasure against witches and sorcerers , with that abominable sinne it selfe , doth also condemne as abominable ; first , in generall all kinde of shew , of affection , liking , inclination , or respect thereof ; secondly , any customes , fashions , rites , ceremonies , superstitions , or gestures from thence deriued , or belonging thereto . the first is manifest , leuit. 19. verse 31. there the prophet , from their god iehouah , doth charge his people , that they doe not so much as turne toward , or decline toward sorcerers or south-sayers , vouchsafe to aske any question , or to respect them : and leuit. 20. verse 6. he giueth iudgement and sentence of death , against that soule that doth but turne or looke toward them . the second is likewise manifest , isaiah 8. verse 19. where almightie god noteth the superstitious peepings , whisperings , and mutterings of sorcerers , and according to those gestures , doth with reproch terme them whisperers , mutterers and peepers : and deut. 18. verse 10 , 11. he rehearseth their mumblings , and charmings , and their superstitious marking the flying of fowles ; and leuit. 19. verse 26. he noteth their vaine and ceremonious obseruing of times . if then almightie god be so strict , that he will not endure or tolerate so much as a friendly looking toward sorcerers : the least respect giuen vnto them , or so much as a demand of a question at their hands , any inclination toward them , any their ceremonies , rites or superstitions , yea , so small a matter as their very outward gestures ; how can religious zeale , or the duty of man toward god his creator , esteeme any of these , or the like , or the least of them , lesse then sufficient matter of probable doubt , presumption , religious iealousie , and suspicion against such men , as doe , or dare presume to imitate , to practise or vse them ? as the holy scripture hath pointed out some few gestures , manners , and rites of sorcerers , for an example and light vnto all other of the same kinde : so hath the daily obseruations of succeeding times added infinite more , which haue , doe , and still may encrease , multiply , and be added , and newly inuented , and put on new different shapes and fashions , according to the fancie of the contractors therein , which are the diuell , and man possessed by him , in whose powers and will , according to the nature , qualitie and conditions of their contract , dependeth and consisteth the variation , or innouation of ceremonious rites . for this cause , among authors and records both of elder and later times , wee reade of such diuersities and numbers of superstitious litations , dedications , performances , and a diabolicall solemnities . as therefore we haue manifested such superstitious rites , ceremonies and gestures of sorcerers , as the holy scripture hath noted and deciphered ; so let vs propound some other by after-times , and other authors obserued . some haue vsed in their intention or execution of their diabolicall workes , or in the way of prelusion one kinde of * ceremonious homage , and some another . some doe neuer attempt nor enterprise a diabolicall execution , but with mumblings , whisperings , and secret sounds , and words heard grumbling in their mouthes : as theophrastus in his 9. booke of herbes and plants doth witnesse , concerning certaine magicians in gathering helleborus , and mandragora : and as is likewise vndoubtedly discouered , by the great attributes that are by many famous writers ascribed vnto the caball of the iewes , and vnto letters , characters , words , sillables and sentences superstitiously pronounced . galen writeth , that a certaine sorcerer by vttering and muttering but one word , immediately killed , or caused to dye a serpent or scorpion . beniuenius in his booke de abd. morb . caus . affirmeth , that some kinde of people haue beene obserued to doe hurt and to surprise others , by vsing only certaine sacred and holy words . it is apparent likewise , that others haue accomplished their diuelish ends , by apparitions , shapes , or figures , raised or coniured into glasses ; as fernelius , an eye-witnesse , in his booke de abdit . rer . caus . doth publish . some receiue power and vertue from the diuell vnto their diabolicall preparations , by certaine inchanted hearbes , or medicines which they mixe and gather , sometimes with brasse hookes , sometimes by moone-shine in the night , sometimes with their feete bare and naked , and their bodies clothed with white shirts , as plinie reporteth . some are reported , to obtaine of the diuell their desired ends or workes , by deliuering vnto the diuell bonds or couenants , written with their owne hands . this serres the french chronicler doth report , confessed by certaine witches , in the raigne of henry the fourth . and mr. fox , in the life of martin luther , doth make mention of a yong man , who deliuered a bond vnto the diuell , vpon certaine conditions , which bond was written with the yong mans owne blood , and vpon his repentance , and the earnest zealous prayer of the people vnto god in his behalfe , was redeliuered , and cast into the church in the view and sight of the whole assembly there and then being . some deriue an effectuall vertue vnto their decreed diuellish workes , by hanging characters or papers about the necke , as plinie reporteth . some practise to bring their diuelish ends vnto issue , by coniured images and pictures of waxe , golde , earth , or other matter , as thomas aquinas in his booke de occultis naturae witnesseth . holingshed , page 534. doth chronicle the execution of certaine traitours , for conspiring the king of englands death by sorcerous and magicall pictures of waxe . the same author , page 1271. doth report , that in the twentith yeere of queene elizabeth , a figure-flinger ( as hee termeth him ) being suspected as a coniurer or witch , sudainely dying , there was found about him ( besides bookes of coniuration , and other sorcerous papers or characters ) the picture of a man wrought out of tynne . some late writers haue obserued , that diuers witches by such pictures , haue caused the persons thereby represented secretly to languish and consume , as was lately prooued against some late famous witches of yorke-shire and lancaster , by the testimonies beyond exception of witnesses , not onely present , but presidents in their tryall and arraignment . some execute their hellish intentions by infernall compositions , drawne out of the bowels of dead and murthered infants ; as ioannes baptist porta in his booke de magia naturali , doth from his owne knowledge affirme , and thereto the malleus maleficarum with others doe assent . some practise also sorcery by tying knots , as sant ierome testifieth in vita hilarij , concerning a priest of aesculapius at memphis . some practise witch-craft by touching with the hand or finger onely , as biniuenius saith . some in their sorcerous acts or coniurations , vse partchment made of the skinne of infants , or children borne before their time : as serres reporteth from the confession of witches , in the time and raigne of henry the fourth detected . some for the promoting of their diuelish deuices , vse the ministery of liuing creatures , or of diuels and spirits in their * likenesse as histories report , and theocritus in his pharmacentria , seemeth to credit , inducing there a sorceresse , who by the power of her bird , did drawe and force her louer to come vnto her . this seemeth not impossible vnto a witch , by the multitude of liuing shapes , which the diuell in former ages hath vsually assumed , termed faunes , satyres , nymphes , and the like , familiarly conuersing with men . some bring their cursed sorcery vnto their wished end , by sacrificing vnto the diuell some liuing creatures , as serres likewise witneseth , from the confession of witches in henry the fourth of france deprehended ; among whom , one confessed to haue offered vnto his diuell or spirit a beetle . this seemeth not improbable , by the diabolicall litations and bloudy sacrifices , not onely of other creatures , but euen of men , wherewith in ancient time the heathen pleased their gods , which were no other then diuels . and rather then the diuell will altogether want worship , he is sometimes contented to accept the parings of nailes ; as serres from the confession of certaine french witches doth report . some authors write , that some sorts of sorcerers are obserued to fasten vpon men their magicall mischieuous effects , and workes , by conueying or deliuering vnto the persons , whom they meane to assault , meats , or drinkes , or other such like ; as is euident by the generall knowne power of the magicke cups of the inchaunted filtra or loue draughts : and as seemeth iustified by s. augustine , in his 18. booke de ciuitake dei , making mention of a woman who be witched others , by deliuering only a piece of cheese . some of our late countrie-men haue obserued , some witches to mischiefe or surprise such as they intend maliciously to destroy , by obtaining some part or parcell of their garments , or any excrements belonging vnto them , as their hayre , or the like . it is not to be doubted that the diuell , that old proteus , is able to change and metamorphise his rites , ceremonies , and superstitions , into what new shapes or formes are best sutable to his pleasure and his fellow-contractors most commodious vses and purposes . concerning all the former mentioned , although it be exceeding difficult ; nay , an impossible thing for any man to auouch euery of them true in his owne knowledge or experience ; yet for that some kindes of them wee may assuredly know and beleeue from god himselfe , who hath in his sacred word nominated both * apparitions of the diuel , as also , incantations , charmes , * spels and familiarity with spirits ; as also for that reason doth demonstrate , that there may be many more kinds , besides those named of the same likenesse , nature abused , and diuelish vse ; and for that vnto othersome , the credit , worth and merit of those writers by whom they haue been obserued and published , doth giue weight and estimation , it may be approoued as an infallible conclusion , that wheresoeuer any of them or the like , being diligently enquired after , are either really found , or in apparence or shew resembling , that there ( with the concurrence of circumstances , and approoued precedence of a manifest worke of sorcery consenting ) that there , i say , it ought to be sufficient & vncontroled matter , or occasion of iust suspicion and presumption against the particular , in whom they are by iust witnesses free from exception , detected and palpably knowne , practised and exercised . as we haue now briefly recited and called to minde some sorts of such ceremonies , rites , superstitions , manners , instruments and gestures as are annexed vnto that kinde of sorcery or witch-craft which consisteth in action : so let vs also recite some other sorts of ceremonies , rites , and superstitions , which belong vnto that kinde of sorcery which is conuersant in diuinations , reuelations of things hidden , predictions , and prophecies . diuinations according to nature or art , as cicero distinguisheth in his first booke de diuinatione , we doe not intend or purpose , but that diuination which the same author in the same place doth refer into a power aboue man , which he there termeth the power of the gods , betweene whom and diuination , the stoickes make this reciprocation , si sit diuinatio , dij sunt , si dij sint est diuinatio ; that is , if there be right diuination or prediction of things to come not contained in art or nature , certainly that diuination is of the gods , as reciprocally where there are gods , there is diuination . here wee see plainely , not onely the antiquity , but the direct originall of diuinations , and that they do manifestly deriue themselues from idol-gods , from infidels , from idolaters . this is further euident likewise , by the generall current and report of all histories , euen from the first beginning and foundation of rome by romulus , as through all ancient writings and writers , the frequent mention of augury , aruspicy , extispicy , and the like , doth plentifully witnesse . the holy scripture also and word of god doth testifie the same , deut. 18. verse 9 , 10 , 11. where diuination by the flying of fowles , by the obseruation of times , and the like , are reckoned among the abominations of the nations , or gentiles . the originall then of diuinations issuing from diuels ( because from false gods , the gods of the heathen and idolaters ) let vs for the better noting of the abomination it selfe , obserue and point out some of their ceremonies , manners , and superstitions also . some in olde time vsed to diuine , as by the flying of fowles , so by viewing of lightning , by monsters , by lots , by inspection of the starres , by dreames , per monstra , & portenta , fulgura , sortes , insomnia , per astra , as cicero testifieth at large in his bookes de diuinatione . some did vse to draw their diuinations out of tubs , or vessels of water , whereinto were cast certaine thin plates of siluer and gold , and other precious iewels , by which the diuels ( which infidels ignorantly called their gods ) were allured to answere vnto demands , doubts , and questions , as is by psellus described , and was vsuall among the assyrian coniectors . some deriued their diuinations from looking-glasses , wherein the diuell satisfied vnto demands and questions , by figures and shapes there appearing . this kinde of diuination was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereunto came very neere and was like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . some fetch their diuinations by lots , taken from points , letters , characters , figures , words , syllables , sentences , which kinde of diuination is distinguished by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . if we should number vp euery particular kinde of shape , wherein diuination doeth shrowde it selfe , it would prooue a long and tedious voyage , not onely through fire , water , ayre , earth , and other farre distant and diuided parts of the wide and spacious world , but through siues , riddles , the guts and bowels of the dead , and many other secret haunts & holes , wherein as the inuincible labyrinths of intricate illusions , the diuell doeth shadow and hide his subtill insidiation of silly deceiued man. he that desireth more curiously to reade other particulars herein , i referre him vnto s. augustine , de natura daemonum , and to camerarius , de diuinationum generibus . it is sufficient that the trueth and possibilitie of these kindes of diuinations and the like , with their ceremonies , rites , customes , and superstitions ; as also their detested originall , end , vse , and abomination , is esteemed diuellish by the word of god , and his most sacred voyce , wherein vnder those kindes of diuination , by the flying of fowles , obseruation of times , deut. 18. verse 10 , 11. and vaine gazing and beholding the starres , isaiah 47. 19. he displayeth and iudgeth the nature and qualitie of all other the like , couered by what stiles or names soeuer . the enumeration of any more sorts , might increase in number , and aduance curiositie , but can adde nothing in substance or materiall vse . the reason that the diuell requireth these rites and ceremonies , s. augustine doeth declare lib. 21. cap. 6. de cinit . dei , alliciuntur daemones ( saith he ) per varia genera lapidum , herbarum , lignorum , animalium , carminum , rituum , non vt animalia cibis sed vt spiritus signis , in quantum scilicet haec iis adhibentur in signum diuini honoris cuius ipsi sunt cupidi . that is , diuels are drawne or coniured , by diuers kindes of stones , hearbes , woodes , creatures , words , times , rites , or ceremonies , not as liuing creatures desire food , but as spirits reioyce or delight in signes , because those signes argue respect , worship , and honour , whereof they are very ambitious and desirous , as affecting diuine worshippe in malice of god himselfe and his diuine worship . to the same purpose saith binsfeldius comment . vel explicat . in praelud . 9. delectantur daemones signis cum imitari deum studeant in sacramentis suis . that is , diuels delight in signes , rites , and ceremonies , as desiring to imitate , or to be like god in his sacraments . wee haue summarily ( wherein for our information is sufficient competence ) produced some few sorts of ceremonies , rites , and superstitious gestures in both kindes , that is , both such as belong to that kinde of sorcery , which consisteth in act , and working , as also that which is exercised in diuination , prediction , and reuelation . the generall rule and reason is the same , and extendeth it selfe equally against both . let vs then in the conclusion thus conioyne them both together . what man is he among men so blind , who beholding in any man the former ceremonies , rites , prelusions , or gestures , being suspicious notes , markes , cognizances , and badges of sorcerers and witches , in either kinde , and doeth not thinke that he may with good reason doubt the ordinary correspondence of fruits , & workes answerable thereto ? vnto the former presumption , if circumstances of time , place , instruments and meanes , fitting such diuellish actes , opportunitie , and the like doe adde their force , doeth not iust occasion of doubt increase ? for illustration and example , let vs suppose a person of a curious and * inquisitiue disposition in things hidden or inhibited , a man voide of the feare and knowledge of god , a searcher after sorcerers , and their diuellish artes , educate among them by kindred , affinitie , or neighbour-hood , with them hauing generall opportunitie vnto inchoation into that diabolicall mysterie , a man likely and prone to become a receptacle of diuels , expressed by his long obserued , or knowne flying from , or hating all occasions or places , where the name , mention , worshippe , or adoration of almighty god is in any kinde vsed ; a man out of whose cursed lips hath at any time beene heard , the * renouncing of god , or voluntary profession of loue and friendship vnto the diuel ( all which with horror sometimes my owne eares did heare , in a * woman at an open assise , being there indited vpon suspicion of witch-craft . ) let vs yet further consider in the same man , an extraordinary alienation of himselfe , from all societie and company with men ( for that familiar conuersation with diuels , begetteth an hatred and detestation , both of the remembrance of god or sight of men ) likewise a frequentation or solemne haunting of desarte * places , forsaken & vnaccustomed of men , the habitations of zijm and iijm , graues and sepulchres . this seemeth , math. 8. luke 8. marke 5. in the possessed true . the possessed and the witch , are both the habitacles of diuels ; with this onely difference , that the witch doth willingly entertaine him . his custome of haunting tombes and sepulchres , in the one doth make it probable , and credible in the other . likewise a solitary solacing himselfe , or accustoming abroad oft , and vsually alone , and vnaccompanied at times and houres vnusuall and vncouth to men , as the most darke seasons of the night , fitting the darke workes , and the workemen of the prince of darkenes . let vs yet more particularly obserue this man branded with the former note , seeming or professing to practise workes aboue the power and possibilitie of man , to threaten or promise to performe , beyond the custome of men , whether in generall , or toward any particular . in a diuellish intended action bent against any particular , likewise wee may diligently examine any manifest speciall prouocation , first giuen : secondly , an apparent apprehension thereof expressed by words , gestures , or deedes : thirdly intention , or expectation , succeeding the prouocation , starting out oft-times , or intimated by any rash , vnaduised , or sudaine proiect of headie and vnbridled passion : fourthly , the opportunitie sutable vnto such an intended desseigne , as time and place competent for accesse , speech , sight , or receiuing from , or giuing vnto the particular , against whom such diuellish thoughts are set , any thing , wherein any inchanted power or vertue is vsually hid and conueighed . after a sorcerous deede is thus certainely obserued to proceede , we may then further with vigilant circumspection view , whether ought may be detected , iustly arguing his reioycing pride , or boasting therein , that standeth iustly suspected , or ought that may prooue or expresse his doubt , or feare of discouery , his guilty lookes , cunning euasions , shifting , lying , or contradictory answeres , and apologies vnto particulars vrged . these circumstances and the like , though each alone and single may seeme of no moment or weight , yet concurring together , or aptly conferred , they oft produce a worth from whence doth issue full & complete satisfaction . verisimilia singula suo pondere mouent , coaceruata a multùm proficiunt ( saith cicero ) that is , euery single circumstance hath his weight and vse , but consenting and concurring together , they doe much aduantage . since then what vertue or power soeuer , circumstances and presumptions , doe vsually and generally vnfold in all other subiects or matters whatsoeuer , the same equally and as largely , reason doeth here display and offer in this of witch-craft : why should not the like practise thereof herein also bee vrged and found , as likely and succesfull ? i doe not commend or allow the vsuall rash , foolish and fantasticall abuse of circumstances , nor their wresting and forging , nor the coniuration or raising vp of their likenesse , and shadowes , without any substance or trueth ( as is too common and vulgar ) out of meere fancy or defect of true iudgement , without the due manifestation of a certaine crime first in this kinde assured . but where all the former circumstances doe truely and really occurre , or most of them , or the most materiall amongst them with an apparant vncontrouled precedent euidence of an vndoubted act of sorcery , and are not indirectly wrested or guilefully extorted , but directly proued , & fairely produced and vrged ; what man inioying his common sense or reason , can be ignorant , what a large scope and faire fielde they doe yeeld to sent , to trace and chace the most hidden and secret guilt of witches whatsoeuer , out of their vtmost shifting most close couerts and subtill concealements ? i doe not affirme circumstances and presumptions , simply in themselues sufficient to prooue or condemne a witch ; but what reasonable man will or can doubt or deny , where first a manifest worke of sorcery is with true iudgement discerned , and knowne certainely perpetrate : that the former circumstances and presumptions pointing vnto a particular , doe giue sufficient warrant , reason , and matter of calling that particular into question , & of inioyning and vrging him vnto his purgation and iustification from those euill apparances , whereby through the differencies , iarres , contrarieties , and contradictions of the false faces and vizards of seeming truth ( because identity and vnity is properly and solely found with truth it selfe inuiolable and the sa●e ) guiltinesse is oft vnable to finde a couert to hid it selfe , but rubbed or galled vnto the quicke , doth breake out and issue forth in his owne perfect and vndeceiuing liknesse . it may be obiected , that it doth commonly fall out , and is so oft scene , that the hearts of witches are by the diuell so possessed , so hardned and sealed vp against all touch , either of any conscience , or the least sparke of the affections of men left in them , that there is no possibility , or hope of any preualence , by the pressing of any presumptions or circumstances , which they for the most part will answere with wilfull and peruerse silence . this is and may be sometimes true , yet is no sufficient reason , why due proofe and tryall should not alwayes diligently be made herein , since first experience it selfe doth witnesse a manifest benefite thereby : secondly , the like reasonable course and practice is knowne both vsuall , fruitfull and effectuall in all other disquisitions , and inquisitions whatsoeuer : and thirdly , the diuell himselfe , the witches and sorcerers great and graund master , though of farre fewer words then witches , ( as seldome speaking at all ) and abounding with farre more subtiltie and cunning ; yet is he not able by all his art of cunning , alwayes to hide his owne workes , but by presumptions and circumstances , wise and vnderstanding hearts doe oft discerne and discouer them , as is by dayly experience seene and testified , and is confirmed by the proofe which all holy and godly men haue euer had thereof . and to this purpose , and for this cause the holy scripture doth require gods chosen children , to sift and try the spirits , whether they be of god or no ; that is , whether they be of his holy spirit , or of the euill spirit which is the diuell . although therefore god for his owne secret decree , or purpose , doe permit the diuell sometimes to hide and shadow the guilt of his associates , witches and sorcerers , from the sight or deprehension of man , and thereby , sometimes , frustrate mans iust endeuour and duty of their discouery ; yet doth he not totally or altogether herein subiect , or captiuate , or abridge mans power or possibility of preualence , euen against all the power and force of diuels , as oft-times our dullest senses cannot choose but witnesse . could the diuell , or their owne craft whatsoeuer , deliuer the sorcerers from destruction out of the hands of saul , who iustly destroyed them all out of the land of israel , 1. sam. 18. verse 9. or out of the hands of iosias , who according to lawe , tooke away or abolished all that had familiar spirits , and southsayers . 2. kings chap. 23. verse 24 ? the extirpation of these southsayers , by those princes , was commended of god , and by his lawe commanded , leuit. 20. 27. the same lawe of god commaundeth , that no man be iudged or put to death , but by the mouth of two witnesses , from whence it is necessarily collected , that the workes of sorcery are not alwayes hidden , but oft-times so open , that they may be manifestly noted ; otherwise , how could they be testified , which vnto their condemnation the lawe doth euer presuppose and necessarily commaund ? neither is this lawe of god any thing discrepant from the common equity of all lawes , or from reason it selfe : first , for that many workes of sorcery doe immediately in their first view , manifest themselues to the sense , as is euident , by the miraculous workes of the enchaunters of egypt , practised in the sight of pharaoh king of egypt . secondly , for that many workes are apparent manifestly to reason , in which , though the sense cannot immediately discerne , or take notice of their quality and authour ; yet by necessary inference and euidence of reason , they are certainly and demonstratiuely prooued to issue from the power and force of spirits and diuels , as hath beene formerly declared , concerning both workes and also diuinations , prophecies , and reuelations hidden from all curiosity and possibility of man. thirdly , for that circumstances and presumptions doe with good and likely reason call into question , and iustly charge with suspicion ( as hath beene instanced ) concerning the performers and practisers of ceremonious rites , superstitious gestures , actions and manners vsuall vnto witches and sorcerers . since then , as is before prooued , almighty god doth inioyne a necessity of testimonies , vnto all condemnations and iudgements of death whatsoeuer , and testimony doth alwaies necessarily include a manifestation of whatsoeuer is testified , either to sense , or reason , or both ; it followeth as a necessary conclusion vnto all that hath bin said : that from things either manifest to sense , or euident to reason , issueth wholly and solely , not onely the reasonable and likely way of detection of witches , but the very true way by god himselfe , in all true reason intended and commanded . and from this way it is , both by multitudes of examples , by experience and reason manifest , that neither witches , nor the diuell himselfe is altogether able to hide or defend their guilt . diligence therefore herein duely and carefully exercising it selfe certainely shall not , not can prooue the lawe of god vaine , nor the owne endeuour frustrate or voide , although haply difficulties and impediments may somtimes interrupt , as in all other cases and affaires is vsuall . thus hath beene made manifest how witch-craft is discouerable by sense , and euident by reason ; likewise , that it is no more inscrutable or hidden from detection in the inquisition thereof , by signes of presumption , probable and likely coniecture or suspicion , then all other intricate or hidden subiects , or obiects of the vnderstanding whatsoeuer . for , although presumptions are alone no sufficient proofe , yet doe they yeeld matter and occasion of diligent and iudicious inquisition , which is the reasonable way and due method of vpright proceeding , and the common , hopefull and warranted path vnto all detections , in all other cases of doubt and difficulty whatsoeuer ; wherein i see no cause or reason , why iudicious , wary and wise practise and proofe , weighing and pressing circumstances into the bone and marrow , should not equally , in case of witch-craft , as in all other cases of iudgement and inquisitions ( though not euer because that exceedes the nature of presumption ) equally , i say , and as oft should not confound the guilty , and chase and winde out as faire an issue . certainely , if men would more industriously exercise their sharper wits , exquisite sense , and awaked iudgements , according vnto the former reasonable , religious , and iudicious wayes , exempt from the burthen and incumbrance of blinde superstitions , traditionary and imaginary inuentions and customes , no doubt , but experience would yeeld and bring forth in short time , a much more rich increase of satisfaction , and more happy detection in iudiciall proceedings . it is true , that in the case of witch-craft many things are very difficult , hidden and infolded in mists and clouds , ouershadowing our reason and best vnderstanding . notwithstanding , why should men be more impatient or deiected , that in matters of witch-craft , many things are oft hidden from our knowledge , and discouery , when the same darkenesse , obscurity , difficulty and doubtfulnesse , is a thing ordinary in many other subiects beside , as necessary vnto vs , and concerning which , it may be no lesse truely said , that in this life of mortality , much more is that which is vnknowne , then that which is knowne and reuealed vnto vs. hence is that ancient saying of the philosopher : hoc tantum scio , quòd nihil scio , that is , so few are those things , which are demonstratiuely , truely , and certainely knowne , that they are nothing in comparison of the infinite number and multitude of such things , as are either onely probable , or obscure or inscrutable . for to deny that god hath giuen vnto man a great measure of knowledge in many things , were not onely grosse darknesse and blindnesse , but great ingratitude , yea impiety . neuerthelesse , it were also as great fatuity not to see or acknowledge , that god hath mixed this knowledge with much intricate difficulty and ambiguity , which notwithstanding he doth in his wisedome more or lesse reueale distribute and dispense , in seuerall measures , vnto seuerall men , according to their seuerall cares , studies , indefatigable paines , and more industrious indeauour , in seeking and inquiring it : in defect whereof more commonly then either in gods decreed restraint , or natures abnuence , mens desires and labours are so often annihilate . chap. xiii . the confutation of diuers erroneous wayes , vnto the discouery of witches , vnlgarly receiued and approoued . as true religion doth truely teach the true worship of god in that true manner which he requireth , and commandeth : so superstition in an vnapt measure or manner , doth offer vp and sacrifice her vaine & foolish zeale or feare . vnto her therefore & her sacrifice , thus doth almighty god reply ; who required this at your hands ? i hate and abhorre your sabboths and your new moones , isa . 12. 13. the heathen oratour could say , religio continetur cultu pio deorum . true religion consisteth in the holy and true worship of god. vnto the aduancing of the worship of the true god , the extirpation of witches and witch-craft ( because it is the most abominable kinde of idolatry ) is a speciall seruice , and acceptable duty vnto god , expressely commanded by himselfe , deut. 17. 3 , 4. 5. in the performance therefore of this worship , as it is solely and truely religious , to seeke their extermination by those meanes , and in that manner , which almightie god doth approue and allow : so with misgouerned zeale or feare , in the ignorance , or neglect of the right manner or way , inconsiderately to follow vnwarranted pathes thereto , is plaine superstition . iulius scaliger , in his third booke of poetrie , thus describeth very liuely the nature of superstition . superstitio satisfacit ad notandum eum habitum , quo metuimus , aut deum sine ratione , aut ei opera attribuimus quae opera ne cogitauit quidem vnquam ille , that is , this word superstition doth serue to set forth such an habit or disposition of minde , wherein wee worship or so feare god , as is voide of cause or reason , or vnto our owne hurt or damage , we attribute vnto god , as of god , those workes or things , which almighty god himselfe neuer thought or intended . the word which the greekes vse for superstition , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , inconsulta & absurda diuinae potentiae formido , that is , an absurd , and ill-aduised feare or worship of god , which certainely is there , where he neither requireth it , nor is true cause or reason either of such worship , or in such sort or manner . in this speciall part therefore of the worship and feare of god , namely , in the discouery of witch-craft and sorcery , as wee haue before laboured to finde out those waies which are lawfull , iustifiable , and allowed : so let vs now briefely display the folly and vanity of erroneous and blind pathes , pointing deceitfully thereto ; that we seeke not superstitiously to serue god , in our inioyned and commanded duties of the discoueries of witches , with our owne vanities or follies , rash inuentions , or deuices ; but in reasonable , iust , discreete and religious proceeding , which is onely and solely acceptable with god. in former ages and times , haue been published by diuers writers , many ridiculous traditions , herein so vai●e , and so farre vnworthy any serious confutation , that they scarce deserue so much as bare mention . of this sort are the imagined profligations of the fits of the bewitched , by beholding the face of a priest , by being touched by hallowed ointments , or liniments , by the vertue of exorcisation , of incense , of odours , of certaine mumbled sacred or misticall words . i will therefore omit these , as by time it selfe worne exolete , found worthlesse , and almost of later writers left namelesse , and will onely oppose and examine such later experiments , as doe in our time and country most preuaile in esteeme . chap. xiiii . the casting of witches into the water , scratching , beating , pinching , and drawing of blood of witches . it is vulgarly credited , that the casting of supposed witches bound into the water , and the water refusing or not suffering them to sinke within her bosome or bowels , is an infallible detection that such are witches . if this experiment be true , then must it necessarily so be , either as a thing ordinary , or as a thing extraordinary : because nothing can happen or fall out , that is not limited within this circuit or compasse . that which is ordinary , is naturall ; as likewise that which is natural , is ordinary . aristotle in the second of his ethickes saith of that which is naturall , quod aliter non assurscit , that is , ordinarily it is not otherwise , then euer the same . from whence it doth follow by good consequent , that whatsoeuer is ordinary , must be naturall , because it keepeth the same course and order , which is the property of nature . for this cause scaliger in his booke de subtilitate saith , natura est ordinaria dei potestas , that is , nature is the ordinary power of god , in the ordinary course and gouernment of all things . if then this experiment in the tryall of witches , be as a thing ordinary ( as it is vulgarly esteemed ) it must be found likewise naturall . if it cannot be found naturall , it cannot be ordinary . that it is not , nor cannot be naturall , is manifest . first , for that the ordinary nature of things senselesse and voide of reason , doth not distinguish one person from another , vertue from vice , a good man from an euill man. this our sauiour himselfe doth confirme , math. 5. verse . 45. god maketh his sunne to arise on the euill , and the good , and sendeth raine on the iust and vniust . nay , we may further obserue in the booke of god , and also reade in the booke of nature and common experience , that the common benefit of nature , is not onely vouchsafed vnto all wicked men indifferently , but euen vnto diuels themselues , who doe not onely participate in nature the common essence , faculties and powers , proper vnto the substance and nature of all other spirits ; but also doe exercise these powers and spirituall forces vsually vpon other inferiour natures , subiect vnto their supernaturall nature , reach and efficacy , as is often seene in their workes euen vpon the bodies and goods of the blessed saints and sonnes of god. hereby then is euident , that nature cannot take notice , or distinguish a wicked man , no not a diuell , and therefore much lesse a witch . but here may be obiected , that diuers herbs and other simples , produce many strange and wondered effects , by an hidden secret , and occult qualitie and property in nature , though there appeare no manifest qualitie oft-times in them , by which in reason or probabilitie they should or can bee effectuall thereto . this physicions doe dayly witnesse and prooue true . why then may not there bee likewise yeelded the like hidden power , or antipatheticall vertue in the nature of the element of water , and thereby a witch bee detected ; as well without knowne cause or reason thereof in nature ; notwithstanding naturally the euils or diseases both of body and minde , are both detected , and cured by elementary substances or compositions , in which there is no manifest knowne proportion therewith ? it is truly answered , that although in this supposed experiment of the disposition of the element of water towards witches , casualty may haply sometimes seeme to iustifie it true ; yet is not this sufficient to euince it a thing naturall . those things which are naturall , necessarily and euer produce their effect , except some manifest or extraordinary interception or impediment hinder . thus fire doth necessarily , ordinarily , and alwaies burne and consume any combustible matter or fuell being added thereto , except either some manifest or extraordinary hindrance oppose it . the like may be saide of all other elements for their naturall effects in their proper obiects . naturall medicines likewise , if rightly accommodated with prudence , art and discretion vnto the right disease , doe neuer faile their vsuall productions or effects . this almighty god in his holy writ doth confirme , and long and aged experience of many hundreths of yeares hath successiuely witnessed , wherein the ancient records of all learned writers , haue euer testified innumerable medicinal herbs and drugges , certainely and truely to bee euer the same . present times doe likewise see & witnes it , and no man doth or can doubt it in the right proofe . concerning any such nature or custome in the element of water , in the refragation of witches , who was as yet euer able to write and fully resolue , or prooue it ordinary , necessary , certaine , euer or for the most part , not failing as is in course of nature most infallible and neuer doubted ? what former ages haue successiuely vouchsafed the mention of truth or certainty therein ? hath almighty god , at all , so much as approued any opinion or thought thereof ? is it not rather to be iustly doubted , that it may be esteemed among the abominations of the gentiles , which god in his people doth detest , deut. 18. verse 9 ? doe all men in our time , or good and iust men auouch their owne proofe in the tryall thereof ? or contrariwise , doe not many wise , religious , learned and equall minds with reason reiect and contemne it ? doth law as yet establish it , or reason prooue it ? how can it then be proposed as equiualent with those reasonable meanes or wayes , of iust proceedings or tryalls , which god , his diuine lawe , his law of nature , iudgement , reason , experience , and the lawes of men haue euer witnessed , perpetually and onely assured certaine and infallible ? it wanteth the vniuersall testimony of former ages and writers ; in this our age it is held in iealousie with the most iudicious , sage , and wise : it hath no reasonable proofe , no iustifiable tryall hath dared to auouch it vpon publike record , no lawe hath as yet , thought it worthy of admittance ; and the lawe of god is not prooued to prooue or approue it . if it had beene a thing naturall , ordinary , of necessary , or of certaine operation or power , and therein so euidently remarkeable , it is impossible it should haue escaped authenticall approbation , or the same notable testimonies , which all other tryed truths haue euer obtained . from the former premises therefore we conclude , that it cannot be a thing naturall , necessary or ordinary . if it be not ordinary , then is it not alwaies the same ; if not alwayes the same , then is it sometimes failing ; if sometimes failing , then is it not infallible ; if not infallible , then in no true iudgement or iustice to be trusted or credited . it now remaineth to inquire , whether being prooued false or ordinary , it may not be prooued true as extraordinary ( for to esteeme or grant it both is an impossibility in nature , and an absurdity in reason . ) let vs grant , it may be iudged and deemed extraordinary ; the next doubt then remaining is , whether being extraordinary or miraculous , it be of god or of the diuell . the reason why some men suppose it should be of god , is , for that the water is an element which is vsed in baptisme , and therefore by the miraculous and extraordinary power of god , doth reiect and refuse those who haue renounced their vowe and promise thereby , made vnto god , of which sort are witches . if this reason be sound and good , why should not bread and wine , being elements in that sacrement of the eucharist , be likewise noted and obserued to trurne backe , or fly away from the thraotes , mouthes , and teeth of witches ? and why , ( if for the former reason , the water being an element in the sacrament of couenant , made with god , in the first initiation into the faith , doe for that cause refuse to receiue witches into her bosome , and thereby giue an infallible proofe of a witch ? ) why , i say , should not by the same reason bread and wine , being elements in the sacrament of confirmation and growth of faith , refuse and fly from those much more , whose faith and promise made vnto god in riper and more vnderstanding yeares , is by them renounced ? and why for that cause , should not bread and wine become as infallible markes and testimonies vnto the detection of witches ? if the reason be good in the first , it must necessarily be the same in the second ; and if it faile in the second , it cannot be good or sound in the first . neither doth it or can it stand with any good reason at all , that because so smal part of the element of water , is set apart vnto that religious seruice in the sacrament ; therefore , the whole element of water , or all other waters must thereby obtaine any generall common property aboue the kinde or nature . neither is it as yet agreed , or concluded generally among the most learned , and reuerend diuines , whether that small part of water which in particular is set apart , or vsed in the sacrament , doth thereby receiue any manifest alteration at all in substance , essence , nature or quality . if then that part of the element of water it selfe , which is hallowed vnto that holy vse , be not manifested , or apparently prooued to be thereby indowed with any vertue , much lesse can it communicate any vertue vnto other waters , which did not participate there with in the same religious seruice . except then there may be prooued by this religious vse of water , some more endowment of sense or religion therein , then is in other elements , why should it more fly from a witch then the fire , then the ayre , then the earth ? the fire doth warme them , the ayre flyeth not from them , but giueth them breathing ; the earth refuseth not to beare them , to feede them , to bury them . why then should the water alone runne away or flye from them ? it may be answered , that it is a miracle , whereof therefore there neither can nor ought reason in nature to be demaunded or giuen . if it be a miracle , it is either a true miracle , which onely and solely doth exceed the power of any * created nature , or is a seeming miracle by the power of the diuell , working effects in respect of mans reason , nature , and power supernaturall and impossible ; notwithstanding confined and limited within the generall rule , reason and power of vniuersall nature , which he * cannot exceed or transcend , being a finite creature , and no infinite creator . miracles , of the first kinde , are raising from the dead the son of the widow of sarepta , by elias 3. of the kings , 17. the diuiding the water of iordan with elias cloake , 4. of the kings 2. the curing of the sicke by s. pauls handkercher , act. 5. 19. the raising lazarus by our blessed sauiour , and the like . miracles of the second kinde , are all the workes of the enchanters of egypt , exod. 7. which were onely diuellish sleights , cunning * imitations , countersets , and diabolicall resemblances and shadowes of the true miracles , wrought by almighty god , in the hand of his seruant moses . if this miracle , or this miraculous detection of witches by water , be of this later kinde , it is of the diuell ; and is not to be esteemed or named , where the name of god is feared or called vpon . for although the cunning fraude of the diuell , aboue and beyond all capacitie of the weake sense and vnderstanding of man , doe so liuely oft-times cast before our eyes , the outward shape and similitude of the miracles of god , that man is not able easily to distinguish them , or at first sight to put a true difference : yet must men studiously , and circumspectly be aduised herein , lest rashly they confound , or equall the vile and abiect illusions of that damned creature the diuell ( though neuer so wonderfull in our eyes ) vnto the infinite power of the almighty creator , in his true and truely created miracles , which is an high dishonour vnto our god , and accursed impiety . for this cause , the holy scripture hath admonished and warned the weakenesse of humane vnderstanding , not to be transported by signes and wonders , nor to trust or giue credit to euery miracle : and our sauiour himselfe , math. 24. verse . 24 doth furnish his disciples with carefull warning herein . and s. iohn , in his reuelation fore-telleth , that in the latter dayes and times , the diuell and the great whore of babylon , shall with great signes , wonders , and miracles , seduce and deceiue the last ages , and people of the world . since then miracles are of no validity , except certainely and truely knowne to be of god ; and since also it is not easie for euery spirit to discerne therein ; let vs duely examine and sift this our supposed and proposed miracle in the tryall and detection of witches . petrus gregorius tholosanus in his syntagma iuris , lib. 2. cap. 12. in a tractate concerning the relicks and monuments of saints , together with miracles , doth giue very honest , sound , and substantiall direction . first , that all credited miracles be found and allowed by religious lawes and authoritie . secondly , that the persons by whom they are first reuealed or knowne , or by whom they are auouched , be testes idonei , omniq exceptione maiores , that is , that they be worthy witnesses of vndoubted and vnstained credit and worth , free from all iust exception , of holy life , and vnstained conuersation . without these cautions ( saith he ) no miracles ought to be esteemed , or receiued as of truth . how farre our vulgar tryall of witches , by the supposed miraculous indication and detection of them by the water , is different from this care or respect , this equitie , religion , or humanitie , common practise doth openly declare , when without allowance of any law , or respect of common ciuilitie , euery priuate , rash , and turbulent person , vpon his owne surmise of a witch , dare barbarously vndertake by vnciuill force and lawlesse violence , to cast poore people bound into the water , and there deteine them , for their owne vaine and foolish lusts , without sense , or care of the shamefull wrong , or iniury , which may befall oft-times innocents thereby . though this kinde of tryall of a witch , might haply prooue in it selfe worthy to be allowed , yet is it not in euery priuate person iustifiable , or tolerable , or without warrant of authoritie in any sort excusable . the manner therefore of this vulgar tryall , must needs with iust and honest mindes , vncontrouersedly , and vndoubtedly , be rusticall , barbarous , and rude . now to returne againe into the truth of the miracle it selfe in this tryall . first , let vs enquire with petrus gregorius , what religious lawes or authoritie haue admitted it as true . secondly , what religious , reuerend , iudicious , graue , or holy spectators , or eye-witnesses doe auouch it . let vs yet farther proceede with the same author , in the fore-named syntagma , lib. 34. cap. 21. and by some other rules , farther examine this miracle , if it be well and duely auouched and credited , concerning the being thereof , whether that being be not a being of the diuell , & of his miracles . conatus omnis daemonum ( saith the author ) vnum habet generalem sccpum , operibus dei se obijcere , ei debitum honorem subfurari , pios hominum animos sibi lucri facere , & a vero deo retrahere . that is , the workes of the diuell haue one generall scope ; namely , to oppose themselues against the workes of god , to rob god of his honour , to drawe the hearts of men from god , and to gaine them vnto himselfe . let vs now consider the fore-named miracle by these rules . concerning the approbation thereof by any religious lawes or authority , i haue neuer read my selfe , nor haue heard by others , of any authentike suffrage from classicall author , and with good reason , i may conceiue and iudge a nullity therein . concerning any religious , learned , and iudicious spectators and auouchers of this miracle , whose faith and credit may be wholly free from al iust exception , it hath euer been a difficult and hard taske to furnish any true sufficiencie or competency in this kinde , though multitudes and swarmes of deceiued vulgars , continually and violently obtrude their phantasticall sominations . since then as yet there doth no manifest law stand vp to patronage this miracle , and the learned , religious , and holy man able to discerne and iudge , and free from exception , is not at all , or hardly to be produced or found to auouch or countenance it true ; it may be with good reason suspected , and that reason may iustly disswade all sodaine , rash , or hasty credit or trust thereof . now let vs examine , if it were vndoubtedly to be assumed as true , whether being true , it be not as truely of the diuell . and first let vs consider , whether it doe not oppose the workes of god , which was the first direction of gregorius . it is herein truely conuicted , because the nouelty and supposed miraculous force and might thereof , doth first vsually and easily intise vnsetled braines , rashly to forsake the wayes of iudgement and iudicious legall proceeding , which is the ordinance and worke of god : secondly , doth imbolden staggering and vnresolued minds presumptuously without warrant to expect , to aske or seeke a signe or miracle , which ordinarily or vnnecessarily required , our blessed sauiour apertly condemneth , math. 16. an adulterous and vnbeleeuing generation doth seeke a signe or miracle . and as herein it directly opposeth against the decree and worke of god , so likewise by giuing occasion and way , that supposed miracles may become vulgarly common and ordinary , whereby the true miracles and miraculous workes of god also may grow with vndiscerning men of lesse esteeme , vile and of no accompt . nam miracula dei assiduitate viluerunt ( saith s. augustine ) the miracles and miraculous workes of god , being oft seene , become of smal or no reputation . the second tryall of a false miracle , was the robbing of god of his due honour and praise , which in this proposed miracle is partly prooued ; by making the extraordinary work or vse of miracles ordinary , and thereby derogating from the power , worth and nature of gods true miracles ( as is before said ) : partly by vnthankfull vnder-valewing , omitting , or relinquishing the ordinary meanes of tryals and detections of doubtfull truths , which god hath made & giuen in his good grace ; and therefore their contempt and neglect is a manifest robbing of god of his due praise and glory therein . the third tryall of the diuels property in miracles , was the seducing of mens hearts from god vnto himselfe , which in our supposed miracle may be necessarily concluded . for if the miracle it selfe be vpon good grounds before alleaged , rightfully deemed to bee of the diuell ; it must necessarily follow , that what soeuer esteeme or reputation is giuen thereto , is a secret sacrifice of ignorance or superstition vnto the diuell , and an hidden and couert seduction from god. and thus hath beene prooued , or at least , with good reason alleaged . first that the tryall of witches by water , is not naturall or according to any reason in nature . secondly , if it be extraordinary and a miracle , that it is in greater likelihood and probability a miracle of the diuell to insnare , then any manifest miracle of god to glorifie his name , which is the true end of right miracles . concerning the other imagined trials of witches , as by beating , scratching , drawing bloud from supposed or suspected witches , whereby it is said that the fits or diseases of the bewitched do cease miraculously ; as also concerning the burning of bewitched cattell , whereby it is said , that the witch is miraculously compelled to present her selfe . these , and the like , i thinke it vaine and needlesse , particularly or singly to confute , because it doth directly appeare , by their examination , according to the former rules produced against the naturalizing of the detection of witches by casting them into the water , that first they are excluded out of the number of things naturall : secondly , that being reputed as miracles , they will also be rather iustly iudged miracles of the diuell , then of god , by the former reasons which haue stripped the supposed miraculous detection of witches by the water , of any hopefull opinion that they can be of god. nor doth our law now in force , differ here from reiecting such like miraculous trialls . see the triall by ordell abolished by parliament the third yeare of henry the third . coke 9. rep. case abbot de strata mercella fol. 33. chap. xv. the exploration of witches , by supernaturall reuelations in the bewitched , by signes and secret markes , declared by the bewitched , to be in the body of the suspected witch , by the touch of the witch curing the touched bewitched . there remaine as yet other miraculous explorations of a witch , carrying in their first view a far more wondred representation then any or all the former explorations . one is , when persons bewitched , shall in the time of their strange fits or traunces nominate or accuse a witch , and for a true testimony against him , or her , thus nominated , shall reueale secret markes in his or her body , neuer before seene or knowne by any creature ; nay , the very words or workes , which the supposed , or thus nominated witch shall be acting or speaking in farre distant places , euen in the very moment and point of time , while they are in acting or speaking ; all which i haue sometimes my selfe heard and seene prooued true . this is reputed a certaine conuiction of a witch . an other miraculous tryal of a witch and like vnto this , wonderfull is ; when a supposed witch required by the bewitched , doth touch him or her ( though when vnknowne or vnperceiued by the bewitched themselues , ) yet according to the prediction of that issue by the bewitched , he or shee immediately are deliuered from the present fit or agony , that then was vpon him or her , which i haue also my selfe seene . for the better discouery of truth in these so wondered difficulties , let vs first recall to minde these few obseruations in our former treatise determined and prooued . first , that the diuell doth many miraculous and supernaturall things meerely simply and alone of himselfe , for his owne ends , and without the instigation or association of a witch . this was made manifest by his conference , disputation and speech with eua after a miraculous manner , out of the body of the serpent , when as yet neither witch , nor witch-craft were come into the world . secondly , that the diuell is able to obtrude or impose his supernaturall or miraculous workes vpon men , against their knowledge , liking , will , or affection , and being vnrequired . this is cleere by his transuection of the body of our blessed sauiour , as also by his violent casting of the bodies of the possessed , amongst the people mentioned in the gospell . thirdly , let vs not here forget specially , that hee is able to transmit and send vnto , or into men vnrequired , and without their desire or assent , secret powers , force , knowledge , illuminations , and supernaturall reuelations . this was prooued by the possessed in the gospell , who from a secret and hidden reuelation and power , aboue and beyond themselues , were able to vtter that high mistery , as yet hidden from the world , that iesus was the sonne of the liuing god. this could not be knowne vnto them , by their owne reason or nature , being aboue and beyond all reason or nature , and by grace onely then begun to be reuealed vnto the blessed disciples themselues . to thinke that the possessed could haue that knowledge equally with the disciples by the same grace , were impious derogation from their apostolicall priuiledge and prerogatiue therein , vnto whom did properly belong the first fruits thereof alone . this supernaturall reuelation therefore was transfused into the possessed by the diuell , who could not be ignorant of the lyon of juda , the mighty destroyer of his spirituall kingdome , long before the disciples were borne , or capable of knowledge . and thus hauing recalled these obseruations , from them doe issue these necessary inferences . first , that all supernaturall acts or works in men , are not to bee imputed vnto those men . secondly , that for this cause those supernaturall workes , are onely to be imputed vnto men which the diuell , according vnto contract or couenant which those men doth practise and produce . and for this cause , in the inquisition of witch-craft , when we haue truely first detected an act , done by a spirituall and supernaturall force ( because it is in all lawes iniurious , to accuse of any act , before it be certainely knowne the act hath beene committed ) then , and not before , wee ought indeuour directly and necessarily to prooue the contract , consent , and affection of the person suspected , vnto , or in that supernaturall act , that being no lesse essentiall , to detect and discouer the true and vndoubted witch ; then the supernaturall act , being certainely apparent , doth vndoubtedly prooue the diuell , and his power therein . this equall regard , in case of witch-craft , ought to bee carefully ballanced , without which vaine and vnstable men shall euer at their lust and pleasure , vpon affections and passions , be priuiledged with impunity , to lay vniust imputations , and to vse wrongfull violence and oppression beyond all equitie , or reason . when therefore men that are prudent , iudicious , and able to discerne , doe first aduisedly vpon good ground and reason , adiudge a supernaturall act euidently done , or at least worthy to be suspected : secondly , shall by iust and reasonable proofe , or at least liuely and faire presumption detect the contract , affection , or consent of any man in that act ; then and not before , is the accusation , inquisition and inditement of witch-craft , against any man equall and iust . for since a supernaturall worke can be truely and simply no act of a naturall man , and is the immediate hand and power of a diuell ( as is formerly prooued ) it is the mans consent , contract and couenant alone , in the act with the diuell , that being detected and discouered , doth infallibly and essentially prooue him a witch , and not the act itselfe . these obseruations , and considerations , first necessarily prefixed , let vs now proceed vnto the two former propounded experiments of the miraculous detection of witches . it is necessarily true , that it can solely proceed from a supernaturall power , that the bewitched are inabled in their traunces , to fore-tell the sequell of the supposed witches touch : likewise , that the nominated witch , shall accordingly by her touch immediately free and dispossesse the sicke or the bewitched of their agonies . it is as necessarily true also , that it can solely proceed from a supernaturall power , that the bewitched are able in their traunces to nominate the most secret and hidden marks in the bodies of the suspected witch , her present speech * and actions in farre distant places , and the like , but whether these miraculous reuelations , with their answerable euents , ought to bee esteemed iust conuictions of the persons thus by a supernaturall finger , pointed out and noted ; as also whether they proceede of god or of the diuell , is very materiall , to examine and consider . if they proceede from god , their end , their extraordinary necessitie and vse , bent solely vnto the immediate speciall glory , or extraordinary glorification of god therein , will euidently declare . what more extraordinary glorification of god can be pretended in the needfulnesse of a miraculous detection of witch-craft , then of any other sinne committed , as immediately against god , and with as high an hand ? witch-craft is indeed one kinde of horrid renunciation , and forsaking of god , but there are many more kinds much more hellish then this secret and concealed defection : as the open cursings , wilfull blasphemings , and spitefull railings vpon god , euen vnto his face , professed hatred and contempt of god. among many offendors in these kindes , after their owne long prouoking continuance therein , and almighty god his vnspeakeable long suffering and patience : some few sometimes haue been made hideous spectacles and examples vnto the rest , of the infinite power and iustice of god , his vnsufferable displeasure , indignation and direfull reuenging wrath . in this number was , for some time nebuchadneser , and pharaoh king of egypt , and in later times iulian the apostata , and others the like . many other as high blasphemers , and despisers of god , notwithstanding haue been permitted to escape any such miraculous punishments , or fearefull notorious exposings vnto the worlds view . rabshakeh , railing on the liuing god , in the open view and hearing of the men of israel , and olofernes denying the god of heauen , were not miraculously , or by any immediate hand of god smitten , but were suffered to grow on , vntill their haruest of confusion was ripe . that high degree of blasphemie against the sonne of the liuing god , hanging vpon the crosse for the sinnes of mankinde , committed by the cruell and hard-hearted iewes , in scorning , scoffing , and spitefull derision both of god in heauen , math. 27 , verse 43. and also of the eternall sauiour of the world , descended from heauen , was not by god then extraordinarily reuenged ( as the incomparable greatnesse of the sinne might seeme to require ) but was in almighty god his iust iudgement , suffered , vntill in the due time , their owne execrations , and cursings of themselues , and their posterity , thereby to hasten and purchase the effusion of that holy innocent bloud , did fall vpon them so heauily , that their whole nation , people , and kingdome , became extirpate , vile , and vagabond for euer vpon the face of the earth . it is recorded in the reuelation , chap. 13. verse 5 , 6 , 7. concerning the beast , that he opened his mouth vnto blasphemy against god , his tabernacle , and the saints ; that he spake great mighty blasphemies , yet power was giuen vnto him to continue , and preuaile therein many yeares , and a large space of time . by these few examples it is euident , that neither the height , the nature , the quantitie , nor the qualitie , of the most abominable , or prouoking sinne , most odious vnto god and men , doth vsually , or alwaies draw downe from heauen vpon it selfe a miraculous immediate hand of gods wrath . we may easily instance the like , concerning the sin of witch-craft , which is our particular subiect . although by the hand of his holy seruant saint paul , almghty god did miraculously smite the sorcerer elymas , & as writers report , simon magus , by the hand of st. peter , multitudes and societies of other sorcerers , and southsayers among the caldeans , escaped not onely the hands of nebuchadneser , in his wrath ; but as it seemeth in the prophecy of daniel , they liued many yeares in high esteeme , fame , and renowne , both in their owne nation , and also in forreine countreyes , yea through the world . there is no doubt , that aegypt likewise did abound with swarmes of sorcerers , as the holy scripture , and all times and writers report . among the people of god also , the israelites , it is manifest that diuers sorcerers and witches did shrowed themselues , and liued with impunity , as appeareth by the witch of endor , which king saules seuerity , in their generall extirpation thorow the whole kingdome , had notwithstanding passed by , and left vnespied ; as also by that special note and commendations , from gods owne mouth and word of joshua , that is , that hee had taken away from amiddest his people , all the enchanters and sorcerers : by which it is likely and cannot be denied , that through the lenitie or carelesnesse of former princes , they formerly had long securely their breathed . that god doth not vse by miracles to detect all , or most enchanters , magicians , or witches , is farther made vndoubted ; because it should follow then & thence necessarily , that he hath both in the first ages of the world , ordained lawes , and ordinary , legall courses of proceeding against them in vaine ; as also for that he doth , in the holy records of his sacred word , make knowne his decree , that they shall be permitted to liue and continue vpon the face of the earth among other , and as other vnrepentant sinners , vntill his second comming , and the last day of eternall doome , reuelat. chap. 22. vers . 15. without shall be enchanters . if his iustice and seuere iudgement should by his miraculous power make so narrow search amongst them , as ordinarily to root them out , it were impossible any one of them should escape his all-seeing reuengefull hand , to suruiue vnto his generall decreed day of sentence , and dreadfull doome , of all kinde of sinnes and sinners , which both in iustice vnto some , and mercy vnto other some , his infinite goodnesse and wisdome hath decreed , shall not be frustrate . although therfore almighty god doth sometimes stretch forth his mighty hand miraculously to smite , or bring into light some horrid sinnes and sinners , his extraordinary power therein sometimes onely extended , at his owne good will and pleasure , doth not iustifie the presumptuous expectation of the dispensation thereof in any particular . god who is the god of order , and not of confusion , doth not ordinarily dispense his extraordinary workes , nor vsually confound indifferently , so different natures in their end and vse , and his owne decree . nature it selfe doth also teach an impossibility in that which is extraordinary , to become or be expected ordinary . in that way which is ordinary , the industruous , the diligent , the prouident man therefore doth with carefull perseuerance vprightly walke . the slothfull , onely the intemperate , the improuident man , either by folly or ignorance loseth or by idle sloth forgetteh , or omitteth , his ordinary way or opportunity , and ridiculously hopeth or trusteth vnto the redemption thereof , by extraordinary contingents or euents . thus it hath appeared , that in regard of any more speciall or extraordinary glorification of god , in the detection of witches , rather then of other as great and as abominable sinners , their is no needfull or necessary vse of myracles . the second consideration was , whether they are not rather of the diuell , then of god ; as also , how they may be any iust conuictions of the supposed or suspected guilty . wee will first herein examine the touch of the supposed witch , immediatly commanding the cessation of the supposed fits of the bewitched . that this is a false or diabolicall miracle and not of god , may be iustly doubted . first , because the holy and blessed power of working miracles ( among which , the healing the sicke or the possessed was not the least ) was neuer of god dispensed , to haunt or follow the touch of wicked men , or sorcerers or witches . secondly , for that the true miracles of god ( which were euer dispensed , either for the common good of his church , or the declaration of his glorious truth , or for the extraordinary punishment and destruction of euill men ) did neuer obscurely , or indirectly , prooue themselues or their ends , but in their manifestation were inabled to ouer-shine cleerely , all the fogges and mists of doubt or question . the contrary hereunto in this our suspected miracle is manifest , wherein is ridiculously imagined , that the blessed gift and vertue of healing the sicke , descended from god aboue , may be reputed in the hands of a witch a signe or testimony of his or her guilt and impiety , which euer hath beene , and is in it selfe a speciall grace and fauour of god , and was euer vsed rather as a confirmation of the truth of gods ministers and seruants . let vs now consider how this miraculous touch and the efficacy thereof , may be any iust conuiction of a witch . no man can doubt that the vertue wherewith this touch was indued , was supernaturall . if it bee supernaturall , how can man , vnto whom nothing simply is possible , that is not naturall , bee iustly reputed any proper agent therein ? if hee cannot bee esteemed in himselfe any possible or true agent , then it remaineth , that hee can onely bee interessed therein , as an accessary in consent ; as a solicitor or tenant vnto a superiour power . if that superiour power ( as is before prooued in the falsehood of his miracle ) be the diuell , the least reasonable doubt remaining whether the diuell alone , or with the consent or contract of the suspected person hath produced that wonderfull effect : with what religion or reason can any man rather incline to credit the diuels information in the mouth of the bewitched ( who is the common accuser of god to men , and of men to god ) then in requisite pittie , pietie , and humane respect vnto his owne kinde to tender the weakenesse of fraile man , against the subtilty of the deceitfull diuel . shall man with man find lesse fauour , then the diuell with man against man ? that the diuell is able by the permission of god , to annex or hang this miracle vpon this or that particular , is manifest , by the possessed in the gospell ; vpon whom and their naturall actions and motions , he cast supernaturall consequences or concomitances . was not their speech attended with supernaturall reuelation , their hands with supernaturall force , to rend and teare in pieces iron chaines and bonds ? if the diuell be able to transfuse , or cast these miraculous concomitances or consequences alone , and without allowance of any man or person where god doth permit ; how is it in any equity or reason iust , that these impositions of the diuell should be imputed vnto any man ? god forbid , that the diuels signes and wonders , nay his truths should become any legall allegations or euidences in lawe . we may therefore conclude it vniust , that the forenamed miraculous effects by the diuell wrought and imputed by the bewitched , should be esteemed a signe or infallible marke against any man , as therefore conuinced a witch , for that the diuel and the bewitched haue so deciphered him . these like miraculous stratagems may be exercised vpō any man , or vnto any mans actions may be deceitfully or fraudulently by the diuell conioined or apted . this therefore doth not inferre any mans guilt therein . it ought be a mans owne proper contract therein with the diuell , necessarily and directly proued , that shall iustly condemne him , this contract may be and is plainly detected , by sifting and considering , that mans voluntarily assisting or promoting , promising , or vndertaking such supernaturall workes , with answerable performance thereof . as hath beene said , concerning the miraculous consequence of the touch of a suspected witch ; so may be determined concerning the supernaturall reuelations of secret markes or signes in her body , according vnto the prediction of the bewitched , as also of the discouery of the present actions , gestures , and speeches of supposed witches in farre distant places . diuers examples i my selfe haue seene in these kinds : i must necessarily acknowledge a more then natural power therein , because farre beyond the nature , reason , or power of man. but there is notwithstanding sufficient matter of doubt , whether such reuelations , secret signes , and marks , though found in the named persons or parts true , as also the right pourtraitures & shapes of the supposed or accused witches , though neuer of the bewitched before seene , and yet by the bewitched truely described ; there is , i say , notwithstanding , sufficient matter of doubt , whether they are not very insufficient to charge or accuse any particular thus pointed out or marked . the law and expresse commandement of god doth allow of no reuelation from any other spirit , but from himselfe , isa . 8. 19. whether these reuelations are immediately of god , if their due examination by the rule of his word * doe not clearely determine , rash or hasty perturbation or passion ought not presume it . the lawes of men also admit no supernaturall illuminations or reuelations , as any grounds of iust tryals or decisions of right or truth . it follows therefore necessarily , that they are voide , & ought to be of no force or credit in vpright iudgement with iust and righteous men . it may bee obiected , that truth is found in these reuelations , and truth ought be of regard . it may hereto againe bee replied , that although truth in it selfe be great , and ought and will preuaile ; yet in the abuse , euill vse , or corrupted , or depraued end thereof , it ought not deceiue nor is of force . the diuell , as all other cunning lyers and deceiuers and imitators of that his art , vsually mixe truths with lyes , that those truths giuing credit vnto lyes , men may beleeue both and so be deceiued . it was euer the onely safe way of lying , to face and guard it with some plausible truths . in the former reuelations therefore , representations and true descriptions in the bewitched , of persons of secret markes and signes , of speeches , gestures , and the like , although the diuell be found true , or speaking truth , yet may he notwithstanding haply bee therein also a lyer , while truly describing their persons , shapes , markes , manners and gestures , speeches and the like , he falsely and lyingly addeth thereby a seeming or deceiuing necessity of their guilt , as if therein or thereby necesarily inferred . the fallicy illusion and the lyingly true reuelations of the diuell , may by many examples be manifested . ianus lacobus boissardus in his tract . de diuinatione chap. 5. reporteth an admirable story of a noble gentleman his familiar friend , and knowne vnto himselfe . this man flying from his owne natiue countrey for feare of punishment for a murther by him committed , and liuing in farre distant coasts , desired curiously to enquire what his wife was in his absence doing , whom hee had ( being very faire young and beautifull ) married two monethes onely before his departure or voluntary exile . for this purpose he came vnto a magitian liuing in the place of exile , who liuely described vnto him the true fashion , building , and ornaments of his house where his wife in his absence liued , her apparrell , countenance , & the like , as they were perfectly foreknowne vnto himselfe . he farther expecting to learne what she was at that present instant doing . the magitian made knowne that there was then in her company a beautifull young man with his hose or breeches about his heeles standing neere or close vnto her . vppon the knowne truth of the magician his first description of his house and wife , the gentleman assuring himselfe of the truth of the second description of seeming manifest adultrey in her , secretly stealeth home with an absolute resolution by murdering of her to be renenged , & comming home by stealth neere vnto the place where his house & her dwelling was , by a ring ( which as an infallible testimonie of her true loue she had deliuered vnto him at his departure ) he immediately caused her to come vnto him . her kinde and louing intertainement so qualified and mollified his intended rage and fury , that he had patience first to confer with her , which before his sight of her , he did not intende . after her conference he demaunded whether such a day ( naming the certaine day ) she did not weare apparrel of such a colour and fashion . she answered with wonder that it was true . he againe demaunded what that was which she smothed and handled in her hand , and who that young man was which stood neere her with his hose about his heeles . she hereat amazed and perceauing the sodaine change of a fierce and cruell looke in her husband , desired him to be pacified and better informed . the young man was his owne brother who could witnesse the truth thereof , and that which she smoothed or stroked in her hand was a plaister which she did smooth for him and applyed vnto his hip , where he had a very greiuous and painefull vlcer . this being found true , the husband sorrowed for his bloudy intention , and detested the execrable and damnable art of the magician , and the foule lying truth of the diuell . how foulely likewise many other men by these like darke and double dealing truthes , equiuocations , and amphobologies , haue beene deceaued consulting with the diuell and his oracles may be by many other examples testified . the same author mentioneth the oraculous reuelation by dreame presented vnto the daughter of polycrates of samos . it was reuealed vnto her that her father should be taken vp into heauen , be washed by iupiter and annointed by the sun. this after proued true but in a dreaming sense . for polycrates being surprised by orantes , was hanged vp toward heauen vpon an high crosse , where jupiter ( that is the ayre ) with his moisture did wash him , and the sun melting his grease and the substance of his flesh did so annoint him as was least imagined or suspected . plutarke in the life of anniball reporteth that anniball consulted with the oracle concerning his owne reserued destiny or end . the oracle answered that libissa land should burie his corpes . hereupon he presumed that he should returne into that his owne countrey and therein his old age die . he grewe therefore secure and careles . but shortly afterward being taken by the romanes in a little obscure village by the sea coast called by the name of libissa , he there grewe wearie of his life and poysoned himselfe . in the diuels truth ● behold vntruth and deceipt . libissa buried anniball , but not libissa by anniball either knowne or possible to be imagined . these examples are sufficient whereby is plainely seen the dangerous deceitfull fallacy of the diuel euen where he speaketh truth . let vs now returne againe vnto our former miraculous prediction of the diuell by the mouth of the bewitched concerning the cure of the bewitched by the touch of the supposed witch . we may boldly affirme that in this case or in any other , if it were possible for the diuell to speake the truth , truely , wholly , vnpartially ; so as it might appeare plaine , euident , manifest ; yet ought we not from him beleeue it or receiue it . this is in our blessed sauiour made vndoubted , who in the gospell oft rebuked him euen speaking truth , as also in s. paul rebuking the pythonisse , truely affirming , and acknowledging him the seruant and minister of god. if the diuell then speaking truth , may not be allowed or credited ; how shall reuelations , miracles or oracles proceeding from him , be they neuer so true , or approued with any shew of true religion or reason , become any iust probations or allegations in law , equity or iustice ? it may be obiected , that many times men haue bin by dreames and visions admonished of secret and concealed hideous murders , and other euill facts committed priuily , whereby the malefactors and their guilt haue bin admirably produced vnto due punishment . this truth is euen by heathen authors witnessed , and in our time the like haue hapned , and is testified by witnesses , whose faith and credit is free from all exception . although this be true and cannot be denied , some reasons notwithstanding doe perswade that it is more safe to incline , to suspect that these like visions or dreames are rather of the diuell , then rashly to determine or decree that they are immediately of god. first , for that though haply they might be sometimes so granted , yet ought we not too swiftly or sodainly so beleeue , for that by the liuely counterfait of the true visions , dreames and reuelations of god , the diuell hath euer vsually practised to be taken and esteemed as god : the allowance whereof by men is high blasphemy against god , and ignorant occult adoration of diuels . secondly , for that no visions , dreames , or reuelations , ought to be esteemed of god , originally or immediately , which doe respect or answere curiositie of knowledge or desire , as most of the forementioned kinds vsually are wont . thirdly , for that the visions of god , as they are euer bent vnto an extraordinary , diuine end , and an vniuersall good , so are they euer dispensed by the ministery of men , who haue manifest commission , or warrant from god , either mediate , or immediate . the mediate is prooued by the manifestation of the meanes : the immediate , by the euident reflexion of a manifest diuinity , in the power and authority thereof . for as it is said of the word of god , heb. 4. verse 12. so must it necessarily be concluded of all the true miracles , visions , or reuelations of god , that they are liuely , and mighty in operation . this is seene in the miracles wrought by moses , which the sorcerers themselues could not deny to bee the finger of god , gen. 8. verse 19. this is likewise seene in simon magus , who could not but acknowledge the miraculous power of the holy ghost , by the laying on of the apostles hands , so far forth that in the consideration of his owne guilt , and of a conuincing power or deitie therein , he desired them to pray for him . the same is also witnessed in the seruants of the high priests who being sent with wicked malice , and cursed preiudice to intrap and betray our sauiour , were by the miraculous power of his word and workes compelled to proclaime and confesse ; no man euer spake like this man. all these notes or markes , of the true visions , dreames , or reuelations of god , are euer generally , or for the most part wanting in the forementioned kinds , which being neuer free from some suspitious note of godly iealousie , therefore ought not but with much doubt and difficulty be at any time admitted . it may bee as yet further obiected . how can it otherwise bee deemed , then that god himselfe is the author of the former reuelations , since they tend vnto his glory in the detecting and punishing of so hideous sinnes ? it is hereto answered , that almighty god is able to vse and command euill instruments vnto good ends . he hath ordained the diuell himselfe to be the common accuser of all sinnes and sinners . it is therefore no inconuenience nor repugnant vnto religion or reason , to affirme , that the diuell himselfe , in the fore-mentioned visions or dreames , by the commandement or permission of god , is the producer of the fore-mentioned murders , euill facts , vnto light and iudgement : god for his owne glory permitteth the diuell by these his wonderfull reuelations , to detect the named sinnes and sinners . the diuell also for his owne end , and desire of their destruction , doth execute the decree of god for their iust punishment . but here may be obiected againe , that the diuell in his reuelations ( as is before mentioned ) is not to be beleeued or credited , although he spake truth . how then may men be allowed , to admit or make vse of these his visions or dreames in this kinde . it is hereto replyed , almighty god himselfe doth both permit and heare the diuell when hee accuseth , as is manifest by holy scriptures . therefore among men , and by men also , his accusations may be heard and considered . notwithstanding , since hee is oft a false accuser , and the enemy of god and truth , hee may not bee credited in himselfe , no nor truth it selfe simply as in his mouth . vpon his accusation therefore , if truth and certainety doe declare it selfe , the force and vertue thereof , and not the accusation doth conduct , vpright men and minds , vnto proceeding and iudgement ; it is not the diuels accusation , but the truth it selfe , vnto which haply that accusation did point inquisition , that by it selfe made manifest , is therefore credited . and thus with breuity hath the vanity both of all superstitious , and also of all miraculous waies of the detection of witches and witch-craft , beene in some few of their particulars generally vnmasked . there are , and may bee many more besides these , which in these , and with these , will likewise perish and vanish , being by the same rule and reason compelled vnto the golden tryall of sincere religion and affection . the sole , true and warranted way , wherein vprightly men may walke herein before god and men , hath beene in this treatise formerly disquired and discoursed . therein ( intelligent reader ) thou maist obserue two sorts of manifest witches : the one is offered vnto the outward sense , in his apparent and palpable sorcerous workes : the other is made euident by plaine demonstration out of the sacred word of truth . it hath euer preuailed with vulgar custome ( because most sensible of the most grosse harmes more open to sense ) to cast chiefely , or for the most part , the eye and common iealousie vpon the first kinde . the other kinde ( because vsually lest noted offense , and therefore esteemed least harmefull to men ) is both in the iust protraction or production thereof vnto the barre of iustice much more rare and seldome , and also in common and vulgar obseruation is little or not at all considered . hence it proceedeth , that most men doe doubtfully resolue thereof ; yea , some men admire a worth therein , others esteeme it of reasonable and commendable vse , vnto the satisfaction of their curiosities , in things secret and hidden from the knowledge of man. but since almighty god hath more specially ( as is in the former treatise prooued ) both giuen most certaine and plaine indication , and information of this kinde , by the expressed fruites thereof , and the necessary inference of familiarity and consultation with other spirits then himselfe , isaiah 8. verse 19. and hath also so oft in so diuers places iterated the great abomination , and his high detestation thereof , it is not onely the sauing duety of all priuate men to take more diligent and wary notice thereof , thereby to eschew and flye from it , according vnto gods expresle charge and command ; but it is the charge of princes and magistrates also , to fulfill thereby the commanded execution of gods holy wrath and vengeance vpon it ; for which pleasing seruice and sacrifice vnto him , almighty god hath vpon the euerlasting records of his holy word fixed for euer the so memorable praise , and commendation of those famous princes , who haue dedicated themselues vnto his will therein . as it hath beene declared by what meanes witches and sorcerers , in two kindes seuerally may be manifestly charged , challenged , and prooued as certaine and vndoubted offendors : so also how farre presumption probabilities , or matter of iust suspition in both may blamelesly guide , and conduct vpright and equall inquisition , hath beene briefely instanced . from all which it is euident : first , that god in nature hath not shut vp in this subiect , the common intrance and doore of iudging , trying or deciding as equally , as in other cases : secondly , that beside and beyond that way , which god hath left open vnto sensible and reasonable progresse , herein it must necessarily bee preposterous presumption to breake out , or ouer-reach , as also in steade of that plaine approoued and authentike walke for the tryalls of truth ; the iudgement and condemnation of others , and the establishment of mens owne thoughts , and mindes , to seeke irreligious footing , in the labyrinth of amazing wonderments , and reasonlesse traditions and experiments . to walke in these waies , is no better then to runne away from god , in whom to trust , though with some restraint , and coertion of our longing vaine desires , and satisfactions , is truely farre more happy then out of the conduct of his allowance therein , to inioy the fullest measure or ouerflow of all the most obsequious influencies of humane blisse . if true religion and pietie could settle this consideration , the common folly of misgouerned , petulant , inordinate , and intemperate expatiations in this kinde , would not onely in priuate men more vsually blush and be ashamed , but a more euen , straight , and vninterrupted way , being prepared thereby vnto iustice , would vsually bring forth a much more happy issue , then now is ordinary . thus farre the loue of truth , which i haue euer carefully sought and studied , hath offered violence vnto my priuate thoughts and meditations , exposing them vnto the hazard of publike view . as my labour is not lost vnto my selfe , and my owne more confirmed satisfaction thereby : so if there be therein any good vnto the common good , i know , good men will not for the thorne , refuse the fruite , for defect of elegance in stile , or obscurity of worth in the author , quarrell with the matter it selfe . finis . the errata . by the authors distance and remotenesse from the presse , and by the vnauoidable countermaund of his presence thorow the then indesinent vrgence of his calling fixing him else-where : these errours following ( before they could be knowne vnto him ) had ouer-runne his power of their reuocation . of those errours which common sense and euery vulgar scholership may easily and tacitly vnto it selfe in reading rectifie , he he doth ease the reader in this place , namely , of slight take orthographics , of some senselesse discontinuations , of requisite continuations of some syllables , words , lines , and sentencies , the legges and feete of some verses out of poets cited beyond their due measure , line and length extended within the prose , the dislocating of some commaes , prickes , and full points . those errours only which doe more materially exact their reformation ( for that they doe manifestly hood-winke the sense , and ouer-cloude the clee●er sight and vnderstanding ) he hath hither summoned . in the subscription of the dedicatorie epistle vnto the iudges in the first edition , reade dutious for deuotious . in the pris●ters preface vnto the reader in the second edition , chap. 7. fig. 4. and thence line 4 , reade , to be esteemed watches , not , to be esteemed . witches , page 12. line 13. reade in for is page 13. line 9. reade likewise when , for likewise . page 13. line 18. adde as much incourage . page 26. line 25. reade from the diuell also , for from the diuels ; al●o . page 42. line 33. reade enumeration . page 43. line 12. read for any man. page 43. line 26. reade for he that is . page 45. line 12. reade abiect for obiect . pag. 40. line 2. reade or pretence . pag. 51 line 32. reade from the friets . pag 52. line 33. reade aerem for verem . pag. 2. line 33. read confessionibus for confessio , and responsa for response . page 60. line 32. and 33. reade and church and betweene , for church . and betweene , page 61. line 1. reade at ceremonies a comma not a full po●nt , and which not . which page 62. line 25 reade conniue for conuince . pag. 66. line 24. reade in physike for curation not in physike for curation . pag 68. line the last . reade of an infinite . page 74. line 8. reade were , for where . pag. 76. line 6. reade practisers . pag. 79. line 26. reade nature . the impossibilitie . pag. 88. line 5. reade effected for affected . pag 88. line 4. reade mediately for immediately . pag. 90. line 8. reade nature . whether . p. 104. line 13. reade proceede to . pag. 106. line 13. reade awaketh . pag 107. lin . 1. read against any other . pag. 130. line 32. reade false as ordinarie . pag. 149. line 15. 16. reade , himselfe . in the diuels truth behold , not himselfe in the diuels truth behold . notes, typically marginal, from the original text notes for div a19408-e1890 scalig. de subtil . exercit 307. sect . 22. b omnis syllogi●mus , vel regul●tis , & 〈…〉 est vel demonstration , vel 〈…〉 aristot . lib. 〈◊〉 . c dialecticus syllogismus , vel ratio●inatio ex propositonibus dialecticis , vel probabilibus , licet non cer●a vt demonstratiu●s , syllogismus , tamen vera ind●●ia consti●●… ; est verarum opinionum sons , aristot ibid. d hinc syllogismi perfecti & imperfecti ratio ex aristot . a materian● , for●●an . priuatienem . * quod non est secundum naturam , non contin●u● a scientia , arist . anal. poster . * cenus morbi proximum , cum 〈◊〉 affecta co●●unctum const●tuit 〈…〉 . * angeli boni non possunt per care , confirmati per gratiam . angeli mali , per mal●●iam obstinati non possunt bene velle magist . sent. dist . 7. l. b. 2. * boni angeli difficile cōparent , nec nisi summi dei iuda capessunt fernet . de abd. rer. caus . lib. 1. ca. 11. * inter malelicium & merrim diaboli opus distingnitur . binsfedius explicat , in praelud . 5. vt fiat maleficium haec aria concurrunt , nempe deus permittens , diaboli potestas , hominis malefici voluntas libere consentiens binsfeldius de confess . sagar . b tacitè inu● catur daem●n quoties quis co●tendit illud facere per causas naturales quae nec virtute sua naturali neque ex diuina aut ecclesiastica possunt id facere . bins●eldius . * instrumentum diaboli serpens tremelius 〈◊〉 the serpent did verily speake . it was a true serpent not a shadow , the diuell spake in the serpent as the angel in the asle . dr. willes . * iob. 1. ver . 16. * oracula edita sunt per pudenda puellae . mornaeus de verit . rel cap. 23. ex diodoro . * vide platonem in epinomide de viribus & potestatibus heroum , quos latini lemures dixerunt de genus item d●is & daemonibus promiscue in coelo , terra , & singulis munci regionibus distributis vide in politico . vide platonem 4. de legibus . quos ibi plato promiscue daemones appellat . latini his nominibus , & qui busdam officiis distinxerunt . * vide platonem in epinomide de viribus & potestatibus heroum , quos latini lemures dixerunt de genus item d●is & daemonibus promiscue in coelo , terra , & singulis munci regionibus distributis vide in politico . vide platonem 4. de legibus . quos ib● plato promiscue daemones appellat , latini his nominibus , & qui busdam officiis distinxerunt . * vide platonem in epinomide de viribus & potestatibus heroum , quos latini lemures dixerunt de genus item d●is & daemonibus promiscue in coelo , terra , & singulis munci regionibus distributis vide in politico . vide platonem 4. de legibus . quos ib● plato promiscue daemones appellat , latini his nominibus , & qui busdam officiis distinxerunt . fauni syluani incubi dusii daemones fuere . august de ciuit dei. diabolus , delaemulus quo se faliaci similitudine insinuet in animos simplicium . caluin . lib 1. instit . cap. 3. sect. 3. * de diuina● generibus . pag. 118. * transformationes in cattos aut lupos phantastice et per praestigias et non realiter fiunt . august . de ciuit. dei cap. 18. * generatio non est nisi in tempore idq apparata materia per antecession emmutationis . quam graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recen tio es ciceroniā maluerunt cōmu●●tionem . scal. de subt . exercit . 6. sect . 14. a natura est ordinaria dei potestas . scalig. * natura est vniuersalis , est particularis . charmers . * things imagined and fancied , easily discerned from those things which are reall and true obiects of the sense . * spiritus incorpori & à sensibus nostris remoti operibus conspicui . fernel . l. 1. de ab. rer. caus . cap. 11. * angeli boni non possunt peccare , pet. lomb. d. 7. l. 2. this doth cōtemne that white magick or the●●urgis which is supposed or pretenced conference with good spirits . * some authors doe write , that this man was an holy man , and a man of god. if it may be proued , that he receiued those his reuelations frō god. i doe subscribe . if it cannot be prooued , that hee did receiue them from god , it is most certaine , that they were of the diuell , since in supernaturall reuelations there can be no other medium . * speede , * master perkins in his discourie of witch craft chap. 3. pag. 122. doth diuide likewise witches vnto such within whom the diuell is not inwardly , but from without doeth inspire them and within whom hee is , as was the pytho nisse at phillippi , actes 16. 16. astrologers . * this kinde of diuell is called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * page 27. * page 29. a hipp. libro de sacro mor bo de magis . b dioscor . li. 2. cap. 102. c theophrastus de hist . plant. trallianus . lib. 9. cap. 4. d galenus li. de medica homeri tractatione . * creatio est constitutio substantiae ex nihilo , scali . de subt. exercit . vi . sect. 13 wise men and wise women . * qui oculos fa●●●●… , alia pro aliis subcitia ostentantes , ii praestigiatores ab antiquis dicti sunt . scaliger . impostura ab eo dicta , qu●d adulterinas merces , pro veris suppon● , vlpian . impostores 〈…〉 versuti & fallaces homines , qui merces adulterinas pro veris supponunt , accu●sins . a ephes 4 14. b col 2. 23. * see reginald scot in his discouerie of witch-craft , where in regard of the seeming likenesse of impostur●s and watch-craft , erroneously he confoundeth them as one and the selfe same sinne . examples of imposture in generall . example 1. 2. polidorus virgillib . 7. cap. vlt. speede. 4. 5. 6. 7. 8. * speede. 9. 10. * speede. 11. 12. * speede. * philippe de commines , booke 4. cha . 10. taxeth our english nation for the multitude and vanity of flying prophecies in this kinde . examples of imposture vnder colour of magicke skill or witch craft . * plurimae autem passiones puerulis iudicantur in septem mensibus nonnullae in 7. anno hipp. aphor 28 lib. 3. morbi diutini ad septenarii rationem habent crisim , non septenarii quoad menses modo , sed quoad annos . galen , in dictum aphorism . * page . 58 59 60 * page 61 62 63 64 * see a treatise of the witches of warbozyes . * crimina meleficorum sunt communis soil , pertinent ad forum ecclesiasticum ●●●tenus sunt haeret●c● pertinent ad forum seculare quatenus caedes perpetrant in hominibus aut alais animalibus , binsfildius prael●● . 13. * quidam plus aequ● u●buunt operationi daemonum , binsfeldius . * opinio vera est habitus circa conclusiones ex dialecticis pronunciatis , arist . in lib. analyt . * certum est , quod nunquam aliter fiat , probabile , quod plerunque ita fiat , cicero . * probabilia sunt , quae probantur aut omnibus , aut plurimis , aut certe sapientibus , & iis si non plurimis , at maxime probatis , quorum est spectata sapientia , aristot , * see master perkins discouery of witch-craft , chap. 2. pag. 48. * perkins discourse of witch-craft , chap. 2. page , 48. * isaiah 8. 19. * sam. 1. 28. exod. leuit. deuteron . * mast . perkins in his discourse of witch-craft , chap. 1. pag. 11. * perkins chap ● pag. 48. discourse of witch-craft . * she was easie and ready to professe , that she renounced god and all his workes , but being required to say that shee renounced the diuell & all his works , she did refuse it with this addition of the reason , ( videlicet ) for that the diuell had neuer done her any hurt . * serres , from the confession of witches detected and censured in the raigne of henry ● . of france . * non est creator , nisi qui principaliter format : nec quisquam hoc potest , nisi vnus creator deus . aug. 3. de trin. * non est creator , nisi qui principaliter format : nec quisquam hoc potest , nisi vnus creator deus . aug. 3. de trin. * augustinus 3. de trin. alia potest si non prohibetur , daemon : alia non potest , etsi permittatur , quēadmodum homo potest , ambulare si non prohibeatur , volare non potest , etsi permittatur petr. lomb. sent. lib. 2. dist 7. * herein the diuell affecteth to imitate the power of god in his holy prophet , who was able by his diuine reuclation to make known what the king spake in his priuy chamber . 2. kings verse 12. cap. 6. he herein also counterfeiteth the diuinitie of our sauiour , seeing nathaniel , when he was vnder the figge-tree . ioh , 1. 48. * estin amartia anomia . quicquid non congruit cum lege , peccatum est . the triall of vvitch-craft shewing the true and right methode of the discouery: with a confutation of erroneous wayes. by iohn cotta, doctor in physicke. triall of witch-craft cotta, john, 1575?-1650? 1624 approx. 373 kb of xml-encoded text transcribed from 89 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-03 (eebo-tcp phase 1). a19406 stc 5836.5 estc s116293 99851510 99851510 16784 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a19406) transcribed from: (early english books online ; image set 16784) images scanned from microfilm: (early english books, 1475-1640 ; 1684:12) the triall of vvitch-craft shewing the true and right methode of the discouery: with a confutation of erroneous wayes. by iohn cotta, doctor in physicke. triall of witch-craft cotta, john, 1575?-1650? [16], 155, [3] p. printed by i[ohn] l[egat] for richard higgenbotham, and are to be sold at his shop at the signe of the angel in pauls church-yard, london : 1624. printer's name from stc. running title reads: the triall of witch-craft, with the true discouerie thereof. last leaf blank?. this copy has added title page of stc 5837: the infallible true and assured vvitch: or, the second edition, of the tryall of witch-craft. imperfect; marginal print cropped. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng witchcraft -early works to 1800. 2008-03 tcp assigned for keying and markup 2008-05 spi global keyed and coded from proquest page images 2008-06 john pas sampled and proofread 2008-06 john pas text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion the triall of vvitch-craft , shewing the trve and right methode of the discouery : with a confutation of erroneous wayes . by iohn cotta , doctor in physicke . london , printed by i. l. for richard higgenbotham , and are to be sold at his shop at the signe of the angel in pauls church-yard . 1624. original correspondence to the editor of the northampton 〈◊〉 caronia● . the trial of witchcraft . sir , — in " a brief history of witchcraft " ( taylor and son , 1366 ) i find that in 1616 dr. john cotta , an eminent physician of northampton ; published a thoughtful work , decidedly in advance of his age , entitled " the trial of witchcraft , " and a foot-note gives the following : — " the triall of witch-craft , shewing the trve and righte methode of the discouery : with a confutation of erroneous wayes . by john cotta , doctor in physicke , london . printed by george pvralowe for samuel rand , and are to be solde at his shop neere holburne bridge 1616 4 to . " the following is the title of the second edition : — ' the infallible trve and assvred vvitch : or the second edition , of the tryall of witch-craft . shevving the right and trve methode of the discoverie : with a confutation of erroneovs waies , carefvlly reviewed and more fully cleared and augmented . by iohn cotta doctor in physicke , london : printed for i.l. by r.h. , and are to be solde at signe of the grey-hound , in pauls church-yard 1625 4 to . " i have a copy of this work which contains the two title pages , which read as follows : — " the triall of vvitch-craft , shewing the trve and right methode of the discouery : with a confutation of erroneous wayes . by iohn cotta doctor in physicke , london . printed by i.l. for richard higgenbotham , and are to be sold at his shop at the signe of the angel in pauls church-yard 1624. " second title page . — " the infallible trve and assvrerd vvitch : or the second edition of the tryall of witch-craft , shevving the right and trve methode of the discoverie : with a confvtation of erroneovs vvaies , carefvlly reviewed and more fully cleared and augmented . by iohn cotta , doctor in physicke . london , printed by i.l. for richard higgenbotham and are to be sold at his shop at the signe of the angel in pauls churchyard 1624. " were there two issues of " second edition " of this book in 1624 and 1625 , or is the quotation in " the history of witchcraft " incorrect ? — yours truly , antiqvs . the trial of witchcraft . sir , — if your correspondent " antiqvs " would refer to the copy of my " bibliotheca northantonensis , " recently purchased by the northampton public library , he would see that my edition of the " history of witch-craft " is perfectly correct , and his own letter wrong . surely a correspondent who cannot correctly copy a title page that is before him should not be mistakenly hypercritical about other people's books . john taylor . sir , — in reply to mr. taylor 's hasty 〈◊〉 , i 〈◊〉 〈◊〉 ●y that although the " bibliotheca northampton 〈◊〉 verifies the quotation in the " history of wit● it does not show my letter to be wrong . on 〈…〉 my letter with the title pages i find it to be correct in every detail , the only difference being that in the words " sold , " " shop , " and " signe , " s's are tried 〈◊〉 place of the " long " s's used in the title page . as 〈◊〉 edition ( or variety of second edition ) appears to be unknown to mr. taylor . i presume the british museum and other large libraries do not possess one . — yours truly , antiqvs . 1047 witchcraft . — cotta ( john , m.d. ) the triall of witch-craft , shewing the trve and right method of the discouery , with a confusation of erroneous wayes . by john cotta , doctor in physicke . george pvrslowe for samvel rand , 1616. first edition , sm . 4to , sewn , rare , £6 15s cotta's most celebrated book . the erroneous ways of proving a witch confuted by cotta are those by means of fire and water and the like , which are convincingly shown to be foolish and misleading ; but the author would have deserved more credit had he not at the same time expressed the interested opinion that the best method of discovering witchcraft is to take a physician 's advice on the subject . the infallible trve and assvred vvitch : or , the second edition , of the tryall of witch-craft . shewing the right and trve methode of the discoverie : with a confvtation of erroneovs vvaies , carefvlly reviewed and more fully cleared and augmented . by iohn cotta , doctor in physicke . london , printed by i.l. for richard higgenbotham and are to be sold at his shop at the signe of the angel in pauls church-yard . 1624. to the right honovrable , sir iames ley knight and baronet , lord chiefe iustice of england , and to the rest of the honourable , right reuerend and worthy iudges . right honourable lords ; i formerly dedicated a small treatise vnto the honourable societie of the reuerend iudges , who then filled the awfull seates of law and iustice . i aduenture the second time to present it , reuiewed , augmented , and cleared from some part of that darknesse which haply hath hitherto clouded it from bright acceptance . information tending vnto truths discouerie , though from the meanest wit or person vnto your lordships , cannot be vnacceptable , whom law doth make the sentensers of trueth ; which is the soule and sentense of the law. the matter and subject propounded is not trifling or vnworthy , nor can be any disdaine vnto noble greatnesse ; nor is vnto any honourable order more proper then to your lordships . indeede the difficultie of the matter presseth a studious consideration , an orderly continuall linking and holding together of all materiall circumstances vnto the maine scope , a faithfull and strong memorie , quicknesse of apprehension and solide iudgement , but in the end vnto such as are industrious and desirous of trueth , will yeeld a delightfull and thanke-worthy compensation thereof . i presume not to direct or prescribe , nor doe purposely oppose any other different opinion , but inoffensiuely tender my owne vnto the publique good , and hauing meerely deuoted it vnto truth ; doe humbly submit it vnto your lordships , the vowed patrons of right and truth : your lordships in all humble dutie and desire , iohn cotta . the printer to the reader . the author perceiuing his former tractate or first edition thereof , either not diligently read , or not truly by many men vnderstood , he hath now by a second edition thereof offered more ease and light vnto such as are willing to search after truth , both by the addition of many things before omitted , as also by this plaine direction vnto all the most speciall points in the whole treatise , as followeth , the contents of the first chapter . 1. how knowledge doth come vnto man. 2. how mans knowledge is confined and limited . chap. ii. 1. that many things are hidden from the knowledge of all men indifferently by the decree of god and nature . 2. that many things are reuealed vnto the industrious learned , which are hidden from the slothfull and vnlearned . chap. iii. that witchcraft cannot bee discouered or knowne , but by the common waies and meanes of all other knowledge and discouery . chap. iiii. 1. the knowledge and power of spirits , how exceeding the knowledge and power of man. 2. good spirits and euill spirits how discerned . chap. v. that the diuell doth and can worke alone without the association of a witch . chap. vi. 1 the diuell associating with a witch . 2. a witch apparently discouered by the conduct of the outward sense , and testimony thereof . 3. that the diuell playeth the iugler in many things , seeming to raise the dead , to transforme into cats or dogs or other creatures , to present the same body in two distant places at the same time . 4. the difference betweene things meerely imagined or fancied , and things really offered vnto the outward sensetruly discerned . 5. that which is supernaturall or spirituall , may be discouered by the outward sense . 6. how the counterfeit miracles of the diuell may be discerned from the true miracles of god. chap. vii . 1. an assured witch by euidence of reason conuinced . 2. all spirits that are enquired at , are diuels . 3. witches may be detected by professedly vndertaking , and vpon promise or couenant performing reuelations and discoueries aboue the power and knowledge of man. 4. all men in whom the diuell doth exercise supernaturall workes or miracles , or by whom he doth vtter supernaturall reuelations , are not simply therefore by necessary consequent of reason to be esteemed . witches but with some few considerations which therewith conioyned and dewly weighed may infallibly prooue their guilt thus : he that vndertaketh reuelations or workes which are truly found supernaturall , and cannot either prooue them to be of god , nor to be imposture , nor to be imposed vpon him by the diuell without his will , allowance , and liking thereof , that man by certaine demonstration is a witch or sorcerer . what witchcraft is , manifestly described . chap. viii . 1. the diuers kinds and manners wherein witches receiue knowledge from spirits , as astrologers , as wizards , as phisitions . that the diuell can both inflict diseases , and cure where god permitteth . chap. ix . that since imposters doe counterfeit witches , and vnder colour of imposture , witches may hide their discouery , it is fit that diligently the magistrate inquire into imposters . chap. x. 1. whether the diseased are bewitched , when and how it is certainely to be knowne , when not , and when men ought to rest satisfied in desiring satisfaction therein . 2. the markes of witches vulgarly reported , and by oath deposed to be found in their bodies , how to be tried and knowne from all naturall diseases , among which many are ve● like vnto them . 3. the necessitie of consulting with the physition not only therein , but in all diseases supposed to be inflicted by the diuell . 4. how farre the vulgarly esteemed confession of a supposed witch is of validitie to prooue her a witch . chap. xi . that witches may be produced vnto the barre of iustice two waies , first for manifest workes of sorcery witnessed by the sense : secondly , for reuelations aboue the possibility and power of man. chap. xii . 1. presumption and probabilities against suspected witches . 2. that witchcraft is a sinne or crime which ought to be detected by testimony and by manifestation thereof to sense or reason . chap. xiii . that men ought not to seeke the discouery of witches by vnwarranted meanes voide of reason , or superstitious . chap. xiv . casting witches into the water , scratching , beating , whether any allowed triall of a witch . chap. xv. 1. that reuelations by the bewitched in their fits or traunces are no sufficient proofe against a witch . 2. that the declaration by the bewitched of secret markes in the bodies of suspected witches are not iustifiable to be admitted as any true or allowable conuictions . 3. that the healing of the bewitched by the compelled touch or action of the supposed witch is no reasonable accusation against any man , as therefore a witch . 4. that there is no more necessitie of a miraculous detection of witchcraft , then of any other as hideous and abominable sinne . 5. that the miracles and detections of crying and hideous sinnes by visions and apparitions cannot certainly or assuredly be manifested to be of god , and therefore simply in themselues , though reuealing truth they are not to be trusted or credited alone , but so farre forth as they doe point vnto , or occasion iust and reasonable inquisition . the conclusion of the whole treatise inferring the two sorts of manifest witches generally thorow the whole worke intended and by demonstration made euident , to be the same , against whom the law of god was directed , as also that there is no other triall of those witches , but the meanes and waies in this treatise before mentioned . to the right honovrable sr. edvvard coke knight , lord chiefe iustice of england , one of the lords of his maiesties most honourable priuie councell , and to the rest of the honourable right reuerend and worthy iudges . right honourable lords , where according vnto the direction of good lawes , gracious soueraignes nobly rule , and loyall subiects freely obey , there the common-weale , which is the common good of both , produceth the most royall , happy and stable monarchy . if euer any kingdome hath beene fortunate , to giue a true mirror and example of this happinesse , this famous island hath beene therein incomparable , wherein so many puissant monarchs , successiuely swaying this emperiall diademe , according vnto the ancient lawes and customes of this nation , haue so many hundreths of yeares gouerned this mighty people in peace and honour at home , and victoriously led them in triumphant warre abroad , as by the glorious trumpe of forreine and domesticke fame and historie is not obscure . the splendor of this truth , the iniurious aspersion of insufficiencie in our english lawes , cannot without shame or blushing guilt behold . notwithstanding , since in some few things to bee wanting , was neuer as yet wanting in the most exquisite lawes , policie and state that euer hath beene , and since the law of god it selfe ( though perfect in it selfe ) through humane imperfection in the true perfection was neuer yet seene , giue mee-leaue through all lawes and countries in one particular to wonder at their generall defect . what law or nation in the detection of witches , and witch-craft , hath as yet euer appeared competent , or from iust exception exempt ? how vncertaine are among all people differing iudgements ? some iudge no witches at all , others more then too many , others too few by many , in so opposite extreames , so extreamely opposite : i doe not presume to prescribe how a law may become more absolute or perfect , i onely labour to enquire to learne . among many generall directions by different authors , diuersly published , concerning the perfecting of particular lawes , ( as farre as perfection is possible vnto humane frailty ) demosthenes in his second oration against aristogiton , in my thought doth seeme to equall ( if not exceede ) the most exquisite . three things faith he ( as may be plainely out of the forenamed place collected ) doe concurre vnto the vpright constitution of euery complete law , whereby it may be held sacred and inuiolate . the first is , that it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , that it be the ordinance and gift of god. secondly , that it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the sage and iudicious decree and counsell of the most wise and prudent . the third is , that it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the vniuersall consent of the whole state , citie or countrey . certainly , the true cause of the forementioned generall lamenesse , and confusion of lawes in the proposed rase of witch-craft consisteth herein . first , for that men haue not as yet sufficiently searched the holy scriptures to finde out that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , what is the ordinance of god therein . secondly , for that men haue not seriously consulted with that wisedome and prudence , which by the light of nature and reason almightie god hath left discouerable and allowed to be iustly and truly deemed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , the sage counsell , determination and decree of the most iudicious , prudent and wise men . when these two are met and are agreed ; namely , the ordinance of god , and the vpright and sincere counsell of the most holy , prudent and wise men , purposely studied , and without superstition exercised therein : then will the happy harmony of all mens hearts become easily runable thereto , which is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the common consent of prince , people , and countrey . vnto this faire worke and building of god : let it not seeme presumption , that i offer this my moytie of desire , and good will i know that in this subiect , many ages of learned authors , haue endlesly varied , many famous writers haue bin branded with infamous errors , many excellent wits haue run themselues almost out of their wits , & those who haue best deserued , their trembling pens haue niggardly dropped , & timorously pointed out any fully , or firmely auouched certainty . it is notwithstanding no breach of rule of modesty , but my bounden duty , vnto the accomplishment and honour of truth , to adde whatsoeuer in my vtmost endeauour may be conducible . neither would my many conflicts , with difficulties in this kinde , hold me excused , if so oft spurred , or rather galled , by so frequent exercise , practise and conuersation , with persons in so diuers extraordinary manners afflicted , and supposed bewitched , it should awake no answerable dispatch or display therein . let it then seeme no wonder , that a man ( though lesse then the least among men ) who hath not onely as studiously as others laboured the same particular , and as diligently therein obserued , but hath farre more happily bin fortuned then others , with frequent matter , and occurrents worthy obseruation , and hath also beene more plentifully gratified with opportunitie , to inrich his vnderstanding with variety and worth of obiects , instructing his reason , and confirming his experience : let it seeme no wonder ( i say ) that a meane wit , thus beyond others furnished thereto , may aduenture amiddest so many doubts and ambiguities , where with so many worthies haue been formerly intangled and perplexed , to auouch and prooue certainty , and demonstration . in this subiect of witch-craft , by better meanes aduantaged , if beyond former times or writers , i haue haply proposed a more direct and certaine module and methode of iudging therein , i doe not thereby arrogate vnto my selfe , but attribute vnto the meanes , nor derogate from others , whom if the like contingence of the same helpes , had as freely and friendly affronted , and the like facilitie had opened as ready accesse , i acknowledge in the guilty sense of my owne exiguitie ( whether in the outward beauty of words , or inward substance of vnderstanding ) it had beene easie for any man to exceed with so good meanes this so euill meanenesse of my performance . since then ( right honourable lords ) the subiect it selfe , and a pertinent and peculiar vse therein , doe point vnto your honours the propertie of this dedication , vnto whose tribunall the lawes of god and men appeale against that foule abominable sinne , let it not be censured pride or presumption , humbly to present vnto your lordship that consideration and resolution which beyond my merit or desert , occurrents haue freely administred vnto long-distracted meditation . if there may appeare therein ought aduancing truth , or seruiceable vnto the common-weale , vouchsafe for those good respects , it may be gracious in your eyes , acceptable and worthy your noble fauours and protection , against the iniuries of aduerse obdurate custome , ignorance , enuy , and the vulgar indignation of common receiued and deceiued opinion . in the meane season , my deuoted heart shall deuoutly pray vnto almightie god for your lordships long life , the multiplication of many happy daies , redoubled honour in your seruice of god , your king and countrey , and after this life , that life which euer lasteth . your lordships , in the most humble desire , and tender of his deuotious seruice and obseruance . iohn cotta . to the reader . ingenious reader , in this subiect of witch-craft which i here present vnto thee , thou art not ignorant , what obscuritie , difficultie , difference , contrarietie and contradiction hath among authors and learned men in all ages arisen . from the offusion of generall ignorance , or superstitious blindnesse herein , willing to withdraw the vulgar illusion ; i haue endeauoured demonstratiuely to declare what portion of some more certainty in such vncertainties , god & nature hath destined and allowed . it is not any worth either arrogated vnto my selfe , or derogated from others , but my studious desire and vehement affection in this particular , together with some speciall experience and paines vpon diuers occurrents , and occasions extraordinarily hapning , that hath drawne me forth to offer my opinion as the widdowes mite , more haply in good will , and hearty affection , then in true value or deserued esteeme . if it may only giue occasion vnto a more exquisite pensell , it is the heigth of my intention , and a complete recompence of my endeauour . for this cause , and for common easie reading and apprehension , i haue purposely auoided , and discontinued the smooth thrid of a continued laboured stile , and haue for the most part preferred and inserted a plaine texture , of a more vulgar and carelesse phrase and word . the enuious haply may cauill , that a physition out of his owne supposed precincts , should rush into sacred lists , or enter vpon so high points of diuinitie , as by an vnauoidable intercurrence , doe necessarily insert themselues in this proposed subiect . diuinitie it selfe doth herein answer them . in the theory of theologie , it is the dutie and praise of euery man , to be without curiositie fruitfully exercised . for as touching matter of diuinitie , as it falleth out , or is incident in the discourse of this small treatise , i onely propound such reasons and considerations therein , as in common are allowable and commendable in euery christian man , and therein i doe neither vsurpingly controule others , nor controulingly conclude my selfe , but willingly submit vnto the graue censure and dictature of the learned and reuerend diuine . if therefore ( good reader , ) i haue here published or communicated vnto thee ought thankes-worthy , as it is by me freely intended vnto thee ; so let it not from me be vnfriendly extended by thee . if i haue in ought erred , let it be thy praise and goodnesse to make thy vse thereof without abuse . if thou hast formerly thought amisse , and doest here reade that is more right , be not ashamed ●o acknowledge thy better knowledge . if thou list not to know , then know , that truth shall iudge thee , and iustifie her selfe without thee . thy well-willing friend . iohn cotta . the triall of witch-craft : shewing , the true and right methode of the discouerie . chap. i. of naturall knowledge , and how it is solely acquired , either by sense , or reason , or by artificiall and prudent coniectation . as there is one onely infinite , which hath created all things finite : so is there one onely finite , most neerely like vnto that infinite , which is wisedome and knowledge in men & angels . the knowledge which is giuen to angels , is only known to god & angels . the knowledge which is giuen to man , is knowne by man , limited measured and confined . it is therefore by the most wise philosophers and fathers of former times , & the sages of later times and ages agreed , by a generall consent & harmony of the same truth , that all things which are allotted man to know or vnderstand , are by two waies , or instruments solely to be atchiued or hoped . the first of these is the inward vnderstanding : the second is the outward sense : the vnderstanding hath knowledge diuers waies . first immediatly , by an inbred idea & vnderstanding of certaine generall notions common vnto all men , and in them , and with them borne . this , though intellectual , may bee in some sort assimulated vnto that naturall instinct in bruit creatures ; by which , when they come first into the world , yet immediately by the direction of nature , they refuse , and flie from that which is euill and harmefull , and seeke and know that which is needfull vnto their life and preseruation . secondly , the vnderstanding hath knowledge by ratiociation , by the discourse and vse of reason . by this ratiocination , we doe in many things gaine a certainety of knowledge ; in other some a probability and likelihood onely of certainety , yet oft-times in a very great neerenesse and affinitie with certaintie . knowledge likewise commeth by the outward senses , which doe certainely and vndoubtedly informe the vnderstanding concerning their seuerall proper obiects , where the facultie is sound , and the instruments of sense , and the outward meanes of conueyance are rightly disposed . among these fiue senses , the fight and hearing , the eye and eare , are the most excellent and chiefe wayes of multiplication and increase of naturall knowledge . besides these wayes of knowledge ; namely , the inward and the outward sense , there neuer was , nor euer can be enumeration of any other . for this cause the philosophers haue diuided all things that are incident vnto mankinde , to know or vnderstand ; either vnto such things as immediatly in their very first thought or mention do proue themselues , & at the first consideration or sight are euident vnto all men ; or such as are directly inferred and necessarily proued by other propositions , or such as by prudent ghesse onely and likely coniecture giue a faire probability of truth and certainty . such things as immediatly proue themselues , and are vndoubted , in their first view , are subiect either to the sense onely , or vnto the vnderstanding onely . such things as are only proper to the sense , and thereto immediatly and properly subiect , are things seene , heard , touched , tasted , smelt ; as colours , figures , lineaments , sounds , musike , hardnesse , softnes , drines , moisture , roughnesse , smoothnesse , sowre , sweete , diuersity of odours and the like : in which , without the vse of the fiue senses , men cannot be sensible or know any thing in this inferiour world vnder the heauens . such things as are subiect vnto the vnderstanding onely , and not vnto the sense , and immediatly proue themselues , are generall notions and receptions , inseparably fixed in the vnderstanding of all men . of this kind are these positions in philosophie . all things that are made , haue their matter , a out of which they were made , haue their speciall formes and difference , by which they are a part that they are : and lastly to that being , which they are , are risen from that which they were not . likewise , these positions in logicke : euery proposition is true or false , affirmatiue or negatiue , and extendeth generally vnto all vnder the same kinde , or to some particulars , or to a singular , or is indefinite . likewise , in arithmaticke these : one is no number , one cannot be diuided , or is indiuisible ; foure is more then two . likewise , in physike these : euery man is sicke or healthfull , or a neuter : contraries are cured by contraries , as heat by cooling , cold by heating , moysture by drying , drynesse by moysting . as in these named sciences , so in all other ; there are the like generall notions , immediatly at the first view proouing themselues vnto the vnderstanding , and euery man in common sense and reason , immediatly consenteth vnto their truth ; and he that denieth it , or seeketh proofe thereof , is esteemed iustly made , or voyd of reason . there are other things also subiect vnto the vnderstanding onely , which do not immediatly vpon the first view or consideration ( as the former ) proue themselues , but are proued by others more cleere and euident then themselues ; as this proposition . the motion of the heauens is not infinite . this is not manifest vnto euery man at first view , but requireth another more manifest then it selfe , to make it manifest thus : that which hath a certaine limitted course , circumuolution and motion , cannot be infinite ; but astronomie for many thousands of yeares hath discouered the courses , periods , reuolutions , and set perambulations of the heauens , and therefore the motions of the heauens cannot be infinite . it may here easily be obserued , how the first position being vnable to proue it selfe , another more manifest doth giue it light , and doth deduce it vnto that , which doth so immediately proue it selfe vnto common sense , and reason , and obseruation of all ages and times , that no idiot can be ignorant , or will deny it . thus hath bin manifested , how some things are immediatly vnderstood in the very first consideration & view : some are proued by themselues , some not proued by themselues , but made euident by others . as many things are in the former kinds & seuerall maners manifested , and euidently proued vnto reason , sense , or vnderstanding : so are there many things neither by themselues nor by other euident , neither to the vnderstanding and reason , or to the outward sense at the first apparent , but remaine ambiguous and doubtfull . in these things certainty of knowledge by manifest proofe failing , there remaineth no other refuge , but prudent and artificial coniecture , narrowly looking & searching thorow probabilities , vnto the neerest possibilitie of truth & certainty . fom hence doe arise excellent vses and benefits vnto vnderstanding , though not so farre forth ofttimes gained , as is desired vnto all priuate ends , yet so farre forth , as maketh wise and vnderstanding men excell and shine before others . hence it commeth to passe that in doubtfull cases , counsels and attempts , one man is seene and knowne to ouer shine an other , as much as the glorious sunne doth his ecclipsed sister , the moone . hence haue issued so many noble and heroike vertues ; sagacitie , exquisitnesse of iudgement , prudence , art , in the administration of high affaires . for , although in probabilities are no euident certainties , yet doe they so farre forth oft-times aduantage and aduance vnto the knowledge of certainety , that it is almost equall vnto certainty , and doth perswade and settle discreete resolution and disposition in all affaires . in this consisteth the height , the tope , the som of art , and the perfection of all humane knowledge , aboue or beyond which , no man could euer soar or leuell . by this light onely the former mentioned meanes failing , is oft times gained much excellence of natural knowledge to man , beyond and without which the eye and sight of knowledge in man is sealed vp , his vnderstanding darkned , and cannot know many hidden things . and thus to him that rightly doth meditate and consider , it is vndoubtedly cleere and certaine , how the creator and infinite prince of all principles hath founded the beginning & end , the power and posse of all knowledge , vpon one of the former waies of inuestigation , beside which there is no naturall knowledge to be expected . philosophie as yet neuer found other * waies vnto that infinite number of all arts and sciences , so admirably flourishing thorow so many ages of the world . for this cause the most excellent & prime philosopher , aristotle , reiecteth whatsoeuer cānot be found by sense , or proued by reason , as spurious . likewise ptolomie hath bounded the true art of astronomie within fatum physicum , within a necessitie in nature , and to distinguish it from superstition ( wherwith curiositie vsually defileth or intangleth it ) doth limit it intra conuenientem naturae modum , that is , within proportion and measure answerable to reason and nature . for this cause also , all true philosophers haue determined the two onely instruments of all true arts , to bee reason and experience , which galen doth call the two legges whereupon the art of physike doth consist . and therefore in the second chapter of his finitiones medicae , he saith , optimus is est medicus , qui omnia in medicina recta agit ratione , that is , hee who doth all things in his subiect of physike , according to right rule of reason , is the most excellent physicion . from hence also all true artists haue defined art to bee , habitus cum ratione factiuus , that is , a settled habilitie , and promptnesse of action , and operation according to reason . vpon this ground others haue built other true rules and obseruations , concerning true and lawfull arts. therefore ( saith galen ) ars non est ex ijs quorum neutiquam est potestas , isagog . chap. 5. that is , art is not of such things as cannot be accomplished . which is worthy noting , to distinguish prestigious and supposed arts from true art. to this others likewise haue added another obseruation , that is ; that art is imployed about such things as are in reason profitable and not vaine . so saith scaliger , exercit . 37. sect. 31. ars non est de rebus inutilibus . it is yet further obserued vpon the same ground , that true art doeth not confound or cloud it selfe in mists , but reduceth vnto order , light and reason , things dissipate , confused , and out of order and reason ( as cicero affirmeth ) ars res diuulsas dissolutasque conglutinat , & ratione quadam constringit . vpon the same grounds diuers renowmed common weales haue expelled all false and forged arts : as , necromancy , aeromancy , geomancy , with other sortiligous diuinations . vpon the same reasons , diuers emperors , kings , kingdomes and lawes , haue exploded , censured , and condemned all such as vnder pretext of the wholesome arts of astronomy , mathematikes , and the like , haue runne into foolish curiosities , impostures , and deceitfull practises . iustinian the roman law-giuer and emperour , his lawes are extant to this purpose . likewise tiberius his decrees for the expulsion of counterfeit mathematicians and magicians . and vlpian in his booke de mathematicis & maleficis , testifieth the publication of their goods , and their inhibition by the emperours from communion with other citizens so much as in fire or water . and as reason , good lawes , kingdomes , nations , and common-weales haue distinguished ingenuous , liberall , true and profitable artes , and sciences builded vpon reason , trueth and vnderstanding ; from base , ignoble , vnprofitable , needlesse , curious , and erronious artes : so hath the holy scripture both iustified , sanctified , and commended the one , and condemned , and nominated with rebuke and shame the other . the first is euident , exod. 3. verse 1 , 2 , 3 , 4 , 5 , 6. where almightie god doeth testifie concerning the knowledge and skill of workmanship in gold , siluer , and stone , that hee gaue it by his spirit vnto bezaleel , and aholiab , who were workmen according to knowledge and vnderstanding in that lawfull art , profitable vnto the building of gods house . the second is manifest , actes 19. verse 19. where it is in their due commendations recorded , that those who before vsed and practised vaine and curious arts , when they were by the preaching of the apostles truely conuerted , in token of their vndissembled repentance , they absolutely renounced and disclaimed their vaine learning , and openly burnt their bookes , though valued at an high rate and rich price . chap. ii. that no knowledge can come vnto man in any art or science , but by sense or reason , or likely and artificiall coniecture , is proued by the science and knowledge of physike in stead of all other arts and sciences . now for the better impression of that which hath beene before said : that is , that nothing is or can bee detected , or is liable vnto mans knowledge , which commeth not vnto him by the helpe of reason , the inward or the outward sense , demonstration , ratiocination , or iudicious and prudent coniectation in reasonable likelihood : let vs examine any one particular , ingenuous , liberall or lawfull art or science , in stead of many , and therein view , how by the former mentioned keyes , doores and entrances solely , are opened the wayes vnto their contemplations , study , and perfect apprehension . and if one art or science may bee sufficient herein , i thinke it most fit to choose my owne , because as to my selfe most prompt ; so vnto any other not vnprofitable . all diseases that happen vnto the body of man are either outward or inward , and therefore either seene by the eye , and deprehended by the outward sense , or conceiued onely by reason and the inward vnderstanding . inward diseases , and subiect onely vnto reason and vnderstanding doe sometimes appeare clearely and certainely to reason and vnderstanding ; sometimes they doe not appeare certaine , or by certaine notes or signes , but by likely markes onely , which are the grounds of artificiall coniecture . and as some diseases are apparent to outward sense , some euident to inward reason , some by artificiall coniecture onely in learned , exact search and perquisition pursued vnto their discouery : so also are many diseases hidden from all these wayes of inuestigation , and therefore remaine as remembrances of mans manifold ignorance in this life , and of the secret reseruation of gods decree and prohibition . as then in those diseases which are apparent vnto sight , it is blindnesse in a physicion to make question ; in those which are euident to reason , to make doubt , is reasonlesse fatuitie ; in those which may be attained by artificiall coniectation , search or perquisition , either to be stacke , is sloth , or to bee vnable , is insufficiencie : so in those diseases , which neither outward sense , nor inward reason , nor art , nor artificiall coniecture can possibly discouer ; to hope or seeke beyond sense and reason , and reasonable likelihood , is reasonlesse and senselesse striuing , and impatience of those bounds which god hath set to limit the curiositie of man. for better proofe and illustration , it will not bee impertinent to nominate some particuler diseases in all these kinds . first for outward diseases , and such as are euident to outward sense , they are infinite . who that is the least practised in physicke , doeth not assuredly know , when , with his eyes hee doeth behold an inflammation , a schirrus , a gangrene , cancer , callus , fistula , vlcer , leprosie , psora , struma , petechia , variola , iaundes , gout , tabescence , extenuation , and the like . secondly , for inward diseases euident to reason ; he that is least learned , doth know that all diseases which may be defined , must necessarily be euident to reason ; as also , that it is not difficult to define innumerable diseases to him that is able to * conioine with the part affected , the true immediate kinde of the affection . the stomacke ceasing her proper function of concoction , or depriued of appetite , doth it not thereby manifestly prooue vnto reason some inward ill affection therein ? if with that ill affection bee ioyned a manifest inward heate about the region of the stomacke , accompanied with an ague , drinesse , thirst and other accidents , and consequences of heate , is not as plainely detected the kinde of the affection to be hot ? thus both the part affected , which is the stomacke apparently ( because there the former accidents are found originally moouing and first seated , ) and also the ill affection ( which by the manifest burning heate doth prooue her kinde ) being both conioyned , doe truely define the disease to bee an inflammation of the stomacke . the like may bee saide of the inflammations of all other inward parts of plurisies , phrensies , inflammation of the liuer , spleene , wombe , reines , guts and other parts , the certaine testimonies of excessiue heate giuing demonstration of an inflammation , and the paine ( or at least , some defect ) or defection in the proper offices of the parts manifesting the parts themselues . as concerning inward inflammations of diuers parts , so likewise of inward vlcers , and other maladies may be instanced . the disease of the bladder is oft certainly knowne , by paine in the part , or by cessation of his proper functions , or defection therein , and the kinde of disease therein by the excretions oft-times proceeding from it . and thus an vlcer is oft discouered in the bladder , by paine , with purulent and sanguiuolent miction . diseases likewise of the head are certainly discouered and detected vnto reason , by defects growing ; sometimes in the vnderstanding , sometimes in the memory , sometimes in the imagination , sometimes in all those together , & sometimes in the general motion of the whole body . diseases of the heart likewise , appeare by the euill and faulty motions of the pulse , by soundings and defections in liuelihood of the spirits and vitall faculty . diseases of the wombe or mother likewise doe oft demonstrate themselues by depriued or depraued motions . it were tedious to make a particular enumeration of all diseases of this kinde , which are in the same manner euident and apparent vnto reason . now let vs briefly also consider some diseases , which are neither euident to reason , nor manifest to sense ; but are gained , detected , and hunted out of their deepe and hidden couerts , by the quicke and exquisite sent of probable and artificiall coniecture ; the necessity or vse whereof , either in an ambiguous complication of doubtfull diseases , or in the extrication of any intricate single affection or malady , there is no man in physicke exercised , who doth not dayly finde . many examples of diseases of this kinde would cause the small body of this little worke voluminously to swell : we will therefore onely propose one . let vs suppose a sicke man , doubtfully and diuersly with these accidents afflicted : namely , a continuall feuer , a cough , spitting of blood , shortnesse of winde , head-ache , deliration , want of sleepe , drinesse , thirst , paines in diuers parts , sides , ribbes , backe and belly : what disease or diseases here are , can neither be manifest to sense , distracted in this confusion , multitude and concurrence of accidents ; nor yet be euident to reason at the first view , because it requireth so different consideration , and deuided contemplation of so many seuerals apart . here then it remaineth , that learned , iudicious , prudent , and discreete artificiall coniecture proceed exactly to distinguish & analise , as followeth . all the sorenamed paines , distempers and accidents may indifferently arise , eyther from the lungs inflamed , or the liuer , or the midriffe , or the pleura ; because any one of these by it selfe doth vsually bring forth all , or most part of them . heere then prudent , artificiall , and exquisite perpension doth exactly valew and esteeme all the different manners , quantities , qualities , positions and situations of paines ; likewise accidents , motions , times , manners of motion , caracters , orders , and all other both substantiall and circumstantiall considerations . and first , as touching the feuer , head-ache , thirst , idlenes of braine ( because they are common to many other diseases besides these , and require no curious , but a more carelesse and common respect , ) prudent and circumspect coniectation doth leaue their needlesse confusion of more vsefull and needfull perpension , and doth more narrowly search about those accidents , which are more inseparable , proper and peculiar vnto the diseases named , and by exact disquisition in their differencies , doth notwithstanding sist out their hidden and secretly couched differencies , by which , in exact view they are found and distinguished sufficiently differing . the inseparable accidents which doe peculiarly , or for the most part accompany the diseases before named , that is , the inflammation of the lungs , the liuer , the midriffe and the pleura , are cough , shortnesse of winde , spitting of blood , paines about the ribbes , sides , belly , which in all these named diseases , more or lesse are present , either primarily , or by consent of one part with another . these , though seldome absent from most of the foure former diseases , and therefore not easily distinguished , when they proceede from th' one or th' other ; yet rightly weighed , and accurately considered in their seuerall manners , measures , and right positions in euery one , when apart and single , they doe likewise in their confused mixture one with another , yeeld distinct and seuerall difference to him , that in a iudicious and discerning thought , doth beare their iust distinctions apart . for illustration , spitting of blood is vsually a companion to all , or most of the foure named diseases ; but in one in lesse quantity , in another more ; in one after one manner , in another after another ; in one by vomiting , in another by expectoration , and in another by coughing ; in one with much expuition , in another with little ; in one with danger of strangulation and suffocation , in another without ; in one with thicknesse , blacknesse , and small quantity of bloud , in another with thinnesse , brightnesse of colour , and more quantity ; and in one of these also with lesse , and in another with more difficulty and labour . shortnesse of winde , or difficulty of breathing , is a common companion to all the named diseases ; but in one with frequent expuition , in another without , and where , with expuition , in one with more facility , in another with difficulty , in one with one manner of distension of the instruments of respiration , in another with another , in one kinde of difficulty of respiration more frequent , in another lesse , in one more grieuous , in another tolerable . the like may be said of coughing , and paines . coughing in one of the forenamed diseases is with much , in another with little , and in another with no expuition at all ; in one continuall , in another with intermission ; in one with intension , in another with remission ; in one loud , in another still ; and where , with expectoration , in one of one colour and quantity , in another of another , and in another of none at all ; in one easie , gentle , free and without paine , in another , grieuous and painfull ; yea suffocatory , and neere to strangle . paine likewise is a common companion to all the mentioned diseases ; but distinguished in the one and the other , by the manner , nature , and situation of the seuerall parts , which apart is euery one it possesseth , and also by the different oddes , fashions , and kindes of paine ; some being sharp , some dull , some quicke , some slowe , some with distension , some with punction , some with heauinesse and sensible weight , some more grieuous to the patient lying , some to him sitting or standing , some more calme in one position of the body , and some in another . and thus prudent an skilfull coniecture , by due and diligent perpension , comparing together oddes , and exactly referring vnto true discerning the seuerall properties and differences of accidents , their manner proportions , and other due circumstances , doth in the end reduce euery accident to his right disease , and euery disease to his right cause ; whereby the prudent , and iudicious physicion doth cleerly vnderstand directly and timely to apply proper and pertinent remedies . and thus in doubtfull cases , which are neither euident to reason , nor manifest to sense in the art and exercise of physike , it is manifest how solert and accurate coniectation , through the clouds and mists of ambiguities , doth in the end so cleerely send forth and giue so faire a light , that doubt it selfe doth become out of doubt , and is little inferiour vnto certaine and plaine demonstration . as a short summe of all that hath been said , whatsoeuer hath beene declared of diseases , the same may bee propounded concerning their issues very briefely . the issues of all diseases are either informed from sense , or euident by reason , or serutable by artificiall coniecture . examples of the first kinde are manifest , when with our eyes we behold the motion and sense externall and other outward functions of the body , either abolished , or in an high degree depriued of their power and naturall vse . this certaine testimony of our sight doth certainely informe the vnderstanding , concerning the dangerous issue . examples of the second kinde are manifest likewise , we finde either the causes of diseases vnremoueably fixed , or the disease it selfe rooted in the substance of any of the principall parts , or accidents in malignitie , vehemence , and fury irresistable . in these cases a doubtfull and hard issue is euident to reason by iust consequent . examples of the latter kind are also apparent , when in diseases , good and euill signes are so doubtfully mixed , that some promise life , others as much threaten death : some in number discourage , other some in worth as much as incourage . we doe oft see and know in the middest of this mist and darknes , where there appeareth not to a common sense so much as the least shew of any indication of certaine issue ; yet through the exquisitenesse of prudent & artificiall perpension , and due exact distinction in the forementioned seeming inscrutable oddes ; the learned physicion euen in the first scarce sensible budding of indication , and in the first most imperfect and scarce-being thereof doth oft discouer that true euent , which vsually and for the most part is seene and obserued to come to passe . if any man not rightly apprehending reason , make a doubt or question of any such possible exquisitnes , let him consider and behold it by an easie example . in an inequalitie of one and the same vermiculant pulse , where the beginning of the same distension is quicker , the next continuation or middle part is s●ower , and the beginning of the end thereof , ending almost before it begin : it must needes be very difficult , nay , almost impossible vnto the first view of sense or reason , or to a common iudgement or learning , to diuide really , and distinguish this one short small motion into two or three distinct times and parts of motion , the space so very short , the faculty of mouing so low and weake , and the mouing it selfe almost altogether in an insensible exiguitie , and an indiuisible degree of lownesse . wee see oft-times a common vulgar cannot in his reason conceiue it , much lesse by his sense at all perceiue it . neither is it found easie to euery man , though learned therein , yea , or educate thereto , either perfectly to apprehend the generall idea of such a motion , or at all in the first proofes and tryals of his sense or hand to deprehend any particular . notwithstanding , the physicion that exquisitely discerneth and iudgeth , doth both in reason see , that euery single smallest motion , hath his diuers distinct diuision of parts , & also by his discerning , wary , iudicious and exercised touch , doth apartly detect and discouer it : and thus hath been proued by seueral instances taken in the art of physicke , in steade of al other arts and sciences , for auoiding tediousnesse and confusion , that all knowledge , all art , all science whatsoeuer giuen vnto man , hath no other entrance , meanes , or wayes thereto , but thorow sense or reason , or prudent and artificiall coniecture , sagacitie and exquisitenesse of iudging and discerning thereby . and that it may the better appeare , that beyond these waies and lights , the physicion cannot finde any knowledge or discouery of diseases : let vs view some particular examples of some diseases for this cause vndiscouerable , and not to be detected : and therewith consider the impossibilitie of discouery to consist solely herein ; namely , for that they are remoued from any capacitie of sense or reason , and from the reach of all artificiall search , scrutiny & accurate insight deriued from both , which is the highest straine of humane vnderstanding . in the generall it cannot be denied ( except of such whose vnderstandings are extremely blinde ) that it is impossible , that those diseases should or can bee at all so much as suspected ( and therefore much lesse knowne ) which yeeld no shew , no signe , no indication of themselues . there needeth hereof no other , nor better proofe , then the enumeration of some particular diseases of this kinde . are not diuers secret and hidden apostemations , and other inward collections of vicious matter in the body , dayly seminaries of vnexpected and wondred shapes of corruption and putrifaction , which lying long hidden in the body , and by an insensible growth taking deepe roote , in the end sodainely breake forth beyond all possible expectation , or thought of the most excellent , exquisite and subtill circumspection and disquisition ? for a briefe confirmation hereof , hollerius doth mention a man , the cause of whose disease while he liued , being vnknowne to physicions , and art , after his decease his guts were found gangrened and perished , and therein things viewed like vnto water-snakes , and his liuer full of schirrose knots . there happened vnto my selfe this yeare last past , a patient , a very worthy gentleman , who being extremely vexed with the strangury , disurie , and ischurie together with pissing of blood in great abundance , and the stone , by the vse and accommodation of remedies , found much ease , mitigation of paines , and qualification of the extremitie of all the former accidents . notwithstanding , for that there were certaine indications of an vlcer in the body or capacitie of the bladder , his recouerie was not expected , but after his decease , in the dissection of his body , his bladder was found rotten , broken and black , without any manifest matter therein as cause thereof , or so much as one stone , although hee had formerly and immediately before auoided many stones at seuerall times . this i produce , being fresh in memory , as an instance of impossibilitie of knowledge vnto a physicion in many and frequent cases . for how could the fracture or colour of his bladder , while the patient was liuing , by any exquisitenesse of art or vnderstanding , be knowne in any possibilitie , meanes , or power of man , although all the other accidents aboue mentioned , were vndoubtedly , by certaine indications and signes discouered ? i might here deliuer many other like examples out of mine owne knowledge ; i will onely call to remembrance one more . i was of late yeares physicion vnto a right noble lady ; the cause of whose apparent dangerous estate , diuers learned and famous physicions conioyned with my selfe , could neuer discouer . in the dissection of her body after her decease , her heart was found inclosed with a shining rotten gelly , and the very substance of the heart of the same colour . in the same lady , an intolerable paine about the bottome of her stomack , by fits depriued her of all ease by day , and of rest by night , and could neuer be either knowne in the cause , or remooued in the accident by any meane or remedy : but after death , in the dissection of her body before mentioned , a black round gelly as bigge as a tenice ball , did manifest it selfe in that place , where , in her life , the intolerable paine was seated and fixed . of this euill discoloration of her heart , of the matter and euill colour of that matter wherewith her heart was inuironed ; as also of that collected gelly in her stomacke , what possible knowledge ( thinke you ) or exquisite vnderstanding , or art of man could euer in her life time giue any notice or information ? like vnto this is that which hollerius in the 21. of his rare obseruations doth mention . in a sicke man perplexed in a strange manner from an vnknowne cause in his life , after his death his liuer and epiploon did appeare corrupted and putrified , his stomacke toward the bottome bruised and full of blacke iuice or humour . christophorus schillincus , opening the body of a childe after death , reporteth , that hee saw in the small veines , running thorow the substance of the liuer , many small scrauling wormes then liuing . beniuenius doth make mention of a woman tormented grieuously by a needle in her stomack , which was impossible by any art or exquisitnesse of vnderstanding to bee conceiued or suspected , if nature it selfe working it out thorow the body and substance of the stomacke , vnto the outward view and sense , had not so discouered it . i will not here mention the generation of wormes , stones , and the like in the guts , gall , heart , longs and other parts , of which no art , or excellence of knowledge can possibly take notice , vntill they haue prooued themselues vnto the sight . many diseases of these kindes being fearefull and terrible accidents , and afflictions vnto the body , yet for the most part are neuer detected ; because they haue not onely no proper t●ue certaine likely , but no possible meanes or way of indication or notice at all , in any reason or vnderstanding of humane art or science ; without which the most exquisite and scientificall clarkes are altogether disabled , and must necessarily bee ignorant . thus hath beene at large manifested , that nothing can bee vnto the physician in his art and science knowne , which either by outward sense or inward is not apparent , or by likely and artificiall coniecture from both , is not detected or discerned . the like might bee vrged concerning the trials of lawe and iustice , and inquisitions of offences and errors against the law , which are the diseases of a common-weale , as the former of the body of man. many offences against the lawe are apparent vnto the outward sense , as sight or hearing : and therefore being witnessed by hearers or beholders , are without doubt or difficultie immediately dispatched , sentensed , and adiudged . many also are euident to reason , which therefore are held and reputed inuincibly and infallibly to conuince . many offences also there are , neither manifest to sense , nor euident to reason , against which onely likelihood and presumptions doe arise in iudgement ; whereby notwithstanding , through narrow search and sifting , strict examination , circumspect & curious view of euery circumstance , together with euery materiall moment and oddes thorowly , and vnto the depth and bottome by subtill disquisition fadomed , the learned , prudent , and discerning iudge doeth oft detect and bring vnto light many hidden , intestine , and secret mischiefes , which vnsensibly and vnobseruedly would otherwise oppresse and subuert the common-weale . when by none of these wayes of extrication the trueth can possibly be gained , the wise and vpright iudge vnto necessitie in want of due warrant vnto iust proceeding , doeth with patience and sobrietie submit . for this cause ( as may be seene vpon records ) many cases iustly necessarily and vnauoidably stand perpetually inscrutable , vndecided and neuer determined , as certaine proofes & euidences of the limitation and annihilation of mans knowledge in many things of this life : almightie god oft-times decreeing to hide some trueth from the fight of man , and detaining it in his owne secret will and pleasure . chap. iii. whether witch-craft haue any other wayes or meanes of inuestigation , then these before mentioned , and what is the true inuestigation . it hath beene at large before declared , how god and nature haue limited and confined all knowledge of man , within certaine wayes and bounds , out of which , and beyond which it cannot passe ; as also for that cause , that no iustifiable art or true science whatsoeuer , doeth or can exceed those restraints . there haue bin also diuers examples produced of the necessitie of mans ignorance , in the impossibilitie of much knowledge , and discouery of things hidden and inhibited by the iust and vnsearchable decrees of god and nature . it remaineth now to enquire concerning our particular subiect of witch-craft , whether in the common way of all other detections of trueths , it ought likewise consist ; or whether by it selfe it haue other priuiledges beyond all other trials . if reason be the sole eye and light of naturall vnderstanding which god hath giuen vnto reasonable man ( as is before prooued . ) if without it can be no naturall knowledge , no art , no science , no discouery . if law among all people and nations be so iust in all things , as to doe or allow nothing against true reason ( in which consisteth right . ) if god himselfe , and all flourishing common-weales haue tyed men and lawes , and the decision by them of all doubts , questions and controuersies , either vnto right proofe , euidence and allegation , according vnto reason , or at least , faire likelihood , presumption , and probabilitie ; and beyond these there neuer was , is , or can bee any iust iudgement or triall : how is it possible that man can attaine any knowledge of witch-craft , if not by those meanes , by which onely his nature is capable of whatsoeuer is allotted to bee knowne thereto ? if this bee infallibly true , man must either by the former common wayes of knowledge and detection , know likewise and detect witch-craft , or else bee altogether ignorant thereof ; whereof the contrary by dayly experience is manifest . it may bee and is obiected , that it is a hard and difficult matter to detect witch-craft , by the former and ordinary courses , as is oft seene and found apparent . so is it likewise equally difficult , and as hard by the same meanes oft times , for many a iust man to prooue and cleere his opposed innocency , and for many an iniuriously wronged wretch to prooue his right , to defend his goods , yea , life it selfe from violence ; notwithstanding , this is no allowance vnto another way , no reason or iustification of any vnwarranted way , or way out of the way of reason , iustice , and law , bee his burden neuer so importable , or his iniury exceeding crueltie . for , if god had allowed vnto men alwayes smooth , assured , certaine and infallible wayes vnto the satisfaction of their wants , and the accomplishment of their intentions and desires without failing ; what would become of religion , vertue , and wisedome ? then should euery man be alike wise , and men would bee so confident in their owne strength and power , and so proud , that they would forget god and neuer thinke of the almighty . if the meanes and wayes vnto all knowledge , and the information of our desires and affections , did meete with no impediment , to opposition , no contradiction , no casualty to intercept , and all things should prosperously succeed vnto our meanes and endeuours , there would neuer bee any vse of patience , t●perance , or dependance vpon the diuine prouidence ; and consequently , little acknowledgement , and lesse worship and adoration of our creator , who according to his wisedome , good will and pleasure , doth otherwise gouerne , guide , order and dispose all things . for if vnto our supposed needfull ends , vses and necessary desires were certaine and vncontrouled wayes , nothing impossible , nothing denyed ; then were our lust a lawe , and man in no power but in his owne , in no awe , in no law , in no rule . therefore almightie god in his great and vnspeakeable wisedome hath subiected vaine man , and made his pride subiect to infinite creatures , limits , restraints , coertions , thereby to reach him true wisedome , pietie , trust , dependance , worship , and adoration of his all-restraining and allimiting vnlimited power . man therefore must thereby learne to be contented so to know , as therewith to learne to know himselfe ; that is , with his large portion , his lot , his manifold indowments , his excellencie of sense , reason , vnderstanding , prudence , art , not to forget or spurne at their interdictions , prohibitions , and inioyned lots , beyond which to desire to know , is curiositie , is folly : s●pientia , ve●a nolle nimis sapere , saith the poet. it is true wisedome , not to bee too wise : that is , not to know , nor desire to know more then is allowed or needfull : needfull , not in our desires , but gods decree . here then let ●e intreat reasonable men , not too much ( as is vsuall ) to swell with indignation , or to be puffed with impatience , where god doth not apertly reueale & plainely ( as they desire and thinke needfull ) the subtill engines , and mysticall craft of the diuell in the machinations of witches and sorcerers ; but soberly , modestly , and discreetly , so farre forth be contented to pursue the tryall and iust way of their discouery , as with sense , with reason , with religion is iust and righteous , knowing that whatsoeuer is beyond these lists , is reasonlesse , senselesse , and impious . for since god and nature ( as is before said ) hath limited the scrutinie of all true arts , and sciences , all naturall knowledge for discouerie of controuersies and resolutions vnto the lights of reason and sense , & artificiall coniecture , prudence , art , sagacitie , and subtiltie of vnderstanding deriued from thence ; vnto what other barre or seate of iustice can witch-craft appeale or be brought ? it may be obiected , the art of witch-craft , being supernaturall , and the practice thereof sustained by an extraordinary power ; that therefore the meanes and wayes of discouerie must bee likewise more then ordinary and supernaturall . hereto is truely answered , that since the nature and power of spirits is vnknowne vnto man ( as all things supernaturall ) and can bee , and is no otherwise knowne , but by examining the workes issuing from thence , and comparing them aright with that which is naturall ( because man in his reason and vnderstanding cannot discerne that which is truely transcending his nature , otherwise , then obseruing how farre it exceedeth that which is according to nature : ) therefore ( i say ) the workes of the diuell , or witches , though sustained and produced by a supernaturall power , yet can haue no other way for their detection by man , but that which is ordinary vnto man , and naturall and possible vnto man ; for that which is aboue or beyond his power , or nature , is not his owne . from hence must necessarily be concluded , that there is no other ordinary way vnto man ( who knoweth or can know nothing but that is naturall ) vnto the discouerie of that is supernaturall , but that way which is likewise naturall . although therefore the subiect of witch-craft require a greater measure of knowledge to discerne that which is therein really , and truely supernaturall , from that which in nature oft-times hath a very great likenesse , and a deceiueable similitude therewith : yet is the way vnto that knowledge , the common high way which conducteth vnto all other knowledge whatsoeuer . and that this also is the same way & direction , which the holy scripture it selfe doeth intend , for the discouery of witches , and their sentensing is manifest . num. 39.30 . deut. 17.6 . and 19.15 . matth. 18.16 . iohn 8.17 . 2. corinth . 13.1 . hobr. 10.28 . in these named places it is required , that no man bee iudged in matter of weight , or death , but by the testimony of two witnesses , at the least . witch-craft therefore being a matter , both of weight , and death , cannot according vnto gods word , bee iudged but by testimony of witnesses : whatsoeuer is witnessed , must necessarily bee subiect to sense , since no man can witnesse ought , whereof there is not sense . from hence then it is ineuitably concluded , that the workes of witches , are no other way to bee discerned , or iudged , but by the common way of discouery , by deedes , and workes apparent to sense , and the testimony thereof . let men then bee perswaded and contented ( since god hath alotted , and allowed vnto the nature and power of man no other way ) in this onely warranted true way to seeke the discouery , to finde the footing , path , and steppings of witch-craft , as of all other things , which by the decree of god are reuealed vnto man , and subiect vnto the knowledge of man. it may bee here demanded , whether almighty god doth not extraordinarily , and miraculously at some time discouer this so abominable sinne of witch-craft , aswell as by ordinary meanes leaue it vnto discouerie ? this doubt shall more fitly in more due place be hereafter at large discoursed . it hath now beene here manifested , that there is or can bee no other ordinary tryall of witch-craft , then that which is common vnto all other detections of trueth : and also that all derections subiect vnto the discouerie of man ( as hath beene before cleared ) are drawne and deriued either from sense or reason , or likely probability raised from both . before i doe proceed farther , for his more facill vnderstanding , i doe admonish the reader , that hee distinguish , what is meant by the supernaturall workes ; namely , whatsoeuer is effected , in , vpon , or by any corporall substances , or sublunarie bodies , which is aboue the nature , and power of those bodies , or sublun●rie substances . they are not supernaturall , in regard of those spirituall substances , which are the proper agents , and vnto whom such workes , are no more then naturall ; but in regard of those bodily substances , vpon which , in which , or by which , those spirituall substances doe worke , as meerely their patients , and being in themselues , or owne nature depriued of any such possibilitie . chap. iiii. of the workes of witches and diuels . before wee proceed further to treate concerning matter of witch-craft , according to the former waies of discouery and inuestigation : it will be needfull to distinguish who is the true author , cause , and immediate workman of the supernaturall workes which by sorcery and witch-craft are compassed or brought to passe . all created substances indowed with powers and vertue from god their creator , are either bodily , or corporall substances , or spirituall , or mixt and betweene both . bodily and corporall substances are the heauens , the celestiall bodies of the starres , of the sunne , of the moone ; the bodies of the elements , and all elementarie substances from them deriued and composed . spirituall substances are either angels , or diuels , or soules of men after death , separated from their bodies . mixed substances , partly spirituall , partly bodily , are mankinde compounded of a naturall body , and vnderstanding soule . hence it commeth to passe , that man by his vnderstanding spirit , doth together with angels , spirits , and diuels , participate and vnderstand many things ; as the scripture reuealed ; the history and creation of the whole world ; many truths of god ; the grounds of reason ; the principles of nature ; many generall rules and obseruations , and infinite particular obiects of many things past , present , and to come . but for that this vnderstanding soule is depressed , and imprisoned in this life by the body , by the passions , diseases , and manifold incumbrances thereof , and cannot extend or inlarge it selfe further vnto any portion of knowledge , then thorow the narrow windowes , closures , parts and organs of the body : therefore must necessarily the knowledge of man be much inferiour vnto that measure of knowledge , which spirits , being of a more subtill essence , and free from the burden and incumbrance of an earthly tabernacle or prison , doe in a more large extent inioy . as is said of the difference of knowledge in spirits , beyond the power and nature of man : so may be said from the same reason of the difference of the workes of spirits , farre inlarging and extending their vertue and power , beyond the power and force of men . the workes of men , are confined within the power and nature of these sublunarie bodies , vnto which they are annexed , and tyed . the workes of spirits are limited to no corporall substance or body , but spaciously compasse the whole and vniuersall body of the sublunary or inferiour world ( as the diuell doth witnesse of himselfe , iob 1. verse 7. ) and are not tied vnto any particular place , but rule generally therin , and in all places by the permission of god , as is euident , eph. 2. ver . 2. where the diuell is called the prince that ruleth in the ayre , euen the spirit that now worketh in the children of disobedience : and likewise , ephes . 6. verse . 12. where he is called the prince of darknesse of this world . from these vndoubted grounds , it is necessarily inferred , that both all knowledge exceeding the knowledge of man , must needs issue from the knowledge of spirits , and also that all workes exceeding and transcendent , aboue the power and nature of corporall substances , must necessarily be the force of spirits . it may now be demaunded , how the workes of good spirits shall be knowne and distinguished from the workes of euill spirits and diuels , since both their workes proceede from the same nature , substance , and spirituall essence common vnto them both . this shall appeare by the consideration of the orders and sorts of good spirits , expressed in holy scripture , and their properties , besides which , all other are necessarily euill , and therefore diuels ; like vnto whom likewise , by iust consequent must be their workes , the one reciprocally * discouering the other . all good spirits are either angels and messengers of god , specially sent with his holy embassage , to speciall holy men , for speciall holy ends ; as was the seraphin sent vnto isaiah , the 6. chapter , verse 6. and as were the angels vnto the shepheards , when our sauiour was borne , or as were the angels which were sent vnto the patriarches of olde , or els tutelar angels , ordinarily commanded to guide , protect , and defend the elect and chosen children of god , as is manifest both by the testimony of our sauiour , math. 18. verse . 10. see that you despise not ( saith our blessed sauiour ) one of these little ones : for i say vnto you , that in heauen their angels alway behold the face of my father , which is in heauen . and by that text also , heb. 1. vers . 14. are they not all ministring spirits ( saith the apostle , speaking of angels ) sent forth to minister for their sakes , who shall be heires of saluation ? beside these orders of good and holy spirits , neither hath the holy scripture , neither hath the light of reason , or nature , or obseruation , knowne or discouered any other . all the workes likewise and employments of these good spirits , are all and euer obserued to be like themselues , holy , good , freely seruing and ministring vnto the expresse will , knowne and vndoubted pleasure of almighty god , as is certainly confirmed , psal . 103. verse 20. praise ye the lord ( saith the psalmist ) ye his angels that excell in power , that doe his commandements in obeying the voyce of his word . all workes therefore or effects issuing from spirits , that cannot bee proued and manifested to be first commanded by god ; secondly , tending folely to the execution of his will ; and thirdly , are not contained in one of the foure first mentioned offices and administrations of spirits , they are all certainely and assuredly to be suspected as workes of diuels and euill spirits , whom god doth permit ( as saith s. augustine in his 3. booke de trinitate ) to bring to passe such workes of theirs , partly to deceiue those wicked , which god in iudgement hath giuen ouer to be deceiued of diuels ; partly , to quicken and stirre vp the godly and holy man , and to trie and proue him thereby , as hee did his faithfull seruant iob. now for a more distinct cleerenesse and light vnto the proofe of these suspected workes of diuels , it is very profitable , necessary and pertinent , that we consider their kinds , which are two . the first kinde is of such supernaturall workes as are done by the diuell solely and simply to his owne ends or vse , without any reference or respect to any contract or couenant with man. the second kinde is of such transcendent workes , as are done with a respect or reference vnto some contract or couenant with man. in the first , the diuell is solely * an agent for himselfe , without the consent or knowledge of man. in the second , the supernaturall and transcendent workes are truly , essentially , and immediately from the diuels ; also ( because out of the reach or power of any command of man simply ) yet therein man hath a property and interest by couenant and contract , and deriuation thereof from the diuell , which is truely and solely sorcerie , and witch-craft : for since supernaturall workes are onely proper to a spirit , and aboue the nature and power of man , they cannot truely and properly bee esteemed his ; and therefore it is not the supernaturall work it selfe , but mans contract and combination therein with the diuell , his consent and allowance thereof , that doth make it his , and him a witch , a sorcerer , which is a contracter with the diuell . b now let vs proceed to consider how these supernaturall workes in the former seuerall kindes are or may be detected , some by reason , some by sense . chap. v. the workes of the diuell by himselfe , solely wrought without the association of man. it is not destitute of easie proofe , that there are many supernaturall workes of the diuell manifest to sense , wherein man doth not participate in knowledge , contract or consent with him . did not the diuell in the body of a serpent miraculously * reason , dispute , speake and conferre with eua , gen. 3 ? was not his speech and voice vndoubtedly , manifestly , perceptibly , and truly heard , and sounding in her eares ? there then was no man as yet borne that could combine with the diuell in this supernaturall worke , or that could then be found a witch . likewise , was not the diuels carriage of the body of our sauiour , and setting it vpon a pinacle of the temple , manifest to the eye ? was not the fire which the diuell * brought downe from heauen in so miraculous manner , and in so extraordinary power to deuoure so many thousands of jobs sheepe , truly visible ? the messenger escaping to bring the tydings doth witnesse it . was not the power of the diuell seene at such time , as in the gospell he carryed whole herds of swine headlong into the sea ? was not the diuell seene to rend and teare the bodies of men by him possessed , in an extraordinarie and supernaturall manner and sort , marke the first , luke 4. math. 17. marke the ninth ? was not the very voice of a spirit heard and distinguished , when the diuell in so fearefull and maruellous manner cryed out in the possessed , math. 8. mark. 5. luke 8 ? did not the people behold the miraculous force of the diuell casting the possessed into the middest of them , luke 4. verse 33 , 34 , 35 ? did not the people heare and behold a foule spirit crying aloud , and in an admirable power and manner comming out of the possessed , marke 1.24 , 25 , 26 , 27 ? all these were workes supernaturall of the diuell , and manifest to outward sense ; yet no mention , no suspicion , no reason of mention , or suspicion of a witch or sorcerer : wherein therefore the diuel alone was sole agent . but it may be obiected , that these examples out of the holy scriptures are recorded as things specially seene , or noted in some speciall ages and times , which after-times and other ages doe not , or cannot affoord . the contrary is manifest by the faithfull histories and true reports of ethnicke writers , who liuing in distant ages , doe not differ in the true consent and harmony of the same report , concerning the same things , as they haue succeeded in their seuerall ages . it is not incredible , but certain vnto any common reader , what diuers authors of approued faith and credit , in seuerall ages haue written : how the diuell not onely out of the bodies and seuerall parts , a part of the bodies of men haue vttered words , and spoken with the voice of men , euen as in the gospell he did out of the possessed ; but also out of trees , caues of earth , images & statues . the first is euident by the generall report from one succeeding age vnto another , concerning the pythons pythonici 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ventriloqui , and the like . the second was neuer hid many hundreth of yeares , for many ages long before the birth of our blessed sauiour , as is apparent by the famous oracle of delphos , the oake of dedona , the statue of memnon . petrus gregorius tholosanus , in his syntagma iuris , reciteth this history concerning certaine statues at alexandria , that they did fall vnto the ground sudainly , and with an audible voice declared the death of mauricius the emperour , euen at the same moment and point of time when he was then slaine at rome . as the diuell doth shew himselfe by voices and sounds in trees , caues , statues , and the like : so doth he in diuers other outward shapes and formes of other creatures . thus he appeared vnto eua , and spake vnto her in the shape of a serpent aforesaid . of his appearance in diuers other formes likewise are many testimonies . neither doe philosophers differ or doubt herein . aristotle in his metaphysickes hath these words . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that is , substances are called simple bodies , as water , earth , fire and the like , and things compounded thereof , as liuing creatures and spirits : which is so farre forth to be vnderstood of spirits , as they were in assumed shapes visible . orpheus doth number sixe kinds of these visible diuels or spirits . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , spirits inhabiting the heauenly regions , spirits ruling in the ayre , in the water , in the fire , in the earth , and vnder the earth . the spirits in the aire plato saith , are presidents of diuination , of miracles , and of chaldaike magicke . the spirits in the earth , and vnder the earth are such as appeare in the shape of dogges , and goates , and the like , moouing men vnto foule and vnlawfull lusts as ianus jocobus boissardus in his tractate de magia & genijs doth testifie . the same authour vnto this purpose citeth saint august . lib. 2. super genesi● ad literam , confirming that spirits doe vse the helpe of aerie bodies or substances that they may appeare vnto men . vnto this opinion of the apparitions of spirits variety of story likewise doth bring forth faith and credit . i will not mention the apparition which happened vnto athen●dorus the philosopher reported by pliny , nor brutus his genius after the death of iulius caesar , appearing and speaking vnto him , nor those representations , which in the shape of men appeared vnto lucius domitius , returning toward rome as suetonius reporteth , adding for confirmation of truth in the historie , that the apparition touching his beard , it instantly changed from the former perfect blacke vnto a liuely yellow , and thereupon he was afterward sirnamed oenobarbus . i will not farther cite ancient time● herein . let vs come vnto later daies and writers . it is reported by iohn de serres the french chronicler , that the late reno●med k. of france , henry the 4. being in his hunting sports , a diuell or spirit presented vnto the kings eares and his whole company , a great cry of hounds , and winding of hornes . the king commanded count soissons to goe see who it was , wondering who durst interrupt his game . the earle still issuing forward toward the noise , still heard it , but seemed nothing neerer vnto it , though desiring to come neerest vnto it . at length a bigge blacke man presented himselfe in the thickest of the bushes , and speaking vnto the earle some few words , sudainly vanished . there could be no deceit in so many eares and witnesses , nor can the obiection of a meere imagination stand vncontrouled of the iust reproofe of want of wit and good manners , in doubt or deniall of so faire and so well aduised due testimonies . master fox , in the life of martin luther , doth relate the apparition and conference of the diuell with a yong man ; who vpon contracts agreed betweene the diuell and himselfe , deliuered vnto the diuell his bond for conditioned performances . speede in his chronicle , and relation of the passage of many affaires , within the time of henry the 4. doth make mention of the apparition of the diuell in the habite of a minorite fryer at danbury church in essex , with such thundring , lightning , tempests , and fire-bals , that the ●le of the church brake , and halfe the chancell was carried away . i will not further recite infinite histories and reports , which may seeme to depend vpon the obscure or doubted credit of superstitious factions , or partiall authors , but of such onely as by the common consent of times , and generall voice of all writers , exact credit and esteeme . i● this kinde what a multitude of examples doth the whole current and streame of all writers of all ages afford ? who almost that readeth any ancient classicall author , can auoide the common mention of fained gods , * and godesses of the field , of the woods , of the mountaines of houses , of desarts , of riuers , of springs , and the like , offering themselues vnto men and people , sometimes in one shape , sometimes in another ; requiring worship , ceremonies and rites ; some in one manner , some in another ; doing strange and admired workes oft-times , sometimes pleasantly encountring people , sometimes menacing ? herevpon grew the multitude and varietie of names giuen vnto them , according to the seuerall manners , shapes , gestures , and places which they vsed ; as * fauni , satyri , nymphae , empusa , lemares . all christians , who know god , his word , and truth , and thereby beleeue one onely true god , must needs assure themselues that all these were euill spirits , and diuels . * that such were , all times , ages , histories , and records of times with one vniuersall consent confirme . that they were manifestly seene , knowen , and familiarly by the outward senses discerned and distinguished , cannot bee denied , by the seuerall descriptions of their manners , assumed shapes and gestures . and thus briefely auoiding the tediousnesse of the multitude of vncertaine particular examples giuen by priuate men , i haue by vndoubted and vncontrouled references vnto ages and successions of continued histories from one vnto another manifested , how among the heathen , the diuell hath apparently offered himselfe vnto the outward sense , without the association of a witch or sorcerer : which was likewise before prooued by instances out of the holy scripture . in all these the diuell hath affected to * counterfeit the apparitions of the blessed angels of god vnto his holy seruants , thereby to make himselfe like or equal vnto god in ignorant and vnbeleeuing hearts . chap. vi. workes done by the diuell , with respect vnto couenant with man. it now followeth to giue examples of such supernaturall workes as are offered by the diuell , wherein man hath an interest and propertie by contract with the diuel ; as also to shew that these workes are manifest in like manner vnto the outward sense . vnto this proofe out of holy scripture , behold the witch of endor . did not saul contract with her , and she promise vnto saul to bring vp samuel vnto him ? did not saul see the vision raised by her , or at least speake thereto , and receiue answer there-from , 1. sam. 28.8 ? were not then his eyes and eares ( those two outward senses ) certaine witnesses of her sorcerie ? behold also the sorcerers of egypt . did not phaeraoh see and view with his eyes those great and mighty sorceries , water turned into blood , rods into serpents , frogges caused to issue out vpon the face of the earth ? and as the holy scripture doth afford vs these examples , so are the histories of all ages , people , and countries , fraught with the like as manifest to sense as these , and as apparently detecting and pointing out the sorcerer and sorcery . liuy reporteth , in those ancient dayes of rome , that the romane claudia , a vestall virgin , did shew her selfe in act , able alone with ease and facilitie to draw a mighty ship by a small line or girdle , which was in the weight and greatnesse vnmoueable , against the force and power of many strong men , assisted by the strength of cattell accustomed to draw mighty and heauy burdens . that this was an act supernaturall , and aboue , and beyond any naturall vertue or force in her nature , is madnesse to doubt . that in this supernaturall act also , she had a propertie by her allowance and likeing thereof , expressed by her voluntarie action of vndertaking and drawing ; who can make doubt ? the act was supernaturall , and aboue her power and nature : her good will , allowance , and voluntary putting the act in practice , did proue her consent , if not contract , with that power and nature superiour vnto her owne , which is vndoubtedly , sorcery , and witch-craft . to this purpose , saith bin●fieldiu● , explicat . in praelud . 5. requiritar in maleficio hominis libero voluntas quam diabolus non potest cogere , sed persuadere tantum aut terrere . that is , in witch-craft necessarily the will , or consent of man , must concurre with the diuels worke , for the diuell cannot force , or compell the will of man , but perswadeth it onely , or affrighteth it . and againe hee faith , that whosoeuer doeth pretend to doe those things , which are aboue the power , and reach of man , by any naturall causes , which causes are allowed no such effects , either in nature , or in gods word , or by any ordinance of of his church , that man doeth closely , or tacitly inuocate the diuell . quoties ( inquit ) quis contendit illud fac●re , per causas naturales , quae nec virtute sua naturali , neque ex diuina aut ecclesiastica possunt illud facere , tacitè in vocatur daemon . tuccia also a vestall virgin , is reported by mumbling of a certaine prayer , to keepe water within a siue , or a riddle , as witnesseth not onely pliny , but euen tertullian . camerarius maketh mention of a man , who armed onely with certaine charmes , would vndertake to receiue vpon his body , without harme , bullets , or shot out of the fiery cannon . he maketh also mention of another , who would vndertake to lay his hand vpon the mouth of the like instrument , euen when the fire was alreadie giuen , and thereby cause the flame appearing in the mouth thereof , together with the shot there , to stay . the like is reported by ianus , iacobus , boissardus , concerning a germane count in his booke de diuinatione . it is related vpon good record , that decius actius the augur , was able to report vnto tar●inius the romane king , the very particular which he intended , & prepared in his most secret designes . it is written of the enthusiastes , or prophetesses of diana in castab●la , a towne of cilicia , that they would walke vsually , & voluntarily , with naked & bare feet , vpon hot burning coales , without any hurt , or alteration by the fire . it is recorded concerning pythagoras , that hee would by certaine secret words , compell a feeding oxe , bullocke , or the like , immediately to stand still , and forbeare his meat . others report of him , that he would command wild beasts , and birds , beares , and eagles , to come vnto him , to grow tame , to follow him . it is credibly reported of the same pythagoras , that hee was at once by seuerall parties seene , in the very same point of time , both in the citie of tharium , and the towne of metapontum . apollonius likewise was translated , as it were , in the twinkling of an eye , or in the space of a word speaking from smyrna , vnto ephesus , as some histories report . that the power by which these things were done , was more then humane , no reason can doubt . that also the voluntary accession of those mens disposing , or apting themselues vnto these workes , doeth prooue their consent , and by consent in consequence of reason , societie with a spirit , who can doubt ? and for this cause , binsfieldius termeth it a tacit contract , as is aforesaid . but here by the way , is iust occasion offered vnto a question ; namely , whether a spirit or diuell can cause or bring to passe , that the same true body at once may bee really in two distant places , as it seemeth by this history of pythagoras . the answere hereto must needes in reason bee negatiue ; because it is impossible in nature , and in the ordinary vnchangeable course of all things by god created , that one indiuiduall and continued substance , or entire thing should be wholly diuided from it selfe , and yet be it selfe , or possibly be twice , or bee in two places , and yet bee but one and the selfe same thing . we must therefore rather here thinke that the diuell is a iuggler , presenting the liuely shape and pourt●aiture of pythagoras in one place , and thereto haply by his supernaturall power , adding a counterfait liuelihood of speech and gesture , while the true substance is certainely and truly seen in another place . that these like practises are vsuall with the diuell , is apparent in many other kinds beside . did hee not vndertake , math. 4. verse 8. vnto wisdome it selfe but blessed sauiour , to shew vnto him all the kingdomes of the earth , a thing so farre out of his reach and compasse , but only by a lying and iugling vision ? if this he doeth vnto the sonne of god , how shall the silly sonnes of sinfull men escape ? it is written by some authors , that the diuell hath perswaded some foolish sorcerers and witches , that hee hath changed their bodies and substances , into carts , asses , birds , and other creatures , which * really and indeed without illusion ( if it be not presumption to reason with the diuell ) is impossible vnto him to doe . for there can bee no reall or true matamorphosing of one substance or nature into another , but either by creation or generation . the one is the sole immediate hand of god , communicable to no creature ( because there cannot be two creators ) the other is natural the finger-worke and power of god in nature , and proper to the nature of liuing animate creatures , not to angels or spirits . againe , creation is the worke of an infinite power , and therefore of god alone , because there can be but one infinite , whose nature containing all things , and contained of nothing , can admit no equall , no second , no other . the diuell then cannot create . that likewise he cannot cause these transmutations by generation , is as plaine and euident , because a true and reall generation hath many precedent * alterations , and by little and little in space of time groweth vnto the perfection of that kinde , vnto which it doth tend or is begotten ; but these seeming transmutations by the diuell of the substances of men into cactes , and the like , are swift and sodaine , in a moment , and without preparation : and therefore are no true , but seeming and iuggling transmutations . here ●ay be againe obiected , that the diuell is able to worke aboue the power of nature ; and therefore beside and aboue the naturall course of generation , hee is able to make these reall transmutations . it is answered , though the diuell indeed , as a spirit , may doe , and doth many things aboue and beyond the course of some particular natures : yet doth hee not , nor is able to rule or command ouer generall nature , or infringe or alter her inuiolable decrees in the perpetuall and neuer-interrupted order of all generations ; neither is he generally . master of vniuersall nature , but nature master and commaunder of him . for nature is nothing els but the ordinary power of god in all things created , among which the diuell being a creature , is contained , and therefore subiect to that vniuersall power . for this cause , although aboue the power of our particular nature , the diuell as a spirit doth many things , which in respect of our nature , are supernaturall ; yet in respect of the power of nature in vniuersall , they are but naturall vnto himselfe and other spirits , who also are a kinde of creature contained within the generall nature of things created : opposite therefore , contraries , against or aboue the generall * power of nature , he can doe nothing . therefore , to conclud this point , he cannot be able to commaund or compasse any generation aboue the power of nature , whose power is more vniuersall and greater then his . we will then hence conclude , that aboue and beyond the vniuersall nature and course of all generation , hee cannot make a true transmutation of the substance of any one creature into another . it was before prooued , that it is impossible for him to doe it by creation . it is here manifest , that he cannot doe it by any course of true generation . there can be no real transmutation of one substance into another , without either a creation or generation . wee will therefore conclude with the saying of saint augustine de ciuitate dei , lib. 18. cap. 18. nec sane daemones naturas creant , sed specie tenus , quae à de● cr●ata sunt , commutant , vt videantur esse quae non sunt : that is , diuels cannot create any nature or substance , but in iuggling shew or seeming onely , whereby with false shaddowes and outward induced shapes couering those things which are created of god , by these commutations they cause them to seeme that which they are not indeed . concerning other manifest iugglings and illusions of the diuell , diuers authors haue giuen diuers examples , but that which aboue all the rest doth most palpably detect him herein , is a history related by ioannes baptista porta in his second booke de magia naturali . he there witnesseth , that vpon the diuels suggestion , a witch beleeued firmely , and perswaded her selfe , that all the night she had rid in the ayre , ouer diuers great mountaines , and met inconuenticles of other sorceresses ; when the same night the mentioned authour himselfe , with others , had watched and seene her , all that imagined time of her transuection in the ayre , to be within her chamber profoundly sleeping ; yea , had smitten her , made her flesh blue with strokes , and could not a wake her , nor perswade her afterward , when shee was a waked that they had so vsed her , or at all had either seene or beheld her . thus preualent was the iuggling power of the diuell . s. austine de ciuitate dei , lib. 18. doth deliuer an history concerning the father of one praestantius , who lying in a deep traunce so profoundly that no meanes could awake him , did dreame ( as when he awaked he did report ) that hee was transformed into an asse , and carried bagges or burdens of come into a campe of souldiers . at the same time , in the same manner , such a like asse as hee in dreame imagined himselfe did bring such burdens into the same campe . from these examples may bee iustly drawne a plaine demonstration of the diuels palpable iuggling and illusion , which also may serue for confirmation , together with the reasons before annexed vnto my former answer , concerning the diuels seeming , or deceitfull presentation of the reall body of pythagoras in two distant places at once , in the same point of time . and from all these conioined and conferred , may be truely inferred and collected , that the diuell as hee doth many supernaturall workes really , so he doth many other by illusion and beguiling the imagination . these his iugglings notwithstanding are things also supernaturall , and tricks onely possible to spirits and impossible to man. for it is impossible to man to frame so liuely a seeming presence of man in one place , that it shall not bee discerned otherwise then the very same true presence & real substance which is really in another place , as also to fasten such dreames as were before mentioned , vpon men , and according to those dreames to cause the things dreamed , by the witnesse and testimony of other beholders , to bee brought to passe in so liuely likenesse and similitude , as cannot bee discerned and discouered otherwise then the very same that they were in dreame likewise beleeued . from hence it doth also follow very necessarily , that what man soeuer shall vndertake these supernaturall iuglings , which are onely possible in the power of spirits , & of the diuell alone , is thereby as truely conuinced to bee a witch or sorcerer , as he that vndertaketh any of the former reall supernaturall workes , or any other of the like kinde , because they are both and all alike proper onely to the diuell , and wherein man can haue no property or power but by and through him . let vs now then againe returne vnto the diuels reall supernaturall performances and workes , vnto sorcerers , from whence by the way of answer vnto the former doubt , concerning pythagoras his supposed realty of being at once in two places , we haue hitherto onely digressed . it is written as a thing vsuall vnto many famous magicians , sorcerers and witches , vnto the view and sight of some admitted spectators , to raise resemblances of the dead , which seemeth a thing vndoubted by the witch of endor , raising samuel the prophet vnto saul the king before mentioned . in this kinde those famous and renowned witches medea and circe in old and ancient times are reported to excell . hence among the heathen had necromancie the reason of the name and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is diuination by calling vp , or raising the dead . later times haue not been behinde former times in the record of the like : but to adde reason to inforce the truth of report herein ; i will answer an obiection which may bee made . whether in these apparitions there be onely illusion and imagination ; or some thing truely and really visible vnto the outward sense . as touching the reall raising of the dead , it is impossible vnto the limited power of the diuell , either in the substance of body or soule , to reduce or bring the dead back into this world , or life , or sense againe ; because in death , by the vnchangeable , and vnalterable decree of god in his holy writ , the body returneth into dust from whence it came , and the soule to god who gaue it . notwithstanding , since the outward shape and figure , and proportion of any substance , and not the substance it selfe , or creature , is the true and naturall obiect of the eye , according to the philosopher , who truely saith , res non videntur , sed rerum species ; that is , the substances or things themselues are not offered , nor come vnto the sight , but only their shape , and outward figure , as also for that common sense and experience doe teach vs , that it is a thing absurd , and impossible , that all those bodies and substances , which in infinite number wee dayly see , and behold really and materially in their corporall substances , and dimensions , should be contained in the small body of the eye : for these causes ( i say ) it is possible according to reason , that the diuell in these supposed apparitions of the bodies and substances of dead men , may present true , reall , and naturall obiects , certaine and assured vnto the eye and sight , if hee can onely present thereto the outward liuely pourtraitures , and shapes of the substances or bodies , though the bodies themselues be away . that the diuell can doe this , is no doubt . for if man by art can vsually diuide the outward shapes , and figures of creatures and substances , from the substances and creatures themselues ( as is apparent by the looking glasse ) and the cunning painter can in another borrowed substance , separated from their true , right and proper substance , represent perfectly the true and liuely shape of men , & other creatures , euen when they are not onely absent , and remoued in farre distant places , but when oft-times they haue many yeares beene swallowed of the graue ; why should it be thought impossible vnto the diuell ( who certainely is more then exquisite apelles excellent ) to offer and present vnto the eye likewise any true shape whatsoeuer ? if he can offer the true shape ( as is not to be doubted ) he doth offer a true and perfect obiect ; and therefore that which is truely and certainely manifest to sense , although speech and the motion thereof , without another visible bodie to sustaine it ( being impossible vnto shapes and pourtraitures drawne by men ) be things supernaturall , and truely spirituall , which doe therefore make it a worke proper vnto the diuell . and thus it is apparent , that the supposed apparitions which the diuell doth offer of dead men , may be esteemed and reckoned among such supernaturall workes of diuels and sorcerers , as manifestly are brought to outward sense . now let vs turne to view some other kinds of the same workes of the same authors . it is reported by some writers of worthy credit , that the bodies of sorcerers & witches haue bin really carried , and locally remooued from on place into another by the diuell . and of later times ( as bartholomaeus de spina doth witnesse ) the inquisitions haue condemned vnto perpetuall prison , and their detained witches , who by their owne confession , and others proofe , haue by the diuell been transported into so farre distant places , in few houres , that afterward it hath bin a trauell of many dayes , by their owne naturall power to returne againe from whence they were manifestly by the diuell carried . it is a thing likewise written and vulgarly receiued , that witches are oft-times seene bodily to haunt places , fields , houses , graues , and sepulchers , in an vnusuall and miraculous manner and wondred fashion . these things , and infinite more , whether true or no , cannot be knowne , but to him that doth himselfe behold , and can from his owne sight auouch them really true , and not imaginarie . to performe some manner of asportation , and locall translation of the bodies of witches and sorcerers , it seemeth in reason a thing whereunto the diuell is not vnable . first , for that it appeareth within the power of a spirit , by the history of the prophet habacuc , whom the angel carried by the hayre of the head , out of iudea into babylon . the naturall faculties and properties of a spirit , giuen in their creation , and by their essentiall formes vnited vnto them , the diuell doth participate with all other spirits whatsoeuer , though in his fall from heauen , he lost their true happinesse and perfect fruition in the face and fauour of god his creator . secondly , for that there are vndoubted examples in holy scripture , of the diuels power in the locall translation , not onely of bodies inanimate : as fire , windes , tempests , houses ( as is apparent in the history of iob ) and of animate bodies also , or bodies of brute creatures ( as is euident in the heards of swine which he carried headlong into the sea ) but likewise of the bodies of men , as is cleere in the gospel , where it is said , that the diuell did cast the bodies of the possessed into the middest of the people . if the diuel could cast , or carry their bodies the distance there expressed ( whatsoeuer or how little so euer it was ) it doth manifestly prooue his power , in the locall motion of mens bodies , although the full extent of his power therein be not necessarily thence collected . concerning the taking the body of our sauiour , and setting it vpon a pinacle of the temple , i will not vrge , but do conclude vpon my former reasons sufficiently and necessarily , that the diuell , where god himselfe doth not countermaund , or prohibite him , hath power to dispose and transport our naturall bodies . i will not cite a multitude of authors herein , and from them borrow needlesse examples . as some may bee true , so i doe not beleeue all , and very few i wish trusted , where the proose doth not manifestly exceede all exception . i conclude , that it is possible , that sometimes the supernaturall power of the diuell in this kinde , as in other before mentioned , may appeare vnto outward sense manifest , and the witch or sorcerer be found a voluntarie with him . and as is said of this kinde , so may be said of many more besides those before mentioned . concerning the manifest supernaturall workes done by charmers , who is ignorant ? to omit the histories of medea and circe those old famous hags , who were seene by charmes immediately to cause graine to wither vpon the ground ; the current of waters to stand still ; the streame to runne backe against the course , tempests , raine , thunder , windes to rise and fall at their word and command , for an assured testimonie of the true and reall harmes , which charmers manifestly vnto outward view and sense did vnto the ancient world , is as yet extant so many hundreths of yeares , the law of the twelue romane tables , wherein was a decree and statute made to preuent and restraine the manifest wrongs and iniuries of charmers . alienas segetes ne incantato , saith the law , alienas segetes in-cantando ne pellexeris , that is , let no man charme his neighbours graine . let no man by charmes and incantations carry away or transport anothers graine . there are many other true reports and records of other wonderfull works and supernaturall feates , all alike offered vnto the outward sence : there inumeration or citation is not further needfull . it is sufficient whatsoeuer or how many soeuer they be , that they are workes supernaturall , that they are manifest to sense , that they are of the diuell , and that the witch or sorcerer doth manifest his guilt therein , by voluntary presenting himselfe therein , by manifest vndertaking any part or office in the performance or by promising , and according to promise causing to come to passe . the reason is infallible . he that doth vndertake voluntarily , doth present himselfe and doth promise and according to promise , cause to be performed that which is in anothers power , and impossible vnto himselfe , doth thereby necessarily and vnanswerably prooue himselfe to haue an interest , a power , a contract with that other , which for any may to haue with the diuell , is society with diuels , which is witch-craft and sorcerie . and thus hath beene declared , how the supernatuall workes of the diuell and sorcerers may be manifest to the outward sense , and the true testimony thereof . an obiection here may be made , that many of the former workes may seeme manifest to the sense , which indeed and truth are deceits of the imagination and illusion , and therefore there can be no such certainty vnto the outward sense . it is truely * answered , he that wanteth so much true iudgement , as to distinguish when he doth see a certaine true obiect offered vnto his sight from without , and when he is incountred onely with a resemblance thereof from within his fancie and imagination , is diseased in body or minde , or both , and therefore is no competent iudge or witnesse in these or any other weighty affaires . for that is in health of body , and in the outward organes and instruments of sense , and sound in his reason , iudgement , and vnderstanding , though sometime the fogge and mist of deceiued sense , or fancy , ouershadow the brightnesse of true and vndeceiued reason for a short time in him yet it cannot so perpetually eclipse it , but it wil recouer his light and true splendor againe , and truth will shine more excellently in the end out of that darknesse . this is very liuely seene in the example of s. peter . acts 12. verse 10.12 . who at first did thinke he had onely seene the angell which god sent vnto him to deliuer him out of bonds , in a dreame or vision : but when afterward he was come to himselfe , and his true sense and reason , hee then perfectly discerned and knew that he was rea●y deliuered out of prison by an angel of god. if men could not certainly discerne betweene that which they doe really see , and that they falsely imagine in visions , dreames and fancie , then were the life of man most miserable , there could be no certainty of truth , no excelling in knowledge or vnderstanding . all men should be a like vnable to distinguish , whether we liue in dreames onely , or in wakeful deed . but the certaine knowledge which god hath giuen vnto mankinde in so infinite kindes and measures , doth prooue the eminence of reason and vnderstanding aboue the intanglements and depression of sense and fancie . there remaineth as yet another doubt , which is , how those things which before were mentioned to be spirituall and supernaturall can be subiect in reason vnto outward sense or be knowne thereby , howsoeuer by the former examples , it doth so seeme . it is true that a spirit and a spirituall worke simply in it selfe in the owne nature and substance , cannot be seene by any bodily eyes , or be deprehended by any outward sense . notwithstanding , as they doe mixe themselues with bodily * substances , which are subiect to sense , by accident spirits , and spirituall operations , are certainly tryed and discouered euen vnto sense . for how is it possible that a spirit should mixe it selfe in corporall things , but the discrepant nature thereof , and mighty difference , must produce and beget some great apparent alteration , which alteration being beyond the wonted nature of the one , doth prooue another superiour nature in the other ? for illustration hereof , let vs borrow an instance from one of the forenamed manifest sorceries . water is turned into blood by a spirituall power . the eye doth manifestly see the water , and as apparently after see the blood , and is a true and vndeceiued witnesse of both . reason and common sense doe know the transmutation to proceede from an inuisible power , which appearing in visible bodies , is by them apart seene , and doth detect an inuisible author , because an immediate effect manifested to sense , doth necessarily in nature prooue the immediate cause , though hidden and vnknowne to sense . that inuisible and spirituall things may , by those things which are visible and bodily , be conceiued and discerned , the holy scripture doth witnesse in these words of saint paul , rom. 1.20 the inuisible things of god ( saith he ) are seene by the visible things , or by his workes in the creation of the world , which are visible . it may be here demanded , since it is the propertie of the diuell , in his seeming miraculous contriuements and actions ( though a limited and finite obiect creature of god ) yet to indeauour to counterfeit and imitate the most high and mightiest workes of wonder of the infinite creator , thereby to magnifie , deifie , and equall himselfe vnto god in vnbeleeuing and seduced hearts : since , i say , this is his property , how shall the fraile vnderstanding and capacitie of man distinguish the maruailes of the diuell , so liuely resembled thereto , from the true miracles , and truly miraculous workes of god , that thereby with more facility , and lesse confusion , industrious mindes may discouer the proper workes and acts of the diuell , and his associates , enchaunters , witches , and sorcerers ? first , the true miracles of god being transcendent aboue all created power , and the immediate effects only of a creating vertue , almighty god for his sole good will and pleasure doth vsually and euer dispense by the hands and through the administration of holy men , prophets and apostles manifestly called of god. secondly , the end and scope of gods miracles , directly and mainely ayme and are bent at the glory of god , and the benefit of his people , not vnto any priuate end , any particular vaine end , tending to satisfaction of priuate lusts and curiositie . for this cause the holy apostles vsed the gift of miracles not vnto any other ends , then vnto the confirmation of that holy gospel , which they preached and published from god , neither did they therein ascribe ought vnto their own praise or glory , but solely vnto the praise and glory of god , and the good of his church . that this was their true end , and ought to be the scope and end of all that receiue the power of miracles from god , saint paul doth witnesse and teach , 1. cor. chap. 12. verse 4 , 5 , 6 , 7. now there are ( saith he ) diuersities of gifts , but the same spirit : and there are diuersities of administrations , but the same lord : and there are diuersities of operations , but god is the same which worketh all in all . but the manifestation of the spirit is giuen to euery man to profit withall . it is from hence manifest , that if any miracles proceede from god as author , they are dispensed by men , sanctified by god , and who can and are able to prooue and iustifie their warrant from god : as also that these men of god doe solely professe and bend them vnto the glory of god , and the weale of his church . this then is the square and infallible rule by which all miracles doe stand or fall , and are approoued either to be of god , or conuinced to be of diuels . let vs then conclude this point , with that excellent and diuine saying of theophilact , vpon the 9. chap. of s. luke . praedicatio miraculis & miracula praedicatione sanciuntur . multi enim saepe miracula ediderunt per daemones , sed ecrum doctrina non erat sana , quamobrem earum miracula non extiterunt a deo. that is , the word of god doth establish and confirme the truth of miracles , and miracles ratifie and confirme the authoritie and truth of the word . for many haue done miracles by the power of the diuell , but their doctrine was corrupt and not found ; and therefore their miracles were not of god. wheresoeuer therefore miracles or supernaturall workes shall dare to shew their heads , not contained within those limits or compasse , that is neither prooued immediately from god himselfe , nor mediately by him reuealed in his writ & word of truth , they are iustly to be suspected to issue from the enemies of god ; the diuell , and euill spirits , and therefore their authors ought to be accomptant therein vnto iustice , and all religious ministers and seruants of god and iustice , in the most strict and seuere extent of law. and thus much concerning the manifestation of the supernaturall workes of witches and sorcerers , vnto or through the outward sense . chap. vii . the workes of the diuell or witches manifest to reason , or consequence of reason , and how detected . all doubts being cleared , it hath vndoubtedly appeared how supernaturall and spirituall workes are apparent to sense . it now followeth to declare , how likewise they are euident to reason , or necessary to consequence of reason . those things are said to be proper obiects of reason and vnderstanding : which , being remote from the immediate view or notice of the outward senses , are grounded vpon vniuersall and intellectuall knowne positions , propositions , and certaine vndoubted generall notions , by necessary collections , or raciocinations . that we may build the foundation of this our reason or raciocination vpon the infallible truth of gods holy word which shall neuer be shaken : let vs for the detection of witches and sorcerers , by reason , and consequence of reason , syllogise directly and immediately from god himselfe . thus saith almighty god , isaiah chap. 8. verse . 19. and when they shall say vnto you , enquire of those that haue a spirit of diuination , and at the south-sayers , which murmure and whisper , should not a people enquire of their god ? vnder this interrogatiue ( should not a people inquire of their god ? ) is vnderstood this affirmatiue ; a people should enquire of no other spirit , but of their god alone . from this holy text and writ , reason doth assume and collect necessarily , and truly . first , that many things are hidden from the knowledge of man , which are reuealed vnto the science and knowledge of spirits . otherwise neither would man aske or enquire of spirits ( as hath beene vsuall in all ages ) neither should god haue occasion here to forbid the enquiring at spirits . that the ignorance also of man in things knowne to spirits , is the true , first and originall motiue or reason for enquiring at spirits , is very plaine by the words of king saul , 1. sam. 28.15 . god is departed from me ( saith he ) vnto the vision of samuel , raised by the diuell , and answereth me no more , neither by prophets , neither by dreames : therefore haue i called thee , that thou maist tell mee what i should doe . here is a manifest grant of knowledge in spirits aboue men . secondly , reason doth hence collect , that all spirits that doe suffer themselues to be enquired at , are euill spirits , and therefore diuels ; because almighty god hath here expressely forbidden the enquiring at any other spirit beside himselfe : and therefore good and holy spirits will not , nor * can not disobey the commandement of god , nor countenance or assist men in so doing . thirdly , reason doeth necessarily hence conclude , that such men as are enquired at for reuelations of things hidden from the skill and possibilitie of knowledge in man , are sorcerers , witches , and south-sayers , if promising and performing according thereto really , and yet not warranted by god his word , nor assisted by nature . the consequence and inference of this reason is iust ; for that to promise those things , or to vndertake those things which are out of their own knowledge , and solely and properly in the knowledge of spirits and diuels , doeth manifestly proue in the performance , their interest , societie , and contract with spirits and diuels , which is sorcery and witch-craft . it may bee here obiected , that there are some men who affect to bee resorted vnto , and to bee enquired at in things supposed hidden from the knowledge of man , and to be reputed able vnto such reuelations , though haply they practise to deceiue , vnder the colour of pretence , of such abilitie . it is iustly hereto answered , that this their presumption ought to be seuerely enquired into , whether it doe taste of ought that is diabolicall , of the diuell , or supernaturall : and if nothing so doe , yet in this grand cause of god himselfe , the religious iealousie of the prudent magistrate , ought to punish their presumption , which dare affect to vndertake the name or note of a sinne , so odious and abominable vnto almightie god. let vs for better impression , againe repeate and iterate those things which were collected out of the propounded text . first , that there is knowledge in spirits of things hidden , and separated from the knowledge of man. secondly , that such spirits as are enquired at , and doe reueale such knowledge vnto man , are diuels . thirdly , that men which doe practise to be enquired at for such supposed reuelations , ought not onely to be iustly suspected , and inquired into , but that if they be found therewithall , to know and reueale those things , which are indeed and really aboue and beyond the knowledge of man , and are properly and onely in the power of spirits ; that then this doth infallibly prooue their interest power , and societie with diuels , which is certaine and assured sorcery and witch-craft . and thus hath reason drawne a demonstration out of the booke of god , of a certaine witch , and manifest sorcerer . let vs now exercise our selues in the consideration , examination , and tryall of some particulars herein . it is said of apollonius , that he foretold the day , the houre of the day , the moment of the houre ; wherein coccius nerra the emperour should die , long before the time and being in farre distant places remooued from him . it is reported of the same apollonius , that being consulted by one who for that purpose came vnto him , how he might grow rich , apollonius appointed him to buy a certaine field or ground , and to be carefull in tilling and plowing thereof , which after he had done a while , he found in the end a great treasure and so became rich . it is written of the same apollonius also , he made knowne vnto titus vespatian , the time and manner of his death , enquiring it at his hands . these things with many other the like ianus iacobus boissardus , relateth in the life of apollonius . who hath not heard of the name and mention of that famous and renowmed british wizard merlin , and of his high and great esteeme among princes for his prophesies ? vnto his fore-sight and predictions , from many foregoing ages , the successes and euents of diuers princes affaires , in their seuerall raignes , haue beene vsually by diuers times and histories referred . for this cause master camden , in the description of caermarden-shire , doth terme him the tages of the britans . speede in his tractate of the ancient inhabitants of great britane ; as also of the life of aurelius , ambrosius , and of the raigne of king john , and of henry the fourth , doth out of malmesbury , and others , recite diuers accidents and euents , in seuerall succeeding ages , vnto his oraculous and miraculous illuminations , ascribed to haue beene fores●ene , foretold , and knowne . if there be truth in those oracles , and ancient foreseeing reuelations , they doe necessarily inferre the assistance of a power , farre superiour vnto all the power of man. therefore whosoeuer doth finde them true , must conclude their author a witch or sorcerer . neither hath the generall reception , or opinion of authors , beene herefrom different , who haue published him the sonne of an incubus , or the sonne of a witch , begotten by the diuell . as it is said of this ancient time-noted , and age-viewed sorcerer ; so may be testified of many other . what shall we iudge of that infamous woman , among the french , called ioane of arc , by others ioane pucell de dieu ? iohn de serres , the french historian , doth report that she had many miraculous reuelations , whereof the king ( then charles the seauenth ) and all his armie and men of warre , were open wondering witnesses , and in those reuelations for the most part , there was found no lesse wondrous truth , then true wonder , as saith serres , although some others haue iudged her an imposteresse only . by her sole incouragement , and stout assurance of successe , built vpon miraculous reuelations , the french prosperously incountred the victorious english in france , at seuerall times , and against all humane reason , recouered their in reason-vnrecouerable , and most desperate standing , euen neere vnto the pit of vtter downefall , with more then vnspeakeable amazement and terrour , vnto the sodainely confounded english . notwithstanding , at length shee was taken prisoner by the english , executed and burnt for her witch-craft . what shall wee say or iudge of other the like authors , and broachers of supernaturall reuelations , and predictions in other times ? the fore-mentioned historian reporteth , that a wizard foretold duke biron of his death , and that hee should dye by the backe blow of a burguignon , who afterward prooued his executioner , beeing that countrey man. melancton out of carion doeth recite the mention of a woman , of the order of the druides among the tungri , who foretold dioclesian that hee should bee emperour of rome , when he had first killed a boare , which prooued afterward one aper , then an vsurper , which in the latine tongue signifieth a boare . suetonius writeth of a diuinour , who long before was able to make knowne the death , and the manner of the death , and murder of iulius caesar . philippe de commines , in his 8. booke , chap. 19. doeth make mention of one frier hierome , and of his many admirable reuelations and predictions , concerning the affaires of the king of france , which as from friers owne mouth , hee himselfe did oft heare , so with his owne eyes hee did witnesse and behold their issue true . it was disputed , whether in these transcendent reuelations the frier were a man of god or no , and it is doubtfully there concluded . in these like reuelations and prophecies , reason cannot deny , but must acknowledge the manifest impression and stampe , of more then humane science or demonstration . if wee desire or affect more specially to viewe what our owne histories at home afford : who can deny him a wizard , or witch , who as master speede and others testifie , in the reigne of richard the vsurper foretold , that vpon the same stone where hee dash his spurre , riding toward bosworth field , hee should dash his head in his returne : which prooued accordingly true , when being slaine in battell , hee was carryed naked out of the field , and his head hanging low by the horse side behinde his bearer , did smite vpon the same stone in repassage , where before in passage hee had strooken his heele and spurre . what can be deemed lesse of the author of that prophecie in edward the fourth ; that is , that g. should murder king edwards heires , which g. vnderstood of the duke of glocester , was too true . how can he likewise escape the iust suspition of the same foule crime , from whom originally or first was deriued that prophecie or prediction in henry the fift , concerning his sonne , as yet then vnborne , videlicet , that what henry of monmouth should winne ( which was henry the fift ) henry of windsor should lose ( which was henry the sixt and his sonne ) as it after came truely to passe ? these things as i said before , doe necessarily inferre a power farre superiour , vnto the power of man , and therefore prooue their voluntarie vndertakers witches , or sorcerers . this doeth binsfeldius in his tract , de malef. confessionis , confidently affirme in these words , referri non possunt ad causas naturales , sed ad daemonas hi effectus , nempe response dare de occultis ferri , per verem , per loca remotissima . that is , these things can haue no relation vnto naturall causes , namely , to giue answere vnto things hidden from man , to flie in the ayre , and the like , but are to be attributed vnto the power of the diuell , or diuels . but here may bee obiected , that since it is said by god himselfe , that no man ought to aske of any other spirit , but of god alone , things hidden and vnreuealed to men , isa . 8. verse 19. before alleadged ; and since for that cause it is not to be doubted , that many things may be reuealed by god vnto men , for this cause and reason ( i say ) it may be deemed and obiected , that some of the former reuelations and prophecies may bee free from the imputation of witch-craft , and sorcery . it is vnanswerably answered to this obiection : first , that all the reuelations and prophecies which are of god , are euer published by prophets , & men of god , immediately called by god himselfe , vnto those functions and places . secondly , those vessels , and seruants of god , which are the publishers of gods reuelations or pophecies , doe euer auouch , and openly professe god himselfe , to bee author thereof , from whom they onely claime , and openly proclaime their immediate , and expresse warrant and commission , as appeareth by all the prefixions of their prophecies : thus saith the lord , the word of the lord , the burden of the lord , the reuelation of iesus christ , and the like . thirdly , the reuelations and prophecies , which are thus deriued and sent from god , carry in themselues some manifest stampe of their authority , and power from god , in some fruites or effects correspondent , and answerable to the nature , will , and pleasure of god , and are directly and originally bent , and intended vnto the glory of god , and the publike weale , and good of his church , and people . by these notes , and infallible markes of gods holy prophecies and reuelations , may bee euidently discerned a cleere difference , and distinction thereof from diuellish predictions , and sorcerous prognostications , which therefore cannot shrowde , or hide themselues vnder colour or pretense thereof , being duely and rightly expended . it may bee yet further obiected , that some learned and truely religious seruants of god ( though no publike ministers , of propheticall functions or callings ) haue had sometimes their speciall reuelations of some particular things , in which it were not onely manifestly iniurious , but plainly & extremely ridiculous to accompt them witches . it is true , and cannot be denyed , that almighty god sometimes , by dreames , sometimes by secret prodigies , doeth admonish some his priuate seruants , good and holy men , of some things to come , for their owne priuate and retired reformation , information or better preparation ; not for prophane or trifling ends , or vses , but that any prophecies or reuelations , can be of god , that are obscurely whispred , or cast abroad for such vses , by any vnwarranted or prophane authors , without any manifest warrant , commission or authoritie from god , in the vpright iudgement of all men , that truely worship and feare the true god , the god of hostes , is much irreligion , and prophane credulitie to auouch , or affirme . nay , it is altogether contrary and contradictory , and therefore impossible to god his miraculous reuelations , visions and prophecies , ordinarily , or commonly to serue , or waite vpon the ordinary ends , or vses of priuate men , since all true miracles , and miraculous reuelations are euer in their proper nature , and true end , solely attendant vpon god his immediate command and word , vnto his extraordinary workes . to make it therefore ordinary , or a thing common , or of customary practice , to foretell or giue prediction of things to come , must necessarily proceede from the diuell , since the gift of true prophesie , and the spirit of true reuelation , is not subiected to the common or vsuall intentions of men ; neither can profit or commodity , or sale bee made thereof by men at their pleasure , as is not vnwonted with all the disciples of simon magus , sorcerers and witches , in their markets and fayres made of their prophecies and reuelations . if then these whispered reuelations cannot bee of god , then are they necessarily of the diuell . if they proceed from the diuell , then by an ineuitable conclusion , those men are his instruments or organs , by whom or through whom they originally flowe , or are deriued vnto men and published . it may be yet further obiected , that in men possessed by the diuell , as were those●men in the gospel , whose bodies the diuell did really rend and teare ( in whom hee did roare and crie out ) whom hee cast into the middest of the people . it may be ( i say ) obiected , that in those possessed and the like , there may be reuealed many things hidden from men , without the imputation or iust opinion of witch-craft or sorcerie in them . that this may bee , is manifest in the gospel , where the diuell in the possessed vttered wordes of knowledge then hidden from men , but by extraordinary reuelation , when hee acknowledged our sauiour to bee iesus the sonne of the liuing god. this could not in any possibilitie of mans reason bee knowne vnto the possessed , because it was then but in part reuealed vnto the disciples themselues , who were as yet but learners themselues and scholers of that diuinitie ; neither had the naturall man , or the world as yet so much as tasted , or sauoured any notice thereof . the like may bee obiected concerning those that are obsessed . i call them obsessed , in whose bodies outwardly appearing no extraordinarie signes or tokens of the diuels corporall presidence , or * residence in them ( as was in the possessed manifest ) yet are their mindes , vnderstanding , wils , and reason palpably obserued to bee besieged , captiued and inchanted , by an extraordinary and more then naturall , or rather an infernall inuasion of the diuels illusions , for the magnifying and aduancing whereof , the diuell doth oft-times mixe and temper them with some rare and wonderfull reuelations , by or through the obsessed deliuered . from these obiections both concerning the possessed , and also the obsessed , doeth issue a necessary sequell , that prophecies and reuelations are not alwayes inseparable testimonies of a witch . it is truely hereto answered , that solely and simply reuelations are not sufficient euidences , or conuictions of a witch , or sorcerer , but with difference and distinction . supernaturall reuelations vnrequiredly transfused and transferred by the diuell , doe not prooue the persons in whom they are found , to bee their owne free or desirous agents in consent therein , but rather properly and truely the diuels patients , and therefore it cannot be their guilt , but his intrusion , vsurpation , and insidiation : but supernaturall reuelations , in which any man shall knowingly , and delibrately consult with , or inquire at a knowne spirit , and inioying the free libertie of his will , not depraued or corrupted by illusions or diseases , shall with consent or allowance thereof entertaine , commerce conference or assistance of spirits vnto that purpose : such reuelations ( i say ) wheresoeuer truely and duely detected , doe demonstratiuely and infallibly point on a witch or sorcerer , by what way soeuer hee doe practise with the diuell , whether by coniuration , spels , or other magicke rites , or by vulgar trading with him , by familiar speech and expresse contract , as is most vsuall with vulgar and vnlearned witches . it is not the different manner of contracting , or couenanting with the diuell , that maketh a new or a different species of a witch , for by what name soeuer , in what manner soeuer , any man doeth contract with the diuell , hee is a witch or sorcerer , saith binsfeldius , and inuocateth the diuell . although therefore the possessed , or obsessed , are iustly acquite in their reuelations and prophecies , because transmitted or sent vnrequired , and vnknowingly vnto them , yet cannot the witch or sorcerer bee any thing at all aduantaged , or cleared in his reuelations , which are euer detected to bee both by him affected ( as is prooued by his mercinarie sale thereof ) and also are fore-thought and premeditate , as is euident by his promised and couenanted vndertaking thereof , according to conditions or agreement . that we may make this point yet more cleere , let vs yet farther examine , and consider what witch-craft is . these are the expresse wordes of binsfeldius a papist diuine , in his tract de confessionibus sagarum & veneficorum . vt fiat maleficium haec tria concurrant necesse est inquit , deus permittens , secundo diaboli potestas , tertio hominis malefici voluntas libere consentiens . that is , vnto witch-craft three things necessarily concurre : first god permitting : secondly the diuell working : thirdly , man thereto consenting or yeelding his free-will . vnto the very same purpose , saith a learned protestant diuine our countriman , perkins in his description of witch-craft , including the worke or assistance of the diuell , the permission of god , and a wicked art freely practised by man , and chap. 5. of his discourse of witch-craft , hee pronounceth also him a witch , whosoeuer wittingly or willingly consenteth to vse the aide or assistance of the diuell , in the working of wonders aboue the ordinary course of nature . i name these two diuines onely , because in this particular they seeme to mee to haue best satisfied , and by the common consent both of papist , and protestant diuines , the trueth doeth more vncontrouersedly appeare catholike and firme , most other learned men that i haue seene on both parts , hauing generally or for the most part comparatiuely beene defectiue . scaliger in his booke de sabtilitate , consenteth with them both , exercit . 347. where speaking of the impossibilitie , of one man hurting another meerely by bare wordes , hee hath these wordes . there is a greater power then wordes saith hee , namely , the diuell doeth the mischiefe vpon the vttering of such words ; and the foolish sottish man , that pronounceth or vttereth them , supposeth that by vertue of his words it is done . ipse igitur agit daemon ( inquit ) stultus & vecors putat suis se verbis agere ; vnto the same effect are the words of s. augustine , by magicke art saith hee , miracles and things aboue nature are brought to passe , miracula magicis artibus fiunt . lib. 3. de trinitate . the word magicke doeth insinuate , or imploy , or include both a diuell , and a supernaturall effect or miracle , as in the former words of scaliger , also the supernaturall effect and consequent of mumbling , argued a power in them aboue the power of a meere voyce , or speech , which therefore saith scaliger , was the diuell . in both likwise , the will and consent of man was apparent . in the first , where s. augustine calleth magicke an art , that imployeth a mans consent , for that artes are willingly , and wittingly studied by man. in the second , where scaliger in the mumbling of words of supernaturall effect , affirmeth that the foolish man who vttered them , supposed those effects to proceed from his words ; his vttering therefore such words , with that expectance , prooued his liking and consent vnto such effects . and thus it is vndoubtedly apparent , by these authors in their descriptions of magicke , and witch-craft , that necessarily by consent of reason , though not alwayes in expresse wordes , is vnderstood and included , both something supernaturall , and the will and consent of man thereto . and this may yet bee made apparent , by the words of the same scaliger , exercit. 327. magi ( inquit ) suas effectiones violentias appellant : propterea quod vires suas supra eas , quae naturae ordine fieri videntur exercent . that is , magitians tearme their workes violencies , because they exercise violent force , or power , aboue the course or order of humane nature . the magitians giuing names vnto their workes , aboue humane power or nature , and boasting them as their owne , doth prooue their free will and consent . those their workes being supernaturall , doe prooue them to bee of the diuell , as the very vsuall vnderstanding of the word magitian , whereby they are ordinarily tearmed , doeth testifie . and thus it is manifest . first , that in witch-craft the effect or worke done is supernaturall , aboue the reach and power of man. secondly , that in that worke the magitian , or witch , hath a willing interest . and hence now is manifest also , what witch-craft is , namely , a worke or effect , aboue the nature or power of man , wherein notwithstanding is the will , consent , and assent of man. this no man can deny , the demonstration being so euident . it now followeth to enquire , how this witch-craft shall bee detected , or discouered ; secondly , how shall mans free will , or consent therein be discouered . vnto the first , is easily answered , videlicet , the supernaturall worke or effect doeth appeare by it selfe , when it is manifest and apparent aboue the nature , reach , and power of man , such as are diuers effects and workes formerly mentioned . vnto the second i answere , that mans free will , good will , consent , assent , or allowance therein is discouered by the same true actes or meanes , whereby any man his consent or assent is vsually discouered , indicted , and arraigned in the case of treason , murder , fellonie . in case of treason , murder , fellonie , consent is discouered in vsuall course and practise of the law , either by some manifest act promoting or furthering those wicked intents , or by conniuence therein : by wilfully not seeing , or by silence , or not reuealing , as therefore in those hainous crimes iustly ; so in this high treason against god , and adherence vnto his enemie the diuell , in like manner any man his wicked assent , content , or good liking , is to be traced and discouered by any act tending vnto the promoting thereof , by his conniuing , willingly concealing , or silence : for as in case of treason , murther , fellonie , whosoeuer permitteth or admitteth any of those crimes , whosoeuer only consenteth thereto , conniueth , keepeth counsell , or concealeth , is iustly by the law held , iudged , and condemned as a traytor , murderer , or fellon himselfe ; so by the same equitie and reason in high treason against god ( such as is witch-craft and adhering vnto the diuell his enemie ) whosoeuer shall consent thereto , conniue , or giue allowance is certainly a witch himselfe , and guilty of witchcraft . this is the reason why all writers , with one consent doe as well hold and condemne for witchcraft the tacit contract as the expresse . wherein in expresse tearmes vocally any man couenanteth with the diuell , or contracteth . a tacit contract is , when any man taketh vpon him to doe , that by naturall causes , which causes are allowed no such effects in course of nature , nor yet are allowed vnto any such effects beside the course of nature ; either by god , his word , or by the ordinances of his church . to this effect expressely saith binsfeldius lib. de confess . malefic : & sagarum : tacitè ( inquit ) inuocatur daemon quoties quis contendit illud , facere per causes naturales , quae nec virtute sua naturali , neque ex diuina , aut ecclesiastica possunt illud facere . to the same purpose saith perkins cap. 5. of his discourse of witch-craft , giuing allowance , saith he , vnto meanes not allowed by god maketh a witch . that there are such effects , the same author doth instance in another place , in these words , referri ( inquit ) non possunt ad causas naturales sed ad daemonas hi effectus , ferri per aerem dare responsa de occultis ; that is , these effects cannot be referred vnto any naturall causes , but vnto the power of diuels , namely , to flye in the ayre , to reueale things hidden from man. for this cause also saith perkins , diuining of things to come peremptorily , conuinceth the author a witch . to conclude therefore , whosoeuer taketh vpon him to doe these things , or the like , and cannot iustifie them done according vnto the vertue or power of naturall causes , or ( if besides course of nature ) cannot prooue or warrant them to be of god , neither by his word , nor ordinance of his church , that man is a magitian , a witch , or sorcerer . but here it is requisite , and fit that men doe distinguish betweene things vnwarrantably done beside course of nature ; and therefore necessarily to be tryed and iudged by those rules of gods word , and church . and betweene those things , which are likewise vnwarrantably done , but are aboue the course of nature , yet are likewise to be tried by the same rules , and limits of gods word , and church . for as besides course of nature are many things , as sacraments , rites , ceremonies . which are to haue allowance of their being from the same limitations , or else are to be condemned . so there are things aboue nature as miracles , which also are to haue their allowance , and approbation by the former rules . it followeth therefore necessarily from hence , that whatsoeuer supernaturall effect , or aboue the power , or nature of man doth happen , and is not warranted or allowed by god , his word , or church , that certainly is of the diuell . if it be of the diuell , then whosoeuer doth allow , yeeld his good will , consent , or by any way or meanes , or art doth promote or further , it is a witch , as he who in treason , or murther , conniueth or consenteth , is a traytor or murderer as is aforesaid . that a supernaturall worke , or an effect aboue nature , is to be held diabolicall , is not only prooued by examination and triall of god , his word , and church , but reason it selfe doth also demonstrate it . euery supernaturall effect , hath a supernaturall cause . euery supernaturall cause is god , or the diuell , there being no meane betweene , but one or the other . good angels or spirits doe worke their supernaturall effects also or aboue nature , but those their supernaturall workes are alwaies directed and commanded by god , and therefore are of god , and carrie with them euidence immediate from god. all supernaturall workes that are of god , are warranted from god. therefore whatsoeuer supernaturall worke cannot be warranted of god , is of the diuell . whether it may be warranted to be of god , will appeare easily by the former limitations and rules . if therefore a supernaturall worke appeare not to be of god , by the former limitations , and examination ; then is it certainly of the diuell . by necessary consequence , therefore of reason it followeth , that whosoeuer vnto any such effect or worke , thus demonstratiuely discouered to be of the diuell , doth giue any allowance or consent , though neuer so tacitly , or closely , yea though ignorant of the qualitie or degree of the sin , yet in his rash and vnaduised and inconsiderate yeelding or conniuing therein , he is guiltie , accessary , and a very witch himselfe , as is aforesaid in case of treason , and the like grieuous offences against a prince or state. for the ignorance of the law excuseth no man , yea and in this particular , so many faire directions by learned writers giuen , doth leaue men inexcusable , and maketh ignorance wilfull , and resolute , and excludeth easie pardon . neither can the most simple ignorance iustifie any man , although it may qualifie the degree or grieuousnesse of punishment . if this law seeme strict and hard . let men consider the greatnesse , and grieuousnesse of the sinne , and the pernicious consequence thereof . which iustly doth vrge , and impose the necessary ; fearefull rigour , and strictnesse of the law . the necessitie and equitie hereof is apparent in case of high treason aforesaid against a prince , or state , wherein vsually they who are simply , or ignorantly drawne , or vsed , or are instruments in any sort , to further or promote the mischiefe , are as well lyable vnto the seuere inquisition , and terrible censure of the law , as are they who were the maine plotters and contriuers . witchcraft is high treason against god himselfe , a combining , and adhering vnto his enemie the diuell , a desperate renouncing of god and all goodnesse , and a worship of diuels . in this abominable sinne therefore , in any kinde or sort , in any manner or action , to be friend , aide or conuince is no lesse then high treason against god also , wherein as well the accessarie as the principall are both guiltie . whosoeuer therefore shall in matter of this high nature or danger , dare or hazard to doe any thing that may be questioned or iustly suspected in that kinde , or to tend thereto , cannot be by his ignorance excused . thus i obiections doubts and impediments remooued , let vs build a neuer-deceiuing , and inuiolate conclusion concerning witches , vpon this neuer-failing nor shaken foundation : that is , all supernaturall workes reuelations or prophecies whatsoeuer , that issue not either immediately , and manifestly from god himselfe , or from his word or church allowed ( the proofe and touchstone whereof hath beene before touched , and briefely declared ) or from the diuell in the ignorant possessed or obsessed , or are not counterfeit and imposturous ( which is likewise else-where in the due place considered ) all other reuelations or works ( i say ) whatsoeuer , not excepted nor included in one of these , are vndoubtedly issuing from witches and sorcerers , and are certaine and demonstratiue proofes and euidences of witch-craft and sorcery , in whom they are originally first detected . and thus how reason doth cull and draw forth a witch or sorcerer , hath euidently beene cleared and declared . chap. viii . of diuers kindes and manners , wherein sorcerers and witches , receiue knowledge from spirits . as almightie god hath out of the text before mentioned , isaiah 8. in generall made euident , who is infallibly a witch or sorcerer : so hath he in other places of scripture manifested some of their seuerall kinds , according to the different shapes and formes , in which they doe enquire at spirits for their knowledge and reuelations . this is apparent out of the 18. chap. of deuteronomie , verse 10. let none bee sound amongst you that vseth witch-craft . what witch-craft is , was before out of the prophet isaiah declared . now in this place doth follow the enumeration of some of the speciall or particular shapes in which they shroud themselues . let none be found among you ( saith the prophet ) that vseth witch-craft : and immediatly after doth adde those particular formes in which they enquire : a regarder of times : a marker of the flying of fowles : a charmer : a sooth-sayer , or that asketh counsell of the dead . as therefore before we prooued , that the infallible true note of a witch in generall , and in common vnto all witches , and sorcerers , of what kinde so euer , is to be enquired at in things hidden from men ( as is likewise by those words of saul apparent , sam. 1. chap. 28 verse 7. seeke mee a woman that hath a familiar spirit , that i may goe to her and aske of her : ) so here in this text are reckoned vp some of their seuerall shapes , by which in true and sound reason , and the due consequent thereof , we may consider and collect many other , though not here numbred , or mentioned . for since the common and inseparable signe or marke of witches is certainely made knowne to bee , the practise of reuealing vnto men that enquire those things which are hidden from men , and onely reuealed by spirits : it followeth by necessarie consequent , that not onely those which are here specially nominated , in that shape of marking of the flying of fowles , or of charming , or of raising the dead , but all other whatsoeuer , in what other shape so euer that is , hath , or can be deuised , that shall be found to practise or vndertake to be enquired at , and to giue answer and reuelation of things separated from the knowledge of man , and which god hath hidden from men , and therefore hath forbidden by spirits to be made knowne to men ; all such ( i say ) in what shape so euer , as well in these kinds here named , are , according to the generall note of a witch , to be iudged witches and sorcerers . for as the holy scripture hath nominated and pointed out vnto vs some few kinds , as a light onely vnto all the rest : so may common experience by these bring others vnto our view , and all ages haue vpon the records of time and historie , left vnto succeeding posteritie , many shapes more of memorable and famous witches ; not onely in these shapes and formes shrowded , which are here mentioned but in many other . besides those kinds therefore , which here the holy scripture hath nominated , let vs take a short view of some other , which are in other shapes found ( since all are in their common kinde and nature the same . ) it is no strange thing , that in the shape , and vnder the precense of astrologie , some men haue hidden sorcerous practise , and performing vnder the colour thereof such things as were onely in the power of spirits , haue thereby cleerely manifested , that they deriued and borrowed them of spirits . saxo grammaticus , in his historie de rebus danicis , doth make mention of a sort of wizards , who would vndertake for gaine , to foretell the certaine state and constitution of weather to come so assuredly , that they would vsually fell vnto marchants prosperous and fortunate windes , when by aduerse and opposite gales they were deteyned from their intended voyage . this kinde of sorcerer may very rightly be referred vnto that which in deuter. 18. verse 10. is noted by a regarder of times , which perhaps may also not vnaptly be vnderstood a magicall astrologer . his performance aboue the nature and power of his art , of that which is onely in the power of a spirit , doth both detect the diuell to be chiefe author of the workes , and the other to be also guilty to the worke . that the professors of astrologie haue in former ages vnto astrologie ioyned this diuellish skill and custome ; as also other kinds of diabolicall diuinations , plainely doth appeare . first , by the word of god , daniel 2. verse 2. wherewith the astrologers , the caldeans , magicians , sorcerers and enchanters are conioyned . secondly , it doth appeare by the lawes , which by the romane emperours were prouided against them ioyntly together , with caldeans , magicians , and southsayers . the words of one ancient law are , nemo aruspicem consulat , aut mathematicum , nemo ariolum , caldeum , magum , that is , let it be enacted or ordered that no man aske counsell of a south-sayer , a mathematician , an astrologer , a caldean , a magician . dion in the 27. booke of historie , doth make mention of astrologers , who by diuellish skill practised and vsed to send the diuell to present dreames vnto men in their sleepe ▪ for which cause tiberius the emperour reuenged himselfe vpon such astrologers , though otherwise himselfe a great friend and louer of astrologie . sir christopher heyd● in his defence of iudiciall astrologie , doth out of os●ander recite this distinction of astrologie : * astrologia pura qua nihil habet de magi● , that is , astrologie that is not mixed , no● intermidieth with magicke . whereby is necessarily concluded , that astrology may be , and sometimes is impure and defiled with magicke and sorcerie . in other places of the same worke , he maketh a difference betweene astrologers * simply , and such as with astrologie ioyned magicke . and out of brentius he reciteth these words , non negat hierimias ca● partem astrologiae , quae sequitur manifestas natura rationes ; that is , the prophet ieremy doth not deny or condemne that part of astrologie , which is guided by manifest reason or cause in nature . hereby then is vnauoidably concluded , that the prophet of god condemneth that part of astrologie , which exceedeth causes and reason in nature , and that necessarily must needs be sorcery and magicke . as it is not obscure , that some men vnder the colour of astrologie haue practised magicke and sorcery ; so is it no lesse euident , that many others , vnder the pretense of aduising and counselling in physicke . for curation or prognostication of diseases , haue likewise exercised the same diuellish practise . that this hath beene no new vpstare custome , the multitude of diseases , which ancient times doe register to haue beene cured by enchaunted spels , and words , and magicke skill , doeth plentifully witnesse . the most ancient father of all physicke and physicions , the incomparable worthy founder of method and art , a hippocrates , b dioscorides , c theophrastus , with other succeeding ancients , doe generally all acknowledge the force and power of magicall curation . galen in his younger time gaue no credit thereto , but in the more aged d experience of right obseruation he doeth acknowledge it . i will not stuffe this small treatise with the particular citation of euery author . later physicians also of the best and most choise note , doe herein , with former ages consent and concurre , and experience doeth confirme trueth in both . whosoeuer is acquainted with bookes and reading , shall euery where meete a world of the wonders of cures , by wordes , by lookes , by signes , by figures , by characters , and ceremonious rites . as what the practise of former ages hath beene is manifest ; so what our age and later time doeth herein afford , is almost no where in this kingdome obscure . the neerest vnto that impudence , which herein this our time doeth produce and set foorth , is that history of a germane witch , reported in the ma●etis maleficarum . there was ( as the author of that worke saith ) sometime a sorceresse in germany , who vsually cured not onely all that were bewitched , but all kinde of diseased people , so farre beyond all power or course of art and nature , and with such facility , that all vse of the art of physicke , or of physicions was altogether ( for a time ) neglected and forsaken ; while people from all countries , both neere and remote , in such numbers and frequence resorted vnto her , that the gouernour of that countrey imposing vpon euery man one penny that resorted vnto her , thereby raised himselfe a mighty treasure . what others among the most ancient author , that are not physicians doe publish , concerning the power of incantations in the curing of diseases is needlesse to write . hee that hath read any few lines of old homer , or of diuers other aged poets , shall finde plentifull record hereof . herodatus is not silent herein . but to omit all their needlesse testimonies , physicians of these last times , of the most eminent note and worth ( whose pennes are yet scarce d●ie ) doe witnesse the trueth hereof from their owne knowledge , fight and experience . aboue the rest , fer●●i● de abditis ner● causis , is worthy any mans paines or view . let vs now lastly see what may bee collected out of the booke of god , concerning the power of the diuell in curing diseases , from whom all these inferiour agents , witches and sorcerers doe deriue their power and skill . if it bee in his power , where god doeth permit , to induce diseases , it must needes bee in his power to cease or calme diseases ; because both causing and curing , consist in the vertue and force of the same meanes . hee therefore that knoweth how and by ●hat cause the disease is induced , doeth necessarily vnderstand ; that by the remouall of that cause it is cured , and according to that rule can equally , as well by remouall of that cause , cure , as by the induction of the cause bring sickenesse . for this reason it is a maxi● in physicke infallible , that he is the most excellent physician , who knoweth best the causes of diseases , and who vpon the knowledge of their true causes doeth found the right method of their curation . that the diuell doeth both know the causes of diseases , and also how by them to procure and produce diseases , is manifest by the history of iob , vpon whom he brought that grieuous generall b●ch and byle , ouer all his body , iob chap. 2. verse 7. that hee did this by the force of causes in nature , must needes bee euident . first , because hee is a creature , and subiect and limited by nature vnto and within he● li● ; and therefore is not able absolutely and simply without causes and meanes in nature , to produce any effects in nature , although our ignorance of his power and knowledge ( because it so farre excelleth our power or nature ) doeth call all his workes iustly supernaturall . secondly , for that by ●es and dotches are knowne naturall diseases ; and therefore had naturall causes , although haply vnknowne to any man , and beyond the nature of knowledge or skill in man. these reasons of the diuels impossibilitie , to worke those effects without nature , are thus yet more briefly and cleerely made infallible . of * nothing simply to produce any thing vnto a true being and existence , is the sole and proper worke of any infinite creator , and impossible vnto any creature . therefore the diuell being a creature , could not bring those diseases vpon job , but by created meanes preexisting in created nature , in which he is contained and limited . and thus much concerning that kinde of witch and sorcerer , which is enquired at concerning the curing and issue of diseases , which we will conclude with this note , that all learned men of the best experience haue obserued ; that in those cures by witches and sorcerers , the diuell hath neuer perfectly healed , but for a time ; or else where hee hath seemed most perfectly to cure , it hath beene for a reseruation of the body by him cured , vnto a greater and further mischiefe in time to succcede . besides , this kinde of witch , by meanes vnknowne to man , or by a supernaturall vertue in knowne meanes , aboue and beyond their nature , vndertaking to cure the sicke , or to foretell the euent and issues of diseases , there is also another kind which doeth vndertake to bee enquired at for extraordinary reuelation of such diseased persons , as are bewitched or possessed by the diuell . this kinde is not obscure , at this day swarming in the kingdome , whereof no man can bee ignorant , who lusteth to obserue the vncontrouled libertie and license of open and ordinary resort in all places vnto wise-men , and wise-women , so vulgarly termed for their reputed knowledge concerning such diseased persons as are supposed to be bewitched . but it may bee obiected , that many of these two last mentioned forts are rather deceiuers , and impostors onely , who by an opinion of this power , and not by any reall power herein , doe deceiue , seduce , and beguile the people . this cannot in some be denied : notwithstanding least impious imposture bee still tolerated to bee a couert to hide the manifest diuellish practise of witches , vnder pretense thereof ( whereby it shall euer continue in this shape neglected or vnspied ) i will both briefely giue satisfaction how the one may bee distinguished from the other , and also declare how men ceasing to enquire at diuels and witches , or impostors , may learne to enquire of their god alone , and by the light of nature and reason ( which hee hath giuen vnto them ) in his feare , with his allowance and approbation , more truely and certainely informe themselues . chap. ix . of wizards and impostors , how they differ from witches . how witch-craft in diuers kinds may , according to euidence of reason , be detected , hath beene before made manifest . how imposture may be discouered ( sense there is so good vse and necessitie of the distinction thereof , for the more perfect separating and setting a part of witch-craft by it selfe ) wee will likewise briefly make manifest . * the impostor is he who pretendeth truth , but intendeth falshood . for this cause sometimes vnder an holy pretense , he maketh god the a author of his vnholy prestigiation , and slandereth god vnto his face , sometimes to be reputed an b angell of light , he maketh himselfe a license to counterfeit the diuell . he proposeth it his trade to seduce , and liueth by lying . sometimes in shew and pollicitation he is a witch but in the performance of the greater sinne hee is lesse iust , and in the personate resemblance solely a iugler . for as the witch performeth that which in true , and infallible reason is transcendent and aboue nature ; so the impostor performeth that which in false and fallible reason and opinion , onely seemeth parallel . hence as witches doe strange and supernaturall workes , and truely vnto reason worthy of wonder ; so the impostor doth things voide of accomptable reason , in shadow , shew , and seeming onely supernaturall , wondred and admired . and hence it commeth to passe , that with vndiscerning mindes , they are sometimes mistaken and confounded * on for another . from hence it is also necessarily concluded , that as witch-craft is discouered by a supernaturall worke aboue reason , whereto the witches consent if accessary ; so an impostor is detected by a worke voide of accomptable reason , but in a deceiuing false visar or shew , wherewith the purpose and intention of the deceiuer or impostor doth concurre . as therefore the suspected witch is tyed to answere vnto any iust doubt , which may bee directly vrged against his or her manifest voluntary action , that is prooued supernaturall : so is a truely doubted impostor bound to giue satisfaction , for such his ambiguous actions , as doe in likely reason appeare fraudulent , vaine , prestigious , iuggling , couzening , or deceiuing . and thus shall each appeare in his owne true shape apart of diuers kindes of witch-craft , i haue before produced examples . i am here likewise very pertinently , for further illustration , propose some examples of imposture in generall , that the odiousnesse of this foule sinne may appeare more foule , and the ougly face thereof may be more fully discoured . among multitude of examples , i will recite onely some few , whereof some consist in lewd and guilefull contriuement of action , other in the bewitching power of false prophecies , reuelations , predictions and prognostications , concerning the first , who can be ignorant of the impious example 1 and infamous impostures of mahomet , who by guilefull counterfeit miracles , and pretended angelicall illuminated workes , first magnified and set vp that heathenish * empire , and religion of the blasphemous turkes ? the history of sebastian , the pretended portugall king , example 2 as it is set forth by iohn de serres , according to master crimstones translation thereof ( if he were a true impostor indeed , and were not iniuriously traduced , and blurred with vndeserued reproch ) is an incomparable example , aboue and beyond many other . i will referre my reader to to the author himselfe . if we desire more neere or domesticall examples herein , example 3 behold , in the raigne of henry the seuenth , * a boy of meane parentage , through imposturous machinations opposed , set vp and crowned king in ireland , against that famous and renowned prince henry the seuenth , putting him in great danger of his life and crowne of england . example 4 in the late raigne of queene mary , there arose an impostor , stiling himselfe edward the sixth . the danger of the progresse of that impostor ( if it had preuailed ) who knoweth not ? the manifest wrongs , iniuries , and impeachments also from counterfeit prophecies , reuelations , and predictions , issuing not onely vnto priuate men and families , but vnto kingdomes , empiers , and common-weales , are infinite . example 5 iulian , an emperour of rome , though otherwise a mightie and learned prince , and valiant souldier , by a prophecie of an impostresse or seeming pythonisse , promising his conquest , and triumph ouer the kingdome of persia , was thither hastened vnto his deserued death , and the vengeance of god vpon his infamous apostasie . example 6 it is reported by iohn de serres , the french chronicler , that the power and force of some pretended reuelations , and visions of a young shepheard , in the raigne of charles the seuenth king of france , was to preualent , that it perswaded pothon that great and famous french captaine , with the martiall of france , to arme and incounter the then victorious english in the bowels of that kingdome ; by which vnaduised attempt , the french were supprised and taken by the english . example 7 it is recorded by the same author , that one martha brosier , counterfeiting the fits and passions of such as were possessed , in short time became so powerfull in illusion , that she ministred much matter of wonder and amazement , not onely vnto priuate men , but vnto the kings counsell , to preachers in pulpits , yea vnto the whole parliament , vntill the counterfeit diuell induring some punishment and restraint , forsooke his pretended possession . example 8 if wee require examples in our owne countrty , behold , in the raigne of edward the fourth , his brother george * duke of clarence , was hastened vnto his vntimely death , euen by the allowance of his brother king , vpon the feare of a vaine and flying prophecie , that g. of king edwards heires should be the murtherer . in the time of henry the eight , the holy maide of kent example 9 by her seeming miraculous reuelations , deceiuing not onely the common sort , but euen diuers learned and some men of the best ranke , and prime note , stirred vp in the king great iealousie and feare of his crowne and safety , as by the records of her attaindour doeth appeare , wherein doeth stand prooued and sentenced her treason-some imposture of most dangerous consequent , if it had obtained equall issue . in the same kings raigne , the bewitching esteeme , credit , example 10 and hope of force & vertue in counterfeit predictions , and pretended reuelations , whet the ambitious heart of edward * lord stafford , duke of buckingham , first into high treason , and to reach at the crowne , and after from thence thrust him headlong or headlesse into his graue . in the raigne of edward the sixt , there was a prophecie example 11 divulged from the mouth of some pretended wizard ; by which the coniu●ation of kett , and those norfolke rebels , was hartned and encouraged to proceede in their rebellion and outrage , vnto the great danger and damage of the kingdome , and in the end vnto their owne destruction : that blind pretended prophecie , in the insidiation of vaine and credulous mindes , was somewhat like vnto that ambiguous oracle in the poet. aio , te aeacida romanos vincere posse : i say , the sonne of aeacus the romane power shall quell . this oracle may on either side indifferently , either actiuely or passiuely bee vnderstood . like vnto it was that prestigious prophecie , which the rebellious norfolcians with their kett trusted : hob , dic , and hic with c●es and cl●uted shoone , shall fill vp duffin-dale with slaughtered bodies soone . the rebels vnderstanding this blinde reuelation , or prediction , concerning the victory wherein they themselues should bee agents and not patients , ( as afterward their owne ruine did truely interpret it ) and dreaming the filling vp of the dussin dale to be intended of other mens dead bodies , and not their owne , where thereby incited with furious courage , vnto the hazard of the kingdome and their natiue country , vntill their owne mangled and slaughtered carcases became butchered spectacles , and bloody monuments of such illusion and imposture . example 12 how many other fearefull and horrid treasons haue bin built and grounded vpon other the like prodigious impostures ? to recite the damages and wrongs done vnto priuate men by imposture in manifold kinds , were infinite . what should wee mention prior * bolton of st. bartholmewes in london , who in the raigne of henry the eight , vpon the impression of an vniuersall world floud , grounded vpon pretended miraculous predictions , ridiculously buildeth himselfe an house or neast on the top of harrow hill , to saue himselfe from drowning ? what mighty terrors did the wicked imposturous predictions of strange euents in the admirable yeere 88. strike into the common people or vulgars of england ? from whence , what different distractions in many priuate men did bring foorth , to relate , were iust matter of profound laughter . what translations of dwellings , peregrinations into other countries , exchange of inheritances for monies , and other ridiculous extrauagant molitions did the approach of that yeere diuersly prepare ? i will not waste paper in any more * particular recitals : our later age and time hath not beene barren of many wicked and harmefull fruites of imposturous prophecies , neither haue they altogether escaped the eye of iustice , nor the blurre of infamy written in their names and chronicled memory . and although many impostures ( because practised vpon priuate and more obscure personages ) are lesse knowne and published , then such as are committed against princes and states , and therefore are more remarkeable in the eyes of all men , yet are they both equally in their natures pernicious . it were not now impertinent from the declaration of the mischiefes of imposture in generall , to descend vnto some such in particular , as are practised vnder the lying pretense and false colour of a transcendent and magicke vertue . in examples of this kinde , reignald scott doeth ouer-abound in his discouery . i haue my selfe noted and knowne some men ( i could say some men of the clergie ) who to draw wonder and custome vnto their practise in physicke ( wherein sacriligiously they spend their best and chiefe time and howers , with open neglect of god and his seruice . ) i know some i say , who are not ashamed prophanely and most irreligiously , to affect among vulgars , to gaine the opinion of skill in coniuration , magicke , and diuell-charming . by this imposturous art or deuice many yeeres together ( not among men religious , orthodoxe , or iudiciously learned ) but among vulgars , and sometimes also among some great and mighty men ) they haue become vnworthily magnified physitions , aboue other farre more worthy , and performing sometimes , some things praise worthy ( as is oft-times contingent vnto the meanest practisers ) they still gaine countenance , and time to robbe god of the first fruites of their time , strength , and labours , and the church of their more requisite maine study and imployment . it is not vnknowne how common it is among these men , to professe the erecting of figures , the giuing of answeres as wizards , the reuealing of things hidden , as magitians , vnto the great dishonour of god , the shame of the church , the lawes and kingdome . how vsuall it is with many other iuglers and mountibankes , by the reputation of witches imposturously to promise , and vndertake miraculous curations , and prognostications of diseases and their issues , is not vnknowne vnto any common obseruer : wherein , for breuitie sake , and to auoide confusion , and the crambe or iteration of the same things . i will referre the reader to a former manuell , called the discouery of erroneous practises in phisicke , where although , by reason of my absence beyond and beside the errata , many errours both in some words and sense , doe still remaine ; yet there are many things in this kinde worthy notice . read page 71. the treatise of wizards ; likewise , in the second marginall note of the page 53. an history of a chirurgeon , famous in curing such as were bewitched : likewise page 109.110.111 . an history of imposture , vnder the colour and pretense of the inspection , and iudging of vrines : and likewise , page 60. and from thence vnto the end of that whole chapter . there is a very rare , but tree , description of a gentlewoman , about sixe yeeres past , cured of diuers kindes of convulsions , and other apoplecktike , epileptike , cataleptike , and paralytike fits , and other kindes of accidents of affinitie therewith . after shee was almost cured of those diseases , but the cure not fully accomplished , it was by a reputed wizard whispered , and thereupon beleeued , that the gentlewoman was meerely bewitched , supposed witches were accused . the gentlewoman hath beene free from all those accidents there mentioned , the space of sixe yeeres now past . in this last past seuenth yeere , since the writing of that history , some of the former fits are * critically againe returned : the same wizard or deceiuer resorted vnto and enquired at , doeth now againe auouch her to bee bewitched ; vpon opinon whereof and trust in his illusion , the timely vse and benefit of due counsell hath beene much omitted and neglected . her diseases which formerly , farre exceeded these which now are , in number , frequence and vehemence , were in shorter space cured , and so continued the space of sixe yeeres together . these few which now doe returne , due counsell and time neglected , though being in number fewer , lesse intricate , and farre lesse violent , haue notwithstanding a farre larger space of time continued . if that counseller or vndertaker to counsell , be a wizzard in name and reputation only ( as i doe gesse and deeme him ) then is this history an incomparable example and instance of the wickednesse , impietie and crueltie of imposture and impostours . if he be found a witch , then is it an vnanswerable euidence and instance of the diuels iuggling , lying , illusion and deceiuing , whereof we made mention and proofe before in the question or doubt concerning pythagoras realty in two places . for , in true reason and iudicious discerning , it is as cleere as the brightest day , that no accident befalling the gentlewoman mentioned , can be other then naturall or farther supernaturall , then either the diuels credit with a witch , or an impostors credit with deceiued and seduced men is able to inchaunt perswasion vnto vaine affiance in them . i referre the reader to the consideration of the history at large , with that which here is added : i will only exhort all men not to be in those doubtfull cases , too violent , nor rash in asking or beleeuing vnworthy or worthlesse counsell , but to aske it of such as are truly and godly learned and prudent , and not of impostours or seducers , considering that the consequence of rashnesse , mistaking error and ignorance ; are no lesse then the life or death of the sicke , a putting out of the eyes and light of reason , which god and nature hath giuen man to walke withall in the darke pilgrimage of this life ; a depriuation of due remedies which god hath allowed ( while beguiled with vaine and foolish opinion , with wilfull blindnesse , they worthily esteeme not , nor will expect his grace and fauour therein . assuredly , he that doth giue vp himselfe to become a prey to folly and illusion , and led by deceiuers headlong into confused , vniustifiable , vnwarranted and inhibited explorations and trials , doth forsake the guidance and vse of right reason , and in stead thereof , is intemperately distracted with impatience of expectation of due respect and esteeme of gods ordinance and allowance in his ordinary meanes , may iustly feare that god hath decreed and determined , not onely to dispoile him of that common blessing which he hath promised to all that duely seeke , and rightly vse his allowed meanes ; but also that he leaueth him vnto the cursed path and way of perpetuall blindnesse and hardnesse of heart therein , except his speciall and extraordinary diuine grace in time reduce his dangerous steps . for certainly he vnto whose blinded eyes god doth offer so great mercy and fauour , as is plainly euident in all his ordained ordinary meanes , vnto euery good that befalleth man in this life , and with thankfulnesse cannot or will not behold it , when it is laid at his vnthankfull feete , is in a desperate way of a lethargicall disposition , or senselesse memory and obliuion , both of his reason , and of himselfe , and of gods mercifull goodnesse towards him . and thus the vglinesse of imposture both by the description thereof , and also by example doth appeare , wherein may be first seene , how they that trust thereto , doe forsake god , themselues and their owne common sense and reason , and giue themselues to be swallowed vp of lying and illusion . secondly , in the whole course of imposture it selfe , is seene the continuall practise of mercilesse impietie , the vsuall wrong of the afflicted , the belying of truth , the deceiuing the miserable , the depriuation of the sicke , of the vse of due remedies and meanes which god hath made and blessed vnto men , that with praise vnto his name , patience and due dependance vpon his prouidence therein , can be contented to seeke and expect the likely and hopefull issue thereof , in vsuall course of nature . lastly , may be collected , and obserued , the vse and necessitie of distinction betweene imposture and witch-craft ; namely , that the odious and abominable sinne of witch-craft be not suffered to continue , vnregarded or neglected , vnder the colour of vaine imposture , and that the diuell be not suffered to liue amongst vs , too commonly , and too openly , in the coate and habite of a foolish impostor , or iuggler . for certainely nothing doth more hood-winke the through discouery of sorcerers , then remissenesse and omission of inquisition , and castigation of impostors , out of whose leauen ( no doubt ) but diligent animaduersion , might oft-times boult out many a subtill and concealed witch . chap. x. how men may by reason and nature be satisfied , concerning such sicke persons as are indeede and truly bewitched . it followeth now , according to promise , briefely to point vnto direction , how men leauing to inquire at witches and sorcerers , and impostors , concerning the sick , supposed to be bewitched , may inquire and be better satisfied by the light of reason ; which god hath giuen vnto them . reason doth detect the sicke to be afflicted by the immediate supernaturall power of the diuell , two wayes : the first way is , by such things as are subiect and manifest vnto the learned physicion onely : the second is , by such things as are subiect and manifest vnto a vulgar view . those things which are manifest vnto the physition alone are of two sorts . the first is , when in the likenesse and similitude of a disease , the secret working of a supernaturall power doth hide it selfe , hauing no cause or possbilitie of being in that kinde or nature . the second is , when naturall remedies or meanes according vnto art and due discretion applyed , doe extraordinarily or miraculously either lose their manifest ineuitable nature , vse , and operation , or else produce effects and consequences , against or aboue their nature , the impossibilitie of either of these in vsuall or ordinarie course of nature , doth certainely prooue an infallibilitie of a superiour nature , which assuredly therefore must needs be either diuine or diabolicall . this conclusion concerning the infallibilitie of a supernaturall mouer , from the like assumption , the learned and worthy preseruer of reuerent antiquitie , master camden , in his description of cheshire , hath truely inferred vpon the miraculous prelusions , and presages , euer and prepetually forerunning the death of the heyres of the house or family of the briertons . these and such like things ( saith he ) are done either by the holy tuteler angels of men , or else by diuels who by gods permission mightily shew their power in this inferiour world . whensoeuer therefore the physition shall truly discouer a manifest transcending power , manner , or motion in any supposed disease , there is an vndoubted conclusion of the author . where likewise remedies finde concomitances , or consequences contrary to their nature , or such as neuer were , nor euer can be contingent in course of nature : this assumption truly granted , doth inuincibly inferre a transcendent force and vertue therein neuer to be denied . the demonstration hereof is euident . a proper cause is certainely knowne where is detected his proper effect . ergo , where is effected ought supernaturall , there is infallibly discouered a supernaturall cause . thus how diseases , and the wonderfull accidents which oft happen in diseases , may be by the physicion detected , according vnto the rule of reason , whether induced by the diuell or no , is briefely pointed at . how the guilt of any man therein with the diuel ( which doth onely conuince a witch ) may and ought appeare , hath beene before declared , and shall likewise hereafter be further made cleare . it will not now be immateriall or vnprofitable , for confirmation , illustration , and better proofe of those two waies , which are distinguished to be onely subiect , and manifest vnto the physicion , in the detection of the secret workes of diuels and witches in diseases , to produce one or two examples of both . concerning the first , fernelius in his 2. booke de abd. rer. causis , chap. 16. deliuereth a history of a yong man of a noble family , who was by a violent convulsion in an extraordinary manner long time tormented . diuers learned physicions remained long time doubting and vnsatisfied , both in the cause of this disease , as also of the seate or place where the cause , with any sufficient reason , might be iudged setled . behold very pregnant inducements of the finger of the diuell , moouing in the disease . one was the incredible velocitie of motion in the diseased , impossible vnto the force of man : the other was , for that in all the fits and convulsions , though very strong and vehement , his sense and vnderstanding remained in the diseased , perfect and nothing obscured , or interrupted , which in convulsions according vnto naturall causes was neuer seene , and is impossible . the force of these reasons to euince the presidence of the diuell , in the manner and motion of the fore-named disease , the diuell himselfe did shortly after iustifie , declaring and professing himselfe the author thereof in plainly expressed words . in the fore-named booke and chapter , there is another report or relation of a man sudainly surprised , with an extraordinarie fashion , or shape of madnesse or phrensie , wherein he vttered and reuealed things hidden , and of profound science and reuelation , not onely aboue the pitch and power of naturall capacitie , and the stimulation thereof in diseases contingent , and the forgerie of fained extasie , but really in true and vpright iudgement , and vnpartiall discerning of a physition beyond all question and exception supernatuall . the sequele after made it good . these examples are sufficient vnto men that are wise , and with whom reason hath authoritie . i doe not affect vnaduised multiplication herein , suspecting many histories , and reports of diuers authors . the possibilitie of those which are here produced , beside the vnstained credit of the author , is apertly confirmed by the holy scripture , where , in the lunatike the diuell manifested himselfe by actions , onely proper and appropriate vnto the power of a spirit : such was his casting the lunatike into the fire , and into the water , his violent ●ending and tearing him , which were things by the physition iudiciously distinguished , in most part impossible vnto the power and nature of the lunatike himselfe , or of his disease alone , though not all . the man possessed among the gaedarens , matth. 8. mark. 5. luke 8. likewise doth establish the same , who was knowne and seene euidently by the physition , how farre simply or solely diseased , and how farre possessed beyond diseased extasies by those vndoubted workes , and that finger of the diuell , when he easily brake in peeces those yron chaines wherewith the lunatike was bound : so that no force thereof whatsoeuer could hold or binde him ; as also when he vttered and spake that more then humane vnderstanding and reuelation of iesus christ to be the sonne of god : a knowledge as yet vncommunicated vnto mankinde , and vnto reason impossible . concerning the second way of detection , subiect vnto the physition alone , namely , when naturall remedies aptly applyed , are attended with supernaturall consequences , contrary to their nature , or aboue the same , out of the former author , and fore-named place . there is an example also without farther straggling of vnquestioned estimation . a certaine man there mentioned , vehemently burning and thirsting , and by intolerable heate compelled to seeke any mitigation , or extinction of his heate and thirst , in want of drinke or other fitting liquor , happened to finde an apple , in the moisture and naturall iuice whereof , hoping the vsuall short refreshing of the tongue , he , after the first tasting thereof , immediately found ( not onely that which was contrary to the nature of an apple , greater burning and thirst then before ) but had instantly his mouth and iawes so fast closed and sealed vp thereby , that he hardly escaped strangling . the reasonable doubt of the latitation of the diuell , in this faire , harmelesse , and vsuall remedie of the tongues , thirst and drines , was afterward made more euident and manifest by the sudaine and swift obsession of his minde , with frightfull visions , whereof as in the disposition , temper , substance or qualitie of his braine or body , there was no ground or cause , so in the apple it selfe , was no other pernicious mixture , but that the diuell , as with iudas sop , though wholesome and sauing in it selfe , so in this medicinall fruit , entred and possessed , where god permitted . the like may be said of other both outward and inward remedies , which by a magicke power are and may be oft interrupted , turned and bent vnto a vse contrary to their nature . for this cause hippocrates himselfe in his booke de sacro morbo , & de natura muliebri , doeth acknowledge many accidents , as also diseases and remedies themselues to be diuine , as hauing their cause and being aboue the course of nature . when therefore fitting vnto any cause , matter , or humour in the body , according to true art and reason discouered , apt and fit remedies , are aptly and fitly by the iudicious physition applyed , notwithstanding , contrary to the nature and custome of such remedies , they haue vnusuall and iustly wondered effects , is there not iust matter of doubt concerning an vnusuall and extraordinary cause answereable thereto ? the deepe and mysticall contengents in this kinde , and their hidden reason and cause , the vnlearned man , or he that is not exercised in difficult discoueries , cannot discerne , nor can the intricate and perplexed implications therein , of doubts and ambiguites , possibly become intelligible in euery ordinary apprehension ; yet by the former easie and familiar example , euery man may gesse and coniecture at the most abstruse . the subtiltie of the diuell doeth easily deceiue a vulgar thought , and in the clouds and mists of doubts and difficulties beguileth vsually the dimme sight and disquisition . the learned physition , notwithstanding possessing true iudgement and learning ; who doeth and can warily obserue , and distinguish first the wonders of nature vnknowne vnto euery mediocrity of knowing : secondly , the true wonders aboue nature in due collation with nature to be knowne , doth not easily or rashly with vulgars , erre or runne mad in the confusion of vaine and idle scruples . the wonders of nature , are such naturall diseases as are seene in their wondred and admired shapes or mixture , to haue a great likenesse or deceiuing identitie with such maladies , as are inflicted by the diuell . the wonders aboue nature , are such diseases , as are truely and vndoubtedly knowne and prooued to haue no consistence , or power of consistence , or cause in sublunary nature . for illustation hereof , i will giue one materiall instance fitting our present time , that shall apertly without exception manifest the distinction of both these kinds , therewith declaring the great oddes and difference betweene true knowledge and vnderstanding in the learned physition , and the amazed wonderments of vulgars and ignorant men . there are vulgarly reported among our english vulgers to bee in the bodies of many witches , certaine markes or excrescencies which are vsually deemed the randevowe of the diuell , where by couenant hee doeth sucke the blood of witches . these excrescencies are vsually described to beare sometimes the shape of warres and teares , or some other such like tumours . they are most commonly found in the priuie parts . they are found sudainely after their appearance , sometimes to vanish . they doe oft bleed , and therefore are vulgarly deemed , the remaining dropping of the diuels sucking . there are diseases likewise , like vnto these by physitions many hundreth of yeeres published , & both by ancient physitions and chirurgions , as also by those of later times oft cured . that this be not esteemed as a wonder , or a fable , i will produce some of their seuerall shapes ; described by seuerall authors , and will cite them according to their vsuall names which are these , thymion , nymphe , cleitoris , cercosis , morum , alhasce , ficus , mariscae . of the first thus saith paulus aegineta in his sixt booke , and 71. chapter . it is an excrescence or eminence , standing out from the rest of the flesh , sometimes red , sometimes white , for the most part without paine , the bignesse of an aegyptian beane and of the colours of the flowers of thyme . they are found , saith he , in the priuie part of women , and are cured by cutting them away . ioannes hucherus of the citie of beuois in france , sometimes one of the kings counsell and physition vnto his person , in his second booke concerning barrennesse doth testifie , that the former excrescence doth sometimes grow in some length , sometimes in the hands , sometimes in the feete , sometimes in the thighes , sometimes in the thighes , sometimes in the face , but saith that they are most troublesome in the priuie parts both of man and woman . celsus saith in his first booke chap. 28. that these excrescencies doe sometimes open and bleed , & send out blood . thymion ( inquit ) facile finditur & cruentatur , nonnunquam aliquantum sanguinis fundit . antonius musa vpon the 26. aph. of hippocrates the third booke testifieth by his obseruation in diuers particulars , that the former disease or excrescence doth oft-times weare and vanish away without helpe or remedie . the second disease or excrescence called nymphs , paulus aegineta , in his 6. booke 8. chap. doeth describe to be a swelling or growing out of a peece of flesh in the secret part of a woman rising oft-times vnto an vndecent fashion and a great bignesse . auicenne deliuereth the same description . tom. 1. fen. 21. tract . 4. and albucasis chirurg . part. 2. chap. 72 , 73 , 74. the third excrescence called cleitoris is little different from the former by the description of the same authors . auicen lib. 3. fen. 28. paulus aegineta in the fore-mentioned place . the fourth excrescence called cerrosis the same author in the same place compareth vnto a long taile and saith , that it hangeth downe , and issueth out of the part before mentioned in women , and is cured by being cut away . the fift excrescence called morum hath that name from his likenesse vnto a mulberrie . the sixt , called alkasce , from his likenesse vnto a bramble leafe . auicenne tom. 1. lib. 3. fen. 21. tract . 4. cap. 20. as for the seuenth and eight excrescences , growing likewise as the rest about the secret parts , they haue beene so commonly in auncient times knowne , that martiall the poet out of his owne acquaintance with them , hath made sport thereof in wittie verse . dicemus ficus quas scimus in arbore nasci , dicemus ficus caeciliane tuos . of the mariscae , thus also writeth invenal . coeduntur tumidae medico ridente , mariscae . of these mariscae thus saith antonius musa vpon the aph. 30. lib. 3. wee call them , saith hee , crests or combes , from their likenesse vnto the combe of a cocke , which saith he , if they bee not in time cut away , and cured by actuall cauteries , they are neuer cured at all . thus much concerning these diseases , out of learned authors . let vs now consider these naturall diseases , which are called wonders in nature , ( because not ordinarily or vulgarly seene ) with those markes of witches or diseases , and excrescencies effected and caused by the diuell in witches , which ( therefore must needes be wonders aboue nature . ) let vs ( i say ) compare them together , the one with the other . their exceeding neere neighbour-hood and likenesse , no common vnderstanding , as they are described truely and liuely , can chuse but acknowledge . to confound or mistake the one for the other , is very easie , but yet dangerous and pernicious . i will not denie against due testimonies , and the free confessions of the witches themselues , that such markes may bee by the diuell vpon couenant made , in way of an hellish sacrament , betweene the diuell and the witch : but where the confession of the witch her selfe , being free from iust exception doeth not appeare , nor the diuell to any spectatours , doeth shew himselfe in the act of sucking , which hee neuer doeth ( as my incredulous thoughts perswade my selfe ) where i say , these appeare not to be manifest without fraude , there it is requisite , and necessary , that either wee discharge the diuell , and acquit him of the slander , or else discouer it by some other signe or note , which may iustly be appropriated vnto the diuell , that his finger or guilt hath beene therein . this is reason , without which ought bee no perswasion . euery tree is to be knowen by his owne fruit , saith our sauiour . therefore the diuell , is to be knowne by the workes , and fruites of a diuell , proper and belonging vnto him . trie and discerne the spirits , ( saith the scripture ) whether they be of god , or no. and how can they bee discerned , if there were not some notes , or properties knowne vnto holy discerning mindes , whereby they may be discerned . it is madnesse therefore , to suppose it possible to know that which is done by a spirit , wherein is no euidence , impression , signe , shew , or propertie of a spirit . for as a naturall cause cannot bee knowne , but by his naturall effect ; so is it impossible , that a spirituall cause should be knowne , but by some supernaturall effect . for this cause , in all places of scripture , where are set forth the outward workes , or actions of the diuell , they doe there likewise all appeare to be his , in some extraordinary & supernaturall note or maner . the casting the bodies of the possessed in the gospel , into the middest of the people , was a thing extraordinary , impossible , and vnusuall vnto the voluntary motion of men alone . the bringing of fire from heauen to deuoure so many of iobs sheepe , was in the manner beyond the nature vsuall , and ordinary force , or custome of fire . the carriage of the heards of swine headlong into the sea , was manifestly beyond the nature of their naturall motion , yea , against their nature . here may be obiected , that the diuell doeth ordinarily worke , and produce things of seeming wonder , and strange consequence , wherein notwithstanding , doeth not appeare any signe or impression , of any supernaturall cause or authour , as is seene in many things produced in men , and issuing from his vsuall tentations of men . the answere is , that the diuell doeth worke vpon man , two wayes . the first is , immediately by the temptings , and soliciting only of man vnto workes , which properly are affected by man himselfe , in the vsuall course and power of mans nature . the second is , immediately by his owne proper action , as hee is a spirit , and immediately worketh in himselfe , the worke of a spirit . in the first , the diuell is not properly said to worke in himselfe , but rather to giue and offer occasion vnto the disposition and affections of man , thereby exciting , and tempting man vnto that worke , which therefore onely carrieth the stampe of a worke , proper vnto a man. in the second , the diuell worketh immediately himselfe , as he is a spirit , and in that worke therefore must necessarily likewise bee seene , and appeare the stampe of a spirit , since in the course and order of all things created whatsoeuer , the true and immediate cause , his immediate true and proper effect , is the sole true infallible stampe , euidence , and proofe thereof . the workes therefore , which are called or esteemed the diuels , in regard of his tentations , and incitations of man , vnto foolish , wicked , and oft wondered mischieuous actions , are onely and truely called diuelish , as proceeding from the diuels instigation onely , but are not truely or properly , or immediately any workes of the diuell , and therefore it is not requisite , that in such workes of the diuell , vnproperly called his , there should appeare any signes , proper vnto the workes of a spirit or diuell . since then it is infallible , that there can bee no possible discouery of any cause whatsoeuer , naturall , or supernaturall , but by such accidents , effects , or properties as properly belong , or issue from that cause , and since proper effects appearing , doe onely discouer their causes more cleerely , where they appeare more cleere , and more obscurely , where they doe appeare more obscure , and nothing at all , where they appeare not all : since i say this is true , and neuer to be infringed , those supposed witches markes , before they can iustly and truely bee iudged to bee by the diuell effected or vsed , must by some stampe or signe proper to himselfe , or to his workes , or to his vse or propertie therein , be so determined and conuinced to be . the wonder indeed of their strange shapes , forme and manner , is sufficient to amaze such as are not iudiciously read , or are vnlearned : but the phisition who knoweth such diseases to bee in nature , by that knowledge of their nature , knowing likewise that they doe not exceede nature , doeth iustly stand apart , and diuide himselfe from the vulgar errour and opinion , that they are any markes to be appropriate vnto the diuell . and hence appeareth the necessitie of conuincing the forementioned witches markes to bee supernaturall , before vpon their shape or appearance onely , it can bee esteemed iust , either to impute vnto the diuell , or to call any man into question . before they can bee truely iudged or determined , whether supernaturall or no , the necessitie of consulting with the learned phisition , is likewise demonstrated . of which wee may yet againe , giue another demonstration within the same instance . it hath beene sometimes by oath confirmed and deposed , that these forementioned markes of witches , haue ( immediately after they haue beene seene ) sudainely vanished to bee no more seene . the question may bee , whether their sudaine disparence after their manifest appearance , bee in nature possible vnto such like diseases or no. it is knowne vnto the phisition , that many diseases doe insensibly grow , and insensibly also weare and vanish away , without any knowledge or notice thereof taken by the diseased . this therefore solely can bee no note of a supernaturall marke , whatsoeuer passionate ignorants fondly dispute , to maintaine their owne wils and preiudicate resolutions . i doe grant , if those materiall excrescencies , doe in a moment vanish away , without any precedent preparation , or alteration tending thereto , or doe in an instant appeare , and in the same moment , without any mutation or proportion of time instantly vanish , then must this bee granted supernaturall : quia nihil fit in momento , that is , no naturall being hath desinence or being , without proportined time , beyond which nothing can bee really or indeed in sublunarie nature , whether there bee in the vanishing of the former markes , proportion of time or no , and the due antecedent mutations , and alterations in nature requisite , who can truely iudge , but hee who doeth both know the generall course of nature in all things , and also the particular course , in the nature of diseases , which is the learned phisition alone . it may bee obiected , that many common men in the former markes , may as easily see and discerne that which is supernaturall oft-times , as the greatest clarkes . for example , it hath beene published by authors of great note , that oracles haue beene vttered , and articulate sounds heard distinctly issuing from the priuie parts of a pythonisse . any man that doeth know , or heare such sounds out of that place , can as directly and as truely as the phisition auouch this to be supernaturall . it was sometime openly obiected , against a witch in northampton-shire at the publike assise , that a rat was oft obserued to resort vnto her priuie part , and with her liking and sufferance there to sucke . this was by oath and testimony vrged against her , and she her selfe confessed it to bee true . if the oath and testimony of sufficient witnesses , confirme the historie to bee true , there is no man vnto whom this is not apparent , as well as vnto the phisition to bee more then naturall . hereto wee doe answere , that although it cannot bee denied , that many things may euidently declare themselues vnto euery vulgar , as vnto the learned phisition to bee supernaturall ; yet doeth not this trueth in some cases , euince it true in all cases . because some things are not denied vnto a vulgar eye or iudgment , it doeth not thence follow necessarily , that all things are thereto euident . it is further obiected , that in those cases , phisitions are oft found deceiued , as well as other men . it is answered , that among phisitions , as among all sorts of other men , there are many vulgars , who are , and may bee ordinarily , and easily deceiued , yea amongst the iudicious and learned also , who cannot so ordinarily or easily bee deceiued , yet there must be some wants and imperfections , since no man in this mortall life can bee in all particuler points perfect . notwithstanding , this doeth not excuse those who are vnlearned , and haue many more grosse wants and imperfections , for not consulting with those that haue lesse , since vnperfect perfection of knowledge , is farre better guide then imperfection , grosse ignorance , and priuation of art and knowledge . it may bee yet demanded , what if the phisition or learned man , cannot detect the diuell in these named markes , since the diuel is able to haue a finger haply in them , where no note or signe thereof shall at all appeare ? answere hereto is , where god doeth giue vnto men no meanes , no way or possibilitie vnto their desired satisfaction , there they ought to rest contented , since the contrary is precipitation , and impatience with god his good will and pleasure , and vnbridled curiositie . for as in other cases , namely , fellony , murder , all lawe both diuine and humane , doeth forbid to accuse the murderer , or felon , where god hath not discouered his guilt by any signe , euidence , or proofe thereof ; so in case of witch-craft , where god hath not reuealed it by any reasonable profe , vnto the learned & iudicious , there hath no man warrant to accuse , or challeng vpon superstitious grounds , or surmises onely . and though this moderation be iust and fit to be held , where god hath inhibited the contrary ; yet it is no apologie or excuse for negligence , contempt , and want of diligent inquisition at any other time , whensoeuer god doeth permit or offer meanes , hope or possibilitie thereto . there may here a question be pertinently mooued , namely , whether these markes before mentioned , where proued supernaturall , doe therefore necessarily conuince the party vpon whom they are found , a witch , yea or no. answere hereto is , that simply and alone , such markes doe not prooue a witch at all , but with some limitations and considerations , they doe absolutely and infallibly demonstrate a witch . those limitations are these ; first , that those markes certainely detected to be supernaturall , bee by circumstances , presumptions on necessary inference , of reason prooued to be knowne , by the party in whom they are found , that they are of the diuell , or by the diuell there placed . secondly , that they are there continued , mainteined , or preserued with the liking and allowance of that partie . the reason of these limitations is manifest , for that the diuell is able to impose diuers diseases , as also such like supernaturall markes or excrescencies , as are before mentioned , vpon men without their liking or consent , where god doth so permit him . this is euident by the historie of iob , vpon whom the diuell brought extraordinary , and more then vsuall botches , biles , and sores , beyond the common course and nature of those diseases , and this he did full sore against the will , and liking of righteous iob. no man can iustly be accused or suspected in that act wherein hee is no agent , but an vnwilling patient , nor can bee accessary vnto concurrence , or consent with any author in his act , if that author bee not knowne vnto him , or not conceiued by him to be author . indeed , if any man be found with such markes , who may be conuinced to know them to bee of the deuill , and then to like or to be contented with them , assuredly by manifest demonstration , that man is a witch , if not by an expresse and open , yet by an occult allowance of the diuels possession and power , of that part or portion in him . whosoeuer giueth any possession of himselfe vnto the diuell , either in part or in whole , doeth thereby renounce his creator , & by this combination with the diuell , is a witch , or sorcerer . there remaineth as yet a doubt or question , whether simply the affirmation of a supposed witch ( which is vulgarly but not properly called and deemed her confession ) that the diuell doth sucke him or her , as also whether the affirmation of a supposed witch , affirming herselfe to be a witch , doe infallibly conuince that supposed witch , to be a witch indeede ; and whether that affirmation be sufficient ( as commonly deemed her owne confession ) to condemne her . the answer is negatiue . the reason is , for that many affirmations in themselues , and at first view doe seeme true serious and sufficient ; which better and more consideratly examined , are oft-times euen senselesse and ridiculous ; and therefore iustly are denied credit . and for this cause no accusations , whether against any man himselfe , or against another , wherein is no probabilitie or likelihood , no colour or possibilitie of being ; either are or ought to be admitted or heard in iustice in any courts of iustice . and for this cause the testimonies , accusations , or confessions which by fooles , or madmen are auouched , are by all nations through the world in law not valued , and reiected . the same regard is had of the affirmations and testimonies of children and of melancholy people , and likewise of men with yeeres and age doting , or by diseases or cares manifestly decrepite in their wittes and senses . that such decrepits there are vsually walking among men not noted nor knowne vnto most , or many , except sometimes vpon especiall occasion or triall of them made , is no wonder . i did my selfe know some lately liuing , who formerly haue beene very vnderstanding , yet diuers yeeres before their end , were with age in their inward senses so worne and wasted ; that although as reasonable creatures vnto the common view , they talked , conuersed , conferred , spake many times , and in many things with very good reason , and sensibly ; yet oft-times by sodaine enterchanges , they neither knew reason nor themselues , nor their owne names nor children . i now know a man neere an hundreth yeere old , who hauing in my late remembrance beene an excellent pen-man , doth neither now know a word , nor can write nor name so much as one letter among the foure and twentie ; yet hath he his sight good , as by his discerning and vpon his view thereof , giuing right name and title vnto other as small formes and characters is apparent . his memory sometimes euen of the same things is altogether gone by fits ; and by fits sometimes returneth in many things , but not in all , nor in any alway or certainly . other some i haue knowne in their memory and phansie by age so worne , that they could not hold or retaine in the one so much as that which very lately was in their eye ; in the other so much as that which was in the same instant almost conceiued ; affirming things in this confusion which neuer were nor euer could be ; and denying their sight of those things which from their sight thereof they had truely before named of their owne accord ; one while constantly beleeuing and avouching whatsoeuer was said or informed them , though neuer so dissonant from sense or reason ; another while as confidently denying whatsoeuer truth was said or vrged , though neuer so manifest vnto their sight or sense . this is not strange in age , since in diseases it is vsuall for men sometimes for a time to lose their memory alone , sometimes their reason alone , sometines imagination : sometimes part of one ; and part of another ; sometimes all ; sometimes perfectly none ; and yet imperfect in euery one . it sometimes also is seene ( as galen saith ) that a man inioying absolutely and accurately all his inward senses of right reason , memory and imagination in all other things beside ; yet in some one particular alone and in no other whatsoeuer is euer constantly and without change void of sense or reason , and as a very mad man or foole . thus much is also written by others of many wise and learned men ; who notwithstanding in some one particular alone haue discouered them selues to be very fooles or mad men : constantly affirming themselues to be doggs , horses , glasses , and for that one follie neuer reclaimed , in all other things being iudicious , learned , discreete and solid . neither is every vulgar man , nor euery wan vulgarly learned not accurately iudging able to discerne these defects , at first , or alwaies ; much lesse where they are hardly and difficultly espied , or by fits onely doe shew themselues . how possible is it for these sorts of people either to be perswaded by others , or from their owne guide and vnstable conceite to affirme any thing whatsoeuer concerning themselues or others ? and for that cause how necessary is it in matter of weight and iudgments , especially of life , to take heede of their rash admittance vnto accusations or testimonies concerning themselues or any others . vnto a confession so properly and truely called , doe necessarily concurre three things . first , in a confession is properly implied & vnderstood the partie confessing to be capable of reason , because without reason he can neither know nor iudge of himselfe nor of his guilt . secondly , in a confession is requisite and necessary that a partie confessing himself doth truly know what the law doth take & define that offence to be which he doth assume vnto himselfe . for by ignorance of the law sometimes silly men suppose themselues and others to haue incurred the danger of the law , where he that truly vnderstandeth the law is able to informe him the contrary : and for this cause the law it selfe doth giue leaue to consult with the lawyer , and with such as professe and are skilfull in the law. diuines likewise generally acknowledge and grant , that there is a mistaking , an ignorantly and a falsely accusing conscience or guilt , as well as a conscience iustly iudging and accusing . and for this cause many a man may take himselfe to be a theefe , a witch or other offender , who doth not truly or rightly konw what theft in his owne case or some other points is , or what witch-craft or some other offences either truly in themselues are , or by the law are vnderstood ; being in some cases not knowen or agreed , among lawyers themselues . it is therefore senselesse that a man can accuse himselfe iustly of an offence which he doth not know ; and therefore also is it as vniust to admit such an accusation against himselfe . thirdly , in a confession is implyed and presupposed a precedent manifest offence or guilt either by faire euidence likely to be prooued , or at least by due circumstances and presumptions iustly suspected or questioned . i doe hence conclude demonstratiuely , that if a supposed witch be not first found capable of reason , and free from dotage with age or yeeres or sicknesse ; and doe not also know what witch-craft or a witch is , and thirdly if the witch-craft or sinne it selfe bee not vpon sufficient grounds either prooued , or at lest questioned ; the meere accusation of such a supposed witch against her selfe without the former considerations , is not simply or alone sufficient to conuince or condemne her ; neither is such an accusation , truly or properly to be tearmed a confession . and thus we haue made euident by this instance of the supposed witches markes , how the learned physition possessing true art and learning , is not so commonly as the vulgar sort transported into the maze of vaine wonder and ignorant admiration , but duely and truly weighing reason doth apart distinguish and put true difference betweene the wonders in nature , and the wonders aboue nature . the wonders in nature are such diseases , as in their strange shape and likenesse , doe counterfeit such maladies , as are induced by the diuell or by witch-craft . wonders aboue nature , are such diseases , wherein the finger of the diuell is indeede and really discouered . concerning the first kinde ( as here ) so formerly in a former manuell , i haue briefely deliuered , both some of their generall * descriptions , denyed by no man that in ancient time was , or at this time is a iudicious and learned physician , as also diuers of their * particular histories in the persons of some sicke men knowne vnto my selfe . of the second it is here needlesse to propound any more particulars then those aboue mentioned , which i esteeme for the generall illustration sufficient . in true and right decision and distinction of the one from the other , multiplicitie of consideration and circumspection ought diligently attend the intricate maze and labyrinth of error , and illusion in their deceiueable likenesses , whereby the diuell , for his owne aduantage , and the perdition of seduced and beguiled men , doth sometimes cunningly hide his owne workes , and the diuellish practises of witches and sorcerers , from their due detection and punishment ; sometimes to insnare the guiltlesse and innocent , doth iugglingly seeme to doe those things which nature doth iustly challenge , not as his , but as her owne , in iust ballance weighed . it is most certaine , that the diuell cannot possibly mixe himselfe , or his power , with any inferiour nature , substance or body , but the alteration , by the coniunction of so farre discrepant natures , in the vnchangeable decree of the vniuersall nature of all things , necessarily and vnauoidably produced , must needs witnesse and manifestly detect it in the great and mighty oddes . this is very euident and apparent in all the supernaturall workes of the diuell , before mentioned in the generall discourse of this small treatise or worke , whether such as were declared manifest to sense , or such as were euident to reason ; whether such as were effected by the diuell himselfe , with the consent or contract of a sorcerer or witch , or such as were without their knowledge , societie , or contract performed by himselfe . all those supernaturall workes of both these kinds were therefore knowne to be supernaturall , because they were aboue and beyond any cause in sublunary nature . the like the learned physician may certainly conclude , concerning diseases inflicted or mooued by the diuell . for it is impossible that the finger or power of the diuell should be in any maladie , but such a cause must needs produce some effect like it selfe , where true and iudicious discerning is able to finde the infallible , certaine , and vndeceiued stampe of difference . thus farre hath bin briefely declared , how the physician properly and by himselfe doth alone enter into the due consideration and examination of diseases ( where is iust occasion of question ) whether naturally or supernaturally inferred . how vnfit it is here to admit euery idiot for a physician or counsellor ( as is too common both in these and all other affaires of health ) let wise men iudge . certainely from hence it commeth to passe , that most men for euer liue in perpetuall confusion of their thoughts in these cases , and as a iust iudgement of god against their carelesse search and neglect of learned and warranted true counsel , all certainety and truth herein doth still fly farre from them . for as in these ambiguities is requisite and necessary , a learned , iudicious , and prudent physician ; so is it as necessary that he finde those that neede herein aduice , truely and constantly obedient vnto good reason , temperate and discreete , not mutable vpon euery vaine and idle proiect to start away , and to bee transported from a reasonable , iust & discreete proceeding , vnto vncertaine , vaine , and empiricall tryals , since wisdome , knowledge and truth are neuer truely found , but onely of those , that with diligence , patience , and perseuerance search and seeke them out . it remaineth now to come vnto the second way of detection of the bewitched sicke , which was before said to consist in such things as were subiect and manifest vnto a vulgar viewe , as the first vnto the learned physician alone . as of the first , some few examples haue been propounded , so of the latter let vs also viewe other some . in the time of their puroxismes or fits , some diseased persons haue beene seene to vomit crooked iron , coales , brimstone , nailes , needles , pinnes , lumps of lead , waxe , hayre , strawe , and the like , in such quantity , figure , fashion and proportion , as could neuer possibly passe downe , or arise vp thorow the naturall narrownesse of the throar , or be contained in the vnproportionable small capacity , naturall susceptibility and position of the stomake . these things at any time happening , are palpable and not obscure to any eye without difficulty , offering themselues to plaine and open viewe . these like accidents beninenius , wierus , codronchins and others also , euen in in our time and countrey , haue published to haue been seene by themselues . some other sicke persons haue , in the time of the exacerbations of their fits , spoken languages knowingly and vnderstandingly , which in former time they did neuer knowe , nor could afterward know againe : as fernelius a learned physition , and beyond exception worthy credit , doth witnesse concerning a sicke man knowne to himselfe . some sicke men also haue reuealed and declared words , gestures , actions done in farre distant places , euen in the very time and moment of their acting , doing , and vttering , as i haue knowne my selfe in some , and as is testified likewise to haue beene heard , knowne , and seene by diuers witnesses worthy credit in our * country , in diuers bewitched sicke people . as these examples are manifest to any beholder , which shall at any time happen to view them : so are the examples of the first and second kinde euident to the reason and iudgement of the learned and iudicious physicion , and all doe therefore certainely detect and prooue a supernaturall author , cause , or vertue , because they are manifest supernaturall effects . thus haue we pointed out briefely , the detection of the bewitched sicke , both by learned reason proper vnto the iudicious physicion , and also by common sense and reason in all men . if men more at large please to exercise themselues in due consideration and proofe hereof , they shall finde more certaine and sound satisfaction and fruit , with the blessing and allowance of god , then can issue out of the mouthes of sorcerers and witches , which god hath cursed , and disallowed , and in whose hearts and mouthes , the diuell is oft a lying spirit . it hath been briefely , and yet sufficiently herein proued , that almightie god hath giuen vnto reason light , whereby reasonable , temperate and sober minds , through circumspect care and diligence , may see and behold whatsoeuer is truely possible , or iust for man to know , with the fauour and allowance of gods grace , in the detection and discouery of the bewitched sicke . whosoeuer therefore shall contemne , or neglect this light , and shall aske counsell of diuels and witches , the open and proclaimed enemies of god , doe certainely relinquish their faith , and trust in god their creator , and their patience and dependance vpon his prouidence . and although it may somtimes fall out , that prosperous issue doth seeme to follow the counsell of the diuell , yet doth it behoone men to be wary , and not presume , lest it prooue onely a sweete baite , that by a sensible good , the diuell may draw their bewitched desirous vaine minds vnto an insensible damnable hurt . for certainly , he who will rather be beholding vnto the diuell , for his life or health , then chuse to die in the gracious and mercifull hand of god his creator , can neuer expect to participate any portion of saluation in him , without extraordinary repentance . thus much concerning the reasonable discouery of the bewitched sicke , wherein leauing to enquire at witches , sorcercers , or impostors , vpright men , that loue or feare god , or imbrace religion or common reason , may and ought confine and satisfie their iust desires . chap. xi . the production of the works of witches and sorcerers , vnto the publique seate and censure of iustice . we haue hitherto considered , how the workes of diuels and witches , may be both manifest to sense , and euident to reason . they haue in their diuers kinds and different performances and manners distinctly beene instanced . besides those kinds which haue beene mentioned , there may bee innumerable more , among which are those who vndertake and are enquired at , to reueale treasures hid , goods lost or conueighed away , the workes and guilt of other witches , good fortunes , and euill fortunes in diuers affaires , disseignes and attempts : as also those who vndertake by inchantment , to leade captiue the wils and minds of men , vnto extraordinarie and vnreasonable desires or lusts , hatred or loue vnto , or against this or that person , or this or that particular thing , aboue or beyond the naturall power of resistence , and the force and vsuall guidance of naturall reason , in the ordinary course of mans will and nature : but they are all included in the same generall kinde , and common proofe of their diuellish impietie , deriued from the word of god before alleadged vnanswerably , and the true consequence of reason from thence . the difference that is in their diuers kinds , doth onely arise from their seuerall subiects , manners , ceremonies , and rites , according to their seuerall differing contracts with the diuell : some vsing in their workes , reuelations or oraculous answeres , of the demand of resorting people in one manner , fashion , ceremonie , gesture , and rite ; some in another , and some in none at all , certaine , or vnchangeable . concerning these ceremonies , with their seuerall contracts , and the manners thereof , i will not write , partly , because in this place not much materiall ; partly , because they are difficult to detect , except by the witches owne free confession , which happeneth very rare and seldome ; partly , because they tend more to the satisfaction of curiositie then of vse and therefore are not without some danger published . it hath now beene manifest by the word and mouth of god , vnto the reason of man , how a witch or sorcerer may euidently appeare vnto right reason ; namely by his voluntary vndertaking to bee enquired at , for knowledge and reuelation of such things as are hidden by god from all knowledge of men , and are solely and properly in the knowledge of spirits , as hath beene by learned authors and by reason declared . the reuelation being found supernaturall , doth discouer the supernaturall agent or author the diuell , whose proper act whatsoeuer man doeth vndertake in part , or in whole , must necessarily buy or borrow from him , and thereby be conuinced vndoubtedly of contract with him . we haue produced diuers sorts of noted practisers likewise of this inhibited contract , both in the holy scripture expressely nominated , and also by their ordinarie common custome herein obserued in seuerall kindes . concerning them all , we will conclude as a corallary vnto all that went before , with the testimonie and confirmation of lucius apuleius , that famous , expert , & learned magician , in his booke de aureo asino , from his long proofe and acquaintance with the diuell : daemones ( saith hee ) praesident auguriis , aruspiciis , oraculis , magorum miraeculis , that is , the diuels are chiefe presidents , haue chiefe power or authoritie , are chiefe maisters , guides , or rulers ouer diuination , or reuelation by the signes taken in flying of fowles , of diuination by inspection of the entralls of beasts , of oracles , and of all the miracles or miraculous workes of magicians . they that will not beleeue the holy scripture , nor the testimony of so many men and ages , that the diuell is the sole author of vaine miraculous reuelations , diuinations and workes , let them credit the magician his owne mouth . as we haue hitherto viewed , how witch-craft and witches may bee , first , by sense manifestly detected : secondly , by reason euidently conuicted : so let vs now consider , how they may bee both produced vnto the barre of iustice , and bee arraigned and condemned of manifest high treason against almighty god , and of combination with his open and professed enemy the diuell . concerning the first , since it chiefely consisteth in that which is manifest vnto the outward sense , if the witnesses of the manifest magicall and supernaturall act , be substantiall , sufficient , able to iudge , free from exception of malice , partialitie , distraction , folly ; and if by conference & counsell with learned men , religiously and industriously exercised , in iudging in those affaires , there bee iustly deemed no deception of sense , mistaking of reason or imagination , i see no true cause , why it should deserue an * ignoramus , or not bee reputed a true bill , worthy to bee inquired , as a case fit and mature for the same due triall , which iustice , law , and equitie haue ordained in common vnto all other rightfull hearings and proceedings by witnesse and testimonie , although it is likely to prooue a rare plea or cause , because in reason not too frequently to bee found , and farre lesse * in it selfe common or vsuall , then is vulgarly reputed . it might notwithstanding , haply bee more oft detected , if more diligently according to reason inquired . the second kinde of witch by euidence of reason discouered , is farre more frequent then the first , as appeareth by the varietie and multitude of names , which it hath branded vpon it , and the diuersitie of kindes and fashions which it hath put on . it is likewise more easily detected and prooued . a supernaturall reuelation being first made truely manifest ( lest preposterously wee haply call a surmised , or falsely suspected offender into question , before any offence be apparent or knowne ; which is an vniust iniury , and worthy of rebuke and shame with god and iust men ) a supernaturall reuelation ( i say ) being manifest , any mans guilty contract therein is prooued , by his vndertaking to bee enquired at therein . that vndertaking likwise is easily knowne & discouered by those that haue inquired . the foundation of this way of inuestigation of this witch or sorcerer , is the word of god it selfe before recited , and iust and true reason built thereupon , cannot fall or be shaken . thus hauing brought these prisoners to the barre , i there arrest any farther progresse , and leaue them to iustice , to the decree and sentence of the reuerend , graue , and learned iudge , and so proceede the third promised way of inuestigation , and inquisition of witches and sorcerers , according to likely presumption , probable and artificiall coniecture . but before wee arriue vpon that point , it is necessarie , that first a materiall obiection bee satisfied . that is , in the forementioned iudgement of supernaturall workes of sorcery manifest to sense , how can any true testimony or witnesse be required or expected , since doubt is made whether really or truely , or ●elusorily and in seeming onely , many or most things of that kinde , are seene or heard ? hereto is answered : as a true substance is seene not of it selfe simply , but in and by the outward true signe , shape , proportion , colours , and dimension inherent therein , and inseparable there-from ; so the true likenesse , resemblance and pourtraiture of that substance , when separated from that substance , is as truely and as really seene . therefore , experience doeth shew vs , that the same eye which saw the shape , proportion , and figure , together with the true substance , doeth as perfectly both see and know it , when it is separated from the substance by the art of the painter . as in the true miracles of god , wrought by the hand of his seruant moses , the true and vndoubted substance of a truely created serpent , was seene when it was changed from a rodde , by the outward proper and inherent shape : so as truely war an outward pourtraiture and likenesse of serpents seene , in the false miracle of the seeming transmutation of the sorcerers roddes . for how could religion or reason condemne those miracles of the diuell for illusions , if the liuely resemblance of miracles appearing manifestly vnto the eye , had not thereby made them knowne ? for an example , or illustration , how is a iuggling deceit knowne but by the eye ? the sight is said to bee deceiued therein . therefore it doeth see that which doeth deceiue . reason likewise comparing that which was seene , with that which is not seene ; that is , the counterfait with the true substance , doeth prooue the counterfait the present obiect of the sight . the same eyes therefore that saw , in the true miracles of moses , the substance of a serpent by the true inseparable inherent shape , saw likewise the true image and picture of a serpent , in the false and seeming miracles of the enchaunters of egypt . the testimony of the presentation of both vnto the eye , is as true as trueth it selfe ; because the word of trueth hath said it . that the diuell is as powerfull as the most excellent painter , to represent any the most true and liuely likenesse of any creature , is in reason cleare , and hath beene also before prooued . therefore a true testimonie may bee truely giuen , and iustly accepted or taken of a liuely shape , figure , likenesse , or proportion , really presented ( by the art of the diuell ) vnto the eye . all the doubt then remaining , is , to put a true difference betweene that which our imagination doeth represent vnto vs , from within the braine , and that which wee see without by the outward sense . this difference will best appeare by an example . fernelius in his first booke , cap. 11. de abd. rer . caus . doeth make mention of a man , who by the force of charmes , would coniure into a looking glasse certaine shapes or visions , which there would either by writing , or by liuely presentations so perfectly expresse and satisfie , whatsoeuer hee did demaund or commaund vnto them , that easily and readily it might bee distinguished , and knowne by standers by . this fernelius doeth report that hee saw himselfe . what shall wee say herein ? was this diuelish practise a thing doubtfull ? was it not manifest to many eyes , diuersitie of beholders , and the iudicious view of a learned and discerning sight . the like franciscus picus miraudula reporteth , videlicet , that a famous magician of italy in his time , did keepe the skull of a dead man , out of which the diuell did deliuer answeres vnto men enquiring , when the wizard had first vttered certaine words , and had turned the skull toward the sunne . these things being palpably seene , could not bee meere imagination . those things which are meerely in imagination ( with those men whom diseases depriue not of their sense or reason ) are by right reason and true sense , after a short time of their preualence , easily detected to be imaginary ; but those things which are truely , really , and certainely seene , remaine the same for euer after in their due reception of sense ; with vndoubted and vnchanged allowance of reason . hence it is , that a man in a sleepe or dreame , though for a short space , hee doeth oft times verily , really , and very feelingly ( as it were ) thinke himselfe in many actions and employments ; yet when hee awaked from sleepe , his sense and reason doe tell him hee was but in a dreame . many sicke persons likewise vsually , though waking , dreame of things falsely imagined , but the disease being gone , and their sense and reason there-from recouered , they then know and laugh at the fallacies of their imaginations . by these short instances it is apparent , that it is not a thing impossible , but vsuall and familiar vnto all kinde of men that want not their common wits , to distinguish betweene those things which are onely in imagination , and those which are reall and indeede . from hence we may then truely conclude , that against the acts of sorcerie and witch-craft manifest to sense , the due testimonies of vnderstanding , discreete , and iust men , ought to bee no lesse equiualent then against another open acts , or crime whatsoeuer , whereof the witch of endor may serue to shut vp and conclude all doubt for euer herein , for an vnanswerable instance and proofe . shee acknowledgeth her guilt and crime might bee made manifest vnto saul in these wordes , 1. sam. 28.9 . wherefore seekest thou to take mee in a snare , to cause mee to die ? saul likewise himselfe doeth grant vnto her , the sufficiency of his testimony to cause her to die , verse 9. in these wordes , as the lord liueth , no harme shall come vnto thee , for this thing : meaning , by his testimony of her fact , no harme should come vnto her . but here may bee obiected , that it was not his testimony of her fact of raising the vision of saul , which the witch did feare , but his testimony of her confession of her selfe to be a witch , by promising to vndertake it . the contrary is manifest by the text , verse 21. see , thy handmaide hath obeyed thy voyce , and i haue put my soule in thy hand , and haue obeyed the word which thou saidst vnto me . and thus is the doubt concerning the sufficiencie of testimonies , and witnesse in case of witch-craft satisfied . it now remaineth as was promised and intended , that we next view that light vnto the discouery of witch-craft , which artificiall coniecture , probable reason and likely presumption doe afford , since what sense and reason haue made manifest is already declared . chap. xii . that witches and witch-craft may be discouered by probable reason and presumption . as from things euident to sense , and manifest to reason , there issueth a certainety of vndoubted knowledge : so in things that carry onely probabilitie , diligence doth beget and produce verity and * truth of opinion . hence it commeth to passe , that he who truely knoweth , and knowingly can distinguish and discerne the validitie , nature , difference , and right vse of probabilities , doth most seldome in his opinions mistake or erre . hence also it commeth to passe , that according to seuerall measures , and degrees of diligence , study , practice , and exercise of iudging in probabilities , men doe diuersly differ , some excelling other in the merited stiles and attributes of subtiltie , policy , sagacity , exquisitenes . it is true , that in probabilitie , is no perpetuall * certainty : notwithstanding he that warily and wisely weigheth it , cannot in the vncertainty thereof but finde more certainty , then in blinde and vnlikely casualtie ; then in rash attempts and prosecutions , voide of counsell , or likely reason . for although sometimes those things which seeme most likely and probable , doe happen to prooue false , yet doth nature and reason teach and inioyne vs rather to giue credit thereto ; and experience doth manifest that the cause of deception therein , for the most part , doth consist in the weakenesse of mans iudging thereof aright . for in iudging of probabilities , are great oddes , some things onely seeme probable to such as are * wise , learned , expert , subtill : some vnto the most exquisite iudges alone : some to euery vulgar ; some to the choise and best sort of vulgars , and not vnto all ; and in these differences , doth necessarily breede much error and mistaking . notwithstanding , the vertue and force of probabilitie it selfe , simply doth not deceiue , or vsually faile , but as it is diuersly and differently conceiued by men , that oft prooueth false , which seemed likely . vatem hunc perhibemus optimum , saith cicero , qui bene conijciet , that is , we auouch and affirme that man to be the best prophet , or prognosticator of issues to come or happen , who hath the power and skill of right and true coniecture , which euer consisteth in the exquisite perpension of probable inducements . what is among men more admired , or more worthy to be admired , then this art , this skill , this power ? who doth not know what vse , also what benefit doth arise thereby , both vnto the true warrant and allowance of action , and also vnto the maintenance , and iustification of right opinion , in counsels and deliberation ? as in all other faculties and sciences , the excellencie and necessitie thereof doth brightly shine : so most apertly vnto common obseruation , it doth prooue and manifest it selfe in the two seuerall professions of the logician and the oratour . the logician in his discrepations and questions , concerning doubts and ambiguities , by the diligence of subtill dispute , from the light of probabilitie , rectifieth the vnstable fluctuation of vnconstant opinion , and produceth through mature disquisition , and raciocination , what is most safe , most consonant with truth , to hold , affirme , or be perswaded . the oratour in his coniecturall state or questions , in his pleas of doubtfull and controuersed facts , or rights , wherein oft-times probabilitie and likelihood , seeme to stand equall and vnpartiall vnto both parts : notwithstanding by mature , acute , and seasonable pressing , and vrging that which is most like , most reasonable , and consonant with right , with law and equitie , in the end doth bring into light , and discouer , what is most equall , vpright , and worthy to be credited , or respected . what euictions of truth and right , what conuictions of guilt and errour doe dayly issue from hence , common experience , doth prooue and demonstrate . thus much briefely prefixed in generall , concerning the necessitie , light and truth of probabilities ; it now remaineth to consider the vse and power thereof likewise , in our particular proposed subiect of witch-craft , which common sense doth not onely iustifie ( as in all other subiects ) but the word of vndoubted truth . almightie god , in case of idolatrie , doth not onely publish and proclaime his detestation of that great sinne it selfe , but therewith doth include whatsoeuer hath any probabilitie of respect , or reference thereto ; whether in affection and inclination , or in ceremonie or superstitious shew . this is euident , deut. 18. verse 9. where he first forbiddeth his people so much as to imitate , or doe after the manners of the gentiles ; and afterward particulariseth their making their sonnes and daughters to passe thorow the fire . likewise leuit. 19.27 , 28. where he forbiddeth as much as the cutting of his peoples heads , or the corners of their heads round , or ma●ring the tufts of their beards , or marking or cutting of their flesh , as was the manner of infidels and gentiles , in their mourning and lamenting of the dead . likewise deut. 16.21 . where he forbiddeth so much as the planting of any groues of trees neere his altar , because it was the custome , inuention , manner , and resemblance of idolaters . as in case of idolatrie , so in case of witch-craft , which is likewise a kinde of idolatry , because the worship of diuels , almightie god in those places of holy writ , where he publisheth and proclaimeth his high displeasure against witches and sorcerers , with that abominable sinne it selfe , doth also condemne as abominable ; first , in generall all kinde of shew , of affection , liking , inclination , or respect thereof ; secondly , any customes , fashions , rites , ceremonies , superstitions , or gestures from thence deriued , or belonging thereto . the first is manifest , leuit. 19. verse 31. there the prophet , from their god iehouah , doth charge his people , that they doe not so much as turne toward , or decline toward sorcerers or south-sayers , vouchsafe to aske any question , or to respect them : and leuit. 20. verse 6. he giueth iudgement and sentence of death , against that soule that doth but turne or looke toward them . the second is likewise manifest , isaiah 8. verse 19. where almightie god noteth the superstitious peepings , whisperings , and mutterings of sorcerers , and according to those gestures , doth with reproch terme them whisperers , mutterers and peepers : and deut. 18. verse 10 , 11. he rehearseth their mumblings , and charmings , and their superstitious marking the flying of fowles ; and leuit. 19. verse 26. he noteth their vaine and ceremonious obseruing of times . if then almightie god be so strict , that he will not endure or tolerate so much as a friendly looking toward sorcerers : the least respect giuen vnto them , or so much as a demand of a question at their hands , any inclination toward them , any their ceremonies , rites or superstitions , yea , so small a matter as their very outward gestures ; how can religious zeale , or the duty of man toward god his creator , esteeme any of these , or the like , or the least of them , lesse then sufficient matter of probable doubt , presumption , religious iealousie , and suspicion against such men , as doe , or dare presume to imitate , to practise or vse them ? as the holy scripture hath pointed out some few gestures , manners , and rites of sorcerers , for an example and light vnto all other of the same kinde : so hath the daily obseruations of succeeding times added infinite more , which haue , doe , and still may encrease , multiply , and be added , and newly inuented , and put on new different shapes and fashions , according to the fancie of the contractors therein , which are the diuell , and man possessed by him , in whose powers and will , according to the nature , qualitie and conditions of their contract , dependeth and consisteth the variation , or innouation of ceremonious rites . for this cause , among authors and records both of elder and later times , wee reade of such diuersities and numbers of superstitions litations , dedications , performances , and a diabolicall solemnities . as therefore we haue manifested such superstitious rites , ceremonies and gestures of sorcerers , as the holy scripture hath noted and deciphered ; so let vs propound some other by after-times , and other authors obserued . some haue vsed in their intention or execution of their diabolicall workes , or in the way of prelusion one kinde of * ceremonious homage , and some another . some doe neuer attempt nor enterprise a diabolicall execution , but with mumblings , whisperings , and secret sounds , and words heard grumbling in their mouthes : as theophrastus in his 9. booke of herbes and plants doth witnesse , concerning certaine magicians in gathering helleborus , and mandragora : and as is likewise vndoubtedly discouered , by the great attributes that are by many famous writers ascribed vnto the caball of the iewes , and vnto letters , characters , words , sillables and sentences superstitiously pronounced . galen writeth , that a certaine sorcerer by vttering and muttering but one word , immediately killed , or caused to dye a serpent or scorpion . beniuenius in his booke de abd. morb . caus . affirmeth , that some kinde of people haue beene obserued to doe hurt and to surprise others , by vsing only certaine sacred and holy words . it is apparent likewise , that others haue accomplished their diuelish ends , by apparitions , shapes , or figures , raised or coniured into glasses ; as fernelius , an eye-witnesse , in his booke de abdit . rer . caus . doth publish . some receiue power and vertue from the diuell vnto their diabolicall preparations , by certaine inchanted hearbes , or medicines which they mixe and gather , sometimes with brasse hookes , sometimes by moone-shine in the night , sometimes with their feete bare and naked , and their bodies clothed with white shirts , as plinie reporteth . some are reported , to obtaine of the diuell their desired ends or workes , by deliuering vnto the diuell bonds or couenants , written with their owne hands . this serres the french chronicler doth report , confessed by certaine witches , in the raigne of henry the fourth . and mr. fox , in the life of martin luther , doth make mention of a yong man , who deliuered a bond vnto the diuell , vpon certaine conditions , which bond was written with the yong mans owne blood , and vpon his repentance , and the earnest zealous prayer of the people vnto god in his behalfe , was redeliuered , and cast into the church in the view and sight of the whole assembly there and then being . some deriue an effectuall vertue vnto their decreed diuellish workes , by hanging characters or papers about the necke , as plinie reporteth . some practise to bring their diuelish ends vnto issue , by coniured images and pictures of waxe , golde , earth , or other matter , as thomas aquinas in his booke de occultis naturae witnesseth . holing shed , page 534. doth chronicle the execution of certaine traitours , for conspiring the king of englands death by sorcerous and magicall pictures of waxe . the same author , page 1271. doth report , that in the twentith yeere of queene elizabeth , a figure-flinger ( as hee termeth him ) being suspected as a coniurer or witch , sudainely dying , there was found about him ( besides bookes of coniuration , and other sorcerous papers or characters ) the picture of a man wrought out of tynne . some late writers haue obserued , that diuers witches by such pictures , haue caused the persons thereby represented secretly to languish and consume , as was lately prooued against some late famous witches of yorke-shire and lancaster , by the testimonies beyond exception of witnesses , not onely present , but presidents in their tryall and arraignment . some execute their hellish intentions by infernall compositions , drawne out of the bowels of dead and murthered infants ; as ioannes baptist porta in his booke de magia naturali , doth from his owne knowledge affirme , and thereto the malleus maleficarum with others doe assent . some practise also sorcery by tying knots , as sant ierome testifieth in vita hilarij , concerning a priest of aesculapius at memphis . some practise witch-craft by touching with the hand or finger onely , as biniuenius saith . some in their sorcerous acts or coniurations , vse partchment made of the skinne of infants , or children borne before their time : as serres reporteth from the confession of witches , in the time and raigne of henry the fourth detected . some for the promoting of their diuelish deuices , vse the ministery of liuing creatures , or of diuels and spirits in their likenesse as histories report , and theocritus in his pharmacentria , seemeth to credit , inducing there a sorceresse , who by the power of her bird , did drawe and force her louer to come vnto her . this seemeth not impossible vnto a witch , by the multitude of liuing shapes , which the diuell in former ages hath vsually assumed , termed faunes , satyres , nymphes , and the like , familiarly conuersing with men . some bring their cursed sorcery vnto their wished end , by sacrificing vnto the diuell some liuing creatures , as serres likewise witneseth , from the confession of witches in henry the fourth of france deprehended ; among whom , one confessed to haue offered vnto his diuell or spirit a beetle . this seemeth not improbable , by the diabolicall litations and bloudy sacrifices , not onely of other creatures , but euen of men , wherewith in ancient time the heathen pleased their gods , which were no other then diuels . and rather then the diuell will altogether want worship , he is sometimes contented to accept the parings of nailes ; as serres from the confession of certaine french witches doth report . some authors write , that some sorts of sorcerers are obserued to fasten vpon men their magicall mischieuous effects , and workes , by conueying or deliuering vnto the persons , whom they meane to assault , meats , or drinkes , or other such like ; as is euident by the generall knowne power of the magicke cups of the inchaunted filtra or loue draughts : and as seemeth iustified by s. augustine , in his 18. booke de ciuitate dei , making mention of a woman who be witched others , by deliuering only a piece of cheese . some of our late countrie-men haue obserued , some witches to mischiefe or surprise such as they intend maliciously to destroy , by obtaining some part or parcell of their garments , or any excrements belonging vnto them , as their hayre , or the like . it is not to be doubted that the diuell , that old protens , is able to change and metamorphise his rites , ceremonies , and superstitions , into what new shapes or formes are best sutable to his pleasure and his fellow-contractors most commodious vses and purposes . concerning all the former mentioned , although it be exceeding difficult ; nay , an impossible thing for any man to auouch euery of them true in his owne knowledge or experience ; yet for that some kindes of them wee may assuredly know and beleeue from god himselfe , who hath in his sacred word nominated both * apparitions of the diuel , as also , incantations , charmes , * spels and familiarity with spirits , as also for that reason doth demonstrate , that there may be many more kinds , besides those named of the same likenesse , nature abused , and diuelish vse ; and for that vnto othersome , the credit , worth and merit of those writers by whom they haue been obserued and published , doth giue weight and estimation , it may be approoued as an infallible conclusion , that wheresoeuer any of them or the like , being diligently enquired after , are either really found , or in apparence or shew resembling , that there ( with the concurrence of circumstances , and approoued precedence of a manifest worke of sorcery consenting ) that there , i say , it ought to be sufficient & vncontroled matter , or occasion of iust suspicion and presumption against the particular , in whom they are by iust witnesses free from exception , detected and palpably knowne , practised and exercised . as we haue now briefly recited and called to minde some sorts of such ceremonies , rites , superstitions , manners , instruments and gestures as are annexed vnto that kinde of sorcery or witch-craft which consisteth in action : so let vs also recite some other sorts of ceremonies , rites , and superstitions , which belong vnto that kinde of sorcery which is conuersant in diuinations , reuelations of things hidden , predictions , and prophecies . diuinations according to nature or art , as cicero distinguisheth in his first booke de diuinatione , we doe not intend or purpose , but that diuination which the same author in the same place doth refer into a power aboue man , which he there termeth the power of the gods , betweene whom and diuination , the stoickes make this reciprocation , si sit diuinatio , dij sunt , si dij sine est diuinatio ; that is , if there be right diuination or prediction of things to come not contained in art or nature , certainly that diuination is of the gods , as reciprocally where there are gods , there is diuination . here wee see plainely , not onely the antiquity , but the direct originall of diuinations , and that they do manifestly deriue themselues from idol-gods , from infidels , from idolaters . this is further euident likewise , by the generall current and report of all histories , euen from the first beginning and foundation of rome by romulus , as through all ancient writings and writers , the frequent mention of augury , aruspicy , extispicy , and the like , doth plentifully witnesse . the holy scripture also and word of god doth testifie the same , deut. 18. verse 9 , 10 , 11. where diuination by the flying of fowles , by the obseruation of times , and the like , are reckoned among the abominations of the nations , or gentiles . the originall then of diuinations issuing from diuels ( because from false gods , the gods of the heathen and idolaters ) let vs for the better noting of the abomination it selfe , obserue and point out some of their ceremonies , manners , and superstitions also . some in olde time vsed to diuine , as by the flying of fowles , so by viewing of lightning , by monsters , by lots , by inspection of the starres , by dreames , per monstra , & portenta , fulgura , sortes , insomnia , per astra , as cicero testifieth at large in his bookes de diuinatione . some did vse to draw their diuinations out of tubs , or vessels of water , whereinto were cast certaine thin plates of siluer and gold , and other precious iewels , by which the diuels ( which infidels ignorantly called their gods ) were allured to answere vnto demands , doubts , and questions , as is by psellus described , and was vsuall among the assyrian coniectors . some deriued their diuinations from looking-glasses , wherein the diuell satisfied vnto demands and questions , by figures and shapes there appearing . this kinde of diuination was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereunto came very neere and was like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . some fetch their diuinations by lots , taken from points , letters , characters , figures , words , syllables , sentences , which kinde of diuination is distinguished by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . if we should number vp euery particular kinde of shape , wherein diuination doeth shrowde it selfe , it would prooue a long and tedious voyage , not onely through fire , water , ayre , earth , and other farre distant and diuided parts of the wide and spacious world , but through siues , riddles , the guts and bowels of the dead , and many other secret haunts & holes , wherein as the inuincible labyrinths of intricate illusions , the diuell doeth shadow and hide his subtill insidiation of silly deceiued man. he that desireth more curiously to reade other particulars herein , i referre him vnto s. augustine , de natura daemonum , and to camerarius , de diuinationum generibus . it is sufficient that the trueth and possibilitie of these kindes of diuinations and the like , with their ceremonies , rites , customes , and superstitions ; as also their detested originall , end , vse , and abomination , is esteemed diuellish by the word of god , and his most sacred voyce , wherein vnder those kindes of diuination , by the flying of fowles , obseruation of times , deut. 18. verse 10 , 11. and vaine gazing and beholding the starres , isaiah 47.19 . he displayeth and iudgeth the nature and qualitie of all other the like , couered by what stiles or names soeuer . the enumeration of any more sorts , might increase in number , and aduance curiositie , but can adde nothing in substance or materiall vse . the reason that the diuell requireth these rites and ceremonies , s. augustine doeth declare lib. 21. cap. 6. de cinit . dei , alliciuntur daemones ( saith he ) per varia genera lapidum , herbarum , lignorum , animalium , carminum , ri●uum , non vt animalia cibis sed vt spiritus signis , in quantum scilicet haec iis adhibentur in signum diuini honoris cuius ipsi sunt cupidi . that is , diuels are drawne or coniured , by diuers kindes of stones , hearbes , woodes , creatures , words , rimes , rites , or ceremonies , not as liuing creatures desire food , but as spirits reioyce or delight in signes , because those signes argue respect , worship , and honour , whereof they are very ambitious and desirous , as affecting diuine worshippe in malice of god himselfe and his diuine worship . to the same purpose saith binsfeldius comment . vel explicat . in praelud . 9. delectantur daemones signis cum imitaeri deum studeant in sacramentis suis . that is , diuels delight in signes , rites , and ceremonies , as desiring to imitate , or to be like god in his sacraments . wee haue summarily ( wherein for our information is sufficient competence ) produced some few sorts of ceremonies , rites , and superstitious gestures in both kindes , that is , both such as belong to that kinde of sorcery , which consisteth in act , and working , as also that which is exercised in diuination , prediction , and reuelation . the generall rule and reason is the same , and extendeth it selfe equally against both . let vs then in the conclusion thus conioyne them both together . what man is he among men so blind , who beholding any man the former ceremonies , rites , prelusions , or gestures , being suspicious notes , markes , cognizances , and badges of sorcerers and witches , in either kinde , and doeth not thinke that he may with good reason doubt the ordianry correspondence of fruits , & workes answerable thereto ? vnto the former presumption , if circumstances of time , place , instruments and meanes , fitting such diuellish actes , opportunitie , and the like doe adde their force , doeth not iust occasion of doubt increase ? for illustration and example , let vs suppose a person of a curious and * inquisitiue disposition in things hidden or inhibited , a man voide of the feare and knowledge of god , a searcher after sorcerers , and their diuellish artes , educate among them by kindred , affinitie , or neighbour-hood , with them hauing generall opportunitie vnto inchoation into that diabolicall mysterie , a man likely and prone to become a receptacle of diuels , expressed by his long obserued , or knowne flying from , or hating all occasions or places , where the name , mention , worshippe , or adoration of almighty god is in any kinde vsed ; a man out of whose cursed lips hath at any time beene heard , the * renouncing of god , or voluntary profession or loue and friendship vnto the diuel ( all which with horror sometimes my owne eares did heare , in a * woman at an open assise , being there indited vpon suspicion of witch-craft . ) let vs yet further consider in the same man , an extraordinary alienation of himselfe , from all societie and company with men ( for that familiar conuersation with diuels , begetteth an hatred and detestation , both of the remembrance of god or sight of men ) likewise a frequentation or solemne haunting of desarte * places , forsaken & vnaccustomed of men , the habitations of zijm and iijm , graues and sepulchres . this seemeth , math. 8. luke 8. marke 5. in the possessed true . the possessed and the witch , are both the habitacles of diuels ; with this onely difference , that the witch doth willingly entertaine him . his custome of haunting tombes and sepulchres , in the one doth make it probable , and credible in the other . likewise a solitary solacing himselfe , or accustoming abroad oft , and vsually alone , and vnacompanied at times and houres vnusuall and vncouth to men , as the most darke seasons of the night , fitting the darke workes , and the workemen of the prince of darkenes . let vs yet more particularly obserue this man branded with the former note , seeming or professing to practise workes aboue the power and possibilitie of man , to threaten or promise to performe , beyond the custome of men , whether in generall , or toward any particular . in a diuellish intendred action bent against any particular , likewise wee may diligently examine any manifest speciall prouocation , first giuen : secondly , an apparent apprehension thereof expressed by words , gestures , or deedes : thirdly intention , or expectation , succeeding the prouocation , starting out oft-times , or intimated by any rash , vnaduised , or sudaine , proiect , of headie and vnbridled passion : fourthly , the opportunitie sutable vnto such an intended desseigne as time and place competent for accesse , speech , sight , or receiuing from , or giuing vnto the particular , against whom such diuellish thoughts are set , any thing , wherein any inchanted power or vertue is vsually hid and conueighed . after a sorcerous deede is thus certainely obserued to proceede , we may then further with vigilant circumspection view , whether ought may be detected , iustly arguing his reioycing pride , or boasting therein , that standeth iustly suspected , or ought that may prooue or expresse his doubt , or feare of discouery , his guilty lookes , cunning euasions , shifting , lying , or contradictory answeres , and apologies vnto particulars vrged . these circumstances and the like , though each alone and single may seeme of no moment or weight , yet concurring together , or aptly conferred , they oft produce a worth from whence doth issue full & complete satisfaction . verisimilia singula suo pondere mouent , coaceruata multùm proficiunt ( saith cicero ) that is , euery single circumstance hath his weight and vse , but consenting and concurring together , they doe much aduantage . since then what vertue or power soeuer , circumstances and presumptions , doe vsually and generally vnfold in all other subiects or matters whatsoeuer , the same equally and as largely , reason doeth here display and offer in this of witch-craft : why should not the like practise thereof herein also bee vrged and found , as likely and succesfull ? i doe not commend or allow the vsuall rash , foolish and fantasticall abuse of circumstances , nor their wresting and forging , nor the coniuration or raising vp of their likenesse , and shadowes , without any substance or trueth ( as is too common and vulgar ) out of meere fancy or defect of true iudgement , without the due manifestation of a certaine crime first in this kinde assured . but where all the former circumstances doe truely and really occurre , or most of them , or the most materiall amongst them with an apparant vncontrouled precedent euidence of an vndoubted act of sorcery , and are not indirectly wrested or guilefully extorted , but directly proued , & fairely produced and vrged ; what man inioying his common sense or reason , can be ignorant , what a large scope and faire fielde they doe yeeld to sent , to trace and chace the most hidden and secret guilt of witches whatsoeuer , out of their vtmost shifting most close couerts and subtill concealements ? i doe not affirme circumstances and presumptions , simply in themselues sufficient to prooue or condemne a witch : but what reasonable man will or can doubt or deny , where first a manifest worke of sorcery is with true iudgement discerned , and knowne certainely perpetrate : that the former circumstances and presumptions pointing vnto a particular , doe giue sufficient warrant , reason , and matter of calling that particular into question , & of inioyning and vrging him vnto his purgation and iustification from those euill apparances , whereby through the differencies , iarres , contrarieties , and contradictions of the false faces and vizards of seeming truth ( because identity and vnity is properly and solely found with truth it selfe inuiolable and the same ) guiltinesse is oft vnable to finde a couert to hid it selfe , but rubbed or galled vnto the quicke , doth breake out and issue forth in his owne perfect and vndeceiuing liknesse . it may be obiected , that it doth commonly fall out , and is so oft seene , that the hearts of witches are by the diuell so possessed , so hardned and sealed vp against all touch , either of any conscience , or the least sparke of the affections of men left in them , that there is no possibility , or hope of any preualence , by the pressing of any presumptions or circumstances , which they for the most part will answere with wilfull and peruerse silence . this is and may be sometimes true , yet is no sufficient reason , why due proofe and tryall should not alwayes diligently be made herein , since first experience it selfe doth witnesse a manifest benefite thereby : secondly , the like reasonable course and practice is knowne both vsuall , fruitfull and effectuall in all other disquisitions , and inquisitions whatsoeuer : and thirdly , the diuell himselfe , the witches and sorcerers great and graund master , though of farre fewer words then witches , ( as seldome speaking at all ) and abounding with farre more subtiltie and cunning ; yet is he not able by all his art or cunning , alwayes to hide his owne workes , but by presumptions and circumstances , wise and vnderstanding hearts doe oft discerne and discouer them , as is by dayly experience seene and testified , and is confirmed by the proofe which all holy and godly men haue euer had thereof . and to this purpose , and for this cause the holy scripture doth require gods chosen children , to sift and try the spirits , whether they be of god or no ; that is , whether they be of his holy spirit , or of the euill spirit which is the diuell . although therefore god for his owne secret decree , or purpose , doe permit the diuell sometimes to hide and shadow the guilt of his associates , witches and sorcerers , from the sight or deprehension of man , and thereby , sometimes , frustrate mans iust endeuour and duty of their discouery ; yet doth he not totally or altogether herein subiect , or captiuate , or abridge mans power or possibility of preualence , euen against all the power and force of diuels , as oft-times our dullest senses cannot choose but witnesse . could the diuell , or their owne craft whatsoeuer , deliuer the sorcerers from destruction out of the hands of saul , who iustly destroyed them all out of the land of israel , 1. sam. 18. verse 9. or out of the hands of iosias , who according to lawe , tooke away or abolished all that had familiar spirits , and southsayers . 2. kings chap. 23. verse 24 ? the extirpation of these southsayers , by those princes , was commended of god , and by his lawe commanded , leuit. 20.27 . the same lawe of god commaundeth , that no man be iudged or put to death , but by the mouth of two witnesses , from whence it is necessarily collected , that the workes of sorcery are not alwayes hidden , but oft-times so open , that they may be manifestly noted ; otherwise , how could they be testified , which vnto their condemnation the lawe doth euer presuppose and necessarily commaund ? neither is this lawe of god any thing discrepant from the commom equity of all lawes , or from reason it selfe : first , for that many workes of sorcery doe immediately in their first view , manifest themselues to the sense , as is euident , by the miraculous workes of the enchaunters of egypt , practised in the sight of pharaoh king of egypt . secondly , for that many workes are apparent manifestly to reason , in which , though the sense cannot immediately discerne , or take notice of their quality and authour ; yet by necessary inference and euidence of reason , they are certainly and demonstratiuely prooued to issue from the power and force of spirits and diuels , as hath beene formerly declared , concerning both workes and also diuinations , prophecies , and reuelations hidden from all curiosity and possibility of man. thirdly , for that circumstances and presumptions doe with good and likely reason call into question , and iustly charge with suspicion ( as hath beene instanced ) concerning the performers and practisers of ceremonious rites , superstitious gestures , actions and manners vsuall vnto witches and sorcerers . since then , as is before prooued , almighty god doth inioyne a necessity of testimonies , vnto all condemnations and iudgements of death whatsoeuer , and testimony doth alwaies necessarily include a manifestation of whatsoeuer is testified , either to sense , or reason , or both ; it followeth as a necessary conclusion vnto all that hath bin said : that from things either manifest to sense , or euident to reason , issueth wholly and solely , not onely the reasonable and likely way of detection of witches , but the very true way by god himselfe , in all true reason intended and commanded . and from this way it is , both by multitudes of examples , by experience and reason manifest , that neither witches , nor the diuell himselfe is altogether able to hide or defend their guilt . diligence therefore herein duely and carefully exercising it selfe certainely shall not , nor can prooue the lawe of god vaine , nor the owne endeuour frustrate or voide , although haply difficulties and impediments may somtimes interrupt , as in all other cases and affaires is vsuall . thus hath beene made manifest how witch-craft is discouerable by sense , and euident by reason ; likewise , that it is no more inscrutable or hidden from detection in the inquisition thereof , by signes of presumption , probable and likely coniecture or suspicion , then all other intricate or hidden subiects , or obiects of the vnderstanding whatsoeuer . for , although presumptions are alone no sufficient proofe , yet doe they yeeld matter and occasion of diligent and iudicious inquisition , which is the reasonable way and due method of vpright proceeding , and the common , hopefull and warranted path vnto all detections , in all other cases of doubt and difficulty whatsoeuer ; wherein i see no cause or reason , why iudicious , wary and wise practise and proofe , weighing and pressing circumstances into the bone and marrow , should not equally , in case of witch-craft , as in all other cases of iudgement and inquisitions ( though not euer because that exceedes the nature of presumption ) equally , i say , and as oft should not confound the guilty , and chase and winde out as faire an issue . certainely , if men would more industriously exercise their sharper wits , exquisite sense , and awaked iudgements , according vnto the former reasonable , religious , and iudicious wayes , exempt from the burthen and incumbrance of blinde superstitions , traditionary and imaginary inuentions and customes , no doubt , but experience would yeeld and bring forth in short time , a much more rich increase of satisfaction , and more happy detection in iudiciall proceedings . it is true , that in the case of witch-craft many things are very difficult , hidden and infolded in mists and clouds , ouershadowing our reason and best vnderstanding . notwithstanding , why should men be more impatient or deiected , that in matters of witch-craft , many things are oft hidden from our knowledge , and discouery , when the same darkenesse , obscurity , difficulty and doubtfulnesse , is a thing ordinary in many other subiects beside , as necessary vnto vs , and concerning which , it may be no lesse truely said , that in this life of mortality , much more is that which is vnknowne , then that which is knowne and reuealed vnto vs. hence is that ancient saying of the philosopher : hoc tantum scio , quòd nihil scio , that is , so few are those things , which are demonstratiuely , truely , and certainely knowne , that they are nothing in comparison of the infinite number and multitude of such things , as are either onely probable , or obscure or inscrutable . for to deny that god hath giuen vnto man a great measure of knowledge in many things , were not onely grosse darknesse and blindnesse , but great ingratitude , yea impiety . neuerthelesse , it were also as great fatuity not to see or acknowledge , that god hath mixed this knowledge with much intricate difficulty and ambiguity , which notwithstanding he doth in his wisedome more or lesse reueale distribute and dispense , in seuerall measures , vnto seuerall men , according to their seuerall cares , studies , indefatigable paines , and more industrious indeauour , in seeking and inquiring it : in defect whereof more commonly then either in gods decreed restraint , or natures abnuence , mens desires and labours are so often annihilate . chap. xiii . the confutation of diuers erroneous wayes , vnto the discouery of witches , vulgarly receiued and approoued . as true religion doth truely teach the true worship of god in that true manner which he requireth , and commandeth : so superstition in an vnapt measure or manner , doth offer vp and sacrifice her vaine & foolish zeale or feare . vnto her therefore & her sacrifice , thus doth almighty god reply ; who required this at your hands ? i hate and abhorre your sabboths and your new moones , isa . 12.13 . the heathen oratour could say , religio continetur cultu pio deorum . true religion consisteth in the holy and true worship of god. vnto the aduancing of the worship of the true god , the extirpation of witches and witch-craft ( because it is the most abominable kinde of idolatry ) is a speciall seruice , and acceptable duty vnto god , expressely commanded by himselfe , deut. 17.3 , 4 , 5. in the performance therefore of this worship , as it is solely and truely religious , to seeke their extermination by those meanes , and in that manner , which almightie god doth approue and allow : so with misgouerned zeale or feare , in the ignorance , or neglect of the right manner or way , inconsiderately to follow vnwarranted pathes thereto , is plaine superstition . iulius scaliger , in his third booke of poetrie , thus describeth very liuely the nature of superstition . superstitio satisfacit ad notandum eum habitum , quo metuimus , aut deum sine ratione , aut ei opera attribuimus quae opera ne cogitauit quidem vnquam ille , that is , this word superstition doth serue to set forth such an habit or disposition of minde , wherein wee worship or so feare god , as is voide of cause or reason , or vnto our owne hurt or damage , we attribute vnto god , as of god , those workes or things , which almighty god himselfe neuer thought or intended . the word which the greekes vse for superstition , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inconsulta & absurda diuinae potentiae formido , that is , an absurd , and ill-aduised feare or worship of god , which certainely is there , where he neither requireth it , nor is true cause or reason either of such worship , or in such sort or manner . in this speciall part therefore of the worship and feare of god , namely , in the discouery of witch-craft and sorcery , as wee haue before laboured to finde out those waies which are lawfull , iustifiable , and allowed : so let vs now briefely display the folly and vanity of erroneous and blind pathes , pointing deceitfully thereto ; that we seeke not superstitiously to serue god , in our inioyned and commanded duties of the discoueries of witches , with our owne vanities or follies , rash inuentions , or deuices ; but in reasonable , iust , discreete and religious proceeding , which is onely and solely acceptable with god. in former ages and times , haue been published by diuers writers , many ridiculous traditions , herein so vaine , and so farre vnworthy any serious confutation , that they scarce deserue so much as bare mention . of this sort are the imagined profligations of the fits of the bewitched , by beholding the face of a priest , by being touched by hallowed ointments , or liniments , by the vertue of exorcisation , of incense , of odours , of certaine mumbled sacred or misticall words . i will therefore omit these , as by time it selfe worne exolete , found worthlesse , and almost of later writers left namelesse , and will onely oppose and examine such later experiments , as doe in our time and country most preuaile in esteeme . chap. xiiii . the casting of witches into the water , scratching , beating , pinching , and drawing of blood of witches . it is vulgarly credited , that the casting of supposed witches bound into the water , and the water refusing or not suffering them to sinke within her bosome or bowels , is an infallible detection that such are witches . if this experiment be true , then must it necessarily so be , either as a thing ordinary , or as a thing extraordinary : because nothing can happen or fall out , that is not limited within this circuit or compasse . that which is ordinary , is naturall ; as likewise that which is natural , is ordinary . aristotle in the second of his ethickes saith of that which is naturall quod aliter non assurscit , that is , ordinarily it is not otherwise , then euer the same . from whence it doth follow by good consequent , that whatsoeuer is ordinary , must be naturall , because it keepeth the same course and order , which is the property of nature . for this cause scaliger in his booke de subtilitate saith , natura est ordinaria dei potestas , that is , nature is the ordinary power of god , in the ordinary course and gouernment of all things . if then this experiment in the tryall of witches , be as a thing ordinary ( as it is vulgarly esteemed ) it must be found likewise naturall . if it cannot be found naturall , it cannot be ordinary . that it is not , nor cannot be naturall , is manifest . first , for that the ordinary nature of things senselesse and voide of reason , doth not distinguish one person from another , vertue from vice , a good man from an euill man. this our sauiour himselfe doth confirme , math. 5. verse . 45. god maketh his sunne to arise on the euill , and the good , and sendeth raine on the iust and vniust . nay , we may further obserue in the booke of god , and also reade in the booke of nature and common experience , that the common benefit of nature , is not onely vouchsafed vnto all wicked men indifferently , but euen vnto diuels themselues , who doe not onely participate in nature the common essence , faculties and powers , proper vnto the substance and nature of all other spirits ; but also doe exercise these powers and spirituall forces vsually vpon other inferiour natures , subiect vnto their supernaturall nature , reach and efficacy , as is often seene in their workes euen vpon the bodies and goods of the blessed saints and sonnes of god. hereby then is euident , that nature cannot take notice , or distinguish a wicked man , no not a diuell , and therefore much lesse a witch . but here may be obiected , that diuers herbs and other simples , produce many strange and wondered effects , by an hidden secret , and occult qualitie and property in nature , though there appeare no manifest qualitie oft-times in them , by which in reason or probabilitie they should or can bee effectuall thereto . this physicions doe dayly witnesse and prooue true . why then may not there bee likewise yeelded the like hidden power , or antipatheticall vertue in the nature of the element of water , and thereby a witch bee detected ; as well without knowne cause or reason thereof in nature ; notwithstanding naturally the euils or diseases both of body and minde , are both detected , and cured by elementary substances or compositions , in which there is no manifest knowne proportion therewith ? it is truly answered , that although in this supposed experiment of the disposition of the element of water towards witches , casualty may haply sometimes seeme to iustifie it true ; yet is not this sufficient to euince it a thing naturall . those things which are naturall , necessarily and euer produce their effect , except some manifest or extraordinary interception or impediment hinder . thus fire doth necessarily , ordinarily , and alwaies burne and consume any combustible matter or fuell being added thereto , except either some manifest or extraordinary hindrance oppose it . the like may be saide of all other elements for their naturall effects in their proper obiects . naturall medicines likewise , if rightly accommodated with prudence , art and discretion vnto the right disease , doe neuer faile their vsuall productions or effects . this almighty god in his holy writ doth confirme , and long and aged experience of many hundreths of yeares hath successiuely witnessed , wherein the ancient records of all learned writers , haue euer testified innumerable medicinal herbs and drugges , certainely and truely to bee euer the same . present times doe likewise see & witnes it , and no man doth or can doubt it in the right proofe . concerning any such nature or custome in the element of water , in the refragation of witches , who was as yet euer able to write and fully resolue , or prooue it ordinary , necessary , certaine , euer or for the most part , not failing as is in course of nature most infallible and neuer doubted ? what former ages haue successiuely vouchsafed the mention of truth or certainty therein ? hath almighty god , at all , so much as approued any opinion or thought thereof ? is it not rather to be iustly doubted , that it may be esteemed among the abominations of the gentiles , which god in his people doth detest , deut. 18. verse 9 ? doe all men in our time , or good and iust men auouch their owne proofe in the tryall thereof ? or contrariwise , doe not many wise , religious , learned and equall minds with reason reiect and contemne it ? doth law as yet establish it , or reason prooue it ? how can it then be proposed as equiualent with those reasonable meanes or wayes , of iust proceedings or tryalls , which god , his diuine lawe , his law of nature , iudgement , reason , experience , and the lawes of men haue euer witnessed , perpetually and onely assured certaine and infallible ? it wanteth the vniuersall testimony of former ages and writers ; in this our age it is held in iealousie with the most iudicious , sage , and wise : it hath no reasonable proofe , no iustifiable tryall hath dared to auouch it vpon publike record , no lawe hath as yet , thought it worthy of admittance ; and the lawe of god is not prooued to prooue or approue it . if it had beene a thing naturall , ordinary , of necessary , or of certaine operation or power , and therein so euidently remarkeable , it is impossible it should haue escaped authenticall approbation , or the same notable testimonies , which all other tryed truths haue euer obtained . from the former premises therefore we conclude , that it cannot be a thing naturall , necessary or ordinary . if it be not ordinary , then is it not alwaies the same ; if not alwayes the same , then is it sometimes failing ; if sometimes failing , then is it not infallible ; if not infallible , then in no true iudgement or iustice to be trusted or credited . it now remaineth to inquire , whether being prooued false or ordinary , it may not be prooued true as extraordinary ( for to esteeme or grant it both is an impossibility in nature , and an absurdity in reason . ) let vs grant , it may be iudged and deemed extraordinary ; the next doubt then remaining is , whether being extraordinary or miraculous , it be of god or of the diuell . the reason why some men suppose it should be of god , is , for that the water is an element which is vsed in baptisme , and therefore by the miraculous and extraordinary power of god , doth reiect and refuse those who haue renounced their vowe and promise thereby , made vnto god , of which sort are witches . if this reason be sound and good , why should not bread and wine , being elements in that sacrement of the eucharist , be likewise noted and obserued to trurne backe , or fly away from the thraotes , mouthes , and teeth of witches ? and why , ( if for the former reason , the water being an element in the sacrament of couenant , made with god , in the first initiation into the faith , doe for that cause refuse to receiue witches into her bosome , and thereby giue an infallible proofe of a witch ? ) why , i say , should not by the same reason bread and wine , being elements in the sacrament of confirmation and growth of faith , refuse and fly from those much more , whose faith and promise made vnto god in riper and more vnderstanding yeares , is by them renounced ? and why for that cause , should not bread and wine become as infallible markes and testimonies vnto the detection of witches ? if the reason be good in the first , it must necessarily be the same in the second ; and if it faile in the second , it cannot be good or sound in the first . neither doth it or can it stand with any good reason at all , that because so smal part of the element of water , is set apart vnto that religious seruice in the sacrament ; therefore , the whole element of water , or all other waters must thereby obtaine any generall common property aboue the kinde or nature . neither is it as yet agreed , or concluded generally among the most learned , and reuerend diuines , whether that small part of water which in particular is set apart , or vsed in the sacrament , doth thereby receiue any manifest alteration at all in substance , essence , nature or quality . if then that part of the element of water it selfe , which is hallowed vnto that holy vse , be not manifested , or apparently prooued to be thereby indowed with any vertue , much lesse can it communicate any vertue vnto other waters , which did not participate therewith in the same religious seruice . except then there may be prooued by this religious vse of water , some more endowment of sense or religion therein , then is in other elements , why should it more fly from a witch then the fire , then the ayre , then the earth ? the fire doth warme them , the ayre flyeth not from them , but giueth them breathing ; the earth refuseth not to beare them , to feede them , to bury them . why then should the water alone runne away or flye from them ? it may be answered , that it is a miracle , whereof therefore there neither can nor ought reason in nature to be demaunded or giuen . if it be a miracle , it is either a true miracle , which onely and solely doth exceed the power of any * created nature , or is a seeming miracle by the power of the diuell , working effects in respect of mans reason , nature , and power supernaturall and impossible ; notwithstanding confined and limited within the generall rule , reason and power of vniuersall nature , which he * cannot exceed or transcend , being a finite creature , and no infinite creator . miracles , of the first kinde , are raising from the dead the son of the widow of sarepta , by elias 3. of the kings , 17. the diuiding the water of iordan with elias cloake , 4. of the kings 2. the curing of the sicke by s. pauls handkercher , act. 5.19 . the raising lazarus by our blessed sauiour , and the like . miracles of the second kinde , are all the workes of the enchanters of egypt , exod. 7. which were onely diuellish sleights , cunning * imitations , countersets , and diabolicall resemblances and shadowes of the true miracles , wrought by almighty god , in the hand of his seruant moses . if this miracle , or this miraculous detection of witches by water , be of this later kinde , it is of the diuell ; and is not to be esteemed or named , where the name of god is feared or called vpon . for although the cunning fraude of the diuell , aboue and beyond all capacitie of the weake sense and vnderstanding of man , doe so liuely oft-times cast before our eyes , the outward shape and similitude of the miracles of god , that man is not able easily to distinguish them , or at first sight to put a true difference : yet must men studiously , and circumspectly be aduised herein , lest rashly they confound , or equall the vile and abiect illusions of that damned creature the diuell ( though neuer so wonderfull in our eyes ) vnto the infinite power of the almighty creator , in his true and truely created miracles , which is an high dishonour vnto our god , and accursed impiety . for this cause , the holy scripture hath admonished and warned the weakenesse of humane vnderstanding , not to be transported by signes and wonders , nor to trust or giue credit to euery miracle : and our sauiour himselfe , math. 24. verse . 24. doth furnish his disciples with carefull warning herein . and s. iohn , in his reuelation fore-telleth , that in the latter dayes and times , the diuell and the great whore of babylon , shall with great signes , wonders , and miracles , seduce and deceiue the last ages , and people of the world . since then miracles are of no validity , except certainely and truely knowne to be of god ; and since also it is not easie for euery spirit to discerne therein ; let vs duely examine and sift this our supposed and proposed miracle in the tryall and detection of witches . petrus gregorius tholosanus in his syntagma iuris , lib. 2. cap. 12. in a tractate concerning the relicks and monuments of saints , together with miracles , doth giue very honest , sound , and substantiall direction . first , that all credited miracles be found and allowed by religious 〈◊〉 and authoritie . secondly , that the persons by whom they are first reuealed or knowne , or by whom they are auouched , be testes idonei , omnique exceptione maiores , that is , that they be worthy witnesses of vndoubted and vnstained credit and worth , free from all iust exception , of holy life , and vnstained conuersation . without these cautions ( saith he ) no miracles ought to be esteemed , or receiued as of truth . how farre our vulgar tryall of witches , by the supposed miraculous indication and detection of them by the water , is different from this care or respect , this equitie , religion , or humanitie , common practise doth openly declare , when without allowance of any law , or respect of common ciuilitie , euery priuate , rash , and turbulent person , vpon his owne surmise of a witch , dare barbarously vndertake by vnciuill force and lawlesse violence , to cast poore people bound into the water , and there deteine them , for their owne vaine and foolish lusts , without sense , or care of the shamefull wrong , or iniury , which may befall oft-times innocents thereby . though this kinde of tryall of a witch , might haply prooue in it selfe worthy to be allowed , yet is it not in euery priuate person iustifiable , or tolerable , or without warrant of authoritie in any sort excusable . the manner therefore of this vulgar tryall , must needs with iust and honest mindes , vncontrouersedly , and vndoubtedly , be rusticall , barbarous , and rude . now to returne againe into the truth of the miracle it selfe in this tryall . first , let vs enquire with petrus gregorius , what religious lawes or authoritie haue admitted it as true . secondly , what religious , reuerend , iudicious , graue , or holy spectators , or eye-witnesses doe auouch it . let vs yet farther proceede with the same author , in the fore-named syntagma , lib. 34. cap. 21. and by some other rules , farther examine this miracle , if it be well and duely auouched and credited , concerning the being thereof , whether that being be not a being of the diuell , & of his miracles . conatus omnis daemonum ( saith the author ) vnum habet generalem scopum , operibus dei se obijcere , ei debitum honorem subfurari , pios hominum animos sibi lucri facere , & a vero deo retrahere . that is , the workes of the diuell haue one generall scope ; namely , to oppose themselues against the workes of god , to rob god of his honour , to drawe the hearts of men from god , and to gaine them vnto himselfe . let vs now consider the fore-named miracle by these rules . concerning the approbation thereof by any religious lawes or authority , i haue neuer read my selfe , nor haue heard by others , of any authentike suffrage from classicall author , and with good reason , i may conceiue and iudge a nullity therein . concerning any religious , learned , and iudicious spectators and auouchers of this miracle , whose faith and credit may be wholly free from al iust exception , it hath euer been a difficult and hard taske to furnish any true sufficiencie or competency in this kinde , though multitudes and swarmes of deceiued vulgars , continually and violently obtrude their phantasticall sominations . since then as yet there doth no manifest law stand vp to patronage this miracle , and the learned , religious , and holy man able to discerne and iudge , and free from exception , is not at all , or hardly to be produced or found to auouch or countenance it true ; it may be with good reason suspected , and that reason may iustly disswade all sodaine , rash , or hasty credit or trust thereof . now let vs examine , if it were vndoubtedly to be assumed as true , whether being true , it be not as truely of the diuell . and first let vs consider , whether it doe not oppose the workes of god , which was the first direction of gregorius . it is herein truely conuicted , because the nouelty and supposed miraculous force and might thereof , doth first vsually and easily intise vnsetled braines , rashly to forsake the wayes of iudgement and iudicious legall proceeding , which is the ordinance and worke of god : secondly , doth imbolden staggering and vnresolued minds presumptuously without warrant to expect , to aske or seeke a signe or miracle , which ordinarily or vnnecessarily required , our blessed sauiour apertly condemneth , math. 16. an adulterous and vnbeleeuing generation doth seeke a signe or miracle . and as herein it directly opposeth against the decree and worke of god ; so likewise by giuing occasion and way , that supposed miracles may become vulgarly common and ordinary , whereby the true miracles and miraculous workes of god also may grow with vndiscerning men of lesse esteeme , vile and of no accompt . nam miracula dei assiduitate viluerunt ( saith s. augustine ) the miracles and miraculous workes of god , being oft seene , become of smal or no reputation . the second tryall of a false miracle , was the robbing of god of his due honour and praise , which in this proposed miracle is partly prooued ; by making the extraordinary work or vse of miracles ordinary , and thereby derogating from the power , worth and nature of gods true miracles ( as is before said ) : partly by vnthankfull vnder-valewing , omitting , or relinquishing the ordinary meanes of tryals and detections of doubtfull truths , which god hath made & giuen in his good grace ; and therefore their contempt and neglect is a manifest robbing of god of his due praise and glory therein . the third tryall of the diuels property in miracles , was the seducing of mens hearts from god vnto himselfe , which in our supposed miracle may be necessarily concluded . for if the miracle it selfe be vpon good grounds before alleaged , rightfully deemed to bee of the diuell ; it must necessarily follow , that whatsoeuer esteeme or reputation is giuen thereto , is a secret sacrifice of ignorance or superstition vnto the diuell , and an hidden and couert seduction from god : and thus hath beene prooued , or at least , with good reason alleaged . first that the tryall of witches by water , is not naturall or according to any reason in nature . secondly , if it be extraordinary and a miracle , that it is in greater likelihood and probability a miracle of the diuell to insnare , then any manifest miracle of god to glorifie his name , which is the true end of right miracles . concerning the other imagined trials of witches , as by beating , scratching , drawing bloud from supposed or suspected witches , whereby it is said that the fits or diseases of the bewitched do cease miraculously ; as also concerning the burning of bewitched cattell , whereby it is said , that the witch is miraculously compelled to present her selfe . these , and the like , i thinke it vaine and needlesse , particularly or singly to confute , because it doth directly appeare , by their examination , according to the former rules produced against the naturalizing of the detection of witches by casting them into the water , that first they are excluded out of the number of things naturall : secondly , that being reputed as miracles , they will also be rather iustly iudged miracles of the diuell , then of god , by the former reasons which haue stripped the supposed miraculous detection of witches by the water , of any hopefull opinion that they can be of god. nor doth our law now in force , differ here from reiecting such like miraculous trialls . see the triall by ordell abolished by parliament the third yeare of henry the third , coke 9. rep. case abbot de strata mercella fol. 33. chap. xv. the exploration of witches , by supernaturall reuelations in the bewitched , by signes and secret markes , declared by the bewitched , to be in the body of the suspected witch , by the touch of the witch curing the touched bewitched . there remaine as yet other miraculous explorations of a witch , carrying in their first view a far more wondred representation then any or all the former explorations . one is , when persons bewitched , shall in the time of their strange fits or traunces nominate or accuse a witch , and for a true testimony against him , or her , thus nominated , shall reueale secret markes in his or her body , neuer before seene or knowne by any creature ; nay , the very words or workes , which the supposed , or thus nominated witch shall be acting or speaking in farre distant places , euen in the very moment and point of time , while they are in acting or speaking ; all which i haue sometimes my selfe heard and seene prooued true . this is reputed a certaine conuiction of a witch . an othor miraculous tryal of a witch and like vnto this , wonderfull is ; when a supposed witch required by the bewitched , doth touch him or her ( though when vnknowne or vnperceiued by the bewitched themselues , ) yet according to the prediction of that issue by the bewitched , he or shee immediately are deliuered from the present fit or agony , that then was vpon him or her , which i haue also my selfe seene . for the better discouery of truth in these so wondered difficulties , let vs first recall to minde these few obseruations in our former treatise determined and prooued . first , that the diuell doth many miraculous and supernaturall things meerely simply and alone of himselfe , for his owne ends , and without the instigation or association of a witch . this was made manifest by his conference , disputation and speech with eua after a miraculous manner , out of the body of the serpent , when as yet neither witch , nor witch-craft were come into the world . secondly , that the diuell is able to obtrude or impose his supernaturall or miraculous workes vpon men , against their knowledge , liking , will , or affection , and being vnrequired . this is cleere by his transuection of the body of our blessed sauiour , as also by his violent casting of the bodies of the possessed , amongst the people mentioned in the gospell . thirdly , let vs not here forget specially , that hee is able to transmit and send vnto , or into men vnrequired , and without their desire or assent , secret powers , force , knowledge , illuminations , and supernaturall reuelations . this was prooued by the possessed in the gospell , who from a secret and hidden reuelation and power , aboue and beyond themselues , were able to vtter that high mistery , as yet hidden from the world , that iesus was the sonne of the liuing god. this could not be knowne vnto them , by their owne reason or nature , being aboue and beyond all reason or nature , and by grace onely then begun to be reuealed vnto the blessed disciples themselues . to thinke that the possessed could haue that knowledge equally with the disciples by the same grace , were impious derogation from their apostolicall priuiledge and prerogatiue therein , vnto whom did properly belong the first fruits thereof alone . this supernaturall reuelation therefore was transfused into the possessed by the diuell , who could not be ignorant of the lyon of juda , the mighty destroyer of his spirituall kingdome , long before the disciples were borne , or capable of knowledge . and thus hauing recalled these obseruations , from them doe issue these necessary inferences . first , that all supernaturall acts or works in men , are not to bee imputed vnto those men . secondly , that for this cause those supernaturall workes , are onely to be imputed vnto men which the diuell , according vnto contract or couenant which those men doth practise and produce . and for this cause , in the inquisition of witch-craft , when we haue truely first detected an act , done by a spirituall and supernaturall force ( because it is in all lawes iniurious , to accuse of any act , before it be certainely knowne the act hath beene committed ) then , and not before , wee ought indeuour directly and necessarily to prooue the contract , consent , and affection of the person suspected , vnto , or in that supernaturall act , that being no lesse essentiall , to detect and discouer the true and vndoubted witch ; then the supernaturall act , being certainely apparent , doth vndoubtedly prooue the diuell , and his power therein . this equall regard , in case of witch-craft , ought to bee carefully ballanced , without which vaine and vnstable men shall euer at their lust and pleasure , vpon affections and passions , be priuiledged with impunity , to lay vniust imputations , and to vse wrongfull violence and oppression beyond all equitie , or reason . when therefore men that are prudent , iudicious , and able to discerne , doe first aduisedly vpon good ground and reason , adiudge a supernaturall act euidently done , or at least worthy to be suspected : secondly , shall by iust and reasonable proofe , or at least liuely and faire presumption detect the contract , affection , or consent of any man in that act ; then and not before , is the accusation , inquisition and inditement of witch-craft , against any man equall and iust . for since a supernaturall worke can be truely and simply no act of a naturall man , and is the immediate hand and power of a diuell ( as is formerly prooued ) it is the mans consent , contract and couenant alone , in the act with the diuell , that being detected and discouered , doth infallibly and essentially prooue him a witch , and not the act itselfe . these obseruations , and considerations , first necessarily prefixed , let vs now proceed vnto the two former propounded experiments of the miraculous detection of witches . it is necessarily true , that it can solely proceed from a supernaturall power , that the bewitched are inabled in their traunces , to fore-tell the sequell of the supposed witches touch : likewise , that the nominated witch , shall accordingly by her touch immediately free and dispossesse the sicke or the bewitched of their agonies . it is as necessarily true also , that it can solely proceed from a supernaturall power , that the bewitched are able in their traunces to nominate the most secret and hidden marks in the bodies of the suspected witch , her present speech * and actions in farre distant places , and the like , but whether these miraculous reuelations , with their answerable euents , ought to bee esteemed iust conuictions of the persons thus by a supernaturall finger , pointed out and noted ; as also whether they proceede of god or of the diuell , is very materiall , to examine and consider . if they proceede from god , their end , their extraordinary necessitie and vse , bent solely vnto the immediate speciall glory , or extraordinary glorification of god therein , will euidently declare . what more extraordinary glorification of god can be pretended in the needfulnesse of a miraculous detection of witch-craft , then of any other sinne committed , as immediately against god , and with as high an hand ? witch-craft is indeed one kinde of horrid renunciation , and forsaking of god , but there are many more kinds much more hellish then this secret and concealed defection : as the open cursings , wilfull blasphemings , and spitefull railings vpon god , euen vnto his face , professed hatred and contempt of god. among many offendors in these kindes , after their owne long prouoking continuance therein , and almighty god his vnspeakeable long suffering and patience : some few sometimes haue been made hideous spectacles and examples vnto the rest , of the infinite power and iustice of god , his vnsufferable displeasure , indignation and direfull reuenging wrath . in this number was , for some time nebuchadneser , and pharaoh king of egypt , and in later times iulian the apostata , and others the like . many other as high blasphemers , and despisers of god , notwithstanding haue been permitted to escape any such miraculous punishments , or fearefull notorious exposings vnto the worlds view . rabshakeh , railing on the liuing god , in the open view and hearing of the men of israel , and olofernes denying the god of heauen , were not miraculously , or by any immediate hand of god smitten , but were suffered to grow on , vntill their haruest of confusion was ripe . that high degree of blasphemie against the sonne of the liuing god , hanging vpon the crosse for the sinnes of mankinde , committed by the cruell and hard-hearted iewes , in scorning , scoffing , and spitefull derision both of god in heauen , math. 27 , verse 43. and also of the eternall sauiour of the world , descended from heauen , was not by god then extraordinarily reuenged ( as the incomparable greatnesse of the sinne might seeme to require ) but was in almighty god his iust iudgement , suffered , vntill in the due time , their owne execrations , and cursings of themselues , and their posterity , thereby to hasten and purchase the effusion of that holy innocent bloud , did fall vpon them so heauily , that their whole nation , people , and kingdome , became extirpate , vile , and vagabond for euer vpon the face of the earth . it is recorded in the reuelation , chap. 13. verse 5 , 6 , 7. concerning the beast , that he opened his mouth vnto blasphemy against god , his tabernacle , and the saints ; that he spake great mighty blasphemies , yet power was giuen vnto him to continue , and preuaile therein many yeares , and a large space of time . by these few examples it is euident , that neither the height , the nature , the quantitie , nor the qualitie , of the most abominable , or prouoking sinne , most odious vnto god and men , doth vsually , or alwaies draw downe from heauen vpon it selfe a miraculous immediate hard of gods wrath . we may easily instance the like , concerning the sin of witch-craft , which is our particular subiect . although by the hand of his holy seruant saint paul , almghty god did miraculously smite the sorcerer elymas , & as writers report , simon magus , by the hand of st. peter , multitudes and societies of other sorcerers , and southsayers among the caldeans , escaped not onely the hands of nebuchadneser , in his wrath ; but as it seemeth in the prophecy of daniel , they liued many yeares in high esteeme , fame , and renowne , both in their owne nation , and also in forreine countreyes , yea through the world . there is no doubt , that aegypt likewise did abound with swarmes of sorcerers , as the holy scripture , and all times and writers report . among the people of god also , the israelites , it is manifest that diuers sorcerers and witches did shrowed themselues , and liued with impunity , as appeareth by the witch of endor , which king saules seuerity , in their general extirpation thorow the whole kingdome , had notwithstanding passed by , and left vnespied ; as also by that special note and commendations , from gods owne mouth and word of joshua , that is , that hee had taken away from amiddest his people , all the enchanters and sorcerers : by which it is likely and cannot be denied , that through the lenitie or carelesnesse of former princes , they formerly had long securely their breathed . that god doth not vse by miracles to detect all , or most enchanters , magicians , or witches , is farther made vndoubted ; because it should follow then & thence necessarily , that he hath both in the first ages of the world , ordained lawes , and ordinary , legall courses of proceeding against them in vaine ; as also for that he doth , in the holy records of his sacred word , make knowne his decree , that they shall be permitted to liue and continue vpon the face of the earth among other , and as other vnrepentant sinners , vntill his second comming , and the last day of eternall doome , reuelat. chap. 22. vers . 15. without shall be enchanters . if his iustice and seuere iudgement should by his miraculous power make so narrow search amongst them , as ordinarily to root them out , it were impossible any one of them should escape his all-seeing reuengefull hand , to suruiue vnto his generall decreed day of sentence , and dreadfull doome , of all kinde of sinnes and sinners , which both in iustice vnto some , and mercy vnto other some , his infinite goodnesse and wisdome hath decreed , shall not be frustrate . although therfore almighty god doth sometimes stretch forth his mighty hand miraculously to smite , or bring into light some horrid sinnes and sinners , his exrraordinary power therein sometimes onely extended , at his owne good will and pleasure , doth not iustifie the presumptuous expectation of the dispensation thereof in any particular . god who is the god of order , and not of confusion , doth not ordinarily dispense his extraordinary workes , nor vsually confound indifferently , so different natures in their end and vse , and his owne decree . nature it selfe doth also teach an impossibility in that which is extraordinary , to become or be expected ordinary . in that way which is ordinary , the industruous , the diligent , the prouident man therefore doth with carefull perseuerance vprightly walke . the slothfull , onely the intemperate , the improuident man , either by folly or ignorance loseth or by idle sloth forgetteh , or omitteth , his ordinary way or opportunity , and ridiculously hopeth or trusteth vnto the redemption thereof , by extraordinary contingents or euents . thus it hath appeared , that in regard of any more speciall or extraordinary glorification of god , in the detection of witches , rather then of other as great and as abominable sinners , their is no needfull or necessary vse of myracles . the second consideration was , whether they are not rather of the diuell , then of god ; as also , how they may be any iust conuictions of the supposed or suspected guilty . wee will first herein examine the touch of the supposed witch , immediatly commanding the cessation of the supposed fits of the bewitched . that this is a false or diabolicall miracle and not of god , may be iustly doubted . first , because the holy and blessed power of working miracles ( among which , the healing the sicke or the possessed was not the least ) was neuer of god dispensed , to haunt or follow the touch of wicked men , or sorcerers or witches . secondly , for that the true miracles of god ( which were euer dispensed , either for the common good of his church , or the declaration of his glorious truth , or for the extraordinary punishment and destruction of euill men ) did neuer obscurely , or indirectly , prooue themselues or their ends , but in their manifestation were inabled to ouer-shine cleerely , all the fogges and mists of doubt or question . the contrary hereunto in this our suspected miracle is manifest , wherein is ridiculously imagined , that the blessed gift and vertue of healing the sicke , descended from god aboue , may be reputed in the hands of a witch a signe or testimony of his or her guilt and impiety , which euer hath beene , and is in it selfe a speciall grace and fauour of god , and was euer vsed rather as a confirmation of the truth of gods ministers and seruants . let vs now consider how this miraculous touch and the efficacy thereof , may be any iust conuiction of a witch . no man can doubt that the vertue wherewith this touch was indued , was supernaturall . if it bee supernaturall , how can man , vnto whom nothing simply is possible , that is not naturall , bee iustly reputed any proper agent therein ? if hee cannot bee esteemed in himselfe any possible or true agent , then it remaineth , that hee can onely bee interessed therein , as an accessary in consent ; as a solicitor or tenant vnto a superiour power . if that superiour power ( as is before prooued in the falsehood of his miracle ) be the diuell , the least reasonable doubt remaining whether the diuell alone , or with the consent or contract of the suspected person hath produced that wonderfull effect : with what religion or reason can any man rather incline to credit the diuels information in the mouth of the bewitched ( who is the common accuser of god to men , and of men to god ) then in requisite pittie , pietie , and humane respect vnto his owne kinde to tender the weakenesse of fraile man , against the subtilty of the deceitfull diuel . shall man with man find lesse fauour , then the diuell with man against man ? that the diuell is able by the permission of god , to annex or hang this miracle vpon this or that particular , is manifest , by the possessed in the gospell ; vpon whom and their naturall actions and motions , he cast supernaturall consequences or concomitances . was not their speech attended with supernaturall reuelation , their hands with supernaturall force , to rend and teare in pieces iron chaines and bonds ? if the diuell be able to transfuse , or cast these miraculous concomitances or consequences alone , and without allowance of any man or person where god doth permit ; how is it in any equity or reason iust , that these impositions of the diuell should be imputed vnto any man ? god forbid , that the diuels signes and wonders , nay his truths should become any legall allegations or euidences in lawe . we may therefore conclude it vniust , that the forenamed miraculous effects by the diuell wrought and imputed by the bewitched , should be esteemed a signe or infallible marke against any man , as therefore conuinced a witch , for that the diuel and the bewitched haue so deciphered him . these like miraculous stratagems may be exercised vpō any man , or vnto any mans actions may be deceitfully or fraudulently by the diuell conioined or apted . this therefore doth not inferre any mans guilt therein . it ought be a mans owne proper contract therein with the diuell , necessarily and directly proued , that shall iustly condemne him . this contract may be and is plainly detected , by sifting and considering , that mans voluntarily assisting or promoting , promising , or vndertaking such supernaturall workes , with answerable performance thereof . as hath beene said , concerning the miraculous consequence of the touch of a suspected witch ; so may be determined concerning the supernaturall reuelations of secret markes or signes in her body , according vnto the prediction of the bewitched , as also of the discouery of the present actions , gestures , and speeches of supposed witches in farre distant places . diuers examples i my selfe haue seene in these kinds : i must necessarily acknowledge a more then natural power therein , because farre beyond the nature , reason , or power of man. but there is notwithstanding sufficient matter of doubt , whether such reuelations , secret signes , and marks , though found in the named persons or parts true , as also the right pourtraitures & shapes of the supposed or accused witches , though neuer of the bewitched before seene , and yet by the bewitched truely described ; there is , i say , notwithstanding , sufficient matter of doubt , whether they are not very insufficient to charge or accuse any particular thus pointed out or marked . the law and expresse commandement of god doth allow of no reuelation from any other spirit , but from himselfe , isa . 8.19 . whether these reuelations are immediately of god , if their due examination by the rule of his word * doe not clearely determine , rash or hasty perturbation or passion ought not presume it . the lawes of men also admit no supernaturall illuminations or reuelations , as any grounds of iust tryals or decisions of right or truth . it follows therefore necessarily , that they are voide , & ought to be of no force or credit in vpright iudgement with iust and righteous men . it may bee obiected , that truth is found in these reuelations , and truth ought be of regard . it may hereto againe bee replied , that although truth in it selfe be great , and ought and will preuaile ; yet in the abuse , euill vse , or corrupted , or depraued end thereof , it ought not deceiue nor is of force . the diuell , as all other cunning lyers and deceiuers and imitators of that his art , vsually mixe truths with lyes , that those truths giuing credit vnto lyes , men may beleeue both and so be deceiued . it was euer the onely safe way of lying , to face and guard it with some plausible truths . in the former reuelations therefore , representations and true descriptions in the bewitched , of persons of secret markes and signes , of speeches , gestures , and the like , although the diuell be found true , or speaking truth , yet may he notwithstanding haply bee therein also a lyer , while truly describing their persons , shapes , markes , manners and gestures , speeches and the like , he falsely and lyingly addeth thereby a seeming or deceiuing necessity of their guilt , as if therein or thereby necesarily inferred . the fallicy illusion and the lyingly true reuelations of the diuell , may by many examples be manifested . ianus iacobus boissardus in his tract . de diuinatione chap. 5. reporteth an admirable story of a noble gentleman his familiar friend , and knowne vnto himselfe . this man flying from his owne natiue countrey for feare of punishment for a murther by him committed , and liuing in farre distant coasts , desired curiously to enquire what his wife was in his absence doing , whom hee had ( being very faire young and beautifull ) married two monethes onely before his departure or voluntary exile . for this purpose he came vnto a magitian liuing in the place of exile , who liuely described vnto him the true fashion , building , and ornaments of his house where his wife in his absence liued , her apparrell , countenance , & the like , as they were perfectly foreknowne vnto himselfe . he farther expecting to learne what she was at that present instant doing . the magitian made knowne that there was then in her company a beautifull young man with his hose or breeches about his heeles standing neere or close vnto her . vppon the knowne truth of the magician his first description of his house and wife , the gentleman assuring himselfe of the truth of the second description of seeming manifest adultrey in her , secretly stealeth home with an absolute resolution by murdering of her to be reuenged , & comming home by stealth neere vnto the place where his house & her dwelling was , by a ring ( which as an infallible testimonie of her true loue she had deliuered vnto him at his departure ) he immediately caused her to come vnto him . her kinde and louing intertainement so qualified and mollified his intended rage and fury , that he had patience first to confer with her , which before his sight of her , he did not intende . after her conference he demaunded whether such a day ( naming the certaine day ) she did not weare apparrel of such a colour and fashion . she answered with wonder that it was true . he againe demaunded what that was which she smothed and handled in her hand , and who that young man was which stood neere her with his hose about his heeles . she hereat amazed and perceauing the sodaine change of a fierce and cruell looke in her husband , desired him to be pacified and better informed . the young man was his owne brother who could witnesse the truth thereof , and that which she smoothed or stroked in her hand was a plaister which she did smooth for him and applyed vnto his hip , where he had a very greiuous and painefull vlcer . this being found true , the husband sorrowed for his bloudy intention , and detested the execrable and damnable art of the magician , and the soule lying truth of the diuell . how foulely likewise many other men by these like darke and double dealing truthes , equiuocations , and amphobologies , haue beene deceaued consulting with the diuell and his oracles may be by many other examples testified . the same author mentioneth the oraculous reuelation by dreame presented vnto the daughter of polycrates of samos . it was reuealed vnto her that her father should be taken vp into heauen , be washed by iupiter and annointed by the sun. this after proued true but in a dreaming sense . for polycrates being surprised by orantes , was hanged vp toward heauen vpon an high crosse , where jupiter ( that is the ayre ) with his moisture did wash him , and the sun melting his grease and the substance of his flesh did so annoint him as was least imagined or suspected . plutarke in the life of anniball reporteth that anniball consulted with the oracle concerning his owne reserued destiny or end . the oracle answered that libissa land should burie his corpes . hereupon he presumed that he should returne into that his owne countrey and therein his old age die . he grewe therefore secure and careles . but shortly afterward being taken by the romanes in a little obscure village by the sea coast called by the name of libissa , he there grewe wearie of his life and poysoned himselfe in the diuels truth : behold vntruth and deceipt . libissa buried anniball , but not libissa by anniball either knowne or possible to be imagined . these examples are sufficient whereby is plainely seen the dangerous deceitfull fallacy of the diuel euen where he speaketh truth . let vs now returne againe vnto our former miraculous prediction of the diuell by the mouth of the bewitched concerning the cure of the bewitched by the touch of the supposed witch . we may boldly affirme that in this case or in any other , if it were possible for the diuell to speake the truth , truely , wholly , vnpartially ; so as it might appeare plaine , euident , manifest ; yet ought we not from him beleeue it or receiue it . this is in our blessed sauiour made vndoubted , who in the gospell oft rebuked him euen speaking truth , as also in s. paul rebuking the pythonisse , truely affirming , and acknowledging him the seruant and minister of god. if the diuell then speaking truth , may not be allowed or credited ; how shall reuelations , miracles or oracles proceeding from him , be they neuer so true , or approued with any shew of true religion or reason , become any iust probations or allegations in law , equity or iustice ? it may be obiected , that many times men haue bin by dreames and visions admonished of secret and concealed hideous murders , and other euill facts committed priuily , whereby the malefactors and their guilt haue bin admirably produced vnto due punishment . this truth is euen by heathen authors witnessed , and in our time the like haue hapned , and is testified by witnesses , whose faith and credit is free from all exception . although this be true and cannot be denied , some reasons notwithstanding doe perswade that it is more safe to incline , to suspect that these like visions or dreames are rather of the diuell , then rashly to determine or decree that they are immediately of god. first , for that though haply they might be sometimes so granted , yet o●ght we not too swiftly or sodainly so beleeue , for that by the liuely counterfait of the true visions , dreames and reuelations of god , the diuell hath euer vsually practised to be taken and esteemed as god : the allowance whereof by men is high blasphemy against god , and ignorant occult adoration of diuels . secondly , for that no visions , dreames , or reuelations , ought to be esteemed of god , originally or immediately , which doe respect or answere curiositie of knowledge or desire , as most of the forementioned kinds vsually are wont . thirdly , for that the visions of god , as they are euer bent vnto an extraordinary , diuine end , and an vniuersall good , so are they euer dispensed by the ministery of men , who haue manifest commission , or warrant from god , either mediate , or immediate . the mediate is prooued by the manifestation of the meanes : the immediate , by the euident reflexion of a manifest diuinity , in the power and authority thereof . for as it is said of the word of god , heb. 4. verse 12. so must it necessarily be concluded of all the true miracles , visions , or reuelations of god , that they are liuely , and mighty in operation . this is seene in the miracles wrought by moses , which the sorcerers themselues could not deny to bee the finger of god , gen. 8. verse 19. this is likewise seene in simon magus , who could not but acknowledge the miraculous power of the holy ghost , by the laying on of the apostles hands , so far forth that in the consideration of his owne guilt , and of a conuincing power or deitie therein , he desired them to pray for him . the same is also witnessed in the seruants of the high priests who being sent with wicked malice , and cursed preiudice to intrap and betray our sauiour , were by the miraculous power of his word and workes compelled to proclaime and confesse ; no man euer spake like this man. all these notes or markes , of the true visions , dreames , or reuelations of god , are euer generally , or for the most part wanting in the forementioned kinds , which being neuer free from some suspitious note of godly iealousie , therefore ought not but with much doubt and difficulty be at any time admitted . it may bee as yet further obiected . how can it otherwise bee deemed , then that god himselfe is the author of the former reuelations , since they tend vnto his glory in the detecting and punishing of so hideous sinnes ? it is hereto answered , that almighty god is able to vse and command euill instruments vnto good ends . he hath ordained the diuell himselfe to be the common accuser of all sinnes and sinners . it is therefore no inconuenience nor repugnant vnto religion or reason , to affirme , that the diuell himselfe , in the forementioned visions or dreames , by the commandement or permission of god , is the producer of the fore-mentioned murders , euill facts , vnto light and iudgement . god for his owne glory permitteth the diuell by these his wonderfull reuelations , to detect the named sinnes and sinners . the diuell also for his owne end , and desire of their destruction , doth execute the decree of god for their iust punishment . but here may be obiected againe , that the diuell in his reuelations ( as is before mentioned ) is not to be beleeued or credited , although he spake truth . how then may men be allowed , to admit or make vse of these his visions or dreames in this kinde . it is hereto replyed , almighty god himselfe doth both permit and heare the diuell when hee accuseth , as is manifest by holy scriptures . therefore among men , and by men also , his accusations may be heard and considered . notwithstanding , since hee is oft a false accuser , and the enemy of god and truth , hee may not bee credited in himselfe , no nor truth it selfe simply as in his mouth . vpon his accusation therefore , if truth and certainety doe declare itselfe , the force and vertue thereof , and not the accusation doth conduct , vpright men and minds , vnto proceeding and iudgement ; it is not the diuels accusation , but the truth it selfe , vnto which haply that accusation did point inquisition , that by itselfe made manifest , is therefore credited . and thus with brevity hath the vanity both of all superstitious , and also of all miraculous waies of the detection of witches and witch-craft , beene in some few of their particulars generally vnmasked . there are , and may bee many more besides these , which in these , and with these , will likewise perish and vanish , being by the same rule and reason compelled vnto the golden tryall of sincere religion and affection . the sole , true and warranted way , wherein vprightly men may walke herein before god and men , hath beene in this treatise formerly disquired and discoursed . therein ( intelligent reader ) thou maist obserue two sorts of manifest witches : the one is offered vnto the outward sense , in his apparent and palpable sorcerous workes : the other is made euident by plaine demonstration out of the sacred word of truth . it hath euer preuailed with vulgar custome ( because most sensible of the most grosse harmes more open to sense ) to cast chiefely , or for the most part , the eye and common iealousie vpon the first kinde . the other kinde ( because vsually lest noted of sense , and therefore esteemed least harmefull to men ) is both in the iust protraction or production thereof vnto the barre of iustice much more rare and seldome , and also in common and vulgar obseruation is little or not at all considered . hence it proceedeth , that most men doe doubtfully resolue thereof ; yea , some men admire a worth therein , others esteeeme it of reasonable and commendable vse , vnto the satisfaction of their curiosities , in things secret and hidden from the knowledge of man. but since almighty god hath more specially ( as is in the former treatise prooued ) both giuen most certaine and plaine indication , and information of this kinde , by the expressed fruites thereof , and the necessary inference of familiarity and consultation with other spirits then himselfe , isaiah 8. verse 19. and hath also so oft in so diuers places iterated the great abomination , and his high detestation thereof , it is not onely the sauing duety of all priuate men to take more diligent and wary notice thereof , thereby to eschew and flye from it , according vnto gods expresse charge and command ; but it is the charge of princes and magistrates also , to fulfill thereby the commanded execution of gods holy wrath and vengeance vpon it ; for which pleasing seruice and sacrifice vnto him , almighty god hath vpon the euerlasting records of his holy word fixed for euer the so memorable praise , and commendation of those famous princes , who haue dedicated themselues vnto his will therein . as it hath beene declared by what meanes witches and sorcerers , in two kindes seuerally may be manifestly charged , challenged , and prooued as certaine and vndoubted offendors : so also how farre presumption probabilities , or matter of iust suspition in both may blamelesly guide , and conduct vpright and equall inquisition , hath beene briefely instanced . from all which it is euident : first , that god in nature hath not shut vp in this subiect , the common intrance and doore of iudging , trying or deciding as equally , as in other cases : secondly , that beside and beyond that way , which god hath left open vnto sensible and reasonable progresse , herein it must necessarily bee preposterous presumption to breake out , or ouer-reach , as also in steade of that plaine approoued and authentike walke for the tryalls of truth ; the iudgement and condemnation of others , and the establishment of mens owne thoughts , and mindes , to seeke irreligious footing , in the labyrinth of amazing wonderments , and reasonlesse traditions and experiments . to walke in these waies , is no better then to runne away from god , in whom to trust , though with some restraint , and coertion of our longing vaine desires , and satisfactions is truely farre more happy then out of the conduct of his allowance therein , to inioy the fullest measure or ouerflow of all the most obsequious influencies of humane blisse . if true religion and pietie could settle this consideration , the common folly of misgouerned , petulant , inordinate , and intemperate expatiations in this kinde , would not onely in priuate men more vsually blush and be ashamed , but a more euen , straight , and vninterrupted way , being prepared thereby vnto iustice , would vsually bring forth a much more happy issue , then now is ordinary . thus farre the loue of truth , which i haue euer carefully sought and studied , hath offered violence vnto my priuate thoughts and meditations , exposing them vnto the hazard of publike view . as my labour is not lost vnto my selfe , and my owne more confirmed satisfaction thereby : so if there be therein any good vnto the common good , i know , good men will not for the thorne , refuse the fruite , for defect of elegance in stile , or obscurity of worth in the author , quarrell with the matter it selfe . finis . notes, typically marginal, from the original text notes for div a19406-e1820 scalig. de subtil . exercit . 307. sect . 22. omnis syl●gismus , vel ●egularis , & ●ecta ratioci●atio est vel ●emonstrati● , vel diale●tica , aristot . ib. analyt . dialecticus ●llogismus , ●el ratiocina●o expropotionibus dilecticis , vel ●robabilibus , ●cet non cer●vt demon●ratius , syl●gismus , ta●en vera in●cia consti●it , ideoque est ●rarum opiionum fons , ●ristot ibid. hinc syllo●smi perfecti 〈◊〉 imperfecti ●tio ex ari●o● . a materiam , forman . priuationem . * quod non est secundum naturam , non contine●ur a scientia , arist . anal. poster . * genus morbi proximum , cum parte affecta coniunctum constituit morbi speciem . * angeli bo● non possunt ● peccare , con●firmati per gratiam . angeli mali , per malitiam obstinati non possunt bene velle magis● sent. dist . 7. lib. 2. boni ange● difficile cō●rent , nec ni●summi dei ●ssa capessunt ●rnel . de ●bd . rer. ●us . lib. 1. ca. ● * inter malecium & mer● diaboli ●pus distingu●r . binsfeldi● explicat . in ●lud . 5. ●t fiat male●cium haec ●ia concur . ●nt , nempe ●eus permit●ns , diaboli ●otestas , ho●inis malefi● voluntas li●e consenti●s . binsfel● de con● sagar . b tacite i●uocaiur d●mon quoti● quis conte● it illud fae● per causas ●curales qua● nec virture sua naturali neque ex diuina aut ecclesiastica p● suntid face● binsfeldius . * instrume●tum diaboli● serpens . t●melius . iun● the serpen● did verily speake . it w● a true serpe● net a shado● the diuell spake in the serpent as the angel the asse . dr. will● * iob. 1. ver● oracula e●ta sunt per ●denda pu●lae . mornae● de verit . ●l cap. 23. 〈◊〉 diodoro . * vide platonem in epinomide de viribus & poteaatibus heroum , quos latini lemures dixerunt de geniis item diis & daemonibus promiscue in coelo , terra , & singulis mundi regionibus distributis vide in politico . vide platonem . 4. de legibus . quos ibi plato promiscue daemones appellat , latini his nominibus , & quibusdam officiis distinxerint . * vide platonem in epinomide de viribus & poteaatibus heroum , quos latini lemures dixerunt de geniis item diis & daemonibus promiscue in coelo , terra , & singulis mundi regionibus distributis vide in politico . vide platonem . 4. de legibus . quos ibi plato promiscue daemones appellat , latini his nominibus , & quibusdam officiis distinxerint . * vide platonem in epinomide de viribus & poteaatibus heroum , quos latini lemures dixerunt de geniis item diis & daemonibus promiscue in coelo , terra , & singulis mundi regionibus distributis vide in politico . vide platonem . 4. de legibus . quos ibi plato promiscue daemones appellat , latini his nominibus , & quibusdam officiis distinxerint . * fauni syluani incubi dufii daemones fuere . august . de ciuit dei. diabosus , dei aemusus quo se fal●aci similitudine infin● uet in anim o● simplicium . caluin . lib 1. instit . cap. 8. sect. 2. de diuina . generibus . pag. 118. * transfor mationes cattos aut pos pharstice et pe● praestigias et non realiter fiunt . august . de ciuit. dei cap. 18. * generat non est nil● tempore id apparata ●teria per ar● cessionem , mutationis quam gr● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recentiore ciceroniā maluerunt cōmutationem . sca● de subt . ex● cit . 6. sect . natura est den●ia dei ●estas . ●alig . * natura est ●iuersalis , est ●rticularis . charmers . * things i● agined and fancied , easi● discerned from those things whic● are reall and true obiects of the sense . spiritus in●pori & à ●sibus nori● remoti peribus con●icui . ●ernel l. 1. de ●b . ret. caus . ●ap . 11. * angeli boni non possunt peccare , pet. lomb. d. 7. l. 2. this doth cōdemne that white magick or theourgia which is supposed or pretended conference with good spirits . some au●ors doe ●rite , that ●is man was ● holy man , ●d a man of ●od . if it ●ay he pro●d , that he ●ceiued ●ose his re●lations frō●od . i doe ●scribe . if cannot be ●ooued , that ●e did re●ue them ●m god , ●is most ●taine , that ●y were of ● diuell , ●ce in super●urall reue●ions there ● be no o●r medium . speede. some au●ors doe ●rite , that ●is man was ● holy man , ●d a man of ●od . if it ●ay he pro●d , that he ●ceiued ●ose his re●lations frō●od . i doe ●scribe . if cannot be ●ooued , that ●e did re●ue them ●m god , ●is most ●taine , that ●y were of ● diuell , ●ce in super●urall reue●ions there ● be no o●r medium . speede. * master perkins in his discourse of witch-craft chap. 3. pag. 122. doth diuide likewise witches vnto such within whom the diuell is not inwardly , but from without doeth inspire them and within whom hee is , as was the pythonisse at phillippi , actes 16.16 . astrologers this kinde of diuell is ●alled , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * page 27. * page 29. a hipp. libro de sacro mor bo de magis . b dioscor . li. 2. cap. 102. c theophrastus de hist . plant. trallianus . lib. 9. cap. 4. d galenus li. de medica homeri tractatione . * creatio est constitutio substantiae ex ●ihilo , scali . ●e subt. exer●it . vi . sect. 13 wisemen and wisewomen . * qui oculos fallent , alia pro aliis subditia ostentantes , ii praestigiatores ab antiquis dicti sunt . scaliger . impostura ab eo dicta , quod adulterinas merces , pro veris supponit , vlpian , impostores dicuntur versuti & fallaces homines , qui merces adulterinas pro veris supponunt , accursius . a ephes . 4.14 . b col. 2.23 . * see reginald scot in his discouerie of witch-craft , where in regard of the seeming likenesse of impostures and witch-craft , erroneously he confoundeth them as one and the selfe same sinne . examples of imposture in generall . * polidorus virgil lib. 7. cap. vult . * speede. * speede. * speede. * speede. * philippe de commines , booke 4. cha . 10. taxeth our english nation for the multitude and vanity of lying prophecies in this kinde . examples of imposture vnder colou● of magicke skill or witc● craft . * plurimae autem passiones puerulis indicantur in septem menfibus nonnullae in 7. anno hipp. aphor. 28 lib. 3. morbi diutini ad septenarii rationem habent crisim , non septena●ii quoad menses modo , sed quoad annos . galen , in dictum aphorism . * page . 58 59 60 * page 61 62 63 64 * see a treatise of the witches of warbozyes . * crimina meleficorum sunt communis fori , pertinent ad forum ecclesiasticum quatenus sunt haeretici pertinent ad forum seculare quatenus caedes perpetrant in hominibus aut aliis animalibus , binsfildius praelud 13. * quidam plus aequo tribuunt operationi daemonum , binsfeldius . * opinio vera est habitus circa conclusiones ex dialecticis pronunciatis , arist . in lib. analyt . * certum est , quod nunquam aliter fiat , probabile , quod plerunque ita fiat , cicero . * probabilia sunt ; quae probantur aut omnibus , aut plurimis , aut certe sapientibus , & iis si non plurimis , at maxime probatis , quorum est spectata sapientia , aristot . * see master perkins discouery of witch-craft , chap. 2. pag. 48. perkins discourse of witch-craft , chap. 2. page . 48. * isaiah 8.19 . * sam. 1.28 . 8. exod. leuit. deuteron . * mast . perkins in his discourse of witch-craft , chap. 1. pag. 11. * perkins chap 2. pag. 48. discourse of witch-craft . * she was easie and ready to professe , that sh● renounced god and all his workes , but being required to say that shee renounced the diuell & all his works she did refus● it with this addition of the reason , ( videlicet ) for that the diuell had neuer done her any hur● * serres , fro● the confessio● of witches detected an● censured in the raigne of henry 4. of france . * non est creator , nisi qui principaliter format : nec quisquam hoc potest , nisi ●nus creator deus . aug. 3. de trin. * augustinus 3. de trin. alia potest si non prohibea●ur , daemon : alia non potest , etsi permittatur , quēadmodum homo potest , ambulate si non prohibeatur , volare non potest , et●i permittatur petr. lomb. sent. lib. 2. dist 7. * augustinus 3. de trin. alia potest si non prohibea●ur , daemon : alia non potest , etsi permittatur , quēadmodum homo potest , ambulate si non prohibeatur , volare non potest , et●i permittatur petr. lomb. sent. lib. 2. dist 7. * herein the diuell affecteth to imitate the power of god in his holy prophet , who was able by his diuine reuelation to make known what the king spake in his priuy chamber . 2. kings verse 12. cap. 6. he herein also counterfetteth the diuinitie of our sauiour , seeing nathaniel , when he was vnder the figge-tree . ioh. 1.48 . * estin amartia anomia . quicquid non congruit cum lege , peccatum est . a candle in the dark shewing the divine cause of the distractions of the whole nation of england and of the christian world ... / by thomas ady ... ady, thomas. 1655 approx. 362 kb of xml-encoded text transcribed from 86 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-03 (eebo-tcp phase 1). a26476 wing a673 estc 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(eebo-tcp ; phase 1, no. a26476) transcribed from: (early english books online ; image set 48483) images scanned from microfilm: (early english books, 1641-1700 ; 3:47) a candle in the dark shewing the divine cause of the distractions of the whole nation of england and of the christian world ... / by thomas ady ... ady, thomas. [6], 172 p. printed for robert ibbitson ..., london : 1655. reproduction of original in bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng witchcraft -england. 2003-09 tcp assigned for keying and markup 2003-10 spi global keyed and coded from proquest page images 2003-11 rina kor sampled and proofread 2003-11 rina kor text and markup reviewed and edited 2003-12 pfs batch review (qc) and xml conversion a candle in the dark : shewing the divine cause of the distractions of the whole nation of england , and of the christian world . that is , the lord doth avenge the blood of the innocent upon the inhabitants of the earth : iustitia thronam firmat . the king that faithfully judgeth the poor , his throne shall be established , prov. 29.14 . this book is profitable to bee read by all iudges of assizes , before they passe the sentence of condemnation against poor people , who are accused for witchcraft ; it is also profitable for all sorts of people to read who desire knowledge . by thomas ady m. a. london , printed for robert ibb'tson dwelling in smithfield neer hosier lane end. 1655. the reason of the book . the grand errour of these latter ages is ascribing power to witches , and by foolish imagination of mens brains , without grounds in the scriptures , wrongfull killing of the innocent under the name of witches ; unto which idolatry and bloud-guiltiness ( being as bad , or worse than the idolatry of the ancient heathen ) men are led as violently by fond imagination , as were the ephesians to the worshipping of diana , and of the image which ( as they blindly thought ) fell down from jupiter , acts 19.35 . it is reported by travellers , that some people in america do worship , for a day , the first living creature they see in the morning , be it but a bird , or a worm ; this idolatry is like the idolatry of this part of the world , who when they are afflicted in body , or goods , by gods hand , they have an eye to some mouse , or bugg , or frog , or other living creature , saying , . it is some witches impe that is sent to afflict them , ascribing the work of god , to a witch , or any mean creature rather than to god. mr. scot published a book , called his discovery of witchcraft , in the beginning of the reign of queen elizabeth , for the instruction of all iudges , and iustices of those times ; which book did for a time take great impression in the magistracy , and also in the clergy , but since that time england hath shamefully fallen from the truth which they began to receive ; wherefore here is again a necessary and illustrious discourse for the magistracy , and other people of this age , where i intreat all to take notice , that many do falsly report of mr. scot , that he held an opinion , that witches are not , for it was neither his tenent , neither is it mine ; but that witches are not such as are commonly executed for witches . a candle in the dark , the first book , shewing what witches are in the scripture-sence , throughout the old and new testament . the second book , shewing how grosly the scriptures have been mis-interpreted by antichrist concerning witches , by which interpretation he hath made the nations go astray . with a confutation of those errours . the third book , touching some erroneous english writers , who have upheld the same errours which antichrist hath broa●hed to the world ; also the works of a scotch-man , called , the vvorks of king iames. with an addition of fifteen causes ; also a reference to scot , and also the opinion of luther concerning devils . also an instruction to lawyers . errata . page 11. line 3. for magnus , read magus , p. 15. 1. 2● , for 6 chron. r. 2 chro. p 22. 1. 1. for proph●ts , r. prophet●ss , p 28. 1. 23 for magis r. magi , p. 30. 1. 11. for inch●ntation , r. incantation , p. 38 1. 15. for little r. li●he , 1. 19. for tax , r. tap , thrice in the same page , in p 48. 1. 8. for charms ● . charmer , p. 76. 1. 33. for equivoc●ely , r equivocally , p. 77. 1. 8. for scopula , r. scapula , over p 79. for oracle giver , r. ●outh sayer , so over p. 87. necromancer should not be . the second book . pag. 92. 1. 5. for drew r. grew , p. 96. 1. 10 , for inquisitions r. inquisitors , p. 106. 1. 8. tor superstitions , r. suspicions , p. 122. 1. 35 , for quem , r. quum , p. 124. 1. 15. for an r. and , p 129 , 1. 15. or prete●natual r , preternatural , p. 136. 1. 28. for any sort , r. every other sort , p. 145 . 1. 30 , for discovered , r. discoursed , p. 146. 1. 36. for and by them cast on c●n cure , r. and by them can cast on , or inflict and cure diseases , p. 147. 1. 4. for send r. teach . p. 170. 1 17 , for endicat , r. indicat . reader , take notice that most of these faults are mended with pen and inke already , to the prince of the kings of the earth . it is the manner of men , o heavenly king , to dedicate their books to some great men , thereby to have their works protected and countenanced among men ; but thou only art able by thy holy spirit of truth to defend thy truth , and to make it take impression in the heart and understanding of men : unto thee alone do i dedicate this work , intreating thy most high majesty to grant , that whoever shall open this book , thy holy spirit may so possess their understanding , as that the spirit of errour may depart from them , and that they may read , and try thy truth by the touchstone of thy truth , the holy scriptures , and finding that truth may embrace it , and forsake these darksome inventions of antichrist , that have deluded and defiled the nations now , and in former ages . enlighten the world , thou that art the light of the world , and let darkness be no more in the world now , or in any future age ; but make all people to walk as children of the light for ever ; and destroy antichrist that hath deceived the nations , and save us the residue , by thy self alone , and let not satan any more delude us ; for the truth is thine for ever . to the reader . sir , if you be a courteous reader , i intreat you that what weaknesse and imperfections you shall think you espie in this book from the author thereof , you passe them by for the truths sake whereupon this book treateth . secondly , if you be so discourteous as to carp and censure , then i intreat you to carp only at me , and not at the truth , lest you resist the truth . thirdly , i intreat you to read my book thorow before you cast it by , for otherwise , sir , it may argue weaknesse in your self to slight the book before you see the argument . it is one of the vanities of the world to write many books , and when a man hath taken pains to write , few men will take the pains to read ; which solomon intimateth eccle. 12.12 . but sir , if you find no leasure to read and consider , then i pray find no leasure to gainsay , or to argue against . fourthly , for all places of scripture alledged in this book , if you shall search our english translations , and not find them to carry the sense which i drive at in my discourse , i intreat you either to search the originall , or else to look upon the latin translations of iunius and tremellius , which carry the true sense of the originall , as it was written by the spirit of god. your friend t. a. non quis , sed quid . to the more iudicious and wise , and discreet part of the clergie of england . ioshua 7.11 . these words , israel hath sinned , are not so to be understood , as if israel had been free from all other sins but only that of achan , and yet that sinne of achan was the sinne that kindled the anger of god against israel ; so likewise , 2 sam. 21.1 . david had been an adulterer , ioab was a murderer , shimei a rayler , sheba a wicked man of belial , and many sins were in israel at that time , and yet the sinne that kindled gods wrath , and brought the famine , was the blood-guiltiness of saul , as appeareth in the chapter and verse aforesaid ; so likewise 1 kings 16.30 . ahab was more wicked than all that were before him , yet the sin that cost him his life , and his crown , was murthering of naboth , chapter 21.19 . so that it is easily gathered , that some one abominable sinne doth sometimes more provoke god to anger , against any particular man , or against a nation , than all other sinnes that are commonly committed . then you that should be as messengers from god , in that you cry against sinne in generall , yee do well , but in that yee seek not out this cursed achans wedg that hath defiled england and the christian world , look to it betimes , lest it be laid to your charge , if the nations perish for lack of knowledg . your friend t. a. non quis , sed quid . a preface . since the time that i have tryed to bring truth upon the stage of the world , to be censured by all men , i being acquainted with but few in comparison of all , and some of them knowing my intent to put this discourse in print , i have neerly guessed by common discourse amongst them , what the censure of this book will be , that is , it will be the same among many , that it is among few ; for among few , i find some so reasonable in their discourse , that when they find by argumentation , that there is reason and grounds in the scripture for what i write , they upon second cogitations , and deliberate musings , have yeelded to this truth , ( and some of them very learned . ) some again , after some serious argumentation , being fully convinced that this is the very truth , yet doe still suspend their censure , till they see how it will be approved of by others ; by which they shew they are ready at all times , to beleeve as the church beleeves , and to pin their opinion upon the sleeve of other mens judgements . a third sort there are , who at the first onset of discourse , do think themselves so surely grounded , and this truth so groundlesse and vain an opinion , as that they cannot speak without disdain , as great goliah spake to little david , and thus they beginne in fury , o grosse ! what madnesse is this ? what will you deny the scriptures ? what answer you to this ? thou shalt not suffer a witch to live : but when they are so suddenly answered , and suddenly convinced , that this place of scripture maketh nothing for them , and that this their great champion-argument , hath so soon received a stone in the forehead , they either let their discourse fall to the ground like goliah , and slight this as a new opinion ; or else they runne away cowardly , like the host of the philistines , and forsake the scriptures ( which they first pretended should be their only weapon to fight withall ) and betake themselves to their leggs , runing into some vain story taken out of bodinus or bat. spineus , or some such popish vain writer , and report that it was done in lancashier , or in westmerland , or in some remote place farre off ; and that they heard it credibly reported from men of worth and quality , and so they ingage me to answer to a story , which they would compell me to beleeve , or else to goe see where it was done ; but if it happeneth ( as often it doth ) that i make it appear by scripture , that it is absurd or impossible , not to be reported by a christian , or that i shew them the story , in any of the aforesaid authors , who have been the authors of many vain fables , then they presently fly to another story , as vain and absurd as the former , and that being answered , they fly to another , saying , sir , what do you answer to this ? in which manner of disputes i have heard sometimes such monstrous impossibilities reported and affirmed to be true , ( for they had it by credible report ) as would make the angells in heaven blush to hear them . therefore setting aside all such unscholar-like way of arguing , i desire all to argue by the scriptures , and i will answer , or to answer by the scriptures , and i will argue by the scriptures , as followeth in this dilemma . a dilemma that cannot bee answered by vvitch-mongers . luke 4.4 , 8 , 12. christ who is our forerunner , heb. 6.20 . by whose holy spirit the holy scriptures were written , whose words were of equall truth and authority with the scriptures ; yet when he was to conquer the father of lies , the prince of darknesse ( not for his own sake , but for our example ) although hee was able to have argued by common reason , beyond the wisedome of solomon , yet being tempted , would not answer any one temptation without scriptum est , it is written ( because the scriptures are the only rule of righteousnesse ; ) whosoever then will take example by him , to try the truth by scriptures , and to argue by them , as he did in this place of luke , ( and not by strange reports , which are the objects of vain credulity ) let them answer me by scriptum est . 1 where is it written in all the old and new testament , that a witch is a murtherer , or hath power to kill by witchcraft , or to afflict with any disease or infirmity ? 2 where is it written , that witches have imps sucking of their bodies ? 3 where is it written , that witches have biggs for imps to suck on ? 4 where is it written , that the devill setteth privy marks upon witches , whereby they should be known or searched out ? or that any man or woman hath any mark upon their body any more than natural , or by some disease or hurt , which is preternatural ? 5 where is it written , that the tryall of a witch should be by sinking or swimming in the water ? or by biggs or privy marks , or suspition of people , to be signes of a witch ? 6 where is it written , that witches can hurt corn or cattell , or transport corn by witchcraft , or can fly in the aire , and do many such strange wonders ? 7 where is it written , that a witch is such a man or woman that maketh a league with the devill , written with his or her blood , and by vertue of that covenant to have the devill at command ? 8 where is it written , that any man or woman was called in the scripture strix , or lamia , or where is any word of such signification or importance , either in the hebrew text , or in the latin translation , where is a witch said in the scriptures to be any such kind of person ? 9 what is a witch in the scripture sense , according to deu. 18.10 , 11 where all sorts of witches are nominated by nine terms of description ? 10 where is it written , that there are any other sorts of witches than such as are there described ? deut. 18.10 , 11. 11 where do we read of a he devill , or a she devill , called incubus or succubus , that useth generation or copulation with witches , or vvitches with them ? 12 it is written , woe unto such as devour widdows houses , and in a pretence make long prayers , matth. 23.14 . 13 it is written , the lord hateth the hand that sheddeth innocent blood , and the fals witness that speaketh lies , and the feet that are swift to do mischeif , and a heart that deviseth wicked imaginations , pro. 6.17 18 , 19. 14 it is written , shall there be evill in a city and the lord hath not done it ? amos. 3.6 . 15 it is written , there is no god with me , i kill and i make alive ; i wound , and heal , deut. 32.39 . and again , the lord killeth , and maketh alive ; hee bringeth down to the grave , and bringeth up ; the lord maketh poore , and maketh rich , 1 sam. 2.6 , 7. 16 it is written , if ye were blind yee had had no sinne , but now ye say ye see , therefore your sinne remaineth , iohn 9.41 . 17 it is written , because they received not the love of the truth , that they might be saved ; therefore god shall send them strong delusions , that they should beleeve lies , that they might be damned that beleeved not the truth , but had pleasure in unrighteousness , 2 thes. 2.10 , 11 , 12. 18 it is written , thou shalt not raise a false report : put not thy hand with the wicked to be an unrighteous witnesse , exodus 23.1 . 19 it is written , if ye any way afflict the widdow or the fatherlesse , and they cry at all unto me , i will surely hear their cry ; and my wrath shal wax hot , and i will kill you with the sword , and your wives shall be widdows , and your children fatherlesse , exodus 22.23 , 24. 20 it is written , god saw that the imaginations of the thoughts of mens hearts were only evill continually ; & it repented the lord that he had made man , & therefore he destroyed the old world , gen. 6.5 , 6 , 7. therefore you that are of the sacred order of the ministry ; that do use to cry to the people , give ear with fear and reverence to the word of god , as it is written in the text , how dare ye teach for doctrin , the traditions of antichrist that are not written in the book of god ? whether do not some preferre the mad imaginations of cornelius agrippa and others , before the scriptures , for the defending their opinions ? so much for my dilemma , now for the text. a candle in the dark : shevving the divine cause of the distractions of the whole nation of england , and of the christian world. deuteronomy 18.10 , 11. let the reader take notice that in all the scriptures there is not any kind of witch spoken of but such as are mentioned in these two verses ; which that every one may understand , i will expound punctually , not according to our english obscure translations , but according to the true meaning , and signification of the originall text , as it was written by moses in the hebrew tongue , and as it is truely translated ( for the better and easier satisfaction of many that have not knowledge in the hebrew tongue ; ) by iunius , and tremellius , in their latin bible ; whether also i referre the reader for all places of scripture , alledged in this book ; and here i do in gods name , and in zeal for his truth , desire and intreat him that thinketh himself the learnedst clerk , to shew mee in all the scriptures , such a word as striges or lamiae , or any word of that signification , importing such doctrins , as have a long time defiled the nations . deut. 18.10 , 11. let there not be found among you , any that maketh his sonne or his daughter to passe thorow the fire , a user of divinations , a planetarian , or a conjecturer , or a jugler . also a user of charmes , or one that seeketh an oracle , or a south-sayer , or one that asketh counsell of the dead . the latin translation is this . ne invenitor in te qui traducat filium suum , aut siliam suam per ignem , utens divinationibus , planetarius , aut conjector , aut praestigiator , item utens incantatione , aut requirens pythonem , aut ariolus , aut necromantis ; the hebrew text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and here is the hebrew text written in the roman character , with the construction of every word . lo jimatzae ne invenitor , beca in te , magnabir qui traducat , beno filium suum , uubitto aut filiam suam , baese per ignem , kosem kesamim divinans divinationes , megnonen , planetarius , uumenachese aut conjector , umechascscph aut praestigiator , vechobhir chabher incantans incantatione , vessoel ob requirens pythonem , vejiddegnoni , aut ariolus , vedhorese el hamethim aut consulens mortuos ; so much for the text. exodus 22.18 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mechascscepha lo thechajeh , praestigiatricem non sines vivere . there is also another word , hartumim in exodus 4.17 . gen. 41 8. and in other places , which is taken in the generall sense for magnus a magician ; that hath one or all these crafts or impostures , yet by many it is restrained to the particular , and often translated ariolus , being the most allowed signification , for arioli , were called magi , being counted wise men , and therefore the word is used for all sorts of magicians ; these and all other words in the scriptures concerning witches are consonant to the words in the text. the text opened . the text is verbatim , according to the originall as it was written by moses in the hebrew tongue , which i will expound orderly : and here is to be noted , that in these two verses , are nine sorts of witches nominated by god , unto moses , and the people , to this end and purpose ; that whereas god hath chosen the people of israel , to be a peculiar church and people to himself , he would be their only counsellor , to keep them in the way of wisdome and holinesse , and therefore commandeth them , in no wise to aske counsell of any but the true prophets and messengers of god , as appeareth in the 14. and 15. verses of this chapter , and because there were so many sorts of people in the world , that did commonly abuse and usurp the office of gods prophets : god describeth them , in the 10. and 11. verses of this chapter , by nine severall nominations or descriptions , commanding them to shun and avoyd them as false prophets and deceivers of the people ; for it was the manner of the heathen ( to seek unto such for counsell , ) & the lord having cast out those heathen people , for such abominable ways giveth his own people warning of all such ways to avoid them , & not to hearken to them namely , to those nine sorts of witches , or deceivers , or false prophets , or seducers of the people from god and his prophets , to lying idolatrous waies , & giveth them warning in the three last verses of the same chapter of all false prophets whatsoever , that should presumptuously take upon them to speak any thing in gods name which god had not commanded , or to speak in the name of other gods , that such should be slain , and these nine appellations in the tenth and eleventh verses , are not tearms of distinction , but several terms of description , whereby to discern false prophets , or witches , whom the lord would have cut off from among his people ; and therefore the lord describeth them in the tenth and eleventh verses , sheweth the destruction of the nations that hearkened to them , in the 12 , 13 , & 14. verses ( where also he commandeth his people to be holy , and not like those nations ) promiseth that his people should always have a true prophet amongst them to hearken unto , in the 15 , 16 , 17 , & 18. verses ( which although it was fulfilled in christ chiefly , acts 3.23 . yet it is meant , and also verified of all the rest of the prophets , that were successively messengers of christ from moses , till the coming of christ in the flesh ) commandeth them to hearken to such a prophet , in the nineteenth verse , but for all false prophets , the lord will have them cut off in the twentieth verse , and setteth down a trial , and a discerning rule between a true prophet , and a false prophet that speaketh in gods name , in the one and twentieth and two and twentieth verses , as appeareth orderly in the chapter , who so pleaseth to read it . and now to come to the exposition , or interpretation of these two verses , deut. 18.10 , 11. and of the nine appellations or descriptions therein contained . and first , for the first . let there not be found among you , any that maketh his son or his daughter to pass through the fire , this is the first description whereby god describeth a witch , or a false prophet ; and in what manner this should be a description of a witch , or false prophet , that we may the better understand , i must first define what a witch is , and then come to the matter . the definition of a witch , or a certain demonstration what a witch is ( for the vulgar capacity . ) a witch is a man , or woman , that practiseth devillish crafts , of seducing the people for gain , from the knowledge and worship of god , and from the truth to vain credulity , ( or beleeving of lyes ) or to the worshipping of idols . so likewise for the definition of witchcraft . witchcraft is a devillish craft of seducing the people for gain , from the knowledge and worship of god , and from his truth to vain credulity ( or beleeving of lyes ) or to the worshipping of idols . that it is a craft truly so called , and likewise that it is for gain is proved , acts 16.16 , 19. the maid that followed paul crying , brought in her master much gain ; and that it is a craft of perverting the people , or seducing them from god and his truth , is proved , acts 13.6 , 7 , 8. ●limas the sorcerer laboured to pervert the deputy from the faith. so likewise , acts 8.9 , 10 , 11. verses , it doth more plainly prove all in these words , and there was a man before in the city called simon , which used witchcraft , and bewitched the people of samaria , saying that he himself was some great man , to whom they gave heed from the least to the greatest , saying , this man is the great power of god , and gave heed unto him because that of long time he had bewitched them with sorceries ; how bewitched them with sorceries ? that is , seduced them with devillish crafts ( as the greek and also tremelius latine translation do more plainly illustrate ) in this sense speaketh paul to the galathians 3.1 . o foolish galathians who hath bewitched you , that you should not obey the truth ? and that a witch , or witchcraft is taken in no other sense in all the scripture , it appeareth by the whole current of the scriptures , as you may see in this book . but now to return to the text. de●● . 18.10 , 11. the first description of a witch in the text is , let there not bee found among you , any that maketh his son or his daughter to pass through the fire . here we must uote that there was in those days a great idol of great request among the heathen , the name of which idol was molech , and was first set up by the ammonites , 1 king. 11.5 . and by them called milcom , and from thence grew in request , and defiled a great part of the world , who were generally led after it to idolatry , insomuch that the kings and nobles of the earth did sometimes make their sons and their daughters pass through the fire in honour to that idol , as manasses did , 2 chron. 33.6 . and how that passing through the fire , was , or in what manner , is questionable , some think they burnt them in the fire , as burnt-offerings to that idol , because it is said , deut. 12.31 . they burnt their sons and their daughters in the fire to their gods ; and also in psal. 106.38 . but although that was one grand abomination amongst the heathen , sometimes to burn their children in sacrifice to their idols , upon some extraordinary request , or petition made to their idols for the obtaining of some great matter ( which was also forbidden the people of israel in that place of deuteronomy 12.31 . ) yet that is not the meaning of this place , in deut. 18.10 . but only that they made them pass through the fire , as an idolatrous ceremony , whereby they dedicated them to their idol molech . and this is the most allowable exposition , for otherwise they must have bereaved themselves of children ; but we read that manasses was not left childless , for ammon his son reigned in his stead , 2 chron. 33.20 . but yet in what manner soever it was , that they made their children to pass through the fire , the scope and meaning of the text , deut. 18.10 , is , that they should not be ring-leaders to idolatry ; as in levit. 20.5 . whosoever did give his children to molech was to be slain , with all that followed him in his idolatry , they that followed him to idolatry were to be slain as idolaters , but he that gave his children to molech , to make them pass through the fire , is chiefly named here , to be slain , as a ring-leader of other men to idolatry , and is in deut. 18.10 . reckoned amongst witches , according to the definition of a witch afore-shewed , witches being in all the scripture-sence only seducers , or inticers of the people to spiritual whoredom , and here in the text moses speaketh , per synecdocen , of one idol for all ; all one as if he had said , let none be found among you that is an inticer or ring-leader of the people to idolatry , in which sence all idol priests are witches , and are stiled so in common scripture phrase , 1 sam. 6.2 . the philistims called their priests , and south-sayers together ; for the setting up or upholding of any idol , is the grand witch-craft of all , and the very mother of all other witch-craft , and it is most probable the priests of molech were first devoted to that service , by using that ceremony of passing through the fire ; and all that did in like manner pass through the fire did become priests , or at least servants to the idol , for the work of the burnt-offerings , in this sence is iesabel , called a witch , 2 king. 9.22 . why was it said the witch-crafts of iesabel ? because shee was an upholder of baal , and his prophets , who were jugling seducers of the people to idolatry : why in the same verse is it said the whoredoms of iesabel ? because spiritual whoredom ( or idolatry ) and witch-craft are inseparable companions , therefore it is said , scortationes & praestigiae iezebelae , the whoredoms , and juglings , or witch-crafts of iesabel ; in this sence is ma●asses truly said to use witch-craft , ● chron. 33. and the first eight verses , almost all that is spoken of in deut. 18.10 , 11. manasses is said to be guilty of in this place of chronicles ; first , he set up several idols , and immediatly follows the inseparable companions , that is the witches , or priests of idols , called here south-sayers , with their several witch-crafts , in the sixth verse of the same chapter of the chronicles . why do idols , and witch-crafts , and witches come in rolling together so thick in this place ? the first reason is , because as the setting up of an idol is witch-craft , so where idols are , there must needs bee witches ; namely south-sayers , or idol priests , or else the idol of it self can do nothing ; as when it is said in 2 king. 1 , 2. ahaziah sent to inquire of the god of ekron , it is not to be supposed that there could be an answer given by the bare idol ( being but a stock ) but the answer or divination must come from the priests and south-sayers , that were there belonging to that idol , and upholding it . the second reason is , because as i have said before of the nine several appellations of witches in deut. 18.10 , 11. that they are not terms of distinction but of description ; so here in the 2 chron. 33. all that is said of manasses in the seven first verses of the chapter , is not to be understood as expressions of several distinct things done by manasses , but a full expression of one thing by several terms of description , expressing fully that one act of manasses , that is , first he set up several idols , as in the third , fourth , and fifth , and the beginning of the sixt verse of the chapter doth appear ; and then it followeth that he used those things that did necessarily belong to the idol , without which the idol could be of no force , or request among the people , and that was as appeareth in the sixth verse , he used divinations , and conjecturings , and juglings , and set up an oracle , and south-sayers , ( the latine translation is ) et divinationibus , & conjectationibus , & prestigiis usus est , instituitque pythonem & ariolos ) so all that manasses did , was setting up of idols with their adjuncts , and though the idols indeed were several and various , yet all was one act , tending only to the making up of one compleat idol-house , that was the house of god , verse the fourth , and seventh , he abusing it ; and making it an house of idols , this one act produced one effect ; that was , he made iudah and ierusalem go astray to idolatry , as appeareth verse nine , but iosiah destroyed the idols , with their adjuncts , oracles , and south-sayers , 2 king. 23 , 24. being idol priests . so much for the first and grand description of a witch in the text , that is , a ring-leader to idolatry , intimated in these words , let there not be found among you , any that maketh his son or his daughter to pass through the fire ; this first description being rightly understood , the other eight will bee the more easily expounded , being but appurtenances to the first , or rather monsters in the belly of the first . now followeth the second description , or appellation of a witch , that is , let there not be found among you , any that useth divinations . to use divinations was to take upon them to tell things to come , and things hidden , which things could not be done by any but by god , and his prophets , as appeareth , isa. 41.23 . shew what is to come after , that we may know that yee are gods ; yet as gods prophets could tell things to come , so in the second of kings , 6.12 . elisha the prophet could tell the king of israel what was spoken in the secret chamber of the king of aram ; and although god would have his people know , that none could do these things truly but himself , by his prophets , and therefore hee would have his people to hearken after none but his prophets , in enquiring of things to come , or things hidden ; yet many false prophets did take upon them to tell such things meerly to seduce the people for gain , pretending that they could do it , either by vertue of their idol , and so led the people a whoring after them , as in 2 king. 1.2 . ahaziah sent to enquire of the god of ekron , and ieremiah , 23.13 . they prophesied by baal , and seduced my people . or else falsly pretending themselves to be gods prophets , and so in a fair pretence , to pervert the people from the truth to lyes , as micha 3.11 . quorum prophetae , pecunia divinant , whose prophets do give divinations for money ; and ier. 23.21 . i have not spoken to them , and yet they have prophesied saith the lord. in this sence samuel said to saul , rebellio est sicut peccatum divinationis , rebellion is as the sin of divination , or according to our english translations , is as the sin of witch-craft , 1 sam. 15.23 . and for these divinations , and false prophesies they had this colour , that whereas god did usually speak to his prophets in dreams , and visions of the night , as appeareth , numb . 12.6 . these witches , or false prophets pretended that they had also dreamed , and had seen visions , that so they might bewitch and seduce the people from gods way , deut. 13.1.5 . and also ier. 23.25 . they prophesie lyes in my name , saying , i have dreamed , i have dreamed ; and vers . 27. think they to cause my people so to forget my name by their dreams , which they tell every one to his neighbour , as their fathers have forgotten my name for baal ? not but that dreams were to be declared and regarded , if it were truly done without deceit , for it followeth in the twenty eighth verse , he that hath a dream , let him tell a dream , and he that hath my word , let him speak my word faithfully ; but these dreamers , or witches , did falsly pretend dreams and visions , that they might seduce the people , vers . 32. these were the right enthusiasts of the heathen , this was one great practise of the priests of the great idol apollo , that was called the oracle of apollo , they would lye down behind the altar , and sleep for a time , and then make people beleeve they had seen a vision , whereby they could determine their matters , and accordingly gave their divinations , or oracles ; many other colours , or pretences , had their diviners , for their cheating witch-craft , or divinations , as they would make the people beleeve they could talk with the spirit departed of the dead , and so know things hidden , or things to come , but of that more in the ninth description , and indeed most of the following descriptions , or appellations in the text were linken to the second , to lying divinations , as also linked to each other , yet because the manner of their actions were various , the lord here describeth them according to the variety of their actions , all tending to one end , and that is to oppose the way of god , and the prophets for gain . a question resolved . seeing it is manifest by the scriptures , as appeareth in this second description of a witch , that he that useth divinations is a witch , and one main pretence in giving divinations , was dreams and visions of the night , then it may bee supposed that he that telleth a dream to his neighbour , thereby fore-telling things to come , useth divinations , and ought to bee censured as a witch , or else must needs bee a prophet . to this it is answered , that dreams in the scripture do appear to be of two sorts , the first sort were prophetical , wherein men had a direct command from god to go and prophesie to the people , and these dreams came ordinarily to the prophets , upon so many several occasions as were needful for the prophets to admonish the people , to shew them their sins , and declare the truth to them , and for the declaring of future things to the people , either concerning judgements of god that would come upon them for their sins if they did not amend , or concerning some great work , that god would do for his people that feared him , and these dreams were proper to the prophets only , numb . 12.6 . and they that did falsly pretend such dreams , and inspirations , to dissemble the prophets , to seduce the people to idolatry were witches , or false prophets , according to this second description of using lying divinations , and ought to bee slain , deut. 13.1.5 . secondly , the second sort of dreams that we read of in the scriptures were warning dreams , whereby men were forewarned of things to come , but were not thereby sent to prophesie to the people by special command from god , but were forewarned ; first , for the avoyding of danger that might come upon them , or others whom this dream concerned , or at the least that they might know the danger before it came , and these dreams were common to many as well as to the prophets , both to the godly and ungodly , mat. 2.12 , 13 and 27.19 . gen. 40.8 . and chap. 41. dan. 2.1 . secondly , these sort of warning dreams fore-shewed a blessing upon the godly to encourage them , gen. 37.5.9 . and for these sorts of dreams , we read by these examples in the scriptures , that they are common to all sorts of people , and useful either to hear , or to declare , but whosoever did declare a prophetical dream , was either a true prophet indeed , or else a lying enthusiast , or false prophet ( such as were the idol priests of the heathen ) to seduce the people , as is shewed in the scriptures before mentioned in this second description , and also in ieremiah 23.16.25 . and whereas some may question whether dreams are now sent by god to forewarn , as in ancient times , so long as we have no scripture to the contrary ( but rather for it ) wee may not deny it ; and do also finde by common experience that some have dreamed of their childe falling into the fire , and some into the water , and of other several dangers concerning themselves , and others , of which some have come to pass that might have been prevented , by prayer and diligent care . i know a man that was fore-warned in a dream of these wars in england before they began , ( or were-like to bee ) but prophetical dreams are not usual in these days . yet here it may further be noted , that in some case a man may also declare a prophetical dream , and yet be neither a true prophet , nor a witch , or false prophet ; and that hath sometimes been seen by experience in such as have been troubled in their phantasies through distemper of body , or other distracting occasions hurting their phantasie , they imagine that god hath spoken to them by dream , or vision , or voyce heard , or by an angel , and hath bidden them go prophesie such and such things , and these are to be charitably judged of , and not rashly censured ; this distemper of body may be discerned by the effects , that is , death , or sickness following within a short time after , if not prevented by the phisitians ; also troubled phansie by outward distractions may be discerned by the fore-going occasions that have troubled them , and hurt their phansies ; and here is required great discretion in all that shall see , or hear a man or woman declare a message from god ( as he thinketh ) for the intent of a false prophet is only to deceive , or seduce for advantage of gain or preferment ; some have written concerning dreams , that some dreams are diabolical , which are only philosophical notions , having no grounds in the scripture . and whereas it is manifest in the scriptures that god speaketh to men by dreams , and interpretations of dreams are only by the spirit of god , gen. 40.8 i think it presumption and phantasie , to adde any such distinction of dreams , except enthusiasmes , which although they are of the devil , yet are no real dreams , but lyes , for the enthusiasts did falsly pretend that they had dreamed , ier. 23 , 25.27.32 . natural dreams i deny not , which come from the multitude of business , and from the natural disposition of the body , but none of these are any way concerning future events , but are only the objects of our natural affections , and although some of these are lascivious dreams , some murtherous , some covetous , and in that sence may be called diabolical ; yet in these dreams are nothing besides nature , neither hath the devil any further act in them than in our corrupt stragling affections in the day time ; and though our thoughts are sometimes worse in the night than in the day , it is because our affections are busied in the day with other objects preventing such thoughts . so much for the second description of a witch in the text , that is an user of divinations or false prophesies . the third description . the third description of a witch in the text , deut. 18.10 , 11. is planetarius , let there not be found among you a planetarian ; some have thought by a planetarian here is meant such a one as did observe the course and influence of the planets , and from thence gave predictions of future events , that these were unlawful arts , and ought not to be practised , and therefore have absolutely condemned judiciall astrology , but if they be right in this opinion , how then do they answer to psal. 19.1 . the firmament sheweth the works of his hands ; this is not to be understood only of the making of the canopy of heaven , for then it had been said the firmament is the works of his hands ( he that liketh not this exposition , let him read cornelius gemma de natura come●ae ) and god himself speaketh of the influence of the heavens , iob 38.31 . canst thou restrain the sweet influence of the pleiades , or canst thou loose the bonds of orion ? &c. and whereas some have said , that the star that shewed the birth of christ , mat. 2.2 . was miraculous , and not any natural star , how then could the wise men or astrologians see the signification of that star by their science of astrologie , whereas if it reacheth not to the knowledge of future contingensies , then much less to the knowledge of things supernatural or miraculous , and yet they saw that the stars appearance did signifie the birth of that great king ( although i deny not , that the motion of the star in the ninth verse might bee miraculous . ) and to come farther , iudg. 5.20 . the stars in their rampires fought against sisera ; it is not spoken of any thing beyond nature , but the prophets did observe that the stars in their natural places ●ought against sisera , also gen. 1.14 . god made the lights of heaven to be signs for seasons , and for days , and for years ; it seemeth then that judicial astrology is not condemned in the scripture , if it be not abused ; what then was a planetarian in the sence of the text ? and why were they forbidden by god , and set in the catalogue of witches ? to this it is answered , that under the colour of astrologie these planetarians that are here forbidden did harbour themselves , that because there was somewhat in that science for the knowledge of some future things , therefore in the pretence of their knowledge in that science they did take upon them to compare themselves with the prophets , and to draw the people after their uncertain predictions , as if they had been equal with the prophets , and many of them having no knowledge at all in that science , yet did under the colour thereof harbour their deceitful oracles , or divinations , ascribing a deity to the planets , calling them gods , as mars the god of warre , venus the goddess of beauty , &c. and did also ascribe so much to their influence , as they beleeved no power above them , and so drew the people a whoring after them , to make them forget god the author of all things , and to deifie the creature ; and these planetarians being meer naturalists , and beleeving no power above the planets , would bear a breast against the prophets , and undertake to do those things that were only proper to the prophets to do , and could be done by no other power but by the spirit of god , dan. 2.2 , 3 , 4. they would undertake the interpretation of dreams , if the dreams were related to them , nevertheless the expounding of dreams is of god only , vers . 27 , 28. and gen. 41.16 . and 40.8 . and whereas god did put into the heart of nebuchadnezzar , to put them to difficult task , they said no man upon earth was able to do it , dan. 2.10 . inferring that the prophets themselves could do no more than they ; yea so did they deifie the planets , that they ascribed to them to be the gods of the seven days of the week , and caused the people to worship them , and bring their daily oblations to them , and to keep holy days to them , from the names of which planets the days do take their nominations ; as sunday from the sun , monday from the moon , &c. and in other tongues is more manifest for every day ; which if it be true that the planets have their several influences upon the several days of the week , yet their wickedness was in denying god that made the heavens , and their host , and in dei●ying the creature ; and for this they are described among witches , or seducers of the people to idolatry , and this idolatry god warneth his people to avoyd , deut. 4.19 . take heed when thou liftest up thine eyes to heaven , and seest the sun , and the moon , and stars , with all the host of heaven , shouldest be driven to worship them and serve them , which the lord thy god hath distributed to all people under heaven . although god had given and distributed their influence to all people under heaven , yet men may not worship them , but worship god that madethem . so likewise deut. 17.3 . also this idolatry part of the israelites were defiled with , ier. 44 17. they burnt incense , and poured drink-offerings to the queen of heaven , or ( as it is in the original ) to the works of heaven , that is , to the planets ; of this idolatry iob cleareth himself , iob 31.26 . if i did behold the sun when it shined , or the moon walking in her brightness ( that is , if i did behold them with adoration ) this had been iniquity , for i had denied the god above , as followeth vers . 28. also 2 chron. 33.5 . this was part of manasses witchcraft , he built altars to all the host of heaven , and made the people go astray , vers . 9. and so for this third description of a witch in the text , a planetarian , that is , that under the colour of astrologie seduceth the people to lying vanities , or divinations , and causeth them to deifie and idolize the planets , or that boasteth himself in his predictions against the prophets , crying peace when the prophets prophesie destruction , isa. 47.13 . let thy astrologians stand up that do view the stars , and do make known their monthly predictions , and save thee from the things that shall come upon thee . i might quote also some prophane writers of this sort , who are seducing witches , because under pretence of astrologie they teach things beyond the intent and scope of that , or any lawful science . as iulius maternus hath devillishly written , that he that is born when saturn is in leone , shall live long , and go to heaven when he dyeth ; and so albumazar saith , who so prayeth to god when the moon is in capite draconis , shall obtain his prayer . these planetarians , for these and the like impious devices , in pretence of a lawful science , are described in the text among witches . astrologians have also annexed to their science of astrologic , palmistrie , and physiognomie , the caelestial bodies , as they say , having fixed their characters upon the inferiour bodies of men ( as he that readeth their books may see , with the reason thereof ) and therefore these arts together with astrologie do serve them to make their prognosticks concerning the strength , health , disposition , and several events of any mans life ; which prognosticks do often happen true , because natures course may be probably conjectured by the course and character of the planets ( although these arts are much abused by wandring gypsies , who under colour of such knowledge , do commonly cheat silly people , and also rob their pockets , when they are viewing their hands and face to tell them their fortunes ; ) now herein was one difference between planetarians , or astrologians , lawful or unlawful in the scripture sence , the lawful astrologian foretelling probable events , fore-seen by natural causes upon any person , or nation ; as deborah observed the stars concerning sicera and his army ( although she knew what should come to pass more certainly by the spirit of prophesie than by the stars . ) the unlawful astrologian , or planetarian foretelling things not only probably , but certain and necessarily to come to pass , as if there were such strong inclination , influence , and co-action in those coelestial bodies , as that our earthly bodies can no way avoyd them , and as if god hath no decree but what may be fore-seen in the stars . but the scripture , and true religion teacheth us otherwise , for as a man may not be so stupid as to deny the influence of the stars , so no man may be so atheistical as to deny that divine providence ruleth all inferiour bodies ; not only in that sense , that astra regunt homines & regit astra deus , ( which is the astrologians creed ) but beyond the influence of the stars ; otherwise it were in vain to pray to god for recovery from sickness , or loss , or calamity , because haply the stars threaten death , or ruine ; in vain it were then for the elders of the church to pray over the sick , with hope of their recovery , except the stars say , amen . in vain it were then for a nation to fast , and pray for peace when the stars threaten war. in vain it were for a man to hope for prosperity in all his undertakings , by walking in gods way ( as is taught in deut. 29.9 . ) because the stars in that mans nativity threaten evil , and no prosperity to the whole course of that mans life . but as a skilful physitian may by good phisical applications of remedies lengthen the days of a man , upon whom the stars have a bad influence , and threaten death ( which astrologians themselves confess ) how much more may true religion in a man obtain a blessing for health , and prosperity , and peace , beyond what the stars do promise ? which is the whole discourse of lev●t . chap. 26. therefore it must needs follow that grace may turn away the bad influence , and vice may hinder the good influence of the stars from a man , or a nation ; and they that were such meer naturalists , as that under colour of their science in astrologie they taught the people otherwise , they were seducing witches ; and they that did seek to such for divinations , and did not regard divine providence to rule beyond the stars influence , and so neglected seeking to god in time of trouble , they were idolaters bewitched . another way might astrologians become witches , that is , if an astrologian finding that many of his prognosticks happened true , and did thereby dissemble prophesie , pretending that he did by revelation , or prophetical inspiration fore-tell those things which yet he did only conjecturally foresee by the stars , that pretence or dissimulation made him a witch , fit to seduce and mis-lead the people . so much for the third description . the fourth description . the fourth description , or term of description ; of a witch in the text is con●e●tor , a conjecturer ; that was such a one that had some particular pretence or colour whereupon he grounded his divinations , making the people beleeve that thereby he could divine or prophesie unto the people ; whereas yet it was altogether a cousening imposture , or uncertain guessing , or conjecturing , and according to that he is here described by moses as a witch ; what that imposture was , expositors have given several glosses , one exposition is , that they observed the flying of fowls , and thence gave their uncertain predictions , or divinations , but for that we finde no example in the scriptures in the original sence , and therefore leave it , and do also think , that to observe the flying of fowls for predictions of weather , as also the postures of beasts , and creeping things is no offence , nor is here forbidden . another exposition is , that they observed the intralls of beasts , from whence they pretended they did know the will of the gods ; and that was indeed of beasts that were offered in sacrifice to their idols . by which pretence being but a meer cousening imposture , they seduced the people to idolatry , and therefore were reckoned and described among witches in the text ; and for that exposition we have that example in the scriptures , ezek. 21.26 . ( which in tremell●us translation is thus ) to use divinations , he will furbush knives , he will consult with idols , he will look in the liver , this is a plain demonstration of this fourth description of a witch in the text ; that is , such a one as pretended to the people that their idol gods hiding their secrets in the intralls of the sacrificed beasts , he being one of their priests , could by searching the intralls , conjecture to the people the meaning of the gods . this exposition is agreeable to that , 2 chron. 33.3 . when manasses had built idol-altars in the house of god , it followeth immediatly in the sixt verse , et divinationibus , & conjectationibus & prestigiis usus est ; and he used divinations , and conjecturings , and juglings , all tending to one end , to seduce the people to idolatry , as followeth in the ninth verse , he made iudah and ierusalem to go astray , for god had appointed his people not to inquire after uncertain conjecturings , by any idol impostures of the heathen , but to inquire after himself , by the prophets , and by his priests , by an ephod , by urim and thummim , as appeareth , 1 sam. 30.7 . exod. 28.30 . some report that the roman south-sayers did take the anckle bone of ● beast sacrificed , which bone was by them called talus in the latine , the said bone is easie to be seen in the foot of any oxe or sheep , and hath four sides equally poysed , and being cast upon a table it falleth contingently like a dye ; and therefore are the dyes called by the same name in latin tali , and when those idol priests , the roman south-sayers , would enquire of their idols for divinations , or rather give divinations in the name of their idols , they would cast that bone upon the table , and according to the several contingent falling of the bone like the cast of a dye , so they gave several conjecturing divinations , every side when it chanced upward being of a several signification , given by their idol , as they pretended ; a meer cheating imposture to seduce the people ; a lively demonstration of it may be seen among boys , casting the bone in the same manner in certain childish games called cock-up-all . it may be collected also , that the idol priests of the heathen did sometimes use this imposture for one , ( they having divers ways to delude the people ) that was , for the priest to be blinde-folded , and one or more to touch him , and he to conjecture or guess who it was that touched him ; which was easily done by the con●ederacy of some stander by , some priest like himself , who gave him a private token which the people did not take notice of , but were thereby deluded , and thought him to have a prophetical inspiration from the idol gods , and this is collected from matth. 26.68 . especially if that place be compared with mark 14.65 . where it appeareth , that the corrupt iews , who had been defiled by the manner of the heathen , did blind-fold christ and smite him , and said , prophesie , who it is that smote thee ; they offering to try christ by such ways as they had seen the heathen try their prophets by , who notwithstanding were impostors and false prophets . so much for the fourth term , of description , of a witch in the text , conjector , a conjecturer . the fifth description . the fifth appellation , or term of description of a witch in the text , is prestigiator , that is , a jugler . the interpretation of this word is plain in the scriptures , that is , one that worketh false or lying wonders , or lying miracles , in opposition of the true miracles that were wrought by god , by his prophets , such were iannes , and iambres , 2 tim. 3.8 , 9. as jannes and jambres withstood moses , so also do these resist the truth ; now how iannes and iambres withstood moses it appeareth , exod. 7.5.8.9 . god would have his prophets , moses , and aaron to be known by their miracles , that the people might beleeve that god had sent them , they wrought the miracles that god had commanded them , exod. 7.13 . but it appeareth in vers . 14. that these juglers withstood them , and when the messengers of god wrought true miracles , those witches wrought lying miracles in opposition of them , fecerunt similiter , they did the like . the latin translation is thus ; tum vocavit pharo sapientes & prestigiatores , ut facerent ipsi quoque magi aegyptii suis incantation●bus similiter ; and pharoah called the wise men , and juglers , that the magicians of aegypt might also do the like with their inchantments ; so likewise vers . 25. fecerunt similtier magis suis incantationibus , the magicians did the like with their inchantments ; this word similiter , the like , or in like manner , is of great importance , least some ignorant reader of the scriptures should suppose , that the magicians did the same miracles that the prophets did , whereas those acts of the magicians were only delusions , ( although enough to blind pharaohs eyes , because god would harden his heart . ) and as it appeareth in 2 tim. 3.9 . their actions were only mad fooleries that came to light , and were proved ridiculous , as the words import , for the craft of jugling , to them that are not acquainted with it , breedeth great admiration in the beholders , and seemeth , to silly people , to b● miraculous , and yet being known is but deceit and foolery ; so that the beholder himself cannot but blush , and be ashamed to think he was so easily cousened , and did so much admire a ridiculous imposture , that craft of jugling consisteth . first , in slight of hand , or cleanly conveyance . secondly , in confederacy ; and thirdly , in the abuse of natural magick . the first is profitably seen in our common juglers , that go up and down to play their tricks in fayrs and markets , i will speak of one man more excelling in that craft than others , that went about in king iames his time , and long since , who called himself , the kings majesties most excellent hocus pocus , and so was he called , because that at the playing of every trick , he used to say , hoc●● pocus , tontus talontus , vade celeriter jubeo , a dark composure of words , to blinde the eyes of the beholders , to make his trick pass the more currantly without discovery , because when the eye and the ear of the beholder are both earnestly busied , the trick is not so easily discovered , nor the imposture discerned ; the going about of this fellow was very useful to the wise , to see how easily people among the ancient heathen were deceived , in times and places of ignorance , for in these times many silly people ( yea and some also that think themselves wise ) will stand like pharaoh and his servants , and admire a jugling imposture ; or like the silly samaritans , acts 8.10 . who did so much admire a seducing jugler , as they said , he was the great power of god , until they saw the true and real miracles of philip , vers . 6. and others again on the contrary will stand affrighted , or run out of the room scared like fools , saying , the devil is in the room , and helpeth him to do such tricks ; and some saying absolutely , he is a witch , and ought to be hanged ; when as he did only act the part of a witch to enlighten , and not to deceive , that people might see and discern the impostures by which the idols of the heathen were made famous , by their jugling priests , and might laugh at their vanities ( they that would see the manner of this part of jugling , or cleanly conveyance more fully , may read master scots discovery of witchcraft , where it is set down at large , to the satisfaction of all those that are not wilfully ignorant ; as also briefly afterward in this fifth description , after pag. 34. and now for illustrating of the history of pharaohs magicians , i will parallel this hocus pocus , or english jugler , a little with them ; they are called prestigiatores , juglers , exod. 7.14 . and yet in the same verse , and also in vers . 25. it is said , they did in like manner by their inchantments ; why with their inchantments ? not that jugling and inchanting are one and the same imposture , but the reason is , because when they wrought a jugling trick , or lying miracle , they always spake a charm , or inchantation immediately before it , like to that of our english jugler aforesaid , to make the delusion the stronger , by busying the senses of hearing and seeing in the spectator both at once , for a charm , or inchantation was only a composure of words to delude people , who thought that words spoken in a strange manner had vertue and efficacy in them ( as may be seen more fully in the sixth description following ) therefore are they said to work their false miracles by their inchantments , because they seemed to silly beholders to do them by their inchantations or words , when as indeed they did them only by slight of hand , or cleanly conveyance called legerdemain ; and they that are well acquainted with this craft of jugling , may easily conceive how these magicians did their feats without so much admiring them , when they read the history , as if they had done great wonders , which were only delusions ; the second and third miracle , that they dissembled , do plainly appear in the letter of the history , exod. 7.2 . they seemed to 〈◊〉 water into bloud , focerunt similiter , and yet mark well the history , and yee shall see there was no water in aegypt , for moses had turned it all into bloud before , vers . 20.21 . 24. 25. so then they could finde no river or pond to do that feat in , it must needs follow then , that they sent for water where it was to be had , which was no nearer than goshe● , and so shewed a petty jugling trick before pharaoh in a room , with a bowl or tray of water , setting it upon the ground , and by slight of hand conveying bloud into it to colour it ; so likewise for the third miracle which they dissembled , chap. 8.7 . it was necessarily done by a such vessel of water ; for they could not finde any other water free in all aegypt , which were not already full of the abundance of frogs , vers . 3.5 . and what common jugler might not easily dissemble that miracle , by setting a bowl of water down before pharaoh and his servants , and by slight of hand conveying in three or four frogs ▪ and so holding up their staffe , and speaking certain words to make it seem to silly spectators that the waters brought forth those frogs ; the first miracle indeed seemeth more difficult to dissemble , and yet not so difficult if you saw it acted , for what is easier than for a cunning jugler to hold up a staffe as if he would throw it down , and then to speak a lofty inchantation , to busie the intention of the spectators , and then with slight of hand to throw down an artificial serpent instead of his staffe , and convey away his staffe , that so they might think his staffe was turned into a serpent , for these histories are set down according to the apprehension of the deceived beholders , and not that the magicians did them really , for then we must beleeve that they wrought real miracles as the prophets did , which were an ignorant and absurd tenent ; whereas the scriptures do manifest that they were only mad fooleries , and were dis●overed and came to light , 2 tim. 3.9 . yet many are so stupid , that rather then they will not have them really done , they say they were really done by the power of the devil , and so ascribe power to the devil for working miracles , whereas we never read in the scriptures that the devil may have any supernatural power ascribed to him , but is only the father of lyes . the same kinde of jugling tricks were the impostures of simon magus , in acts 8.9 . which although the people did for a time behold with admiration , yet when they saw real miracles wrought by philip , vers . 6.12 . they beleeved him , and not the impostor any longer , for they did easily see a difference between real miracles , and cheating impostures . some again will have it , that these acts of pharaohs juglers , and others in the scriptures might be real as they seemed to be , and yet brought to pass by the profoundness of the art of magick , which art is of greater force ( say they ) than jugling , or else why were they called in the same verse , exod. 7.11 . juglers , wise men , and magicians all at once ? but let not any be so weak in understanding as to think , that any art in the world could do that really that required a miraculous hand of power to do , for this is the essential or formal reason of a mirac●e to be done by a power supream , and beyond the power of man or devil , or the vertue of any art ; and for this word , magicians , in its own proper sence it is taken for wise and learned men , in astrologie , and other arts wherein schollers are instituted ; and so there is no difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the greek , neither was it taken in any other sence among the ancient ▪ and such were they that came to christ and offered gifts , mat●h . 2. 1. 11. called magi ; in this sence also it is said , that moses was learned in all the wisdom of the aegyptians , acts 7.22 . and here in exod. 7.11 . these juglers are called magi , wise men , and learned , because they pretend so , and were so thought by the people , whereas they were indeed but cheating impostors , but because they and many other cousening mates mentioned in the scriptures , have by usurpation obtained that appellation from the people , magicians , or wise men , therefore it is used and taken by some writers for such as use all cousening diabolical impostures ; yet moses here in this place of exod. 7 ▪ 11. gave them not that manner of name or appellation , only magicians , but withall describeth them by their peculier appellation , that is juglers ; and so in all the old testament , where magician is taken in the worst sence , it is not set alone , but conjoyned with some other terms of an impostor for a more full description so that a magician in the worst sence in the scripture phrase is only an impostor , or deceiver ; in the best sence , a learned wise man , therefore no real miracle , but only delusions can bee wrought by magick . i said a little before , that this craft of jugling consisteth of three things ; the first is , slight of hand , or cleanly conveyance ; the second is confederacy , that is , when many or few agents do agree together in bringing to pass cheating impostures , contrary to the truth . an example of this wee have in the history of bell , the idol , in the book of daniel , which though it be called apocripha , and doubtful whether it be a true history , yet this example whether it bee true or not , it doth plainly demonstrate the witchcraft of idol priests by confederacy , which is one main arm of the craft of jugling , wisd. 14. 14. 20. it appeareth plain how they confederated together in extolling the idol , to uphold it for their own delicious maintenance , and to seduce the king and people to idolatry , by making them beleeve that bell did eate up all the daily provision that was set before him , whereas they themselves , with their wives and children , came in at secret doors in the night , and did eate up and carry away all that was provided at the kings charge , until daniel discovered that their jugling imposture ; and although there be not so plain a demonstration of the jugling impostures of every idol spoken of in the scriptures , yet no idol but had the like delusions ; for they built their idol houses on purpose with several slights , and secret conveyances to bring their jugling tricks to pass , and had daily new inventions of new impostures whereby they deceived the world , and seduced them to idolatry , therefore elijah , 1 king. 18.19 . would not trust the priests of baal to remain in their own idol house , when he would discover them to the people , but caused them all to come forth to mount carmel , and then he said , as in vers . 24. the god that answereth by fire , let him be god. why did he cause the king to command them all to mount carmel ? the reason was , because if they might have acted their part in their idol house , being built with secret conveyances for all deceit , they might have secretly fired the oblation , and so might have deluded the people , still making them beleeve their idol had answered them by fire , but being in mount carmel , remote from their idol house , they could only act the part of mad-men , cutting themselves that the people might have somewhat to gaze at , but could bring nothing to pass to save their credit , or their lives ; the deluding impostures of the priests of baal , are called praestigiae isabelae , 2 king. 9.22 the juglings or witchcraft of iezabel , because she being an idolatrous woman maintained those priests of baal in their witchcraft , or delusions , to seduce the people to idolatry . the third branch whereupon this craft of jugling consisteth , is the abuse of natural magick , that is , the abuse of their knowledge in natural causes , as for instance in some few ; take woolfs dung , and carry it in your pocket that it may take the heat of your body , and it will make any mad bull , or other cattel of that kinde to fly from you , and to run very farre away from their pasture to the admiration of the beholders . take a peece of paper and rub one part of it with fresh lemmon peele , and dry it again a little , and then dip your pen in inke , that is made of stone blew , steeped two or three days in cold water , and write upon the place that had the tincture of the lemmon peele , and it will write a pure bright red , and then with the same pen and inke write upon another place of the paper , and it writeth blew , whereby there is caused great admiration in the beholders , to see a man with one pen , and one and the same inke write red and blew . albartius magnus , and also misaldus do write of many wonderful things that may be done by the knowledge of natural causes , or the secrets of nature , which although many of them be false , yet for such as are true , they may bee lawfully done ; and therein we may glorifie god , in beholding the wonderful works of his hands , in the secret causes of things . but now for the abuse of these things , as namely by the doing of these things to seduce the people , by making silly people beleeve we do them by a miraculous power , thereby pretending our selves to be prophets , as did simon magus in the acts ; this is right jugling witchcraft , or to make the people beleeve that they are done by the power of some idol , thereby to seduce the people , or any way to affront the prophets , by comparing them with true miracles , to withstand the truth , as pharaohs magicians did , were right witchcraft . so likewise for the oyntment called unguentum armarium , or weapon salve ( that is an oyntment made of such ingredients , as by anointing the weapon wherewith a man or beast is wounded , it healeth the wound ( if it be true by certain experience , as many phisitians and chyrurgions do affirm ) it may lawfully be used , and we may glorifie god in the use of it , who hath given such excellent secret qualities to the creatures , which are made for the use of man. also iacob used the peeled rods , which by their secret operation being set before the sheep in the heat of their generation , caused them , by beholding them in their conceiving , to conceive and bring forth party coloured lambs ; but if any man shall use these secrets to this end to make the people beleeve they are prophets , and do them by a miraculous power , that so they may seduce the people to errour under a. colour of working miracles , such men are seducing witches . thus a planetarian abusing the lawful science of astrologie may become a witch , not only under the notion of a planetarian , but of a jugler ; as for instance , pedro mexia , a spanish historian , writeth of one columbus , who coming to an island in the new-found world called hispaniola , desired traffick with the natives for victuals , which they denying , he told them they should all dye of the plague , and for a sign hereof they should see the moon as red as bloud at such a time , and contrary to her former condition ; afterward they beholding the moon eclipsed at the same time fore-told by columbus , and knowing no rules of astrologie , they beleeved his words and craved pardon , and brought him supply of victuals ; this was but a remiss degree of deceiving witch-craft , or rather a cheat , because it tended not to idolatry , but yet in the act it self , pretending falsly a miraculous power , it was jugling witch-craft . it is now fully demonstrated what a jugler is in the scripture sence , but yet moses mentioneth both sexes in the scriptures , 〈◊〉 it is written , exod. 22.18 . praestigiatricem● ne sinito vivere , suffer not a jugling woman to live . this is not any thing different in nature from praestigiator a jugling man , but only in sex , as if he had said , as you ought not to suffer jugling seducing men to live , so likewise if there be a woman found among you that useth this craft of working false miracles , to delude and seduce the people to idolatry , although she be the weaker sex , to whom mercy might seem to be due , yet suffer her not to live ; all one in sence with that levit. 20.27 where witches of both sexes are mentioned in one verse ; if a man or woman be a giver of oracles , or divinations , or a south-sayer , they shall be put to death ; yet whereas moses , in all the law , speaketh more fully of witches in the masculine , than in the female sex ; it confuteth that common tradition of people that witches are most of the female sex. here i am compelled ( for the satisfaction of some that are so weak in capacity that they will rather stand to cavil in a disputative way , than to understand things that are not in themselves disputative , but demonstrative ) to demonstrate some few of the most admired tricks of common jugling . first , a jugler knowing the common tradition , and foolish opinion that a familiar spirit in some bodily shape must be had for the doing of strange things , beyond the vulgar capacity , he therefore carrieth about him the skin of a mouse stopped with feathers , or some like artificial thing , and in the hinder part thereof sticketh a small springing wire of about a foot long , or longer , and when he begins to act his part in a fayr , or a market before vulgar people , he bringeth forth his impe , and maketh it spring from him once or twice upon the table , and then catcheth it up , saying , would you be gone ? i will make you stay and play some tricks for me before you go , and then he nimbly sticketh one end of the wire upon his waste , and maketh his impe spring up three or four times to his shoulder , and nimbly catcheth it , and pulleth it down again every time , saying , would you be gone ? in troth if you be gone i can play no tricks , or feats of activity to day , and then holdeth it fast in one hand , and beateth it with the other , and slily maketh a squeeking noyse with his lips , as if his impe cried , and then putteth his impe in his breeches , or in his pocket , saying , i will make you stay , would you be gone ? then begin the silly people to wonder , and whisper , then he sheweth many slights of activity as if he did them by the help of his familiar , which the silliest sort of beholders do verily beleeve ; amongst which he espyeth one or other young boy or wench , and layeth a tester or shilling in his hand wetted , and biddeth him hold it fast , but whilst the said boy , or silly wench thinketh to enclose the peece of silver fast in the hand , he nimbly taketh it away with his finger , and hasteneth the holder of it to close his hand , saying , hold fast or it will be gone , and then mumbleth certain words , and crieth by the vertue of hocus , pocus , hay passe prestor , be gone ; now open your hand , and the silly boy or wench , and the beholders stand amazed to see that there is nothing left in the hand ; and then for the confirmation of the wonder , a confederate with the jugler , standeth up among the crowd ( in habit like some country-man or stranger that came in like the rest of the people ) saying , i will lay with you forty shillings you shall not convey a shilling out of my hand ; it is done saith the jugler , take you this shilling in your hand , yea marry ( saith he ) and i will hold it so fast as if you get it from me by words speaking , i will say you speak in the devils name , and with that he looketh in his hand in the sight of all the people , saying , i am sure i have it , and then claspeth his hand very close , and layeth his other hand to it also , pretending to hold it the faster , but withall slily conveyeth away the shilling into his glove , or into his pocket , and then the jugler cryeth , hay passe , presto vade , jubeo , by the vertue of hocus pocus , t is gone ; then the confederate openeth his hand , and in a dissembling manner faineth himself much to wonder , that all that are present may likewise wonder ; then the jugler calleth to his boy , and biddeth him bring him a glass of claret wine , which hee taketh in his hand and drinketh , and then he taketh out of his bagge a tonnel made of tin , or latine double , in which double device he hath formerly put so much claret wine as will almost fill the glass again , and stopping this tonnel at the little end with his finger , turneth it up that all may behold it to be empty , and then setteth it to his fore-head , and taketh away his finger , and letteth the wine run into the glass , the silly spectators thinking it to be the same wine which he drank to come again out of his fore-head ; then he saith , if this be not enough i will draw good claret wine out of a post , and then taketh out of his bagge a wine-gimblet , and so he pierceth the post quite thorow with his gimblet ; and then is one of his boys on the other side of the wall with a bladder and a pipe ( like as when a clister is administred by the phisician ) and conveyeth the wine to his master thorow the post , which his master ( vintner like ) draweth forth into a pot , and filleth it into a glass , and giveth the company to drink . another way it is very craftily done by a spanish borachio , that is a leather bottle as thin and little as a glove , the neck whereof is about a foot long , with a screw at the top instead of a stopple ; this bottle the jugler holdeth under his arm , and letteth the neck of it come along to his hand under the sleeve of his coat , and with the same hand taketh the tax in the fasset that is in the post , and yet holdeth the tax half in and half out , and crusheth the bottle with his arm , and with his other hand holdeth a wine-pot to the tax , so that it seemeth to the beholders that the wine cometh out of the tax , which yet cometh out of the bottle , and then he giveth it among the company to drink ; and being all drunk up but one small glass at the last , he calleth to his boy , saying , come sirrah , you would faine have a cup , but his boy makeeth answer in a disdainful manner , saying , no master not i , if that be good wine that is drawn out of a post i will lose my head ; yea sirrah saith his master , then your head you shall lose ; come sirrah , you shall go to pot for that word ; then he layeth his boy down upon the table upon a carpet , with his face downward commanding him to lye still , then he taketh a linnen cloth , and spreadeth it upon the boys head broad upon the table , and by slight of hand conveyeth under the cloth a head with a face , limned so like his boys head and face that it is not discerned from it ; then hee draweth forth his sword or falchion , and seemeth to cut off his boys head ; but withall it is to be noted , that the confederating boy putteth his head thorow a slit in the carper , and thorow a hole in the table made on purpose , yet unknown to the spectators , and his master also by slight of hand layeth to the boys shoulder a peece of wood made concave at one end like a scuppit , and round at the other end like a mans neck with the head cut off , the concave end is hidden under the boys shirt , and the other end appeareth to the company very dismal ( being limbned over by the cunning limbner ) like a bloudy neck , so lively in shew that the very bone and marrow of the neck appeareth , insomuch that some spectators have fainted at the sight hereof ; then he taketh up the false head aforesaid by the hair , and layeth it in a charger at the feet of the boy , leaving the bare bloudy neck to the view of the deluded beholders , some gazing upon the neck , some upon the head , which looketh gashful , some beholding the corps tremble like a body new slain ; then he walketh by the table , saying to the head , and the seeming dead corps , ah ha , sirrah , you would rather lose your head then drink your drink , but presently he smiteth his hand upon his breast , saying , to speak the very truth in cool bloud , the fault did not deserve death , therefore i had best set on his head again ; then he spreadeth his broad linnen cloth upon the head and taketh it out of the charger , and layeth it to the shoulders of the corps , and by slight of hand conveyeth both the head and the false neck into his bagge , and the boy raiseth up his head from under the table ; then his master taketh away the linnen cloth that was spread upon him , and saith , by the vertue of hocus pocus , and fortunatus his night-cap , i wish thou mayest live again ; then the boy riseth up safe and well , to the admiration of the deluded beholders . these and the like jugling tricks ( some whereof are done meerly by slight of hand , some have a help from false instruments , as false knives , false boxes , false locks , false wasecoats , and the like , are many of them demonstrated by master scot , and many are daily invented , which are all done by common reason , without the least compact with the devil , ( unless they do them to seduce , and then the devil is indeed in their heart , as he was in simon magus , in the acts , and is in every wicked man. ) and yet sometimes it hapneth , that if here have been any university schollars at the beholding , or at the acting of these common tricks , they have gone out and fallen into a dispute upon the matter , some saying , sensus nunquam fallitur circa proprium objectum , some have said that the jugler by his familiar doth thicken the air , some again that he hurteth the eye-sight , and so deceiveth the beholders ; and in all their discourse they shew themselves very philosophical , but very little capacious . and cooper writing upon that subject , hath pretended to shew himself theological , but betrayeth himself to be very silly , blinde , and ignorant . it being fully demonstrated what a jugler is in the scripture sence , let every one consider seriously who be the juglers , of this and former ages , that ought to be put to death by the law of moses , we might think that no man were so silly and foolish to think that it is meant common juglers , who play their tricks in fayers and markets , nor gentlemen who sometimes in imitation of them , do in sport , play tricks of slight of hand , or legerdemain , with confederates or without , for it is most certain and true , that if it bee rightly understood , that these do a great deal of good , that recreation tending rightly to the illumination of people of all sorts , to shew them the vanity and ridiculousness of those delusions and lying wonders , by which men were so easily deluded in old times by pharaohs magicians , by simon magus , and elimas the sorcerer , and now adays by our professed wizzards , or witches , commonly called cunning men , or good witches , who will undertake to shew the face of the thief in the glass , or of any other that hath done his neighbour wrong privily , when as they do all by jugling delusions , and are themselves right witches , that cause men to seek to the devil for help , that will undertake and promise to unwitch people that are ( as fools commonly say ) bewitched ; these common sporting juglers also may illuminate people to see the jugling witchcraft of popish priests , in causing rhoods to move their eyes and hands in compassion to peoples prayers , of which you may read more fully afterward . yet in queen elizabeths time , as appeareth in mr. scots discovery of witchcraft , in the fifteenth book , chap. 42. there was a master of arts condemned only for using himself to the study and practise of the jugling craft , how justly i will not controvert ; but this i say , that if a man may not study and practise the discovery of cheats without being a cheater , nor the discovery of witchcraft without being accounted a witch , it is the way for witches and cheaters to play their pranks , and no man able to tax them , or accuse them , or to say who they are that are witches ; and this foolish nice censuring , and ignorant condemning hath bred great and general ignorance of this subject of witchcraft ; which god himself describeth so often in the scriptures , for people to know and avoyd the practise of seducing , or being seduced by it , but for that master of arts before named , the lord of leicester having more wisdom in some things than some had , did protect him for a time after he was condemned , but what became of him is not mentioned , but yet if he had been a jugler , or practiser of that craft to this end , to withstand the prophets when they wrought true miracles , as pharaohs juglers withstood moses , or if he were one that practised it to seduce the people after lying delusions , to magnifie himself as a false prophet , like simon magus in the acts , or to cause people to ascribe miraculous power to him , or to seek to the devil as our common deceivers , called good witches , do , he was deservedly condemned ; but to study witchcraft , and actually to demonstrate it by practise , to shew how easily people were and may be deluded by it ( seeing god hath commanded witches to be put to death , and what they were or are , is not now adays fully understood ( no not by the learned ) is no more deserving death than for master scot to write a book in the discovery of it , or for a minister to discover to the people the danger of an idol ; to which witchcraft is necessarily joyned as an upholder and companion , or for a minister to shew the secret and dangerous nature , and several windings of sin and satan ; for the essence of a witch is not in doing false miracles , or any other witchcraft by demonstration or discovery , but in seducing people from god , and his truth ; as for example , pharaohs magicians in that they did throw down their staffe , and made it seeme to be turned into a serpent , to the end to withstand moses , and to seduce the aegyptians , they were absolute witches , but if any man now do the very same , or had then done it to discover the jugling deceit of it , hee is no witch , but a teacher and instructer of the people . so again for another example , he that goeth behinde a rhood , or other popish image , and draweth the secret wiers that causeth the eyes and hands of the image to move , to the end to delude and seduce the people to idolatry , by admiration of it , as popish priests do ; he is an absolute witch , but he that goes behind it , and acteth the same part , and then cometh out and sheweth people the imposture , and sheweth them the wyers and secret delusions , is not a witch , but a discoverer of a witch ( that did it to the end to seduce ) and a teacher and illuminator of the people . see more in the sixth description . but we must know that in queen elizabeths time the protestant religion being then in its minority , when as popery was but only suppressed , and not worn out of the memory , nor out of the hearts and affections of men ( that yet in outward shew were protestants ) it was a brief tenent in the universities , that he that did but study and contemplate upon this subject of witchcraft was a dealer with unlawful and vain science , and ought to be censured for a witch , and by this subtill tradition they feared all students , that no man dared to search into the bowels and secrets of that craft , least ( as they knew full well ) thereby he should discover to the world the secret impostures of the popish religion , which is altogether upheld by witchcraft , of which religion , many stood daily in expectation to have it set on foot as brief as ever , when ( as they hoped ) the times would change . hath god given nine several descriptions of witchcraft at once ? deut. 18.10 , 1● ▪ and reiterated them in many places of scripture that we might take notice , who and what they are , with the mystery of iniquity , and delusions that they practised ? and shall not we study and contemplate upon it ? by this vain tradition were many of their devillish witchcrafts concealed , and came not to light , for many years , to the view of the world ; example of that popish idol , cheapside crosse , which stood for many years like the golden image of nebuchadnezzar , few men knowing the jugling witchcraft that was therein , untill at the command of the parliament it being pulled down , there were found therein the severall slights to move the arms , eyes , and heads of the images , and the pipes to convey the water to make the images shed tears in compassion to the peoples prayers , and to convey milk into the breasts of the image of the virgin mary , that the poor deluded people ( seeing such lying wonders , as images of gold , to move , to weep , and shed tears in abundance , and milk to drop out of the virgins breasts , through her earnest labouring with her son to hear , and grant the prayers of the people ) went home , bewitched to that devillish idolatry by that grand witch , that whore of rome that hath deceived all nations with her witchcraft , revel . 18.23 . yet , to the grief of the hearts of this popish crew , in the beginning of the reign of queen elizabeth , many of their devillish witchcrafts were daily discovered , as in master lamberts book of the perambulation of kent it appeareth , was discovered the rhood of grace in kent , who was always accompanied and helped by little st. rumball , which idol as mr. scot noteth in lib. 7. chap. 6. was not inferiour in all deluding impostures to the great idol apollo ( or apollos oracle ) whose priests were the grand witches of the world in its time ) yet afterward the wires that made the eyes of the images to goggle , and the pins and instruments for several delusions were discovered , with all the witchcraft of the jugling priests , with every circumstance thereof , which image and instruments were openly burnt together , by the authority and command of the queen . and now it falleth in my way to speak of another grand witch of the world , that is , mahomet , the great idol of the turks , who by his juglings and divinations hath seduced a great part of the world to an idolatrous worship , so absurd and silly , that his disciples are ashamed to let any christians come neer the place of his supposed sepulchre at mecha , lest they should laugh at their folly in worshipping an iron sepulchre , therefore all christians are forbidden to come within five miles of that place upon pain of death ; and because various reports have been abroad by several authors concerning this deceiver of the world , i will only cite the most allowable reports confirmed by lampadius in meltificio historico , and also by gulielmus biddulphus an english travellor ( called , the travels of certain english-men into farre countries ) very agreeable to the foresaid lampadius ; ) this devillish impostor mahomet desiring to magnifie himself among the people , did first of all delude his wife , making her beleeve that he was a prophet of god , for having the falling-sickness , with which he fell often , and lay like a man in a trance , he told his wife that gabriel the arch-angel did often appear to him , and reveal secrets from heaven , and for the confirmation thereof sergius a wicked monck , who was his instructer , affirmed . that gabriel did use to appear to all prophets , and so both of them together did perswade the silly woman that the reason of his falling in a trance was , because the angel was so glorious that he was not able to behold him without falling , and that all the time of his lying thus prostrate the angel was talking with him ; this silly woman rejoycing in this , that she was married to a prophet , reported the thing among other women , so that in time this fellow obtained among pratling women , and common people , the name of a prophet ; the devil by this fellow taking occasion , and waiting his opportunity to deceive the world ( as also by sergius the monck who was his companion ) it hapned about the year of our lord christ , 591. about which time also began the antichristian popedome at rome ) that heraclius the roman emperour , makeing use of the armies of the sarazens against the persians , ( and not giving them their daily pay , or stipend , which they expected and required of his captains over them ) they revolted from him ; then this mahomet , with his companion sergius seconding him ) became the head of the rebellion , or at least desired so to be thought by the people , that so he might any way become great among them ; but the souldiers not much regarding him , sergius and he did so use their wits to perswade them , telling them , that he was ordained by god to that end , and sent by the angel gabriel to bring the people to the worship of god by the power of the sword ( for said he , christ came only by miracles and signs to perswade , but i am the next prophet , and the last that shall come , and am to compel people by the sword ) so that partly by subtilty , and partly by compulsion hee drew a mighty army to him , to the overthrow of the emperours power in those parts , from whence came that mightly empire of the turks ; and because that sergius had counselled him , that the only way to increase in strength was to set up a new religion , he gathered unto him besides sergius , iohn presbyter an arrian heretick , and selan a jewish astrologian , and another barran , persam iacobitam ; who together , that they might draw all people after him , coyned a religion , partly of the circumcision , that so he might win the iews , and the saracens ( who coming of ishmael , do use the circumcision of abraham to this day ) and were called saracens , because hagar was sarahs maid , and hagarens from their mother hagar ) and partly of christianity , that so he might win christians ( for the turks do acknowledge christ to have been a prophet , but they deny his divinity , and his satisfaction for the sins of man , for they say that god had no wife , and therefore could have no son ; and of this and the like silly conceits is composed the turkish alcoran ) and that he might distinguish his sect from iews and christians , he hath instituted his sabbath on the friday , and for the inticing of all men to his religion , he telleth them , that they that fight boldly for his worship , shall ( if they bee slain ) enter directly into paradice , where they shall injoy plenty of pleasures , meat , and drink , and pretty wenches abundance , and with these hopes ( saith lampadius ) his souldiers are so bewitched that they are always furious and greedy of fighting , be their danger never so great . much more is reported of this impostor by several historians , but i have only described him briefly by these his seducements , ( although he had many more ) wherein may be noted that he was a jugling false prophet , in faining himself to be in extasie of minde , in a miraculous manner talking with the angel gabriel ( according to this fifth term of description in the text ) whereas he was only visited with the fits of his epileptick disease ; and in that he pretended these absurd fantasies to be revealed to him by the angel , he was a diviner , and a lying enthusiast ( according to the second term of description in the text ) in both which sense sergius the monck , and the rest of his companions aforesaid , who joyned with him in his delusions , were witches also ; and herein it is strange to see the world of people that are infatuated by so groundless a religion , for were it not for the stupidity of mens mindes and understanding , god did enough discover this mahomet ( the founder of this turkish religion ) to bee an impostor ) at his death , for when hee boasted himself that at his death he would rise again the third day as christ did , albunar , one of his disciples , to try the truth of his doctrins and vaticiniations , gave him a cup of deadly poyson , which being drunk he swelled and dyed , and some hoping to see his resurrection let him lye twelve days above ground , untill he stunk so intollerably that all men left him ; and upon the twelfth day albunar coming to view his corps found his bones almost bare , his flesh being eaten with doggs ; wherefore he gathered his bones together and buried them in a pot , yet for the establishing of the empire , to his successors , they maintain still his religion , and have made him an iron sepulchre at mecha . so much for the fifth description of a witch in the text , prestigiator , a jugler . a charmer : the sixth description . the sixth description of a witch in the text , is , in●antator , or utens incantatione , that is , an inchanter , or user of charms , or a charmer . a charm ( as is said before in the fifth description ) is only a strange composure of words to blinde the understandings of people , it pretending that by vertue of words great matters were brought to pass , and these charms were used either before a jugling trick , to busie the mindes of the spectators , to make the trick pass the more currently without being perceived , as pharaohs juglers used them , who are said to do that which they did with their inchantments , because they seemed to do things by vertue of words spoken , which were not done at all , but only dissembled by the jugling craft ; ( which demonstration of a charm , or incantation used in that kinde is also set down in the fifth description ) or else otherwise these charms were used or spoken alone without a jugling slight , and thereby was pretended , that by vertue of such and such words spoken , such things should come to pass as the party desired , who inquired after charmers for matters of concernment ; sometimes these charms were given in writing for a man to wear about his neck , or to carry in his pocket , pretending that by vertue of those words his matters should be brought to pass , whereas words of themselves either spoken , or written , have no force to bring any thing to pass ; neither was it the word ephatha , mark 7.34 . that opened the ears of the deaf ( as some inchanting wizards would make people beleeve it was ) but the power of him that spake it ; yet such was the manner of the idol priests and false prophets , that whereas gods prophets spake words in the name of the lord , and the things they spake came to pass by gods power , those idol priests and false prophets pretended , that by vertue of words they could bring to pass the like , and so they led the people a whoring after them , to regard more their foolish deluding charms , than the power of god , that bringeth all things to pass . the roman south-sayers gave their charms in verse , from whence is derived the word charm , from carmen , signifying a verse , or a charm ; the manner of charms sometimes consisted in blessing and cursing , the inchanter pretending , that by vertue of a charm he could bless , and that they were blessed that carried such words about them written in a paper , or that had such words spoken to them , or in their behalf by the charms ; and that by vertue of an incantation pronounced against any man , that man was cursed , and that he that carried such a charm with him , his enemies were cursed , and should fall before him . elisha indeed cursed two and forty children in the name of the lord , and they were accursed , because it was the wrath of god pronounced against them by his prophet , 2 king. 2.23 . but hee that imputeth it to the vertue of a curse , and useth such words as elisha spake to bring such a thing to pass , against an enemy , with out warrant from god , hee is an inchanting witch ; and he that trusteth to such words meerly for the vertue of words , either of blessing or cursing , is an idolater , not discerning the power of god , the curse without cause shall not come , prov. 3.33 . neither shall blessing or cursing prevail any thing if it be not from the lord ; if micaiah had prophesied good to the king of israel , as he would have had him , it had not availed , but it had been a meer charm , that is , a meer composure of unwarranted words , 1 king. 22.13 . and yet his false prophets could please him well , making him beleeve that by vertue of their pretended prophesie ( which was but a meer charm ) all things should go well with him , 1 king. 22.10 , 11 , 12. a more plain demonstration of this discourse is the history of balaam , numb . 22.6 . balac sent to balaam to curse the people of israel , but he concludeth , numb . 23.27 . there is no inchanting against israel , for had balaam played the inchanting witch , as balac would have had him , it had availed nothing , because charms are of no force , no more than divinations , which are only given by deceiving witches to cheat idolatrous fools of their mony . and in chap. 24. vers . 1. it is said , balaam went not as formerly to fetch inchantments , or incantations , that is , groundless and unwarranted execrations , which are but charms of no force , but only to delude the hearers ; for it is understood in the chapter and verse aforesaid , not that balaam had formerly gone to fetch incantations , for it is said in chap. 22. vers . 19. and chap. 23.3 , 4 , 5. verses , he went to inquire of the lord ; but here in chap. 24. 1. it is spoken according to the intention of balak and his princes , for they desired that balaam would but curse israel , whether he had warrant or not , supposing the words being but spoken by him were sufficient , as is said in chap. 22. vers . 6. and chap 23. vers . 11. which intention of theirs is here in chap. 24. vers . 1. called fetching of incantations , for it implyeth the foolish supposition of balak and his princes , which they expressed in chap. 22. vers . 6. that whomsoever balaam cursed were accursed , and whom he blessed were blessed ; for if a very prophet should so farre transgress , and go without warrant from god in blessing and cursing , or prophecying , that prophet were no more a prophet , but an inchanting deluding witch , and his words would not be worth regarding ; and this is a sufficient demonstration of a charmer , or inchanter , or user of incantations , being the sixth term of description in the text , that is , that maketh any composure of words to delude the people , pretending to the people any vertue in words to bring things to pass , and so causeth people not to discern the power of god that bringeth all things to pass , but to impute things to the power of words , being but charms , or incantations . and indeed the fore-named history of balaam , if it be rightly observed , is a large and a plain demonstration of the vanity of this sort of witchcraft , whereby people were commonly seduced by false prophets , or witches , by listening only to the sound of words , and not to god the only disposer and bringer of all things to pass ; for it appeareth in the history , that when balak had caused balaam to try all the ways that could be to curse the people by charms , and he could not ( because god gave him no warrant , and he knew it was in vain to do it without warrant ) yet balaam transgressing the word and command of god , shewed to balak the only way to bring a curse upon israel indeed , and that was by seducing them to idolatry , and causing their god to bee angry with them , as appeareth , numb . 24.14 . where it is to be marked , that although in that verse this counsel of balaam to balak is not set down at large , yet the effect thereof appeareth in the next chapter , and also in revel . 2.14 . and iude , vers . 11. where we may see that balaam for reward taught balak to lay a stumbling-block before the people , to cause them to fall , that stumbling-block were the idols of moab , which they being defiled withall , brought down the frowns of god upon them , numb . 25.3 . but to hurt them with charms or incantations , was a vain and idolatrous superstition of balak , and if balaam had answered his expectation , he had been indeed a jugling witch . the manner of heathen kings was , to strengthen themselves in their kingdom ( as they thought in their idolatrous credulity ) by these inchantments , supposing , that if their inchanting false prophets , ( which were also planetarians , and south-sayers , and jugling deluders ) did but utter their inchantments , ( being pretended prophecies , and cursings artificially composed ) against their enemies , that then their enemies should fall before them ; and this is manifest in the scriptures , not only of balak , but of the king of babel , and of the chaldeans , isa. 47.12 . stand now with thy inchantments wherewith thou halt laboured from thy youth , if perhaps thou maist profit , if perhaps thou shalt shew thy self strong . this also was ahabs idolatry , when he desired micaiah to prophesie good unto him against ramoth gilead , thinking by vertue of ungrounded prophesie ( which had been but a meer composed charm ) hee should prevail , 1 king. 22.13 . here may arise a question , whether every one that curseth his neighbour be a witch or not ; according to this sixth description in the text ? to this i answer , that all blessing and cursing is not the formal essence of an inchanter , for every one ought to bless , luke 6.28 . and he indeed that curseth his neighbour , saying , a plague take him , or i would be might break his neck , or never come home again , is a cursing railer like shimes , and a wicked breaker of gods law , for we ought to pray for our enemies ; but all this kinde of passionate cursing doth not make an inchanter , or witch , but that blessing or cursing that maketh an inchanter or witch , or is of the essence of an inchanter , is the professed craft of composing blessings and cursings , whereby they drew the people a whoring after them , making them beleeve , that by vertue of charms , whomsoever they blessed were blessed , and whom they cursed were accursed , as balak and his princes being trained up in that kinde of idolatry , thought , and said of balaam ; and had balaam answered them according to their expectations , he had been an inchanter , or witch , or false prophet ; this description of a charmer , as also all the nine terms of description of a witch in the text , being only descriptions of false prophets that seduced the people ; and whereas gods prophets blessed in the name of the lord , as isaac blessed iacob , or cursed , or pronounced a curse , as elisha against the forty and two children , 2 king. 2.24 . and in all this , and in all other prophesyings they did nothing of themselves , nor could any whit transgress the word of the lord ; so on the contrary , false prophets would give divinations for rewards without any warrant or command from god ; as balak supposing balaam would doe , sent the reward of divinations , numb . 22.7 . ( that is there to be taken ) he sent the reward of inchantments , or incantations ; for divinations against any man , that is unwarranted prophesying against any man , is inchantments ( divinations properly pretending predictions , and manifestation of things hidden , being the second description ) but to use any composure of divining words , thereby to cause any thing to come to pass , as balak thought balaam could do , and as ahab thought micaiah could doe , is incantation , or inchanting here . here may arise another question , whether was balaam a witch or not , as some have supposed ? answ. if he was a witch , it must be according to some one term of description in deut. 18.10 , 11. but which of these can we call him ? inchanter he was none , for he refused to do it , although he was offered a reward . surely balaam was a prophet of god , whom balak thought could bring things to pass by his own power , he not discerning the power of god. all that we read of him in uttering of his parables was to this end , that israel was blessed , and incantations or cursing could not hurt them . 2 the history is a real prophecie acted by balaam by gods appointment , concluding all in this one doctrin , that the only way to bewitch israel , was , to lay stumbling-blocks before them , to insnare them with sins , and to bring down gods judgements upon them , numb : 24.14 . revel . 2.14 . vet the calling of this a prophecie seemeth to be contradicto●y to the scriptures , for how could he be said to be a prophet of god , that taught balak how to bring a curse upon israel ? ●ut if we mark well the history , it may seem to some to be ful of contradictions , as in numb . 22.12 . god said to balaam , go not , and vers . 20. rise up and go with them ; and vers . 22. the wrath of god was kindled because he went ; and vers . 34. balaam said , if it displease thee , i will return home again ; and vers . 35. the angel said , go with the men ; what is the meaning of this , go not , and yet go so often repeated ? that is , go not according to the hire and request of balak to play the inchanter , but go to do the work of a prophet , to shew the vanity of balak his thoughts , who thinketh that words can prevail either to bless or to curse without warrant from god ; and so balaam as a prophet obeyed the lord , and did as the lord commanded him , as appeareth in all the history ; but yet it appeareth , revel . 2.14 . hee taught balak to lay a stumbling-block before the people , was that the part of a prophet ? yea according to the fore-named seeming contradictions it was , and it was not ; for in the truth of the doctrin that he delivered to balak , that that was the only way to bring a curse upon the people , to cause them to commit idolatry , it was the part of a prophet , but in that it became a snare to israel , it was the part of a witch , or a false prophet , yet god would have such a thing come to pass by his prophet for the full illustration of this doctrin in the scriptures ( for our sakes ) that no inchantment can hurt us , but the only thing that can hurt any man is sinning against god , as god hath taught us elsewhere , deut. 28. the fourteen first verses , the only way to be blest , is , to keep the commandements of god , and from vers . 15. to the end of the chapter , the only way to be accurst , is , to disobey god , and break his commandements . and whereas balaam was blamed , and afterward slain for teaching this doctrin so plain to balak , who abused it to insnare israel , yet god hath taught us the same doctrin , that we might know with israel , and by israels example , that nothing can hurt us but sin . so we may conclude of balaam , that he was a prophet , and yet acted the part of a prophet and a witch both at once ( at least ) a prophet , in that his doctrine was true , a witch , in that hee taught balak to play the witch , that is , to draw the people to idolatry , according to the first description , which is the very essence of witchcraft ; and although god would have this thing come to pass for our instruction , yet this was the errour of balaam , that hee had laid open to balak the way to bewitch the people , and in this only he transgressed , he did that which god had not commanded him , as some other prophets did besides him , 1 king. 13.18 , 19 , 22. to this sixth description of a witch in the text , is referred that place in ierem. 23.10 . so commonly falsly interpreted as falsly translated , because of oathes the land mourneth , as if it were meant of common swearing , which although swearing be a wicked thing , yet what room is there in that place for swearing ? unless yee will bring it in abruptly by head and shoulders , what coherence is there ? tremelius translateth it thus , the land is full of adulterers , and because of execrations the land mourneth ; execrations is there taken for incantations , being by a synechdoche put for all kind of witchcraft , being an inseparable companion of idolatry , adulterers are taken for idolaters in a spiritual sense , and the false prophets that used these incantations to seduce the people are spoken of , vers . 1 , 11 , 13. who being false prophets , or witches , had defiled the land with their several seducing witchcrafts , leading the people to idolatry , and in this practice of charming execrations , they were seducers of the people to repose confidence in ungrounded , and unwarranted composures of words to bring things to pass , which words so composed are meer incantations , or charms . in this sixth description of a witch in the text , or under the term of a charmer , is contained conjurers , who are witches only in this sense , that they pretend that by vertue of words they can do many things , and amongst the rest , that they can by vertue of words command the devil , which yet is but a meer cheating delusion to deceive poor idolatrous people , who do more credit the vertue of words than they credit the truth of gods word ; which foolish practice is sufficiently confuted , acts 19.13 . certain exorcists , or conjurers , did take upon them to name over them that had evil spirits , the name of the lord jesus , saying , i adjure you by iesus whom paul preacheth , and the evil spirits answered and said , iesus i acknowledge , and paul i know , but who are yee ? paul and the rest of the apostles did indeed cast out devils in the name of jesus , but not by the bare naming of jesus , but by the spirit and power of jesus ; but if words could have done it , then those conjurers might as well have done it , and then every one that could but imitate the apostles , and the prophets , and speak the same words , or the like , might work miracles , but god will have it known otherwise , as appeareth in this place of the acts aforesaid , that no words spoken , but the power of god bringeth things to pass . this was the manner of idolatrous heathen , to repose great confidence in charms , and they that studied this practice of making and composing of charms to seduce the people to this kinde of idolatry , were witches , according to this sixth description in the text , utens incantatione . if we do but read of the heathen , we may see in many places how they idolized charms , or incantations . plutarch saith , that aganice the daughter of hegetoris thesali being skilful in the course of the planets , fore-told to certain credulous people an eclipse of the moon , and they had such confidence in charms , that when they saw it came to pass , they beleeved that aganice had with charms plucked the moon from heaven . like to that in virgil , eclog. 8. carmina vel coelo possunt deducere lunam , carminibus circe socios mutavit ulyssis , frigidus in pratis cantando rumpitur anguis . inchantments pluck out of the skie the moon , though she be placed high ; dame circes with her charms so fine , ulysses mates did turn to swine ; the snake with charms is burst in twain , in meadows where she doth remain . notwithstanding the prophet david telleth us , that the deaf adder heareth not , or regardeth not the voyce of the most skilful user of charms , psal. 58.5 . where he alludeth ( with deriding ) to the vain conceit of the heathen , who reposed such confidence in charms , and imputed such power to words . this heathenish witchcraft to cause people thus to idolize charms , is still practised by the pope and his train , their whole form of religion , both in publike worship and common practice , consisting of charms of all sorts , and of that very specifical difference of incantation or charming , which is called conjuring , and if we look in the masse-book , and if you search durandus , you may finde charms abundance , and he that is loath to take so much paines , let him but look mr. scots discovery of witchcraft , the twelfth book , the ninth chapter , and so forwards , where he hath neatly set forth the witchcraft of the pope , and his train , in the manner of their several charms ( though not exemplifying the tenth part of them ) i will also shew you three or four of them , which master scot hath also rehearsed , with many more . the first shall be the amulet that pope leo said he had from an angel , who did bid him take it to a certain king going to battel , and the angel said , that whosoever carried that writing about him , and said every day three pater nosters , three avies , and one creed , shall not that day bee conquered of his enemies , nor be in any other danger ghostly or bodily , but shall be protected by vertue of these holy names of jesus christ written , with the four evangelists , and the crosses between them . ✚ iesus ✚ christus ✚ messias ✚ soter ✚ emanuel ✚ sabbaoth ✚ adonai ✚ unigenitus ✚ majestas ✚ paracletus ✚ salvator noster ✚ agiros iskiros ✚ agios ✚ athanatos ✚ gasper ✚ melchior ✚ & balthasar ✚ mattheus ✚ marcus ✚ lucas ✚ iohannes , another charm of pope leo sent to a king , having the like vertues in it , being read or carried about a man ( being in an epistle written by st. saviour in these words . ) the cross of christ is a wonderful defence ✚ the cross of christ be always with me ✚ the cross is it which i do always worship ✚ the cross of christ is true health ✚ the cross of christ doth loose the bands of death ✚ the cross of christ is the truth and the way ✚ i take my journey upon the cross of the lord ✚ the cross of christ beateth down every evil ✚ the cross of christ giveth all good things ✚ the cross of christ taketh away pains everlasting ✚ the cross of christ save me ✚ o cross of christ be upon me before and behind me ✚ because the ancient enemy cannot abide the sight of thee ✚ the cross of christ save me , keep me , govern me , and direct me ✚ thomas bearing the note of thy divine majesty ✚ alpha ✚ omega ✚ first and last ✚ midst ✚ and end ✚ beginning ✚ and first begotten ✚ wisdome ✚ and vertue ✚ this is still a common practice among the pa●ists to carry charms about them ( to make them shot-free ) when they go to warre , as also hath been found by experience in the late irish warres ( before the cessation of arms proclaimed by king charls ) many of the poor idolatrous irish rebels being found slain with charms in their pockets , composed by the popish clergy , the witches of these latter times . another to be said in time of sickness ; first , let the party sprinckle himself with holy water , and then say this charm following , aqua benedicta sit mihi salus & vita . let holy water be both life and health to me . another to be said every day , and upon every occasion , as often as any danger or occasion shall be ; first , let the party that would be blest cross himself with his finger , making a sign of the cross three or four times , and then say these words , and then without doubt he shall be safe . signum sancta crucis defindat me à malis praesentibus , praeteritis , & futuris , interioribus & exterioribus . that is , the sign of the holy cross defend me from evils present , past , and to come , inward and outward . a charm or conjuration , or an exorcism , whereby they make holy water in the popish pontifical , in ecclesiae dedicatione . i conjure thee thou creature of water , in the name of the father , and the son , and the holy ghost , that thou drive the devil out of every corner of this church and altar , so that he remain not within our precincts , which are just and holy . after these words spoken , say they , that water so conjured hath power and vertue to drive away the devil , and with this holy water they use many several conjurations to keep the devil in awe ; with it they conjure him from their churches and dwelling houses , from their meat and drink , and the very salt upon the table ; and if it were not for their continual conjurations , they make people beleeve the devil would walk every where , and kill , and devour , and carry away ; therefore they charm and conjure their bells in the steeple ( which they also baptize and name by the name of some saint or angel , and after these ceremonies , ( say they ) and after such holy names named over the bells , and the name of some saint or angel given to each bel , & written upon them , those bells have vertue to drive away and clear the air from devils every where within the sound of them , from whence was the first beginning of passing peals , that the devils might not come near to carry away the soul of the dying man ( although our church use ( i confess ) to ring such peals only to give notice to their neighbours , who desire to see them , and to pray for them before their departure . ) they also use charms at funerals , perswading people , that the souls of the dead , and also their bodies , would be carried away by the devil , if it were not for their charming ( of which foppery bucan a learned theologian reproveth them , loco 24. quaestione 16. ) and so the poor popish people are deluded , so long as they see not the devil in an ugly shape , they think they are safe , and the devil farre enough , whereas the devil is no where more than in a popish charm or conjuration ; and yet master scot hath collected in his twelfth book so many popish charms , as it appeareth they had conjurations , and other charms for the plague , the quartain feaver , the consumption , the tooth-ache , and all manner of diseases in men and cattel ; and it appeareth still among common silly country people , how they had learned charms by tradition from popish times , for cufing cattel , men , women , and children ; for churning of butter , for baking their bread , and many other occasions ; one or two whereof i will rehearse only , for brevity . an old woman in essex who was living in my time , she had lived also in queen maries time , had learned thence many popish charms , one whereof was this ; every night when she lay down to sleep she charmed her bed , saying ; matthew , mark , luke , and iohn , the bed be blest that i lye on . and this would she repeat three times , reposing great confidence therein , because ( as she said ) she had been taught it , when she was a young maid , by the church-men of those times . another old woman came into an house at a time when as the maid was churning of butter , and having laboured long and could not make her butter come , the old woman told the maid what was wont to be done when she was a maid , and also in her mothers young time , that if it happened their butter would 〈◊〉 come readily , they used a charm to be said over it , wh●● yet it was in beating , and it would come straight : ways , and that was this : come butter come , come butter come , peter stands at the gate , waiting for a buttered cake , come butter come . this , said the old woman , being said three times , will make your butter come , for it was taught my mother by a learned church-man in queen maries days , when as church-men had more cunning , and could teach people many a trick , that our ministers now a days know not . thus we may see still how the witchcrafts of that grand witch , that whore of rome , hath deceived all people ; yet i would not have any think that i accuse the old wives for witches , for they used these charms not to seduce , but were seduced , and bewitched by them to repose confidence in them ; but the popish rout , the contrivers of these charms , to delude the people , were the witches ; those poor deluded old wives were idolaters , idolizing of words . a devillish practice of conjuring charms used by the popish clergy , discovered at orleance in france , acted chiefly by two popish doctors ●● divinity , colimanus , and stephanus aterbatensis , and their knavery found out . in the place aforesaid , in the year of our lord , 1534. it happened that a maiors wife dyed , and was buried in the church of the franciscans , her husband giving the popish clergy only six crowns at the funeral , whereas they expected a greater prey , and were much discontent ; it happened shortly after , that as they were mumbling their prayers in a popish manner , according to their usual custom , in the church , there was heard in a secret wainscot over the arches of the church a great rumbling noyse , the moncks with the said doctors presently began to conjure , and to ask if it were not some spirit of some body lately dead , and if it wer , they conjured the same spirit to rumble again by way of answer , which it did ; then they charged him by their conjurations to answer by rumbling and knocking whose spirit it was , they named many that had formerly been dead and buried , and the spirit would not answer by rumbling and knocking when they named them ; but at last to bring their purpose to pass , they named the maiors wife , and then the spirit rumbled exceedingly , and made a fearful noyse , this they acted several times , that it might be known in the city , so that many people came to the hearing and witnessing of this strange wonder ; but at the last they by their conjurations had made the spirit so tame , as it made them answer by knocking to any thing they desired it should answer ; always when it answered not by knocking , then they concluded the thing was not so as they asked , or demanded , but otherways when it knocked , then that was an affirmative to the thing asked ; at last they made the spirit confess by that manner of answering , that it was the departed soul of the maiors wife , and that she was damned for holding the heresie of luther , and that she desired that her body might be taken up again and buried in some other place , for that place was not fit for the body of the damned , being a consecrated place . but the maior being wise , and full of courage , so handled the matter , that he with the help of some of the city that loved him well , caused the place to bee searched where the noyse was ; the moncks did take the matter grievously , and would have resisted , it being at a time of the holy conjuring , but yet the maior causing a search , found there a young boy , placed there by these popish doctors , on purpose to act the part of a spirit , as formerly related , and upon examination he confessed the whole imposture , to the shame and confusion of the actors and contrivers thereof , who were by the laws ( which were then and there free notwithstanding the popish tyranny ) censured to be carried to the place of execution , there to confess their deluding witchcraft . let the reader take special notice , that the actors , and contrivers of this notable peece of witchcraft were witches in a three-fold sense . first , in their bringing to pass their cheating imposture , by consederating with a young boy to act the part of a spirit , they were juglers , according to the first term of description . secondly , in their charms and conjurations , whereby they charged the spirit to answer them , they were inchanters and conjurers , according to this sixth term of description . thirdly , in their consulting with the spirit of the dead , the maiors wife , they were necromancers , according to the ninth term of description . this imposture may be paralleled with that of the witch of endor ; from this cousening witchcraft of the popish crue , our common wizards have learned their craft of cousening the people , making them beleeve they can conjure up the devil to give them oracles according to the matter that they seek to the wizard to be resolved of , and can conjure him down again at their pleasure . as for example , i will give you a true story , but whether you beleeve it or not , it will serve to illustrate the manner of their deceivings . a butcher in essex having lost cattel , hee resolved hee would go to a cunning man , to know what was become of his cattel , and so went to a notable cousening knave , that was ( as common people say ) skilful in the black art , and this deceiving witch , seeing his opportunity of gaining a fee , for the purpose in hand , used his conjurations in a room contrived for his usual impostures , and presently came in a confederate of his covered over with a bulls hide , and a pair of horns on his head , the poor butcher sitting and looking in a glass made for that purpose , in which hee was to behold the object more terrible , and not so easily discovered as if he had looked right upon it , for he was charged by the conjurer not to look behind him , for if he did , the devil would be outragious ; this confederate , or counterfeit devil , after the conjurers many exorcising charms , or conjurations , willed the butcher to look east and west , north and south to finde his cattel ; the butcher sought much to finde his cattel according to the devils counsel , but yet perceiving after much seeking and not finding , that it was a meer peece of knavery , returned to the conjurer again , and desired him to call up the devil once again , which he did as formerly , but the butcher had appointed his boy to stand near hand without the house with a mastiff dogge , and at the butchers whistle , the boy as he was appointed , let go the dogge , which came in presently to his master , and seised upon the knave in the bulls hide ; the conjurer cried out , as likewise the devil , for the love of god take off your dogge , nay , said the butcher , fight dogge , fight devil , if you will venture your devil , i will venture my dogge ; but yet after much intreaty he called off his dogge , but wittily discovered the cheating craft of conjuring . he that acteth the part as this conjurer did , with the same intent to deceive , and to make silly people beleeve and repose confidence in words ( that is , in charms and conjurations to command the devil , and to keep him in awe ) is a seducing witch , as he was ; but he that acteth the same part , and causeth people to wonder at him , and to think that hee hath really conjured the devil , to this intent only to shew to the world in a sporting way , how easily people are and have been deceived , is no witch , but may be an instructer and inlightner of silly people , according to the fifth description of jugling delusions , in pag. 42. and truly ( if people were not so much naturally given to vain credulity , or beleeving of lyes ) that sort of conjurers ( so commonly prated of by silly people ) had not been heard of in the world , had not these deluders learned this cousening craft from the popish rout , whereby they delude silly people , making them beleeve they do things really by vertue of words , as by the naming of the trinity , and the several names of god , and of christ , and by naming of angels , arch-angels , and the apostles ( just the same with popish conjurations ) whereas their doings , as likewise the popes , are all but cheating impostures , for if conjuring charms could keep the devil in awe , why did hee not submit to the conjurers , acts 19.13 ? another notable true relation of what happened in a town in england , wherein is plainly shewed how easily men are deceived by iugling confederacy in conjuration . it happened , that a minister being remote from his dwelling , lodged in an inne , and because he wanted company fit for him , he sent for a young cambŕidge schollar to keep him company , who being of his acquaintance , and dwelling in the town , came to him , and after some discourse they fell into a dispute about witches , and their power , the minister affirming , that witches do truly conjure up the devil in several shapes as they list , for said he , i know some that stood privately behind a hedge when a conjurer raised up the devil in the shape of a cock , and then again in the shape of a horse , and heard the cock crow , and the horse neigh , but being very dark they could not see him ; but the scholar holding the contrary opinion , said , i will undertake to demonstrate the same thing to you in this chamber , so as you shall verily think that i conjure up the devil in such shapes ; come on said the minister , if you can do that , then also will i acknowledge these things to be but delusions . now mark how strangely it happened , there was a tapsters boy in the inne at that time , who had by wanton custom gotten a faculty of imitating the crowing of a cock , the neighing of a horse , the barking of a dogge , the quacking of ducks , and the noyse of many several beasts , in a very wonderful manner ; the scholar therefore , for the lively acting of the foresaid delusion , went down , and instructed this boy to bring up a jugge of beer , and to set it down by the fire , and then to convey himself under the bed , and withall to act the part of all several creatures as the scholar should call for them by conjuration ; now when this boy had so conveyed himself under the bed , the scholar did put out the candle , and left no light in the chamber but the obscure light of a dim fire , the reliques of an ostree faggot , and said to the minister , now will i make you beleeve that i conjure up the devil , come pluto , i have a letter to be sent with all speed to the pope , therefore i conjure and command thee to come speedily to me from the lowest pit , in the shape of a swift running horse , that may carry this letter with speed , and bring me an answer ; then began the boy to snort , and neigh , and stamp , very much resembling a wilde marwood horse , in so lively a resemblance , as it made the minister begin to look sad , and amazed ; then said the scholar , now i have well considered the matter , thou art not a creature swift enough for this business , therefore i conjure thee down again , and i command pluto to come to me in the shape of a grey-hound , praesto , vade , jubeo , celeriter ; then the boy under the bed barked , and howled so like a dogge , as the minister did more and more creep close to the corner of the chimney , sighing very sadly . then said the scholar , i consider that thou art not swift enough for my purpose , therefore i command thee to return to thy place , and send me up a cock ; then the boy crowed so like a cock , as no ear should distinguish it from a natural cock ; then said the scholar , thou art not a creature swift enough for my purpose , therefore i command pluto to send me up a duck ; at that command the boy did so lively act the quacking of ducks , as a man would have thought that many ducks had been in the room . then began the minister seriously to exhort and admonish the scholar , saying , verily thou art farre gone , certainly thou art farre gone in this craft , and many more words ; at which so sad discourse , the boy under the bed burst out in laughter , and came forth and acted his part again openly , and made the minister ashamed . yet here it may be noted , that the ministers phantasie was so farre deluded , that he would not be perswaded , but that he saw real ducks squirming about the room , as he expressed . i say then , how little credit ought ministers or other men to give to flying reports , when they themselves may so easily be deluded ? the setting of spels is referred to this description , and is done only by confederacy with him that is spelled ; who feigneth himself so charmed , or spelled , that others who would be in like action of theevery , might fear to come into that place to steal , because of the spel. so much for the sixth term of description in the text , vtens incantatione , that is , an inchanter , or charmer . the seventh term of description of a witch in the text , is requirens pythonem , that is , pythonicus sacerdos , according to the sense of plutarch , de defect . orac. one that seeketh out an oracle , as did the priests of the idol apollo , which was called the oracle of apollo ; the same practice was common to the priests of all idols , that were in request before the idol apollo ( although indeed apollo being the most famous of the latest idols , hath more histories and reports still extant concerning their practice , than all former idols have ) as plutarch witnesseth , that in boeotia there had been many oracles , some whereof grew silent when their priests dyed , and some grew out of request for want of subtilty in giving answers ( and because the impostures grew so common that people knew them , and would not be deluded by them any more . ) we read there of the lebadian oracle , and the amphiaran oracle , and also of an oracle of mopsi , and at amphilochi , and many more ; these had their several terms of appellation , according to the language of the people adjacent , as the lebadian oracle was given in the aeolic tongue , and had its peculiar appellation in that language ; and to the oracle at delphos was called by such appellations as came from the greek , and also from the roman language , as pytho , and python , and oraculum , and oracles used by the ancient heathen , were by the hebrews in their language called ob , which oracles were only giving divinations to the peoples inquiries , as when ahasia sent to inquire of the god of eckron , 2 king. 1.2 . save only this word ob in the text , which is translated python , implieth , the imposture whereupon these deceivers upheld their divinations , as followeth by and by . this is not to be understood that they that did seek to such witches as gave oracles , that they also were witches , for these were only bewitched idolaters , but they only were witches in this term of description , that being sought unto by these deluded idolaters , used such deluding impostures , whereby they made the people beleeve they fought out an oracle ( that is , an answer to the inquiry of those idolaters ) either directly from their idols , or else that they sought out an oracle from the spirits of the dead , as did the pythonist of endor , in which sense also they were called necromantists , that is such as asked counsel of the dead , being the ninth term of description , 1 chron. 10.13 . saulus consulere pythonem quaesusset , saul had sought to ask counsel of the oracle , there saul was an idolater , and not a witch ; but she that sought out that oracle for him from the dead , she was a deluding witch . this description , or term of description of a witch , hath a various manner of expression in the scriptures , which is needful to be noted by the reader , for in this text , deut. 18. 1● , 11. such a witch is called pythonem requirens , one that seeketh out an oracle ; and in levit. 20.6 . there such ae witch is called python , an oracle-giver , in these words , anima quae converterit se ad pythones & arioles ut scortando sectetur eos , &c. that soul that turneth himself after oracles and south-sayers , to commit idolatry , in following them , shall be cut off ; and in vers . 27. of the same chapter , viri autem aut mulieres si erit ex eis ` pytho , aut ariolus , omnina morte afficiuntor ; if there shall be found either man or woman that is an oracler , or a south-sayer , they shall be put to death . there is also a marginal note of tremellius worth noting , in these words , qui diabolicis artibus reliquos à dei cultu & sui sanctificatione avocant ; those oraclers and south-sayers , saith he , are such as by their devilish deluding craft do lead others from the true worship of god , and living holily . people so mis-led to idolatry are spoken of in vers . 6. chap. 20. of leviticus afore noted . and further , look 1 sam. 28.7 . there such a witch being of the female kinde , is called , mulier pythone praedita , a woman that hath the craft of oracling , or seeking out an oracle . and acts 16.16 . there such a witch is said to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the spirit of oracling ; where beza in his latine translation saith in his marginal notes , that that spirit of oracling was only an expression , altnding to the idol apollo , which was called python , and gave answers unto them that asked , namely , by the priests that belonged unto it , of which idol the poets feigned many things ; so they that had the imposture of divination , were said by the heathen to be inspired by the spirit of apollo , plutarch de def . orac. and in this place of the acts st. luke speaketh after the common phrase of the heathen , because he delivereth the error of the common people , but not by what instinct the maid gave divinations , for it is certain that under the mask of that idol , the devil played his deluding pranks , and this spirit of apollo was nothing , but as much as to say , an imposture , or deluding trick of the devil , practised by the priests of apollo . so much saith beza , who plainly expoundeth , that that spirit of divination , or oracling , was only a devillish deluding imposture , and not a familiar devil , as many do fondly imagine . and whereas it is said in the verse following , that paul did cast that spirit out of the maid , it was , that he by the power of the gospel of iesus rebuked her wickedness , so that her conscience being terrified , she was either converted , or else at the least dared not to follow that deluding craft of divination any longer ; as when christ did cast out seven devils out of mary magdalen , it is to be understood that he did convert her from many devillish sinful courses in which she had walked , luke 8.2 . and 7.47 . ( but if any be still so obstinate as to follow the common fond tradition , that python , or spiritus pythonis , was a real familiar visible discoursing devil , yet i hope none are so mad as to say upon serious consideration , that it was any thing but a spirit of lying prophecie , or divination , or oracling in all the discourse of the scripture , no man can shew in all the scriptures , be they never so grosly expounded , that any man or woman had a killing , or a murdering devil , whereby to bewitch any man to death , nor the least colour of any such devillish exposition . ) this seventh term in the text , namely , requirens pythonem , one that seeketh out an oracle , differeth not from the second term of description , that is , utens divinationibus , one that useth divinations , or false prophecies , save only in this , that that second term of description implieth only bare predictions of future things , and telling of hidden things , by which the witch was described , but this seventh term of description implieth some particular impostures , whereupon the witches grounded their predictions ; according to which impostures they are called oraclers , or seekers out of oracles ; the hebrew word is ob , and is translated python ; ob signifieth properly a bottle , or any such like hollow thing ; and here in the text , and in all other scripture-sense it implieth the imposture of speaking with their mouthes in a bottle , from a hollow cave in the earth , out of which came a voyce , spoken by some confederate with the impostor , or witch , which confederate was upon such occasion to go into a secret conveyance , and to make answer to the inquiry , with a hollow sounding voyce , caused by the bottle , and so it seemed to the silly deluded people , that the voyce came out of the firm ground , as an answer sent by the gods , by the departed soul of some prophet , or other man that had formerly died ( in which sense also they were called necromantists , from asking counsel of the dead , being the ninth term of description ) for which imposture all idol houses , and houses of all such other witches as practised the same imposture , that the idol-priests did practice , were built and contrived on purpose with a room called manteum , in which the said cave and hollow passage was , in which room some fond writers do say , that the devil spake , but had it been so , that a real familiar devil had answered , as is fondly imagined , why then did he answer only in that room ? surely if their devil was so familiar , and at command , he might as well have answered in any room as in that , but a confederate man or woman could not bring to pass the imposture in any room but in that . this imposture is alluded unto by the prophet isaiah 29.4 . sitque quasi pythonis è terra vox tua , & è pulvere serma tuus pipiat , and thy voyce shall be as an oracler out of the earth , and thy speech shall be whispering out of the dust : because they used cheating impostures to seduce the people , making them beleeve they could call the departed ghosts of their friends to give them oracles , or answers to their inquiry , out of the earth , this imposture the prophet isaiah warneth the people to avoyd the delusion of it , isaiah 8.19 . in tremellius translation , quum enim edicum vobis , consulite pythones & ariobos , qui pipiunt & mussitant ; nonne populus deum suum consulturas est● pro viventibus mortuos consulat ? for when they say unto you , ask counsel of oraclers , and south-sayers , that whisper and mutter , should not a people ask counsel of their god ? shall they ask counsel of the dead for them that are living ? and here in isaiah 29.4 . the prophet alludeth not to all the impostures of such oracling idols , which were many , but only to this one imposture , from whence they had their description , or term of appellation from speaking in a bottle out of the earth . in this sense the pythonist of endor was called mulier pythone praedita , a woman indued with an oracle , or with the imposture of oracling , because she made it seem by the foresaid imposture , to silly , deluded , or bewitched people , that the dead spake out of the earth , by which imposture she deluded saul , 1 sam. 28. and because that history of the witch of endor hath been commonly mis-interpreted , and many unwary readers do beleeve , that that which she did was somewhat more than a cousening imposture , and that she did either raise up samuel , or the devil in the likeness of samuel , or assuming the body of samuel , and speaking in it ( where by the way it is to be noted , that if any such things were , it maketh nothing to prove the common error , that a witch is any where at all taken for a murtherer ; for the scope of all that she did , was only at last to give an oracle , or divination to saul ) yet let but such a reader as thinketh she did any thing really ; examine well the chapter , and he shall finde , it was only a deluding cheating imposture by a confederate in the ground , and he that will not beleeve this , let him but gather up his objections , and i will lay down my answers as followeth . the first objection , or ground of mistake , is , the twelfth verse of the chapter , 1 sam. 28. and when the woman saw samuel , &c. here perhaps you wil say , it is plain she saw samuel ? ans. it is not here to be understood according to the letter of the history , neither did yet any expositor so understand it , for it may not be supposed that any devillish craft can call a saint from heaven ; no , but you will say , it was the devil in the likeness of samuel ; i answer , if you hold to the letter of the history , you must say it was real samuel , but if you vary from the letter , whence then can you gather that it was the devil ? and why is not this exposition true , that she only pretended that she saw samuel , to bring about her cousening imposture ? for i have made it plain in all the discourse of this book by the current of the scriptures , that all witchcraft was only a delusion , and to say that it was the body of samuel raised up by the devil , is to make the devil able to work the same miracle that was wrought by christ upon the cross , who by the power of his god-head raised up the bodies of the saints , for a time , who appeared unto many , from whence the centurion concluded , that christ was the son of god , knowing that no other power was able to do it , mat. 27. 52 , 53 , 54. the second objection may be , the learned of samuel that it was saul , as in the twelfth verse , and when the woman saw samuel she said unto saul , why hast thou deceived me , for thou art saul ? therefore she saw him . answ. the seeing of samuel could instruct her nothing , if living samuel had been there , much less dead samuel , nor seeing the devil in samuels likeness , for neither the body of samuel , nor the devil , was a looking-glass to see saul in , but it was her subtill pretence , and colour , that she had seen samuel , and so found out saul by her craft , whom she knew before ; think you that this subtill wizard did not know the king ? when she dwelt nigh the kings court , as appeareth in the chapter , for he went thither and stayed while she acted her part , and after a while she prepared meat , and he and his servants did eat , and returned the same night . but you may say , he was disguised . ans. he was taller than all the men in israel by the head and shoulders , and without making himself so much the shorter , he could not but be known by a subtill wizard . also i answer ; that the servants of saul , that could so readily tell him where he should finde such a woman at endor , could not but be intimate with her , and so warn her of sauls coming , or give her some discovery of the present occasion , at their coming along with saul , or else how could they have concealed her , and kept her counsel in the time a little before , when saul had made strict proclamation that all wizards should be banished the land , as they were ; and doubtless had not those servants concealed her , she had also been banished . again , saul could not but discover himself to her , by his oath that he sware to her immediately before , for who was able to save her from punishment but the king. another objection is , saul himself saw samuel , or the devil in his likeness . ans. it is plain in the history , he saw neither samuel , nor his likeness , for he said to the woman in vers . 13 , 14. what sawest thou , and what form and fashion is he of ? where it is plain , he was only too credulous , and beleeved that she had seen some apparition , for if he had seen any thing himself , why did he say , what sawest thou ? she answered , i saw an old man cloathed in a mantle , making a true description of samuel , because she knew that he was the man that saul desired , then saul acknowledged that it was samuel , only from her describing of him , vers . 14. and therefore bowed himself with his face to the ground in honour to samuel , whom he expected should answer him out of the earth . another objection is ; but samuel talked with saul ? ans. it is proved before that saul saw no body , therefore saul only heard a voyce which he imagined came from samuel , but was only the voyce of a confederate under the ground . but you will say , that the scripture saith , samuel said unto saul , why hast thou disquieted me ? ans. if you hold me to the letter of the history , why do you not hold your self to it , but say , it was the devil in the likeness of samuel , as that it was real samuel you will not say , why not a confederate then ? and here indeed the history is set down only according to the apprehension of saul , not discovering the imposture . but how should she describe a man so like samuel ? that is , an old man cloathed in a mantle ? ans. the only noted prophet in israel was known to all , and could not be unknown to a subtil wizard , whose practice was to be acquainted with all things of note , the better to help her craft of oracling divinations upon any occasion for gain . another objection , but if it were not samuel , nor the devil , what confederate was able to tell saul so right , and give so true an oracle of what should betide saul the next day in the battel ? ans. all such oraclers and wizards did give oracles two ways . first , in doubtful things , they gave doubtful answers . secondly , where were more certain probabilities , there they gave more certain answers . now what was more certain than that the kingdom should be rent from saul ? samuel had prophesied of it , and all israel knew it ; and what was more probable than that the time was at hand , when so mighty an host of his enemies were come against him , when his heart and spirit failed him , and when god had forsaken him ? and if it had not come to pass , such oraclers did use to have evasions , the fault might have been laid upon samuels ghost , and further cousenage might still have been wrought to blinde sauls eyes ; and had it happened how it could , so that the witch had come off blewly , and her imposture been afterward known to saul , yet she had the oath of the king to save her harmless . further , it is the opinion of some learned men , that there was no certainty at all in the answer given to saul , and that it was meerly conjectural , and though happening some way true , yet it failed in the day prefixed , for whereas it was said , tomorrow shalt thou and thy sons be with me , vers . 9. it was very false , for when the philistims went up to battel , david returning was three days marching back to ziglag , 1 sam. 30.1 . and one day pursuing his enemies , vers . 17. and the third day after that , tidings was brought to david from the camp of saul , that saul and his sons were dead , 2 sam. 1 , 2 , 3 , 4. which made in all seven days , and therefore it was not likely that saul and his sons were slain upon the morrow , which was the scope of the oracle , or answer that was given to saul ; this i say , is the opinion of a learned writer . so much by the way . further , if it had not been a meer delusion to blinde the eyes of saul , why must samuel bee described an old man cloathed in a mantle ? that indeed was the fashion of living samuel , but after he was dead and buried , had samuel appeared as she pretended , or had the devil appeared in his likeness , as some fond readers suppose he did , it must have been like samuel in a winding-sheet ; but indeed had she described him by his winding-sheet , that might have been any man else as well as samuel , and saul had not been so easily deluded in his fond credulity and idolatrous way . if you think it an incredible thing that saul should be so easily deluded , look isaiah 8.20 . in the latine translation ( which carrieth the true sense of the original , how odly soev●r our english translators run ) where the prophet speaking of such as would counsel men to seek to oraclers and southsayers , he saith ( in tremelius ) an non loquuntur in sententiam illam cuicunque nulla est lucis scintilla ; do they not give this counsel to such as have not the least spark of light or understanding ? and this was sauls case , saul indeed had been a wise man formerly , when the spirit of god was upon him , when it was said , is saul also among the prophets ? but then when god had forsaken him , his wisdom , his courage , and his victoriousness went all away together , and then , and never till then , was he deceived by a witch . and however many erroneous readers , when they read this history of the witch of endor , do suppose she did such things really as are set down , only according to the apprehension of the spectators ( namely , saul and his servants ) yet let them but consider the nature of impostures , and they may easily conceive how such a cheating imposture might easily , and still may be brought to pass to delude fools , by an ordinary jugling confederacy , according to the manner afore described , as well and as really as ever she did it , and that without a familiar devil ( as is foolishly supposed she had ) only a devil ruling in the heart of them that do it to the like end , to delude and lead people from god , as she did , the devil being the father of all lying delusions , and ruleth in the hearts of the children of disobedience . such a devil was in the heart of ahabs prophets , 1 king. 22.23 . ( but for such as will not allow of that exposition , that the witch of endor did all by a confederate , i say , she might do it also by the imposture of hariolating , as may be seen in the latter end of the eighth term of description following ) and truly , for such as will still beleeve the common foolish errour , that python was such a witch as had a familiar spirit ( except they mean such a lying spirit of oracling divination ) i wonder how farre they will stretch the sense and coherence of the scriptures , to make any such interpretation ? look but tremelius translation , 2 chron , 33.6 . it is said of manasseh , among the witchcrafts which he used ( or rather that the idolatrous priests under him used ) instituitque pythonem ; what is that ? did he set up a familiar spirit ? one that had a familiar spirit ; or did he set up an oracle ? which is best sense ? but the common conceit of readers is , because their dictionary saith python signifieth a devillish spirit of divination , or one that hath such a spirit , therefore that must needs be a familiar spirit ( and indeed the common abuse of words may make words signifie any thing ) but let such as trust only to their latine dictionaries , or greek lexicon , shew me in them , or any authentique writer , but especially in the scriptures , where python is taken in any such sense as a familiar spirit , ( especially where it is taken for a killing spirit of a witch ) according to the common doctrin of devils , that hath defiled the nations , but only for a spirit of lying prophecie , or one that hath such a spirit or devil in his heart ; and in the text it is taken for the oracle of the devil ; and if any carp at words , yet they must examine as well the sense of the original , and the sense and coherence of the scriptures from place to place , as what words may by abuse and ill custom signifie ; yet i say , where do we read of a familiar spirit in all the scriptures , if they be truly translated , especially where do we read of a killing spirit of a witch ? so much for the seventh term of description , requirens pythonem . the eighth term of description . the eighth term of description of a witch in the text , is , ariolus , for the most part written hariolus , and is by all men taken for a south-sayer , but a south-sayer differeth not from utens divinationibus , being the second term of description , for what difference is there between south-saying , and using of divinations , or lying prophecies ? so then it might seem to be a tautologie in the text ; but as it hath been said before , that these nine terms of appellation in the text , are not terms of distinction , but several terms of description , so if moses had set here down a hundred several terms of description , signifying one and the same thing , it had not been a tautologie in the worst sense , but a more full expression of the same thing for illustration of the matter in hand : but yet as most of the rest of the terms of description in the text did all tend to divinations ( being the second term of description ) only they do imply a several imposture , whereupon the self-same witches grounded their divinations , and yet being described by their several impostures were not so many several kinds of witches , but still one and the same kinde , and all of them false prophets , who by several impostures seduced the people ; so it may well bee understood , that under this eighth term of description in the text , hariolus , commonly called a south-sayer , is implied some particular imposture used in their divinations , whereby to delude and seduce the people , which imposture , though it be not fully declared in the scriptures , what it was , yet it may be collected by the several places in the scriptures where the said expression is so often repeated , that it was some imposture used , together with the fore●aid imposture of oracling , ( being the seventh description ) because in most places of the scripture , pythones & arioli are named together as one and the same , although implying a several imposture . the hebrew word in the text is iiddegnoni , or as by some pronounced iiddoni , and signifieth hariolus , but the hebrews borrowed a word from some other language , which word is ha●tumim , which in gen. 41. 8. 24. and in several places of scripture , is used as a general word for all sorts of witches , and is by tremelius translated magus , a magician , but by common use did signifie among the hebrews , hariolus , a south-sayer , and yet used equivocately to express the genus , and the species as one , because south-sayers were magicians , and were counted the only wise men , and is by many expositors expounded hariolus . the latines commonly used another word , haruspex ; and here it may be noted , that these words , hartumim , hariolus , haruspex , do imply the imposture of a hollow seigned voyce , which those witches or deceivers used in their oracling divinations , by harring in their throats , and these are they that are also otherwise called pythones , according to another imposture of speaking in a bottle , as in the seventh term of description is before shewed plutarch de defec . orac. saith , they that used to draw a prophesying voyce out of their belly are also called pythones , that is , as iohannes scapula upon the place of plutarch , saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 è ventre hariolautes , and this was the imposture aimed at in the text under the eighth term of description , ariolus , namely , that they spake with a counterfeit voyce of harring in the throat , whereby to dissemble some other , and therefore changed their natural voyce , and these were they that spake in the room of the idol houses , called in greek and latine manteium ( as in the seventh description ) and these were they that speaking in that room in a cave under the ground , or some other hollow place , did therefore change their natural voyce , to counterfeit the voyce of some other ; such a one was he that being confederate with the witch of endor , feigned the voyce of samuel talking to saul ( as is more fully set down in the seventh term of description ) or she her self might by this imposture speak all that was spoken to saul ; and these did rather har in their throats , that they might thereby the more terribly dissemble a voyce from the dead rising again , and therefore differed as much as they could from human voyce ; such a one was also by the graecians and latines called mantes , which some writers that knew not the imposture , say it was the devil ; but mantes was such a witch , or false prophet , as had that devillish imposture of harring in their throats to deceive the people , called of some ventriloquium , a speaking in the belly , and they that practised this imposture were so perfect in it , that they would speak so strangely , that many times they dared to practice their imposture above ground , whereby they made it seem to silly people that the spirit of apollo , or some other idol ( which they called gods ) spake within them , according to the expression of saint luke , who used the vulgar expression , acts 16.16 . where it is said , the maid had spiritus pythonis , the spirit of oracling , or as bezae expounds it , the spirit of apollo , which he saith was only a devillish cousening imposture ( as is before noted at large in the seventh description ) and this exposition of ariolos is agreeable to the saying of the prophet , isa. 8.19 . quum enim edicunt vobis consulite pythones & ariolos , qui pipiunt & mussitant ; and when they say unto you , ask counsel of oraclers , and south-sayers , that peep , and that mutter , here tremelius gives this exposition ; the prophet ( saith he ) aggravateth the heinous crime of those witches from the vanity of those divinations , which the very manner of them betrayeth , those seducers have not so much wit that they dare speak to the people the thing they pretend to speak in plain and open terms , with an audible cleer voyce , as they that are gods prophets , who speak the word of god as loud as may be , and as plain as they can to the people , but they chirp in their bellies , and very low in their throats , like chickens half out of the shels in the hatching . so much tremelius . and further he saith , that many historians do mention these their delusions , but especially origenes advers . celsum . this imposture of speaking in the belly hath been often practised in these latter days in many places , and namely in this island of england , and they that practise it do it commonly to this end , to draw many silly people to them , to stand wondring at them , that so by the concourse of people money may be given them , for they by this imposture do make the people beleeve that they are possessed by the devil , speaking within them , and tormenting them , and so do by that pretence move the people to charity , to be liberal to them . master scot in his discovery of witchcraft , lib. 7. cap. 1. writeth of such a one at westwel in kent , that had so perfectly this imposture of speaking in the belly , that many ministers were deceived by her , and made no question but she had been possest by a tormenting devil , and came and talked so long with that devil , an● charged him in the name of god to go out of her , as tha● he said he would kill her , he would tear her it peeces , he would kill them all ; he also told them whom sent him in , and ●ccused some poor people for witches . the words and testimony of this devil were taken in writing , and how many they that sent him had witched to death , and yet when this matter came to examination by two wise justices of the peace , mr. thomas wotton , and mr. george darrel , the maid being discreetly examined , confessed the whole imposture ; and for confirmation of the truth of the matter , so plain was the maid in confession , that she acted the same thing over again before the said magistrates , and many other gentlemen and gentlewomen , to the shame of those ministers who had taken the testimony of the devil against poor people in writing , and were credulous therein , beleeving and teaching such doctrins , that a witch can send a devil to possesse and torment people , and another witch can cast him out ; but if they and all ministers were led by the spirit of truth , they should know , that this deluding hagge was the witch , and not they whom she accused ; for what difference was there between her imposture and a spirit of divination ? like the maid , in acts 16.16 . formerly mentioned , whose spirit of divination or oracling was only a devillish cousening imposture , saith beza ; and such ought to be put to death by the law of moses , because they use divinations , pretending the discovery of witches , it being manifest therein that they are the witches , and because they by false accus●tion murther others ; such a maid was lately at brantree in essex , who practised the same imposture to the astonishment of many , and gained mony from the deceived beholders , until the report thereof grew stale , and fools had done wondering , and the concourse of people ceased , and her gains came not in , and then the devil did easily leave her , and the business almost forgotten , and yet no men so ready to put in execution the law of god against her , or any such , as against poor people that are accused by such , and by fools , and hanged up without ground or warrant , or possibility of truth . this imposture hath wrought strange delusions among the ancient heathen , and the actors thereof did by this imposture delude the people ; one way very notable was ( by their speaking in the belly in the man●●r aforesaid ) they would make it seem to the standers by that a voyce came from afar off , or from some secret place , & that that voyce was the voyce of some of the gods , and then they would report abroad that in such a place a voyce was heard , declaring , or commanding such and such matters , and the poor deluded standers by would witness , and report the same to be true , whereas the voyce came only from the deluding witch that was among them when they heard the voyce ; as we may read in plutarch de defec . orac. a certain ship sayling by the island of paxis ( in which ship were some aegyptians , the manner of which nation was to practise the several impostures of witchcraft , for their advantage and fame among the people ) there was heard from the shore of paxis a voyce , calling thrice to thamus by name , ( he being an aegyptian in the ship ) thamus , when thou comest to palos , report that great pan is dead , which thing he did . when he came near palos he looked toward the shore , and cryed aloud , great pan is dead ; then there was heard a terrible sighing and groaning , which much affrighted the people in the ship ; the report of this was speedily testified at rome ; in so much that this thamus was sent for by tyberius caesar , and so was much taken notice of in the emperours court ; and although many were deluded by that voyce , which was so heard by the men in the ship , and did much dispute about it what it should signifie , yet they that do rightly understand the imposture of hariolating , or speaking in the belly , may easily conceive that thamus himself was the man , or some confederate with him , that spake the voyce , and made that mighty groaning at the last , thereby to delude the people , and to make himself famous , as some great man , to whom some of the gods had spoken ; and whereas it was about the time that christ was crucified , and some would have it that that voyce was really spoken by some strange spirit , and might signifie christ : i yeeld thus farre , that thamus himself might have heard the fame of the passages of the life , and death , and resurrection of christ , and might speak of , and concerning christ , not that he beleeved in christ , but would tell some notable thing in his own deluding way , for the magnifying of himself among the people , implying , that he was the man to whom such a voyce should come from the gods ; and whereas he said , great pan is dead , it was because the iews were the ●osterity of shepherds , and the heathen had feigned pan to be the god of sheph●●ds ; thus might he mean christ , as the maid in the acts , ch . 16.16 . acknowledged paul and his doctrin , not by belief , but thereby to uphold and countenance her imposture among the people , for her own fame and gain ; so might this impostor mean christ ▪ although , nor he , nor any other , did ever conclude any thing fully concerning the meaning of that voyce , but lest it doubtful ( as all oracles of the heathen were ) insomuch that some told tiberius , that it was spoken from the gods of one that was risen up between mercury and penelopa . thus did thamus by his imposture get himself fame at the emperours court ( which was the thing he aimed at ) and left superstitious fools disputing of an ambiguous oracle . it hath been credibly reported , that there was a man in the court , in king iames his days , that could act this imposture so lively , that he could call the king by name , and cause the king to look round about him , wondring who it was that called him , whereas he that called him stood before him in his presence , with his face toward him ; but after this imposture was known , the king in his merriment would sometimes take occasion by this impostor to make sport upon some of his courtiers ; as for instance , there was a knight belonging to the court , whom the king caused to come before him in his private room ( where no man was but the king , and this knight , and the impostor ) and feigned some occasion of serious discourse with the knight ; but when the king began to speak , and the knight bending his attention to the king , suddenly there came a voyce as out of another room , calling the knight by name , sir iohn , sir iohn , come away sir iohn ; at which the knight began to frown , that any man should be so unmannerly as to molest the king and him ; and still listning to the kings discourse , the voyce came again , sir iohn , sir iohn , come away and drink off your sack ; at that sir iohn began to swell with anger , and looked into the next rooms to see who it was that dared to call him so importunately , and could not finde out who it was , and having chid 〈◊〉 whomsoever he found , he returned again to the king ; the king again had no sooner began to speak as formerly , but the voyce came again , sir iohn , come away , your sack stayeth for you ; at that , sir iohn begun to stamp with madness , and looked out , and returned several times to the king , but could not be quiet in his discourse with the king , because of the voyce that so often troubled him , till the king had sported enough . so much for this eighth term of description of a witch in the text , ariolus a south-sayer . the ninth term of description . the ninth term of description , is , necromantis , a necromancer , that is in the sense of the hebrew , consulens mortuos , one that seeketh counsel of the dead , as tremellius noteth in the margent . this is the last term set down by moses in the text , describing a witch , and this term implyeth the pretence in the impostures used by the foresaid oraclers , and south-sayers , as in the seventh and eighth description ( is amply set down ) ; and that the world might fully understand the delusion of witches , moses here setteth down this last and more full expression , or term of description of a witch , necromantis , which is all one with the former , and in regard of predictions was called in the second description , vtens divinatione , a diviner ; in regard of the imposture of giving oracles from a hollow cave in the earth , with a bottle , was called ob in the hebrew ( translated python by tremellins ) that is , an oracle , or an oracler , according to the sense of plutarch , de defect . orac . and in regard of the imposture of counterfeiting a voyce of another by harring in their throats , was called , ariolus , or hariolus ; in regard of the asking counsel of the dead was called , necromantis , or consulens mortuos , one that asketh counsel of the dead ; and in regard of the charms and conjurations that they used , in calling up the souls and spirits of the dead , they were charmers , or conjurers . the seventh and eighth terms of description do imply the impostures which these deluding witches used in their oracling divinations ; this ninth term of description implieth their pretence which they had in those cousening impostures , that is , they pretended that they consulted with the souls of them that were departed this life , and thereby could tell things to come , or things hidden ; and this was one pretence of all that were oraclers , or south-sayers , according to which pretence they were called necromancers , according to that place in isa. 8.19 . ( very fitly rehearsed again in this description ) in tremellius translation ; for when they shall say unto you , ask counsel of oraclers and south-sayers , that whisper , and that mutter , should not a people ask counsel of their god ? shall they ask counsel of the dead for them that are living ? and this pretence of these witches is manifest , not only in the scriptures , but in common wrlters , where we may read the tenents , and the opinions of the heathen concerning this matter , plutarch de defec . orac . sheweth their opinions and vain conceits , that the souls of men that were departed this life , were of more excellent perfection , than the souls of men in the prison of the body ; and these were by those vain heathen called genii , which genii or departed souls ( say they ) being of such perfection , and having likewise familiarity with the gods , would ( when they were sought unto by men living here ) come and inspire them to give divinations , which they could easily do , by reason of their perfect estate after this life . these were by some of the heathen called , and esteemed gods , and were among the romans called manes , that is , infernal gods , or souls of men , to whom they offered sacrifices , called inferiae . the pythonist , or witch of endor did act her part so subtilly , that she did not only pretend inspiration from the soul of samuel , but ( to satisfie sauls insatiable blindness in his demand ) that she could call him up , and make him appear to her , both body and soul united again , to prophesie again to saul ; which thing indeed was acted by her according to the silliness of sauls demand , as appeareth more fully in the seventh description , who , after the spirit of god had forsaken him , was given over to beleeve such foolish fancies of faithless and ignorant people , as silly women , and children , and fools are inclined to beleeve unto this day , that people after their death can walk , and frequent the houses , and gardens , and orchards , where they have used to be in their life time , which thing is a meer fancy of faithless and ignorant people , and cannot be brought to pass by either witch or devil , either really , or in appearance ; for it was a miracle once done by the power of christ at his suffering upon the cross , that many of the bodies of the saints that were departed rose , and appeared unto many in the holy city , mat. 27.52 , 53. from whence the centurion acknowledged christ to be the son of god , knowing that such things could not be done but by the mighty power of god ; and he that readeth over the foresaid book of plutarch , shall easily finde , that one of the chief grounds of oracles and divinations , was this vain conceit of the heathen , that wanted the light of the scriptures , that the souls of dead men did give answers to them that had knowledge in the art of seeking of oracles ; which art indeed was only a craft of working impostures to delude the people , as is set down more at large in the seventh and eighth descriptions ; and from this old conceit of the heathen , and practice of these deluding witches of ancient times , hath that grand witch , that whore of rome ( the pope and his train ) derived her notable witchcraft , whereby she hath deluded the world , teaching people to invocate the souls of saints departed , as likewise to conjure them . let but the reader look back to the sixth term of description ( a charmer ) and there he may read of a notable peece of necromancy acted by two popish doctors at orleance in france , with their devillish conjurations . these roman witches are the necromancers of these latter ages , according to this ninth description ; these are the inchanters of these latter ages , as is fully demonstrated in the sixth description ; these are the jugling witches of these latter ages in the christian world , as is fully demonstrated in the fifth description , and therefore it is said of this purple whore , revel . 18.23 . with thy witchcrafts all nations were deceived . and he that will be zealous for god , in obeying the command given in exod. 22.18 . suffer not a witch to live , must leave his fond ignorant course of teaching people to hang up poor , and widows , and aged , and lame helpless people , and must bend his devotion against that whore of rome ( as all the world ought to do ) as also against the mahometan witches among the turks . therefore it were a good law in england , if duly kept , that no jesuite , or popish priest should be suffered to live , in any part of these dominions , because these witches are they that bewitch the people ( where they be tollerated ) by their several deluding impostures , leading the people to idolatry , and also to the undermining of governments . so much for the ninth term of description of a witch in the text , a necromantist , one that asketh counsel of the dead . the false prophets of ancient times having their several impostures and pretences , whereby they seduced the people to vain idolatry , which was abominable to gods eyes , are here by the spirit of god demonstrated to the world by the nine several terms of description in the text , that the world might fully know the mystery of iniquity , and avoyd all such evil workers , as deceivers of his people , and learn to know god , and his prophets , who teach people the right way of god ; and these are the terms of expressions that are used in the old testament to demonstrate false prophets , according to which expressions wee use the general word witch , or sorcerer , in the english tongue , and do finde no other sort of witches spoken of in the scriptures . what sort of witches soever are spoken of in the new testament , are all taken in the same sense that they are in the old testament , and are sufficiently glossed at the beginning of this book , upon the definition of a witch , and witchcraft ; but yet in revel . 22.15 . there is found a word that is used as a general expression for all sorts of witches , which word because it hath been abused by some popish expositors , and blinde interpreters , disputing upon the same word used by the septuagint , it may not be omitted to speak somewhat of it , the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifying by etimology a poysoner , or a compounder of poysons , and is translated veneficus , signifying also a poysoner , and yet both words both in greek and latine are used commonly for a witch in general of all sorts , and is so taken in that place of the revelations , and from hence some that are willing to uphold fond opinions , do draw this fond conclusion , that a witch is such a one as killeth people by poysons , and can infect the air , and bring many mortal diseases by witchcraft , and by the same craft can kill any particular man or beast with looks , by poysoning the air in a direct line , as some feign of the cockatrice . but what logician will not say it is an absurdity to draw a conclusion , and ground an opinion , from the bare signification of words ? and yet for the words , it is easily conceived , that a witch was first called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greek , and veneficus in latine , by a metaphor taken from the deceitfulness of a poysoner , that giveth a man poysons by deceit to betray his life ; or from a deceitful apothecary , or mountebank , that selleth poyson , sophisticated medicines , instead of wholsome physick , as a witch is taken in no other sense in all the foregoing places of scripture than for a deceiver , or impostor ; yet because ( as i have said before ) that bare significations of words do prove nothing directly , therefore let us but expound scripture by scripture , and we may easily finde that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , veneficus , is taken for a deceiver , or impostor , and not for a poysoner or murtherer , and for that look revel . 18.23 . with thy witchcrafts all nations were deceived ; there the conjugal word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 veneficiis tuis , as much as to say , with thy poysoned medicines , or poysons , all nations were deceived ; there is the same metaphor used again , and such words as might signifie poysons are used for deceiving witchcrafts ; with thy witchcrafts all nations were deceived , not killed . so then , to conclude with revelations , we read not in all the old or new testament of a killing witch , or murthering witch , but only of deceiving witches , impostors , or false prophets , seducing people to idolatry by their delusions and impostures . he that will have any further description of a witch , let him take this description ; a witch is as like a prophet as can be , and yet a deceiving false prophet , dan. 2.13 . a decree went forth from the king , that the magicians should be slain , and they sought daniel and his fellows to be slain ; there the executioners knew no difference between the magicians and daniel , that was a prophet , for the word magician , or wise men , being properly taken in a good sense , was equivocally given to south-sayers , and all sorts of deceiving witches , as well as to those that were termed wise men , and as to the prophets themselves , and under that decree daniel himself had been slain , if it had not been stayed by gods providence . the blasphemous priests and pharisees called christ a deceiver , or impostor , or as beza expoundeth , a jugler , and a seducer , matth. 27.63 . when as he was the great prophet of the world . plutarch saith , de defect . orac. that he which first began the oracle of apollo was coreta , who set up the oracle , in a pretence of being divinely inspired with the spirit of prophecie . mr. scot in his discovery , who ( was a student in the laws , and learned in the roman laws ) sheweth , lib. 11. cap , 5. & 6. that certain colleges were erected at rome , in time of heathenish ignorance , for diviners and south-sayers to be instituted to expound the mindes and admonishments of the gods , and by their law young princes were to be sent to hetruria to learn , and bring home the cunning of that art ( it being the only divinity the poor heathen knew , to seek to such as pretended they could know the mindes and wills of the gods ) and in process of time these colleges increased to a great university , in which were brought up such as learned the practice of divination , or augury , by several impostures described in the text ; who notwithstanding they were accounted prophets among the heathen , yet are all aimed at , and described in the text for witches , and south-sayers , and such as the people of israel ( being a chosen people , to be taught by god and his prophets ) were commanded to destroy , that no such bewitching false prophets should be found among them ; such a one was elimas the sorcerer , called both a sorcerer , and a false prophet , acts 13. 6. and these were such as were sometimes great scholars , yet abusing their learning . some may object and say , if witches were only false prophets , then all false teachers are witches ? answ. a witch and a false prophet are reciprocal terms , but not a witch and a false teacher , for all the nine terms of description in the text are plainly describing witches and false prophets as one and the same , and having one of these two properties ; first , he setteth up an idol , which is the first main witchcraft , being the first description in the text ; or , secondly , he useth some , or all of the eight following witchcrafts described in the text , either to confirm and uphold his idol by seducing the people , or else to make the people beleeve that he is a true prophet of god , as did simon magus in the acts , and as is rehearsed in the same chapter in the text , deut. 18.20 . for the more full and general description of a witch , or false prophet , which was described in the text , by nine specifical descriptions , specifying the nine witchcrafts of such seducing false prophets : but yet it doth not follow that all false teachers are witches ; for a man may be a false teacher through weakness of understanding , and error of judgement ( as were the scribes and pharises in some things ) and yet not a witch ; but he that is a wilful upholder of horesies , or any vain unprofitable doctrin , only to draw people to a head to uphold his own gain , and so for gain maketh the people to miss of the sincerity of religion , although he be no impostor , nor bringeth himself within the compass of the punishment due to a witch from the civil magistrate , because he doth not use impostures , or any of the nine witchcrafts described in the text , yet in his intent he maketh gain his end , and perverteth souls in a smooth pretence of holiness . i know not how his final intention differeth from the final intention of a witch ( that is , gain by seducing●the people ) nor whether he or a witch shall have the greatest condemnation at the last day , acts 20.30 . for it appeareth in vers . 20. following the text ▪ that a false prophet considered distinctly from the foresaid impostors , is in the same condemnation , and the same with a witch , and ought to be censured by the civil magistrate to dye as a witch , meerly quatenus a false prophet ; for although he bee described by his several impostures before in the text , yet the bare using of impostures maketh not a witch , unless by them he be a false prophet ; ( as is demonstrated more fully in the fifth description ) so then , the formalis ratio of a witch , or that which maketh him to be a witch , is , because he is a false prophet , so that it followeth , that as every wilful false teacher , or wilful upholder of heresie , or any vain unprofitable doctrin to seduce the people for gain , differeth not in his final intention from a false prophet , so by the same reason he differeth not from a witch ; and although he cannot always be convicted by the magistrate , yet in gods sight he is a very witch . our english translators not knowing the difference of the terms of description in the text , by the several impostures therein implied , according to the intent and meaning of the scriptures , have used words promiscuously one for another , without expressing the true and full meaning of the original so well , as is exprest by iunius and tremelius in latine , as in deut. 18.10 , 11. they call a diviner a witch , and a south-sayer a wizard , expressing specifical descriptions by general words , that may be as well given to any of the nine ; and in exod. 22.18 . they call a jugler a witch , using the same general expression that they used before , for one that useth divination , or a diviner ; they call a planetarian an observer of times , a phrase more obscure than can imply the original meaning of the scriptures ; they call a conjecturer an inchanter , and they call an inchanter a charmer , whereas in the original and latine translations , an inchanter , and a charmer is all one term of description ; they call an oracler one that hath a familiar spirit , and that may be as well given to any of the nine terms in the text ( by the same reason that all witches have a familiar spirit , according to the common tenent , though it cannot be proved that any had any , otherwise than the spirit of error ruling in their hearts . ) and 2 chron. 33.6 . there they call using divinations , observing of times , which phrase they used before for a planetarian ; and if we compare several english translations , wee may finde them much varying one from another in translating of those terms , not but that they were good and able linguists , but not knowing the several impostures implyed in these original terms of description , could not express them in such apt words in english , as if they had known the mystery of iniquity according to the original sense and meaning , gen. 44.5 . they translate it , is not this ●he cup by which my master divineth ? here they would make witchcraft lawful , ( for divination is witchcraft ) but the original sense is nothing so as they translate it ; look tremeilius . all this argueth that these our ancient bishops and great clerks knew not what witchcraft was in the scripture sense . the second book . it is manifest , that the scriptures were given by god , for a rule for man in this depraved nature to walk by , that whereas all mankinde since the fall of adam are naturally darkned in their understandings , and averse from the truth of god , the scriptures might be a light unto us , to lead us in the righteous way of gods truth . and now christ jesus the light of the world ( in whom are fulfilled all the divine mysteries of the scriptures ) is come into the world to enlighten the world ; and whereas before his coming the world sate in darkness , and were wholly given to run after idols , and to be seduced by idol-priests , who practised the several witchcrafts described in the text , deut. 18.10 , 11. to seduce the people to idolatry , yet then at the coming , and by the power of the coming of christ , ( who was manifested by miracles , and taught the people by his spirit of truth ) were all those ways of darkness discovered to the whole word , to be lying delusions , tending to destruction , as is prophesied by the prophet , isa. chap. 8. hee speaking of witches , and their delusions , and the darksome errours and evils accompanying them , from the nineteenth verse to the end of the chapter , immediately in the two first verses of the next chapter , he prophesieth of christ , the light of whose coming should destroy the ways of darkness , in these words , in the way of the sea beyond jordan , galile of the gentiles , the people that sate in darkness shall see great light , and upon them that dwell in the land of the shadow of death shall light shine forth ; and thus it was fulfilled at his coming . the nations that were given to idolatry , and seduced by false prophets ( being idol-priests , and deluding witches ) were so enlightned , that all idolatrous delusions were discovered , the oracle of apollo , and of all idols , drew dumb , simon magus , and elimas the sorcerer , and all bewitching false prophets were confounded , and all these instruments of darkness grew out of request among the people , being clearly discovere● that they were all lyars , and used lying delusions to deceive the nations . and notwithstanding this perfect rule of righteousness in the old and new testament , written by the prophets before the coming of christ , and at his coming finished by him and his apostles , yet such is the obstinacy of mans darksome nature , that men will carry a candle of their own in their hands , even at noon-day , imagining they can by their own wisdom finde out truths that are not written in the scriptures , and that their candle will enlighten them more than the beams of the sun when it shineth forth in its full strength ; like a silly labourer , that counting the day by a pocket watch , whose wheels being out of kilter went too fast , he had such a conceit of his watch , that he affirmed , that the sun in the skie went too slow , for his watch was known to be true . thus do men play with the scriptures , preferring human traditions beyond the truth of god contained in the scripture ; and this is the cause why men a long time have been deceived by the man of sin , who still prevaileth to lead the world in darkness , because they love not the truth , but have pleasure in unrighteousness , 2 t●es . 2.10 , 11 , 12. for this man of sin , that whore of rome , being the grand witch of the christian world , pointed at revel . 18.23 . that hee might still have freedom to deceive the nations , hath broached this doctrin wherewith he hath defiled the world , that a witch is not a false prophet , or a deceiver , but one that can send the devil to kill men and women , and children , and to make the ground barren , and men and women barren in generation , and kill the children in the wombe , and can with looks kill lambs and cattel , and can fly in the air , and can do many things by the help of the devil ; which things are not possible to be done by any power , but by the mighty power of god. we may read of the priests of the idol astaroth , that were indeed real witches in the scripture sense , who professed to do such things by the power of their idol , but were discovered by bartholomaeus the apostle , to be deceivers of the people , by the devils subtil delusions , who ruled in their hearts , so they with their idol were destroyed , and many people converted to the christian faith. hendorfius in the fifth page of his theater of history ( his words are these , bartholom●eus idolum astaroth evertit , fraudes satanae qui miraculis homines effacinatos morbis jam premebat , jam pressos levabat , detexit . &c. ) and where do we read in holy writ ( or common history that saver of truth ) that men by devils could do such things really ? and to uphold such errours contrary to scripture , what is this but meer prevarication with the truth , and resisting gods holy spirit of truth ? where do we finde any such thing in scriptures , or any such description of a vvitch , or that a vvitch was such a one as hath made a league with the devil , and sealed it with his bloud , or hath imps sucking him , or biggs , or privie marks , or that lyeth with incubus , or succubus , or any such phrase or expression in all the scriptures ? vvhat least inkling have we of these things in all the scriptures ? vvhence received the church of england this doctrin ? o foolish england , who hath bewitched you , that you should not obey the truth ? surely it was the pope . this groundless , impious , and fantastical doctrin was never taught by gods prophets , but that vvitch , the pope , knowing in his conscience that he is the very vvitch , the deceiver of the nations pointed at in the revelations , and that the scriptures were so plain , that by the light thereof his devillish delusions must needs come to light , if the vvorld should have true insight into the scriptures , and so that by that means all nations would rise up on him and destroy him , he not only laboured to hide the scriptures from the common people , which he did for a long time , but also hath been so bold as to prevaricate with the scriptures , and to publish through the nations , that vvitches were to be understood no deceivers , but such as practised such wonderful things , as the scripture teacheth us that the doing thereof ought to be attributed to no creature , but only to the creator , as pope innocent the eighth to the inquisitors of almain , and pope iulius the second , to the inquisitors of bergoman sent those words ; it is come to our ears , that many lewd persons of both kinds , as well male as female , using the company of the devils incubus and succubus , with incantations , and conjurations , do destroy the birth of vvomen with childe , the young of all cattel , the corn of the field , the grapes of the vine , the fruit of the trees , men and vvomen , and all kinde of cattel , and beasts of the field , and with their said inchantments do wholly extinguish , suffocate , and spoyl all vine-yards , orchyards , meadows , pastures , grass , green corn , ripe corn , and all other provisions , men and women are by their imprecatio●s so afflicted , with external and inward pains and diseases , that men cannot beget , nor women bring forth , nor accomplish the duty of vvedlock , denying the faith which in baptism they profess , to the destruction of their souls ; our pleasure therefore is , that all inpediments that may hinder the inquisitors office be removed from among the people , lest this blot of heresie proceed to defile them that be yet innocent , and therefore we do ordain by vertue of the apostical authority , that our inquisitors of high almain may execute the office of inquisition , by all tortures , and afflictions , in all places , and upon all persons . vvhat scripture had the pope for this ? we read indeed of such fictions in the poets , as in ovids metamorph. 7. cum volui ripis ipsis mirantibus amnes in fo●tes redire suos , concussaque sisto , stantia concutio cantu freta , nubila pello , nubilaque induco , ventos abigoque vocoque vipereas rumpo verbis & carmine fauces , vivaque saxa , sua convulsaque roboraterra , et sylva●●ovea , ●ubeoque tremiscere montes , et ●●ngire solum , manesque exire sepulchris , te quoque luna trabo . the rivers i can make retire into the fountains whence they flow , whereat the banks themselves admire , i can make stand●ng waters go ; with charms i drive both sea and cloud , i make it calm , and blow aloud . the vipers jaws , the rockie stone , with word and charm i break in twain , the force of earth congeal'd in one , i move the woods , th' hills tremble plain : i make the souls of men arise , i pluck the moon out of the skies . also ovid , de medea epist. 4. et miserum tenues in jecur urget acus , she sticketh also needles fine , in livers , whereby men do pine . also virgil : nescio quis teneros oculus mihi fascinat agnos . i know not whence some fierce bewitching eye with looks doth kill my lambkins as they lye . these are the popes scriptures whereon he groundeth his groundless inventions to torment the christian vvorld , and upon these grounds being inventions and pastimes of poets , hath he sent out inquisitors in all places to torment ; from thence is the spanish inquisition , which maketh search for hereticks and vvitches all as one , and now lest the world should take notice that his daily practice is to torment and kill reformists , and so his villany ring the more in the ears of the world , he hath joyned as equivocal with the word heretiques , vvitches , a more ignominious name , thereby to instigate people the more against them , and so by this means will not be seen to kill men for matter of religion , for then men would resist and help one another , but under the name of vvitches he melteth away every one that hath but a smell of the reformed religion , and the world perceiveth it not , this is that grand witch , the vvhore of rome , the pope and his train . and these inquisitions before mentioned sent out by the pope , have for the confirmation of their villanous doctrins & inventions , set forth great volumes of horrible lyes and impossibilities , and also for the hiding of their unparalleled cruelty from the ears of the world , of which sort are iames sprenger , henry institor , in malleo maleficarum , also nider and cumanus , daneus , hyperius , hemingius , but most of all bod●nus and bartholomae●● : spineus ( i do not say that all these dyed papists ) and lest their authority should fail in deceiving the world in this doctrin of devils , some great scholars of the popish rout have approved and affirmed the matter to be true in some causes writing of fascination , and of that sort are thomas aquinas , and suares . in which authors ( although they were learned men ) whosoever readeth their discourse of this subject , shall finde nothing at all proved , either by scripture or philosophical argument , but they take it for granted and undoubted truth confirmed by tradition , that fascination or witchcraft is an art of killing and afflicting men and cattel , and upon this hypothesis they take in hand to dispute upon it , not whether it be true or not , but how it may be done , as they conceive , for say they , e● si agens non potest diffundere actionem suam usque ad rem distantem , fit tamen ut aer proximus inficiatur & usque ad certam distantiam perveniat , & sic noceat alteri ; if this subject , the force of fascination had been first proved by them , then this their reason had had some seeming force in it , but because it can no way be proved by firm argument , they quote history for it , and so pass on to their hypothetical disputes about the reason of it , and that they may make the matter seem true , one quotes anothers authority for it , and suarez quoteth thomas aquinas and pliny , and pliny citeth hogonus and niphodorus , and apollonides for his authors , that among the triballians , and illyrians , and scythians , there be certain women that can kill with their eye-sight whom they look wishfully upon ; mark , but how first things are reported by travellers who may lye by authority ; then pliny gathereth their several reports into the volume of his natural history ( whom all men may see was abused by being too credulous of other mens reports ) and yet suarez is forced to use plinies pen to prove that which cannot be proved or defended by reason , and having no better argument , he saith further , sunt qui negant illam vim fascinationis , sed non est cur experientiam à philosophis & medicis comprobatam , & feré communi sensu receptam , negemus ; by which argument a man may as well prove that idols were gods , because they were approved in their time by men of all arts and sciences , et ferè communi sensu recepta ; and further ( according to plinies report ) he saith , that these women do kill but by some poysonous quality of their natural complexion , and inward humours of their bodies , communicated to the vital spirits , and by the action of the minde brought to the eye-sight , and from thence infecting the party whom they look upon , and this ( he saith expresly ) cometh naturally to pass , and of inbred natural causes in the witches bodies ; but mark how this fellow ( although notable for learning ) hath wildered himself in searching out the reason of a meer vain supposition , and erroneous tradition , that witches can kill by looks ; for whereas he giveth this reason , that witches have inward natural poyson , whereby they naturally kill others ; what an absurdity is this to say , that any creature can by its natural quality be contrary or destructive to its own species ? for a viper cannot poyson a viper , nor a toad cannot poyson a toad ; for their nature is one , and not contrary to its own species . secondly , whereas he reasoneth , that this poyson is communicated from the humours to the vital spirits , and by the action of the minde brought to the eye-sight . it is most absurd in philosophy ; for what physician or philosopher doth not acknowledge that the vital spirits , once poysoned , do suffocate the heart , the fountain of life ( as is often seen in the pestilence ) whereby the witch her self must needs perish ; and is also often seen in those who having but the natural humours of their own bodies corrupt , the vital spirits are debilitated , and cannot operate , but the party decayeth and soon perisheth , because the heart cannot abide any corrupt poyson , or contrary temperature to its own nature . thirdly , whereas he saith , this poyson is sent from the witch by the force of seeing , this also is an absurdity in philosophy ; for all sound philosophers do acknowledge , that oculus non vidit emittendo vim suam videndi ad objectum visibile , sed recipiendo species visibiles ab objecto ; how then can the sight ( if it were poyson ) hurt any way the party upon whom it only looketh ? fourthly , whereas he saith , that witches do kill by their natural complexion and inward humour , being naturally poyson , what an absurdity ariseth from hence in divinity ? to conceive that god should make men and women naturally poyson , and destructive to others , and yet should make a law that such should be put to death , yea cruel death , for being such as god made them in their nature and complexion ? surely if man had stood in the manner in which he was made , god had not punished him with death . now after he hath thus intrapped himself in his discourse , by seeking out a reason of that which is not ( but only conceived to be by credulous people ) he falleth off from his own weak reasons , to the reason that thomas aquinas giveth , and that is , that sometimes this fascination is wrought by a secret compact with the devil ; but how can these reasons accord one with the other ? for if it be natural to the witch to bewitch others , what needeth she then to seek help of the devil to do that which she can do by nature ? for , deus est author naturae , and sure the devil cannot make more perfect or forceable that which god hath made ; but such is the nature of all these popish writers , that when they cannot strongly enough maintain a lye , they father their lyes upon their master the father of lyes , and are forced , after all their vain argumentation , to use his name to uphold a lye , and ( although they were great scholars ) have rather intangled themselves with folly in reasoning , and with so manifest errour ( whereby they have exposed themselves to the lash of common censure ) than to forsake their popish darkness , which they are ingaged to defend . what shall not be done to bring the popes ends to pass ? what lyes , what foolish fictions , what impossibilities can the heart of man devise , that these together have not affirmed for truth unto the world , to infect the nations with heresie , or atheism , whereby to destroy the christian church ? and for further confirmation of the matter , they have devised , among other tortures , to make people confess that they can do such impossibilities , one of the most devillish cruelties that hath been devised among men , and that is , to keep the poor accused party from sleep many nights and days , thereby to distemper their brains , and hurt their fancies , at length to extort confession from them , and then to bring their own confession as an evidence against them ; and if they cannot make them confess , they torture one of their little children to make it accuse their parents , and that they call confession ; this trick will tame any wilde beast , and make it tractable , or any wilde hawk , and make it tame , and come to your fist , how much more may it make men or women yeeld to confess lyes , and impossibilities ? and if that device will not serve , then they shave them , and search narrowly all parts of their bodies , where they think modest men will not be forward to look , to see the truth of the matter , and there they report that they have found the devils privie marks , and biggs , for the devil to suck them ; a most devillish lye and invention , unless they can shew me scripture for it , but i can shew them scripture against it , iob. 1.3 . without god was nothing made that was made ; who then made those biggs , or teats , and who made the bodies of those devils called imps ? also what scripture saith , that biggs or privie marks are signs or trials of witches ? ( yet i deny not but sometimes are found fleshy warts , and other preter-natural tumours written of by physick authors , as diseases of the body ) and among other devices ( as master scot in his discovery affirmeth ( who was zealous for gods truth , and took more pains than ordinary to search and confute those impious writers ) they have set down certain signs whereby to suspect and apprehend witches , which are these ; first , if they will not fast on fridays . secondly , if they fast on sundays . thirdly , if they spettle at the time of elevation . fourthly , if they refuse holy water . fifthly , if they despise crosses . sixthly , if they deny any of the seven sacraments . these are great suspicions that they are witches ; for the devil ( say they ) chooseth them by these signs ( being steps to the reformed religion ) apprehend them , bring them to the tormentor ; but if they see any of these signs , they will easily finde other holes enough in their coates to condemn them . then they cast them into the water , to see whether they will sink or swim , a meer jugling delusion to blinde peoples eyes , for he that hath been used to the art of swimming may know , that few men or women being tied hand and feet together can sink quite away till they be drowned , or if he lay them flat on their back , and hold up their feet with a string , their fore-part will not sink , and therein they can use jugling to blinde the peoples eyes for difference sake ; for when they will save any man or woman , they will let loose the string which they hold in their hand , and let their feet sink first , and then all their body will sink , then they cry out to the people , look you now , and see the difference betwixt an honest man or woman , and a witch , take her out , she is an honest woman , yea verily , for sometimes she is one of their own confederates . yet whereas some may object , that some of them that are cast fairly into the water , without holding up their feet with a string , do sink more than others , and some again do swim more than others ( although none do sink quite away without any part appearing above water ) the reason of this difference is easie to conceive to men of knowledge ; for , first ; there is difference of constitution in peoples bodies ; some are heavie of temper , and they sink most ; some again are more light of temper , fuller of vital spirits , and they sink not so much . secondly , we must observe the systole and diastole of breathing ; some happen to fall into the water when their bodies are full of breath , and they swim most ; some happen to fall into the water when their breath is out of their bodies , before they can draw it up again , and they sink most . some are kept long fasting in watching and torment , and then are cast into the water when their bowels and veins are empty of food and filled with wind , and these swim more than those that are filled with nourishment ; or perhaps they are kept fasting so long that they have scarce any life left , and then they happen to sink most , but if they do , it must not serve their turn , for the cruel inquisitor will still torment them till he extort confession , if the party live long enough for his cruelty to take place . some again are women cast into the water , with their coates tied close toward their feet , and men with their apparrel on ( and for this they pretend modesty ) but who knoweth not that their apparrel will carry them above water for a time ? some again are women , whose bodies are dilated with bearing of children , and do always after remain spongiously hollow , more apt to swim than to sink , especially tied hands and feet together , to bring their bodies into a round and apt fashion to swim . they that are used to the art of swimming in the water , might easily discover these to be but delusions and juglings , if they were not too credulous ; and yet with these hath poor england been bewitched and deceived , as also with the former , of keeping the accused from sleep till they confess ; and these delusions have been impiously acted here in england , of late in essex , and suffolk , by a wicked inquisitor pretending authority for it , to the cutting off of fourteen innocent people at chelm●ford assizes , and about an hundred at berry assizes , whereof one was a minister neer fremingham , of about fourscore years age , wherein this inquisitor hath laid such a president for the popes inquisition ( if times of popish tyranny should again come in , from which god in his mercy defend us ) as would not easily be removed , when although we have no laws in england to try people upon life and death by any inquisition , or inquisitor , in that manner ; yet it may then bee said , was it law then , when the law was in your hands , and is it not law now ? but if such times of tyrannous inquisition come , do they that have had a hand in this president think they shall escape it , or their posterity ? there is already a president for killing of ministers for witches . also some credulous people hearing of the condemnation of those people , have published a book , wherein they report such impossibilities to be done by them , as i hope no wise man will beleeve ; wherein also hoy , the gaoler , is brought in for a witness , a fellow , that is not fit to bear the office of a gaoler , nor any other office in a christian common-wealth , who also wanted vails , and thought the more prisoners were executed , the more he should gain ; and yet it is reported , his testimony was taken as an evidence against them , although his testimony was partly of impossibilities , partly meer prevarications and lyes , to the dis-honour of gods majesty , and the shedding of innocent bloud . but seeing then this miserable massacre of people throughout the christian world hath been but a trick of antichrist , to blinde the world , that thereby he might the more easily and quietly destroy the church under the name of witches , surely if good christians have been destroyed in this impious way , then thousands of the souls of such are now under the altar , revel . 6.9 , 10. crying , how long lord , holy and true , will it be ere thou avenge our bloud upon them that dwell upon the earth ? being some of them the very people that have been destroyed for the word of god , and for the testimony of the truth ; and therefore have been brought into these murderous inquisitors hands ; and although it may be said , these in england have not been slain for the testimony of the truth ; yet i answer , the church standeth for the testimony of the truth , and this persecution was invented against the church , and so they as members of the church have been slain by the enemies invention ; for had they been of that popish crew , and fighters against the church , those wrongful accusations had not been brought against them by them . but it may be said , some of these were scoulds and brawlers , therefore their souls are not under the altar . i answer , yea , and many honest livers that have been executed in that kinde lately , and in times past ; but whatsoever they were , if they were unjustly slain , know , that if god would avenge the bloud of cain , will he not avenge the bloud of these ? before the destruction of germany , that nation was so deluded by these popish errours , that they put to death thousands in that kinde , of all sorts , and that nation was so carried away with that darksome idolatrous opinion of witches power , that seldom came any thing cross , but some were accused to have occasioned it as witches , and at last god sent destroying plagues among them , and their hearts were so hardened , that they digged the dead out of the graves to cut off their heads to stay the plague ; so blinde were they , and so given over ; that rather than they would acknowledge gods hand in all things , they would say , the dead in their graves , by the devils help , brought the plague ; and some physicians among them were so bold to affirm it for truth , who although they might be some way approved in physick , yet besides their horrible atheism , they shewed their silliness , and it may be said of them as of many ignorant physicians , inscitiae pallium maleficium & incantatio ; a cloak for a physicians ignorance , when he cannot finde the reason and the nature of the disease , he saith , the party is bewitched ; this hath indeed been written of by some worthy authors , but how , and in what manner ? senertus lib. 4. de febribus , cap. 2. he being loath to defile his pen with such an impious opinion , saith , i had rather refer the reader to the writing of another man , hercul . saxoniae , lib. de plica . cap. 11. than bring my self upon the stage for broaching of such an opinion ; where also you may read the words of herc. saxon. aforesaid , and hee shuffleth it off to ioh. vesino leopoliensi , as an opinion of his , and he like an atheist did indeed own that opinion , that in pelonia and germany , witches , after their execution and burial , did commonly send destroying pestilence ; i think indeed the executing of so many innocent poor people did bring the pestilence , and the sword , and famine , all against them , because they provoked god with their own inventions , tending not only to idolatry , in imputing the work of the creator to a creature , but also to the shedding of innocent bloud . master scot in his discovery telleth us , that our english people in ireland , whose posterity were lately barbarously cut off , were much given to this idolatry in the queens time , insomuch that there being a disease amongst their cattel that grew blinde , being a common disease in that country , they did commonly execute people for it , calling them eye-biting witches ; great britain hath been much infected with that atheism , and many people both in england and scotland have been by foolish false accusations put to death , for doing such things as are not in the power of men , or of devils to do , but only of the creator ; and before these wars began , what atheistical reports were published of certain lancashire people , that they could transform themselves into grey-hounds , and into men and women again , and pull down butter and other provision from the air , ( or from whence any crack-brained accuser would imagine ? ) when king chaerls went last to scotland before these wars , as he came back again sayling over the river humber , the vessel in which his plate was carried , was reported to be cast away , and then was that atheism so great , even at the very court of england , that they reported witches had done it , instead of observing gods supream providence , ( whereas christ saith , a sparrow shall not fall to the ground without gods providence ) since which we have had bloudy wars , and where is the court now ? and now of late hath been in the year one thousand six hundred forty five , that great slaughter of men and women called witches , at the assizes at ●erry , and at chelmsford , those poor accused people were watched day and night , and kept from sleep with much cruelty , till their fancies being hurt , they would confess what their inquisitors would have them , although it were a thing impossible , and flat contrary to sense and christian understanding to beleeve ; ( where , for the removing of objections , it is to be noted , that a fancy so hurt with watching , cannot afterward of a long time recant , or deny that which they have confessed , no more than a hawk throughly tamed by watching can grow speedily wilde again , although you give them their full sleep ; this manner of extorting confession , and seeming to convict them , being but ameer jugling trick invented by the pope , and their trial in that kinde being jugling witchcraft it self , that may make the wisest man confess any thing though never so false ) what troubles have followed this slaughter , blinde men may see . a little before the conquest of scotland ( as is reported upon good intelligence ) the presbytery of scotland did , by their own pretended authority , take upon them to summon , convent , censure , and condemn people to cruel death for witches and ( as is credibly reported ) they caused four thousand to be executed by fire and halter , and had as many in prison to be tried by them , when god sent his conquering sword to suppress them , by occasion of which wars there were many ministers ( whereof many were presbyters ) slain ; what is become of their presbyterian authority now ? yet because there are some that slighting these observations will hardly be beaten from this conceit of witches power , which they have so long beleeved , and will not yet think but that witches have a familiar spirit , by whose help they kill , and act strange wonders ; tell me , where is a place in all the scripture that saith so ? shew me in all the scriptures such a word , as striges , lamiae , incubus , and succubus , or any word of such signification or importance ; what were pharaoh his magicians , but deluders of pharaoh and the people ? could they by the help of satan do any thing truly ? were they real miracles ? did not their madness come to light ? 2 tim. 3.9 . what spirit had the maid that followed paul ? act. 16.16 . which is said to have the spirit of python , was it more than a cousening spirit of divination , for gain ? yet still you will say , the word python hath been interpreted by many , one that had a familiar spirit ; imagine they had a familiar spirit ( although it is but a weak argument to ground an opinion upon the bare signification of a word ( except you will have it a seducing lying spirit , such a one as was in ahabs prophets ) yet i say , answer me these four questions . first , tell we where a witch did , or could kill a man in scripture ? what did saul go to the pythonist of endor for ? was it that she might help him kill the philistians , or meerly for augury or divination ? what did pharaoh call his witches the magicians before him for ? was it to kill any man or beast by their cunning ? or meerly to work lying wonders , and dissemble the miracles that god wrought by moses ? so that they might withstand moses , and the truth , and blinde pharaohs eyes , because god would harden his heart ; tell me where you finde in all the scriptures , that a witch did , or could kill a man by witchcraft ; shew me in all the law of moses concerning the condemning of men or women for murther , that a murtherer was called a witch , or a witch a murtherer , deut. 19. and other places of scripture ; are there not several rules set down for the trying of murther ? shew me one that intimateth the witching of men or cattel to death ? secondly , shew me in all the scriptures where witches are spoken of , that a witch was a secret person , or unknown to the world , that should need to be tried by blinde circumstances , and presumptions , and suspicious , or by privie marks , or by teats , or biggs , by sinking or swimming , or by confessions ? were not pharaohs witches called praestigiatores & magi , openly known ? did not pharaoh call them together without privie search , or inquiry ? did not saul banish all the witches as people openly known , and professing the art of augury , and their several cousening practices ? when saul inquired for a witch , did not his servants presently tell him there was one at endor , was she not known without privie search , or prime marks ? did not the maid in the acts , that was said to have the spirit of python , or to be a pythonist , follow paul , crying openly ? did not simon magus act his delusions openly , to seduce the people ? as likewise elimas the sorcerer ? were not the witchcrafts of iezabel known to be her delusions that she wrought by the priests of baal , to seduce the people ? were not the witchcrafts of manasses open actions , that made iuda and ierusalem to go astray ? where then do we read of a witch by suspicion , or to be tried by presumptions , or suspicions , or privie marks , or other signs that are mans invention ? whence came this darkness and blinde errour , but from the pope , that grand witch that hath bewitched all nations ? we search for witchcrafts and abominations in a poor womans wooden dish , and christ telleth us , they are all in a cup of gold , in the hand of the great whore , revel . 17.4 . thirdly , shew me in all the scriptures where witchcraft went without idolatry , isa. 19.3 . and had not a necessary dependance on idolatry , nahum 3.4 . look again , deut. 18.10 , 11. where all sorts of witches are spoken of , why were they to be cut off and destroyed ? the reason is immediatly given , vers . 14. because they defiled the nations , in seducing them unto spiritual vvhoredom , and the nations were destroyed for seeking , and making inquiry after their divinations , or south-sayings , or oracles , whereas inquiries ought to be to gods prophets , vers . 15. was not this sauls idolatry , when he sought to the witch of endor ? 1 chro. 10. 13 , 14. was not this the sin of manasses , where he is blamed for using witchcrafts , when he made iuda and ierusalem go astray to idols ? 2 chron. 33.9 . were not the witchcrafts and vvhoredoms of iesabel set down as two inseparable companions , her witchcraft being the upholding of the idol priests of baal , that by witchcraft seduced the people to idolatry ? were not pharaohs magicians seducers of pharaoh , and the people , from god ? was not simon magus the like ? but alas , how , and where have those poor souls that are commonly hanged for witches seduced the people to idolatry ? who hath been led after them for divinations , and southsayings ? many indeed have been led after southsayers , but they are termed good witches , and whereas they as witches ought to dye , many have been put to death by their devillish false accusations , and if the witch of endor were now living amongst us , we should call her a good vvitch , so blinde are the times . fourthly , shew me in all the law of god against adulterous uncleaneness ( where moses writeth of several kindes of uncleaneness , as man with man , man with beast , woman with beast , and many more ) the least intimation of uncleanness , by incubus , or succubus ; what , did moses forget this ? yet because this opinion hath been so upheld by reports and imaginations , and by the extorted confession of people that have been condemned in that kinde , and sometime by the voluntary confession of despairing melancholly people that have been troubled in minde , and wish rather to dye than to live , although volenti mori , non est adhibenda fides ; yet i intreat you to run over these several places of scripture with me a little , and see how his opinion of vvitches power agreeth with the scriptures , yea how flat contrary it is to gods word , and the grounds of our christian faith . yet first , because some men will not understand the scriptures in any other sense than as their own expositors have done , be it right or wrong ; therefore i refer them that will seek farther than the scriptures , to the words of a general counsel , which mr. scot in his discovery hath alleged as followeth , concil . acqui . in decret . 26. the words of the council . it may not be omitted , that certain wicked vvomen following satans provocations , being seduced by the illusion of the devil , beleeve , and profess that in the night time they ride abroad with diana the goddess of the pagans , or else with herodias , with an innumerable multitude , upon certain beasts , and pass over many countries and nations in the silence of the night , and do whatsoever these ladies or fairies command , &c. let all ministers therefore in their several cures preach to gods people so , as they may know all those things to be false , and whosoever beleeveth that any creature can be made by them , or changed into better or worse , or be any way transformed into any other kinde , or likeness , by any but by the creator himself , is assuredly an infidel , and worse than a pagan . so much for the words of the council . yet here is to be noted , that this great general council , that thought these people beleeved , and confessed such things to be true in their apprehension , did not then know the inhuman cruelty that was used upon those people by the cruel inquisitors to compel , and extort confession for their own gain , they being maintained by the spoyl of such people being condemned . now for the scriptures , do but mark how those that maintain , and report the power of vvitches , have equalled their supernatural power , with the miracles of the prophets , of christ , and his apostles ; it was the miracle of miracles , that the virgin mary conceived with childe without a man ; they say , a vvitch may do the same by incubus , as bodin , and other popish vvriters affirm , and that such a childe will naturally become a vvitch , such a one they say merlin was ; no , but you say these were atheists , we beleeve not so ; but some will say , the devil can condense a body , and lye carnally with a woman in the shape of a man , but not beget ; yet it was a miracle that angels appeared to abraham in the shape of men , gen. 18.2 . yet they will say no , but we beleeve the devil may assume and raise a dead body for a time , and so appear to a woman , and lye with her ; and yet it was a miracle at the suffering of christ upon the cross , that dead bodies were raised for a time , and appeared to many , matth. 27.52 . yet a poor vvench was executed at the assizes at chelmsford , who was compelled by the inquisitor ( by keeping her from sleep , and with promises and threatnings ) to confess that she was married to the devil , and that he lay with her six times in a mans shape ; no , but yet some will say , the devil can take upon him an apparent body , and so may talk with a woman , and seem to lye with her in shape of a man , and so she shall be hanged for things seeming so ; yet it was a miracle that moses and elias appeared to the apostles in a vision , matth. 17.3 . further , christ saith , a spiri● hath not flesh and bones , luke 24.39 . and yet some say , the devil can condense a body , some say he can assume a body , some say he can have an apparent body ; thus do they make the word of god of no validity by their groundless traditions ; for if the devil can have so much as an apparent body , what validity was in the words of christ , to take away the doubt of the disciples , when they supposed they saw a spirit ? where also is that foolish doctrin of imps , sucking of men and women-witches become ? are those imps bodies or spirits ? if bodies , then who made them ? without god was nothing made , joh. 1.3 . if spirits , then spirits can have bodily shape , and flesh , and bones ; and thus you make the words of christ of none effect by your traditions . christ dispensed devils to enter into the herd of swine , and they went , mark 5.12 . they say a witch can do more ; she can send the devil into men and women , and children , and cattel , to kill them , and to witch them to death . god said to satan , all that job hath is in thine hand , job 1.12 . and job himself , all but his life , job 2.6 . they say , god permitteth a witch to do more , to send satan to destroy a mans goods , and cattel , and children , and life and all ; thus they deliver for doctrin the traditions of men . iob said , the lord giveth , and the lord taketh away , blessed be the name of the lord , and acknowledged gods hand in all things , neither tempted he god foolishly ; but if one should be so afflicted now adays , instead of acknowledging gods sovereign hand , all the poor wives and widows in a country must be called coram nobis , as being accused to have done it . christ saith , revel . 1.18 . i have the keys of hell and death , but they say , god giveth the keys of death likewise sometimes to an old witch ( man or woman ) and permits them to witch men to death ; christ saith , a sparrow falleth not to the ground without gods providence , matth. 10 29. but they say , god layeth his providence sometimes at the feet of an old witch , and permitteth her to send the devil to destroy men and cattel ; some will say , a vvitch cannot hurt a godly man , but only a wicked man , and yet god saith , he is the author of all affliction that cometh to the wicked , levit. 26. from the fourteenth verse to the thirty fourth . also the scripture saith , the lord killeth and maketh alive , 1 sam. 2.6 . maketh poor , and maketh rich ; and in deut. 32.39 . there is no god with me , i kill and give life , i wound and make whole ; but they say , god permitteth an old vvitch to send the devil to kill , and make poor , and wound , and a good vvitch can heal again by unwitching . god did shut up every wombe of the house of abimelech , that they bare no children , gen. 20.18 . they say a vvitch can do the same ( god permits it ) and make men and women barren . christ gave his disciples power over devils , to cast them out , luke 9.1 . they say , a vvitch can send a devil into men and cattel to afflict them ; and a good vvitch can cast them out by unwitching , notwithstanding , christ saith , matth. 12.25 . every kingdom divided against it self is brought to desolation ; yet they say , that is done by consent of the devil , when a good vvitch unwitcheth a man ; thus do they make the words of christ of none effect by their traditions . christ came and appeared unto his disciples , and vanished away again invisible , luke 24.31 . they say , a vvitch can go invisible by the help of the devil , especially if one of the ladies of the fairies will but lend her giges invisible ring , christ was lifted up into the air , and taken up out of their sight , acts 1.9 . and bodinus and other popish vvriters affirm , that a vvitch can be lifted away in the air by drinking the broth of a sodden infant ; but poor germany , that beleeved these doctrins , and in that confidence executed many people for vvitches , was compelled afterward to boyl their children to quell their hunger , and found by sad experience that there was no such vertue in that woful liquor . god said to moses , go up into the mountain and dye , deut. 32.49,50 . and he did so , chap. 34. vers . 5. they say a vvitch can do so at the word of the devil , and dye when she lift , to escape hanging ; and what is a more common report when a poor woman is laid in prison , and there dyeth by grief and hard usage , than to report , the devil promised her she should not be hanged , and was as good as his word , for she dyed in prison before the day of execution came ; thus do they make the devil able to determine , and limit the life of man , as god did the life of moses . it is said in isa. 41.23 . shew what is to come after , that we may know yee are gods ; they say , a witch can truly foretel things to come by her spirit of divination ( which they call a familiar ) and can by the same familiar tell what is done in another town , or house , or country , and can tell a man where are his goods that are lost , as well as samuel could tell saul of his fathers asses when they were lost , and such they call good witches . also in the same verse , esa. 41.23 . it followeth in the end of the verse , do good , or do evil , that we may be dismayed , and behold it together ; these words have relation to the former words , that we may know that ye are gods ; that is , shew what is to come hereafter , or do good , or do evil , that we may know ye are gods , and be dismayed at your doings ( even as when god sendeth the evil of punishment or affliction upon a people , then they are dismayed at the sight and apprehension of it , ) as in iob 40.11 . and here when we read that god claimeth the doing thereof as his own prerogative , inferring as much as to say , they are gods that can do this , i think that after the reading of this verse in isaiah , and iob , no man should be so grosly idolatrous still , as to ascribe to a witch the sending of any affliction ; those words also , do good , or do evil , ( the whole verse having relation to the seventh verse ) were spoken to the idol priests of the heathen , who were the witches mentioned in the scriptures , and had as great a share in the devil , as any witch can have , and yet god challengeth them to do either good or evil ; and yet when any evil of affliction cometh upon men or beast , these idolaters will still ascribe it to a witch , saying still , god permits it . god sent an evil spirit upon saul to vexe him , 1 sam. 16.14 . they say a witch can send an evil spirit upon men or women to vex or torment them ; elisha cursed two and forty children in the name of the lord , and they were destroyed of bears , 2 king. 2.24 . they say a witch can curse men and women in the name of the devil , and death or some other evil shall betide them . pharaohs magicians , though they were themselves witches , yet when they saw lice creeping upon men and beast , they acknowledged the finger of god. they , if they see a man smitten with a lousie disease as herod was , say presently he is bewitched . it was a great miracle that christ made the wind and the sea obey him , mark 4.41 . they say witches can do the same , and raise winds and tempests , and make it calm at their pleasure . was not this one accusation that was brought against mr. lewis a minister executed at berry assizes , that he had raised a tempest , and cast away two ships at sea by witchcraft ? christ by his almighty power walked upon the waters , mat. 14.25 . they say , cast a witch into the waters and she will not sink ; and what hath been more reported and beleeved than this jugling delusion before spoken of ? god claimeth it as his own prerogative to send lightnings and thunders , iob 38.25 , 35. but they say , when it thundereth or lighteneth , that witches do sometimes cause it , especially if it be at an assize time , when many witches are condemned ; and what hath been a more common report than this , when god hath sent thundring voyces from heaven at an assize time among the people , to warn them , instead of discerning that god was angry , they say , the witches and the devil was angry , and have caused that thunder ? god teacheth us in levit. 26. that he himself sendeth barrenness , and famine , sword , and pestilence , and all diseases , and all adversities , as the punishment of sin , but which of these have not been ascribed to witches ? and if the several accusations of people that have been condemned for witches , but only here in england , within the memory of man were registred , we might read such a hotch potch of impossibilities , as he that beleeveth that they have been justly put to death , must not beleeve the scriptures , nor ascribe any thing to gods mighty providence , but he may also ascribe it to the will and pleasure of a witch ; when christ did by the spirit of god cast out devils , and the pharisees ascribed that work to beelzebub , christ chargeth them with the sin against the holy ghost , matth. 12.28 , 31. but alas , how common a thing is it to ascribe to the devil and witches , the works that god telleth us in the holy scriptures are his own works , and cannot be done by any other power but by the spirit of god ? me thinks this should scare all obstinate vvitchmongers . i heard a suffolk minister ( whose habit and garb might seem to claim the title of rabbi , rabbi ) affirm , that one of the poor women that was hanged for a vvitch at berry assizes , in the year 1645. did send her imps into the army , to kill the parliaments souldiers , and another sent her imps into the army to kill the kings souldiers , and another caused a mans crop of corn to fail , and caused that corn which he had to be blasted , and tipt , or crockt , and this minister did verily affirm that those things were true , for the vvitches ( said he ) confessed those things ; but when i came to argue with him , and to tell him that these things in the scripture-sense were gods prerogatives , he could answer nothing , he was not so well skilled in the scriptures ; but he replied , thou shalt not suffer a witch to live . i demanded of him , what was the signification of the hebrew text , or of the latine translation , and what was meant by a vvitch in that place , he could not tell ; thus hath the salt of the earth lost its savour ; and whereas those should season people with wholsome doctrin , some teach doctrins of devils , and the inven●ions of antichrist , to defile the nations . and people are now so infected with this damnable heresie , of ascribing to the power of vvitches , that seldom hath a man the hand of god against him in his estate , or health of body , or any way , but presently he cryeth out of some poor innocent neighbour , that he , or she hath bewitched him ; for saith he , such an old man or woman came lately to my door , and desired some relief , and i denied it , and god forgive me , my heart did rise against her at that time , my mind gave me she looked like a vvitch , and presently my child , my vvite , my self , my horse , my cow , my sheep , my sow , my hogge , my dogge , my cat , or somewhat was thus and thus handled , in such a strange manner , as i dare swear she is a vvitch , or else how should those things be , or come to pass ? seldom goeth any man or woman to a physician for cure of any disease , but one question they ask the the physician is , sir , do you not think this party is in ill handling , or under an ill tongue ? or more plainly , sir , do you not think the party is bewitched ? and to this many an ignorant physician will answer , yes verily ; the reason is , ignorantiae pallium maleficium & incantatio , a cloak for a physicians ignorance , when he cannot finde the nature of the disease , he saith , the party is bewitched . but for all such as go on to defile the people with these doctrins , that not only have no grounds in the scriptures , but are flat contrary to the light of the scriptures . i demand of them , at whose hands will christ require at the latter day , not only the bloud of the innocent , but also the souls of such as have perished by the practice of these atheistical and bloud-guilty ways ? which are in every point so absurd and phantastical , that if many ministers can say they never did teach any such doctrin to the people , yet are they guilty , in that they have not preached against these devillish doctrins , which do make against the true worship of god , and against the life of charity toward our neighbour , and toward the poor and widows , and lame and aged people . many objections and evasions are daily brought against this my discourse , which though they are weak and frivolous , yet would fill whole volumes if i would stand to answer them . 1 the common evasion of every one when they can prove nothing , nor answer , but are fully convinced of their errours by the scriptures , is , say no more , we acknowledge that a witch can do no more than god permits her , or permits him to do , but what god permits , that a witch can do ; this is just as when god and his prophets taught the people early and late , that they should not ascribe any power to idols , as if the people had answered the prophets , say no more , we know these idols can do no more than god permits them to do , but if god permit them to save , or destroy , they can do it . so when god claimeth it as his own prerogative , to kill and make alive , make rich and make poor , wound and heal , ( and many other things , as i have already proved by scripture ) and will not have his prerogative ascribed to any creature , yet still ye say , the lord permits it , whereas yet yee have no more ground or warrant in the scripture , that god permits any such power to witches , than the heathen had to say , the most high god permitted their idols also to be gods , and to have power to kill , or to save alive . further , ye say , god permits one man to murther another , yet for this the murtherer ought to be slain ; that is true indeed , but for that yee have scripture , where yee read in the law , of murther , how it was to be judged , that is , if one man did wilfully smite another with his hand , or any other material instrument , that he dyed , it was murther , numb . 35.16 . and so forward , but where do you read that god permits any such thing to come to pass by a witch , or that any man can kill another by witchcraft , or without a material instrument ? and when it is proved by many places of scripture , that many such things as yee ascribe to witches are gods prerogative , yet still yee cry , god permits it . 2 another objection is this , it is certain that there are some people in germany , and polonia , that do commonly sell winds by the devils help to sea-men , to carry their ships whither they intend ; therefore a witch can make a league with the devil , and by his help can raise winds . to this i answer , i do not deny but these are witches , because they use impostures to deceive the world , and seduce them to that damnable idolatry of ascribing to the devil and vvitches , and seeking to them for that which belongeth to god alone to give , namely vvinds for their journey ; but that they do such things really without delusion is false , which i will first prove by scripture , and then shew you the delusion ; for scripture , first i prove , if they can by the devils raise winds , then they can also send fair weather , for the north-wind driveth away rain , as iob 37.22 . fair weather cometh out of the north , and iob. 38.24 . god speaking of his own mighty work saith , by what way is the light parted , which scattereth the east wind upon the earth ? and ioh. 1.3 . without god was nothing made , who then maketh these winds ? psal. 148.8 . the winds fulfill the word of god , or blow at gods decree . also solomon reckoneth the winds among such things as keep a natural course , and describeth the natural course thereof , eccles. 1.6 . also things miraculous can be done by god only , but that was one of the miracles by which christ shewed himself to be god , he made the winds and the sea obey him , mark 4.41 . also it is an absurdity in philosophy , to say that a witch , or the devil , can cause winds , for winds are exhalations drawn from the earth , by the influence of the sun and the stars , and driven back by the coldness of the middle region of the air , which causeth their several motions , and therefore he that saith a witch or a devil can cause winds , must ascribe also to them that they can rule the stars , and dispose the quality of the middle region , by which it must follow that they can send what weather they list , and so by consequence cause the earth to bring forth , or to be barren , which were the height of idolatry to beleeve . and now to come to the imposture it self , wherewith the foresaid impostors do deceive fools , making them beleeve they sell them vvinds for their journy . the poor mariner who desireth to hasten his journey homewards ( but withall considereth not that all men must wait upon providence ) saith , i would give five pounds the vvinds would rise , or that they would turn fit for our journey ; and being among strangers he is presently over-heard by some of the factors of those impostors , who presently take occasion to tell him , that they will undertake for half the money , to carry him to one that shall help him to a vvind according to his minde , then by degrees they draw him on till they bring him into the company of more of their confederates , who do so cunningly combine to obscure his intellect by discourse , that at the last they lead him ( like poor saul , when the spirit of god had forsaken him ) to seek to a vvitch , then do they lead him to the impostor , who being some skilful astrologian in those countries , can give a neer guess by the stars , when such a vvind will arise , and accordingly prefixeth a day , saying , a week hence , or two days hence , or sometimes a fortnight hence you shall have a vvind , in which promise it often happeneth that the impostor himsel● is deceived , when his prognosticks fail him ; and then they prefixe another day , and do strongly perswade the silly man to stay till then , whereas they know till the vvinds rise he cannot but stay , and i my self have talked with seamen , who confess that sometimes they have been driven to stay a week , sometimes longer , after the day prefixed , and after they parted with their money ; but if it happeneth that some man after he hath laid out his money upon those impostors , hath speedily a vvind for his journey ; then he rejoyceth , and then the impostors are credited ; then he receiveth from the impostor a bottom of thread , which the impostor saith he had from such an old vvoman ( because he will not seem to be the vvitch himself ) and this thread is to be carried by the mariner , or by the merchant , into the ship , and he must by degrees continually unwinde the bottom of thread , so long as he would have that vvind blow ; but if all things happen well , then it is concluded , surely it is by vertue of the thread ; but it vvinds prove by the way cross , then it is the fault of him that unwindeth the bottome too fast , or too slow , or with the wrong hand ; and thus are poor idolatrous fools cheated by them that make a rich trade of their imposture . i deny not but this delusion is variously acted in several countries , and some travellours report some one way , and some another way of the manner , and carriage of the imposture ; but he that beleeveth that it is really done , and not a deceiving imposture , is an idolater , and as bad as an infidel , and for such mariners as will buy winds in that manner , the mariners of tarshish shall rise up in judgement against them , who when they saw the wind rise , and the sea tempestuous , and against their voyage , they sought for whose sin that evil was come upon them , ionah 1.7 . those poor heathen knew that winds and tempests came not from a witch , but from the hand of god. to conclude , stories reported by travellours prove nothing , neither are they lawful objections , and when we hear such a thing reported contrary to the scriptures , and to human capacity , it must needs follow that it is a deluding imposture , although the story be true from him that reporteth it ; and some travellours that report this thing , yet are perswaded in themselves that it is but deceit . and whereas some would confirm this objection by scripture , because it is said , iob. 1.19 . after god had said to satan , all that job hath is in thy power , there came a strong wind from the wilderness , and smote the house that it fell upon the young men that they dyed . hence they argue , that the devil raised that wind ; but this is a false conclusion , for then they may as well argue that the devil sent the fire from heaven , as in vers . 16. which is yet called the fire of god ; and iob himself ascribed all to god only , vers . 21. secondly , if the devil had by gods peculiar dispensation raised that wind , god permitting him to afflict iob , yet it doth not follow that he can do it at the command of a witch . thirdly , some to prove the power of witches to afflict men , and women , and cattel , and to bring to pass strange things , do alledge iob 2.7 . yet there is not a witch mentioned in all the history of iob , but how absurdly they do argue let wise men judge ; because god sent satan to afflict iob , therefore a witch can send him to afflict man. god permitteth it , say they , by which argument they still labour to maintain that god lendeth his prerogatives to a witch . what though god hath power over satan , to command him to execute his will , to torment and afflict the wicked for punishment , to afflict the righteous sometime for trial ? doth it therefore follow that a witch can do it , because god did it ? and where do we read in scripture that god permits it ? and if god should permit it , where do we read that a witch hath any such power or command over the devil , or any such league or covenant with the devil ? or that god permits the devil to be at the command of a witch ? fourthly , some will allege the witch of endor , and yet we never read that the witch of endor could hurt , or send the devil to hurt any man or woman , or childe , or cattel , or raise winds , or the like ; neither did saul go to her to desire her to kill the philistines , but he went for divinations ▪ to know what should become of the battel the next day . and what objections soever any man shall bring from the witch of endor , they themselves may answer , if they read but the seventh description of a witch , in the first book of this treatise , and he that was bewitched by the witch of endor was saul , and such as sought to her as saul did , because th●y were deluded by her . fifthly , some will allege , and object , that the serpent tempted eve , and from thence they will argue , that the devil can assume the bodies of creatures , and appear in bodily shape , and make a league with a witch , and execute h●r will to kill and afflict people and cattel ; but this is a poor consequence , that because he can tempt , therefore he can kill at the command of a witch ; and whereas they would prove from hence , that the devil can assume a bodily shape , and appear to a witch , if they bring that argument from the literal sence of the history , they must search narrowly to prove the devil was in the serpent ; for it is said , the serpent was more subtile than any beast of the field , inferring that the serpent did tempt by its own natural subtilty , or else why was that expression of the subtilty thereof used by moses ? and hence they must conclude , that it was the serpent , and ●ot the devil , which tempted ev● , which were an absurd conclusion ; and yet if they run upon the letter of the story , they cannot deny that conclusion to follow , for there is not any mention of the devil in all the history ; but if they could prove thence that the devil did assume the body of the serpent , it maketh nothing to the purpose , to prove witches power to kill , for the devil did only beguile eve , and not kill her . and although it hath been a common exposition of that place , that the devil did enter into the body of the serpent , and so appeared unto eve in a bodily shape , and talked with her , and tempted her to eat the forbidden fruit , yet if this exposition be well and wisely considered , it is most gross and erroneous ; for first , here ariseth an absurdily , according to their own fond tenents , for then they must conclude that eve was a witch , for say they , whosoever hath had any familiar discourse with the devil is in some degree a witch , and ought not to be trusted , although she hath made no compact with the devi● , and i have known some hanged in my time for that c●n●ession , alt●ough they did absolutely deny that ever they ma●e compact with him , or did any murther by him ; but yet to speak the truth , if it were so , that any man or woman could ●ave familia● discourse with the devil , this maketh not a witch , for christ himself was assaulted by the devil , and answered his tentations by scriptum est , matth. 4. yea , i may further say , if any man could enter into an explicite c●venant with the devil to kill by his help , this indeed woul● make him a murtherer , but not a witch in the scripture s●nse , although indeed no man can prove by scripture any such compact at all , or if there could be such a compact made with the devil , yet that god would ever permit the devil to per●orm his covenant with a man , to kill or hurt at his command , cannot be proved . so much by the way . secondly , there ariseth another absurdity directly from that exposition , that the devil did enter into the body of the serpent , and so tempted eve , for thence it must needs follow , that the devil can open the mouth of a serpent , and cause it to speak , and talk , and so that the devil should have power to work a miracle , equal with that great miracle that w●s ●rought by the mighty power of god , when he opened the mouth of balaams asse , and caused him to speak to balaam , which thing were most outragious blasphemy to affirm ; we must needs conc●ude then , that it was neither the serpent that by its own natural subtilty tempted eve , as the letter of the story importeth , nor the devil abusing the body of the serpent ; but whereas moses was here to teach the people a great mystical doctrin concerning the fall of mankind by sin , unto which sin man was drawn by the temptations and allurements of the devil ; moses knowing that the capacity of weak people is naturally estranged from spiritual matters , and if he should have taught in plain terms that the devil tempted man to fall , they would not have understood his doctrin , because they knew not what the devil was , therefore he , by the spirit of god guiding him , taught the people in a parabolical way , in which parable when he speaketh of the serpent , and of his subtilty , he expresseth the subtilty and malice of the devil that tempted eve , and all mankind to disobedience against god , and this parable he followeth . allegorically , when he saith , the lord said unto the serpent , upon thy belly shalt thou go , and dust shalt thou eat all the days of thy life ; whereas if we deny this to be a parable , we must hold that the serpent before that time had leggs , and did not creep upon his belly , and also that the serpent sinned , and is punished for sin ; and yet if the devil had power to abuse the body of the serpent , the serpent was compelled to do that which they say he did ; but for those that will take the scriptures every where in a literal sence , they must also hold that the trees of the feild did speak , where it is said in a parable , the trees said to the olive-tree , be thou king over us , iudg. 9.8 . but yet if they will not be beaten off from this , that the devil can assume a bodily shape , it maketh nothing to prove that witches are such people as can kill by witchcraft , or send the devil to kill , for there is no such expression of a vvitch in all the scriptures , but only that a witch is such a one as laboureth by diabolical craft to seduce the people from god , and his truth , to idolatry , and beleeving of lyes . sixthly , some will object , and say , it is manifest that the devil can help a witch to fly in the air , and be transported whither she listeth or else how had the devil power to carry christ , and set him upon the pinacle of the temple ? matth. 4. and luke 4. i answer , this indeed seemeth to be a strong argument , if we take the scriptures at the second hand , as they are translated unto us in the english , but if we search the original meaning of the greek text ( as it was written by the spirit of god ) we shall finde there is no strength at all in that argument , for st. luke , 4.5 . saith only , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , qúem subdux sse●●eum , or subducens eum , and in the ninth verse is the same sense , and so translated by tremellius and beza , and no otherwise to be understood , but that he was led by the devil from place to place to be tempted ( not that the devil had power to lead him against his will ) but being full of the holy ghost , did by his own divine counsel yeeld so farre to the devil , as to be led into temptation , that so he might overcome temptation ; and whereas st. matthew useth another phrase , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , assumpsit euns diabolus , vers . 5.8 . this soundeth indeed ( especially in some of our engl●sh translations ) as if the devil had transported him in the air from place to place , but it was nothing so ; if we compare matthew and luke together , and this phrase used by matthew , saith tremellius , is by a metalepsis , so that it is plain this objection is of no force , for christ walked up to the mountain , and likewise walked up the stayers of the temple , and leaned upon , and looked over the battlements of the temple , which went round about the temple to keep men from falling , of which we read , saith beza , deut. 22.8 . which we falsly translate , pinacles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and hee set him against the battlements of the temple . seventhly , another objection ariseth from this discourse , and that is this ; it seemeth the devil can some way talk and discourse with a witch , and therefore can make a league and covenant with her : for he talked and discoursed with christ himself , how much more easily can he talk with a sinfull man or woman ? i answer , in the same manner that he talked with christ , he talketh with every man and woman ; he saith to a thief , steal ; to a cut-purse , cut a purse ; to a drunkard , drink off your liquor ; to a murtherer , kill such a man , and these obey him ; he saith to a righteous man , steal , and he answereth , it is written thou shalt not steal ; the devil saith again , go and lye with such a whore ; he answereth , it is written , thou shalt not commit adultery , and so likewise for all the commandements ; neither is it to be understood otherwise of the temptations wherewith christ was tempted ; as if the devil could utter a human voyce without a tongue , or any organ of speaking , that were an absurdity in philosophy , for natura nihil fecit frustra ; and this were superfluous in nature for a man to have a tongue , and other organs of speaking , if a verbal speaking could be ma●e without them ; and whereas it is written , that the devil said unto christ this and that , it was only a mental discourse between christ and the devil , and is expressed in scripture , according to human capacity by a prosopopoia , a figure very frequent in scripture , as in psal. 98.8 . micha 6.12 . there the scrip●ure by this figure bringeth in hills and flouds acting as a man ; and so in mat. 4. luke 4. the devil tempting of christ is introduced in the story , as speaking like a man , this is used sometimes in parables , as in iob , from the seventh verse of the first chapter to the twelfth , also chap. 2. the six first verses ; and in gen. 3.1 . 1 king. 22.21 . in these and many places by this figure , speaking and discoursing verbally , and human action is ascribed to such as it doth not properly belong ; so that it appeareth to those that rightly understand , that this objection also is of no force ; but yet still for those that are obstinate , i say , let them prove a league or covenant by the scriptures , between the devil and a witch , or that the devil hath power , or permission to perform such a covenant if made . eighthly , some again will object and say , if witches cannot kill , and do many strange things by witchcraft , why have many confessed that they have done suc● murth●rs , and other strange matters , whereof they have been accused ? to this i answer , if adam and eve in their innocency were so easily overcome , and tempted to sin , how much more may poor creatures now after the fail , by perswasions , promises , and threatnings , by keeping from sleep , and continual torture , be brought to confess that which is false and impossible , and contrary to the faith of a christian to beleeve ? some indeed have in a melancholly distraction of minde confessed voluntarily , yea and accused themselves to bee witches , that could do , and had done such strange things , and wonders by the help of the devil ; but mark well their distemper , and you shall finde that they are deeply gone by infirmity of body affecting the minde , whereby they conceit such things as never were , or can be , as is often proved by experience among physicians , many of those dying in a very short time , ( although they be not put to death ) except they be cured by the physician ; and truly if such doctrins had not been taught to such people formerly , their melancholly distempers had not had any such objects to work upon , but who shall at last answer for their confession , but they that have infected the mindes of common people with such devillish doctrins , whereby some are instigated to accuse their poor neighbours of impossibilities contrary to the scriptures , and some drawn to confess lyes , and impossibilities contrary to christian light ? and indeed vain and fickle are the mindes of such disputants , who do first of all father their vain opinions upon the scriptures , pretending that they are undoubted truths grounded upon the scriptures , saying , thou shalt not suffer a witch to live ; but being shewed their errours , how they wrest the scriptures , will rather forsake the scriptures , which are the rule of righteousness , then forsake their opinions , and will beleeve confession against the scriptures . some men will yet yeeld thus farre , that these confessions of poor accused people do many times extend to impossibilities , and that they verily beleeve that the devil deludeth these people , making them beleeve that he bringeth to pass such things as they require him to do , which yet would come to pass by divine providence . some again do so idolize the devil , as that they affirm that these things are real , and do withall cry out , great is the power of the devil ; and yet for any of these opinions can produce no scriptures to prove them , but only confessions ; and although those confessions are sometimes ●xtorted , sometimes voluntary in poor melancholy , or distracted people ; sometimes in wicked people , who delight to make the world wonder at lyes , or impossibilities , though it be to their own confusion ( they being given over by god , and so the devil seeing his opportunity , instigateth them to be his instruments to uphold all lying diabolical doctrins , so that no true beleeving christian but may discern that all the●e confessions are from the devil , the father of lyes ) yet i say , suppose with these confession-mongers , that these confessors are deluded by satan , to think they do such things by the help of the devil , yet where do we read in scripture that such are witches who are deluded by satan , or that such should be slain , or put to death ? we read indeed , that witches were all sorts of deluding false prophets , but not such as were deluded by satan . secondly , if you will still affirm , that their confessions are real truths , and not delusions , but that they do indeed bid the devil do such things , which ( as yee say ) he doth ; yet how can yee prove it by scripture ? where is any such description of a witch in the scripture ? but surely it is most horrible devillish forsaking of the scriptures , to beleeve that there is any truth at all in these confessions , and such people as are thus seduced by satan to lying confession , ought rather to be taught better knowledge , than to be slain in their ignorance , and perish altogether for lack of knowledge ; but it is , and hath been the manner of these latter ages , for a minister to go to such , and instead of instructing them , whereby they might become instruments of saving their souls , they urge them to lying confessions , and so do as much as they can to send the spirit of errour into them to their confusion , yea and for the most part , these men who uphold their errours by the confessions of these poor accused people , do altogether mis-interpret their confessions for the upholding of such lyes , for the broaching whereof they have formerly mis-interpreted and belyed the scriptures ; for let but any man that is wise , and free from prejudice , go and hear but the confessions which are so commonly alleged , and he may see with what catching , and cavelling , what thwarting and lying , what flat and plain knavery these confessions are wrung from poor innocent people , and what monstrous additions and multiplications are afterward invented to make the matter seem true , which yet is most damnably false , and flat against christian light , and human reason to beleeve . and for such as can hardly beleeve that melancholy , or distemper of body , and troubled phantasie , can cause people to imagine things so really , as to confess them to their own destruction , though most false and impossible ; set them but consider the late example of a grave minister about the isle of ely , who by a troubled phantasie was so deluded ( or rather did so delude himself by weakness of phantasie and imagination ) as he reported that an angel told him , that the judgement day should be upon the next friday ; by which report many of the inhabitants were much troubled till the day was over ; if then a grave minister may be mis-led by phantasie , and distempered minde ; how much more plain common people , who have such accusations brought against them as are sufficient to break their brains ? further i say , that if the man of sin spoken of in the second to the thessalonians , chap. 2. had not broached these errours to the world these confessors had had no such lying imaginations to confess , for their confessions are not from themselves , but from the devil , that so he might delude them that love not the truth , but do urge , and seek such confessions against the truth , as it is said in the eleventh verse , for this cause god shall send them strong delusions that they should beleeve a lye , &c. ninthly , some will object , and say , they have helped search , and have found biggs , and privie marks upon such as have been accused to be witches ; but i demand of them , where doth the scriptures teach us that a witch is known by biggs , or privie marks ? i also answer , that very few people in the world are without privie marks upon their bodies , as moles or stains , even such as witchmongers call the devils privie marks ; which marks astrologians do affirm to be the characters of the stars , variously fixed upon men according to their nativity , and many an honest man or woman have such excrescences growing upon their bodies , as these witchmongers do call , the devils biggs ; as for example ; there is a disease often found in men or women in the seat of people , called hemorroids , or piles , or the swelling of the hemorroids veins , a disease well known to physicians , many times swelling forth in the seat of people that are ful of melancholy bloud , and are often found in fashion like biggs , and sometimes issuing forth bloud , and for this disease many have been accused by ignorant people , and put to death for witches ; this was part of the evidence that was brought against master lewis a minister , executed at berry , in the year 1645. there are also found often times excrescences upon the bodies of men and women , called verrucae pensiles by the physicians , as we may read in leonartus fuchsius , in the third book of his institutions of physick , chap. 26. where he reckoneth up the several preter-natural tumors of mens bodies ; these are a certain kind of long fleshie warts , in fashion of biggs , or teats , and do grow commonly on honest people , or any sort of people , and upon beasts , and yet for these excrescences being but outward tumors of the body , many innocent people have been condemned and executed . another tumor is found by the physicians , called thymion both in greek and latine , rising on several parts of the body like biggs , or teats , these and other kindes of preternatural tumors , of which we may read in physick authors , which sometimes being fell , and full of pain by reason of the rankness of bloud that feedeth them , and therefore issuing forth bloud , are called of ignorant witchmongers , devils biggs . there be also some natural parts of the body called by a general name glandulae , and by a particular name tonsillae , in the jaws of people , and in some people do plainly appear under the tongue like little biggs , which some ignorant witchmongers having found in people , have taken them as a great evidence against poor innocent people , and for these have many been executed ; but let any wise man consider , what body , of whatsoever constitution , especially of poor people that commonly want food , can spare a daily exhausting of bloud to nourish imps sucking them , without an exhausting and over-throwing of their own natural lives ? wh●reas few poor or old people , but through want of nourishment and weakness of nature , have rather want of bloud , than an overpluss of bloud . there be also often found in women with childe , and in women that do nurse children with their breasts , and in women that by any accidental cause do want their menstruous courses , certain spots black and blew , as if they were pinched or beaten , which some common ignorant people call fairy-nips , which notwithstanding do come from the causes aforesaid ; and yet for these have many ignorant searchers given evidence against poor innocent people . but if any man will yet further cavil against philosophy , and physick rules , then let him shew me any such description of a witch in all the scriptures , as biggs , or teats , or privie marks , or imps sucking them , or kept by them ; and further i say , that for any kinde of biggs , or any things like biggs , more than hath been found by physicians to be preternatural tumors , or diseases of the body , or else natural parts , to beleeve , is folly and madness , and to affirm , is a phantastick lye , invented by the devil , and the pope . tenthly , some men will object , and say , if witches have not power to afflict , and torment , and kill people and cattel , how cometh it to pass that after the angring of such an old man or woman , or such a lam● man , or woman , that came to my house and desired relief , and i rated her away , and gave her no relief , or did not give her that which she desired ; such and such crosses and losses came upon me , or such a childe was taken in such a manner , with such a sickness , presently after , or within few days after his or her coming to my door ? to this i answer , they that make this objection must dwell very remote from neighbours , or else must be known to give very little , or no relief to the poor , if it can be said at any time when a cross cometh upon them , that one poor body or other hath not been at their door that day , or not many days before , let it happen at any time whatsoever ; shall this then be laid to the charge of him , or her that came last begging to their door ? then by that reason no man in england can at any time be afflicted but he must accuse some poor body or other to have bewitched him ; for christ saith , the poor ye shall have always ; and i think no man of ability is long free from poor coming to his door . secondly , i answer , god hath given it as a strict command to all men to relieve the poor , levit. 25.35 . and in the next chapter it followeth ; vers . 14 , 15. whosoever hearkneth not to all the commandements of the lord to do them , ( whereof relieving the poor is one ) the lord will send several crosses and afflictions , and diseases upon them , as followeth in the chapter , and therefore men should look into the scriptures , and search what sins bring afflictions from gods hand , and not say presently , what old man or woman was last at my door , that i may hang him or her for a witch ; yea we should rather say , because i did not relieve such a poor body that was lately at my door , but gave him harsh and bitter words , therefore god hath laid this affliction upon me , for god saith , exod. 22.23.24 . if thou any way afflict widdows , and fatherless , and they at all cry unto me , i will surely hear their cry , and my wrath shall wax hot against thee . thirdly , i answer , as aesop saith in a fable , volunt homines ut plurimum quando suâ culpâ aliquid sibi acciderit adversi , infortunam vel daemonem culpam conferre , ut se crimine exuant ; and in his moral he saith , hom●nes min●me veniâ d●gni sunt qui cum liberè pe●cent fortunam vel d●emonem accusant . so may i say of the most part of the world , who if by their own folly and negligence they wrong themselves their children , or their cattel , they then accuse their neighbour of witchcraft , or if by their sins they bring down gods judgements , they then say they are bewitched , ascribing all to the devil and witches , never beholding gods hand , or acknowledging that god is just , and themselves sinners . eleventhly , some wil stil object and say , what though there be no murther●ng , nor afflicting witch m●nt●oned in the scripture , nor any command given to put w●tches to death for murthers , may not this common opinion of all men go for current , unless we can prove it by scr●ptures ? what shall one or two mens op●nions be preferred before the common tenent of all men ? to this i answer , it was the common tenent of all the heathen , that idols were gods , and ought to be worshipped ; it was the common opinion of all the scribes and pharisees that it was a sin to eat with unwashen hands , and yet the scripture telleth us that these things were false . secondly i answer , god gave his laws , that we should add nothing to them nor take any thing from them , deut. 12.32 . why then should any man be so bold , contrary to the commandement of god , to make it a law to put poor people to death , upon foolish and feigned suppositions , or by the common tenent , and general blinde opinion of people without ground in the scriptures ? twelfthly , some will yet object and say , if we may not conclude murthers and trials of witches from b●ggs and privie marks , and sinking , and swimming in the water , because we have no warrant or mention of such trials in the scriptures , then by the same consequence we may not try a murtherer by any trial but such as is mentioned in the scriptures ; but this is taken for granted , that if a murthered man bleedeth new and fresh , when the murtherer is near the dead carcase , it discovereth the murtherer , and many murtherers have been discovered by gods providence in that manner , and have confessed the murther , and yet there is no warrant for this trial of a murtherer in scripture . to this subtile argument i answer , that a judge may be too presumptuous in condemning a man upon any such evidence as that is ; for a dead body will for the most part bleed fresh and new , if it lyeth two or three days unburied ; as it is often seen in those that dye a natural death upon their bed , and not murthered , the bloud doth many times issue out of their mouthes in great abundance , at such times as the humours of the body begin to putrifie ; and by the same reason a murthered body will , when it hath lain two or three days , issue forth bloud , both at the mouth , and at the wound , whether the murtherer be present or not . and what if god by his providence hath so brought it to pass sometimes , that the murthered body hath bled when the murtherer hath been present , and so at the sight of the bloud the murtherers conscience hath so accused him that he hath been driven to confess the murther ? we may not thence conclude , or argue , that this is a certain trial of a murtherer , without his own confession , or other manifest proofs , for by that means we may sometimes condemn a guiltless man that standeth by ●t the same time of issuing forth bloud from the dead body , which is a common and a natural thing . secon●ly , i answer this subtile objection thus , murther by the hand is a certain thing , we know it by experience , and also the scripture speaketh of it , and for the trial and finding out of murther , when we finde a man murthered , wee have an ordinance in the scriptures , deut. 21. the seven first verses , they were to make diligent inquisition according to the law of moses , and in the seventh verse every man ought to clear himself that his hand hath not shed the bloud of him that was slain ; and if god blesseth his own ordinance of making such strict search and inquiry , by this wonderful and miraculous kinde of bleeding ( as you suppose it to be ) yet there is the ground of it , it is his own ordinance , and therefore god blesseth it , and discovereth the murther ; but now to apply this to a witch , there is no consequence at all , for when we finde a man dead , or when any party is diseased , we have not any ordinance in the scripture to make search who hath bewitched such a man , or killed such a man by witchcraft , but whose hand hath slain him . as also in numb . 35.16 . who hath smitten him with an instrument of iron , or any material instrument , or hand-weapon ; wee may not then expect that god should answer mens fancies , and vain imaginations of murthering by witchcraft , that have no ordinance in scripture , as he doth his own ordinances ; and for sinking , and swimming , biggs and privie marks , that may as well happen to one man as to another , to make them signs and trials of witches , or murtherers , is a groundless thing , and indeed at first invented by the popes inquisitors , who rather than they would not insnare whom they aimed at to put them to death , they would make any thing a sign or token of a witch ; and if all these signs that these popish tyrants have affirmed to be signs , were as they say , true signs of witches , then all people under the heavens might be by one sign or other proved to be witches ; these signs may as well signifie a thief , or a cut-purse , as a witch , being indeed no signs at all . thirteenthly , some will object and say , if we may not suppose that witches can kill , or afflict people by witchcraft , except we have ground and warrant for it in the scriptures , then by the same reason we may not hang a thief for felony , for by the scriptures he ought to have restored four-fold , and we finde no warrant in scripture to put him to death ? to this it is answered , to put a thief to death for theft , is either lawful , or unlawful ; if it be not lawful by the scriptures , though a thing commonly done , then we may not prove any thing lawful by instancing in a thing unlawful . secondly , if it be lawful to put a thief to death without warrant from the scripture , as yee suppose it to be , yet therein we go beyond our warrant , only in the matter of punishment , which punishment yet falleth upon the guilty thief , who is certainly convicted by infallible testimony , according to gods ordinance ; but whosoever putteth man or woman to death for bewitching people to death , or for afflicting man or beast with diseases by witchcraft , goeth beyond his warrant in matter of guilt , for the scripture no where saith that a witch was , or can be guilty of any such thing as killing by witchcraft , or afflicting by diseases , or any cross or adversity by witchcraft upon men or cattel , and so in this we sin not , in inflicting greater punishment upon a witch then is due by the law of god ( for by law we ought not to suffer a witch to live ) but the sin is , in inflicting punishment upon the innocent , in condemning them for witches which are not witches , for a witch in the scriptures is only a seducer of the people to idolatry , and for killing without a stroak of the hand , or some material instrument , god claimeth it as his own prerogative proper to himself only , deut. 32.39 . 1 sam. 2.6 so that imputing it to any other , is against the scriptures . fourteenthly , some will object and say , although there were no murthe●ing witches spoken of in the scriptures , or any such d●scription of a witch , as one that maketh a league with the devil , or that lyeth with incubus , or succubus , or that hath imps , or biggs , or privie marks by which they are known , yet such may be sprung up since the scriptures were written , as new sins increase daily . to this i answer , if there be new sins it must be in reference to the law , for that maketh sin to be sin , because it is a breach of the law ; now , no man may adde any thing to the law of god , deut. 12.32 . and therefore we may not suppose that there be any sins that are not mentioned in the law ; also such sins are not mentioned in the gospel ; and saint paul saith , whosoever preacheth any other gospel than that we have received , let him be accursed , gal. 1.9 . fifteenthly , it hath been objected by some , that a iudge , or a iury-man , is not to question any truth of opinion concerning the power of witches , or what witches are , but to be guided by the law of the nation , and to go according to the evidence of witnesses , and if any one will come and witness upon oath against any men or woman , that he or she is a witch , the iury ought to cast her , and the iudge ought to condemn her . to this objection i answer , deut. 17.6 . at the mouth of two or three witnesses shall he that is worthy of death be put to death , but at the mouth of one witness he shall not be put to death . it is taken for granted , that a man or woman is sometimes given over to bear false witness , therefore god hath made it one of his commandements , thou shalt not bear false witness ; and here in deut. 17.6 . god hath given us this rule to avoyd false witness , that one witness shall not pass as a sufficient evidence upon life and death , and yet many have wrongfully suffered death at the mouth of one witness , contrary to this law , without examination of the condition of the witness , whether mad , or foolishly presumptuous , or malicious . secondly i answer , where two or three witnesses are to pass for true evidence against any person , it is to be understood only in matters prescribed by the word of god , as murther by an instrument smitten , or cast at a person , or by the hand , or by some apparent infallible way , numb . 35. 16 , &c. but not in matters that are no way grounded upon the word , but are flat contrary to the word of god , and are only mens imaginations , for we have no warrant to put any person to death upon any imaginary offence ( if it were likely that two or three should agree together in such a testimony ) neither ought a judge , or any magistrate to administer an oath , or take , or hear an oath in any thing moral that is not prescribed in gods word , but only imaginary ; and if two or three would swear point blank against any person to be a witch , they ought not to be suffered to swear against any in that manner , except it be to swear against such witches as the scripture speaketh of , according the whole discourse of this book , and therein also they ought to give a reason of their oath , and the judge and jury to consider it . thirdly i answer , that oathes that have been usually taken against many persons in that kinde , are not to be regarded , though true ; as that such a one hath been seen to have a rat or mouse creep upon her , or under her coats , or was heard talking to her imps , these are not material testimonies , but are foolish and sensless arguments , not grounded in the word of god. further , if the witnesses can swear that any person keepeth and feedeth imps , it is not a material oath , for it is as lawful to keep a rat , or mouse , or dormouse , or any creature tame , as to keep a tame rabbit , or bird ; and one may be an imp as well as another , and so may a flea or louse bythe same reason ; and so the devil need not go far for a bodily shape to appear in , or to suck mens or womens flesh in ; and if these were material oathes , who then may not be proved a witch ? and yet there was an honest woman ( so always formerly reputed ) executed at cambridge in the year 1645. for keeping a tame frogge in a box for sport and phantasie , which phantasie of keeping things tame of several species is both lawful and common among very innocent harmless people , as mice , dormice , grashoppers , caterpillers , snakes ; yea a gentleman , to please his phantasie in trying conclusions , did once keep in a box a maggot that came out of a nut , till it grew to an incredible bigness ; all these are arguments of no force ; yea i further say , if two or three would swear that they saw such a creature suck any persons fl●sh , it doth not prove it to be a devil , or that the devil is in it , or therefore the person a witch . lastly i answer , if a judge , or a jury be bound by the law of the nation to proceed according to that law , yet they are bound more by the law of god to proceed according to his law , and if there be any law of any nation made to put to death people for any supposed imaginary witchcraft , not spoken of in gods word , that law ought to be abrogated , for we may not adde to gods law , deut. 12.32 . and in the mean time , that nation that maintaineth such a law , that judge , that jury which prosecuteth such a law ( being not grounded in , but contrary to the law of god ) they all hazard themselves under the curse of gods law , exod. 22.23 , 24. sixteenthly , the last and wisest objection is this , it is maniest in the scriptures that a witch may kill by witchcraft , for it appeareth numb . 25.9 . that after balaam had tried all ways to curse the people , there dyed of the people twenty four thousand , and although he could not hurt them by inchantment ( as he affirmeth chap. 23.23 . there is no inchantment against israel ) yet it appeareth , revel . 23.14 . that he taught balac to lay a stumbling-block before the people , in int●cing them to commit idolatry , which brought down the anger of god upon them that they dyed , numb . 25.9 . to this i answer , this indeed is the only witchcraft that can kill or hurt any man ( according to the whole discourse of the first book , of this treatise ) seducing the people to idolatry , whereby they do cause them to provoke god to anger , and to strike them in his displeasure ; and this is the doctrin we ought to learn by the history of balaam , yea this is the only witchcraft that is summarily included in all the nine tearms of description , deut. 18.10 , 11. ( being the discourse of my first book ) and to shew any proof of any sort of witches in the scriptures , i challengeall witchmongers , yet some will forsake the scriptures , and confute me strongly , with a repetition of some of bodins lyes , or the like stories , telling them for truth . but for all such as do still labour , by objections , cavils , inventions , and imaginations , to uphold the old traditions and errours of that grand witch the pope , and his train , concerning witches , and their power , and not rather to cleanse the world from these doctrins of devils ; let them take heed that the saying belongeth not to them , that stephen spake to the jews , acts 7.51 . yee stif-necked and uncircumcised in heart and ears , yee do always resist the holy ghost , as your fathers did , so do yee ; as it is written , 2 thes. 2.10 , 11 , 12. because yee received not the love of the truth , that yee might be saved ; for this cause god hath sent you strong delusi●ns , that you should beleeve a lye , that they all might be damned who beleeved not the truth , but had pleasure in unrighteousness . a conclusion . he that groundeth his opinion upon phansie and human traditions , and reports , without light , and rule of the scriptures , is like a man groping in the dark , who for want of light rusheth his face against the door . but if any man will forsake blinde imaginations , and be guided by the light and rule of the scriptures , he shall finde by them , that witches are only false prophets , who used several deluding impostures to deceive the people ( according to the whole discourse of the first book of this treatise , and these were not poor men and women , such as are commonly executed for that falsly-imputed crime of witchcraft ) but were open practicers of their several witchcrafts , to delude and seduce , and those had not their craft from a familiar , or by making a league with the devil , as hath been commonly imagined , but were in a manner learned , and used books written for that purpose , to teach them their manifold impostures , whereby to gain a maintenance among the people , by making them beleeve they were prophets ; as wee may read , acts 19.19 . many of them being converted by the powerfull preaching of the gospel , brought their books , and burnt them before the people ▪ these books containing such subtile devices as were practised then by the false prophets , or witches of the time , to deceive the people , and now adays by the popish rout , and by our common wizzards . but now for the thousands of people that have been executed for witches in several parts of the world , by the common manner of fond , false accusations , at whose hands will god require their bloud , but at the hands of the whore of rome , and of those that have joyned with her in her abominations ? revel . 18.24 . in her was found the bloud ( not only of saints ) but of all that were slain upon the earth . this doubtless must be understood of those that are unjustly slain , and who are they , but such as are slain by wrongful accusations ? which wrongful accusations are occasioned by the devillish doctrins wherewith she hath defiled the nations . further i say , that this doctrin of witches power is the main strength of antichristian policy ; for whereas that romish whore knoweth , that in all nations the civil magistrate will hold his power , and not resign it to her , to have absolute power to kill for religion , she maintaineth this damnable doctrin to this end , that under the name of witches she may melt away all whom she feareth , or suspecteth will be opposers of her antichristian pride , and herein she ingageth the civil magistrate , by her subtill doctrin , to cut off whom she pleaseth : and how can that be said to be a government for the defence of peoples lives and estates ? where contrary to all law these villains can steal away both life and estate from whom they please ( except from such as are in places of dignity , or so well esteemed in common-wealths , or have such friendship among the potent of the land , that thereby they are able to withstand their adversaries ) and these poor accused people have no redress , or help at the hands of the magistrate ; but he who ought to be their defender is bewitched , and ingaged against them ; he is taught indeed not to suffer a witch to live , but never truly taught who , and what are witches ; and that many times they that ingage him by their lying doctrin , are the very witches themselves , aimed at in the scriptures , that ought not to be suffered to live . the third book : shewing the vanity of some english vvriters concerning vvitches . bodinus , hyperius , hemingius , and other popish bloud-suckers , mentioned before in the second book of this little treatise , having defiled the world with their abominable inventions , contrary to the sense and truth of gods word , their devillish doctrins being already declared sufficiently to be wholly dissonant to the word of god ; yet some of our english writers ( who otherwise might seem to have been wise and learned men ) have defiled their pens with these groundless phantastical doctrins , which vvriters are briefly these . the first is iames bishop of winton , setting forth three books , called daemonology , in the name and title of the works of king iames ( and whether the bishop or the king were the composer of that work , i stand not to argue ) which vvorks are collected out of these popish writers before mentioned , which the author acknowledgeth in the preface to his book , where he alledgeth bodinus , hyperius , and hemingius for confirmation of the truth of the matter contained in his vvorks , but not a jot of scripture is produced in all the vvork , if rightly interpreted , to prove it to be truth and yet the author himself confesseth of bodinus , that his book of daemonomanie is collected with greater diligence , than composed with judgement ; and truly i wish every wise man ( that desireth to be resolved in his judgement concerning these opinions ) to observe that passage ; or if he be such a one as can read , and search the severall writers of this subject of witchcraft , let him observe the variety of their opinions , how few of them do agree in one tenent , or in their manner of writing , by which it is easily concluded , that all their traditions are but phantsies , contrary to the sound of gods word ; even as a wise judge , examining several witnesses of one thing , if he findeth not their testimony to agree , he concludeth , that they compacted together to witness a thing false ; and truly , although wise and learned men have been deluded by these lying inventions , yet compare but their opinions one with another , and also with holy writ , and you shall finde , that all their opinions are but one monstrous devil , striving to get the mastery of the spirit of truth ; and whether this work was either composed by king iames , or by the bishop , may be very well suspected , or rather by some scotish man , blinded by some scotish mist , who desired to set forth his own tenents for the upholding of popish errours , and popish writers , sufficiently confuted before by scot , in his discovery of witchcraft , he not being able any whit to answer scot in his discourse , laboureth to uphold false tenents and doctrins , by the authority of a king , because he could not finde any thing in the scriptures to uphold them , or to answer scot , as wee may read in the preface , that his whole aime is at scot , whom he falsly chargeth with the tenent , and affirmation , that there is no such thing as witchcraft ; whereas scot in all his whole book saith no such thing , but only that witchcraft is a craft of deceiving , and seducing the people , and not of killing and making barren , and raising winds , and such like inventions ; he that readeth that preface , and seeth how scot is first and chiefly aimed at in the whole work , might presently expect that in the work he should finde scot notably confuted , or at the least in some way answered , but reading over the vvork , he shall finde not one thing or other answered at all , but only a bare affirmation of such tenents , without any ground , or warrant of the scripture , which tenents were confuted by scot , by the scriptures ; so that for any man to answer that work of the author at large , were only to do that which scot hath already done , in confuting bodinus and others ; and whereas this author pretendeth a refutation of scot , he hath done nothing else but written again the same tenents that bodinus and others had before written , and were by scot confuted ; like an obstinate disputant , that rather than he will not hold his argument , though never so foolish , he will deny the conclusion . one disputant wisely and plainly proveth that a thing is , and the other foolishly saith still it is not ; or one proveth that a thing is not , and the other foolishly still saith it is ; by which way of arguing a childe may hold an argument against a learned doctor , though never so false . yet for the answering of the tenents of this author in that work , first , he saith in his first book , as also in the preface , that witches can by the help of the devil cause to be brought unto them all kindes of dainty dishes for their delicious maintenance ; ( and yet say i , how many poor lean starved people have been executed in several places for witches ) and for the truth of this doctrin , he bringeth no place of scripture to prove it , but only affirmeth it to bee true , for these reasons ; first , the devil is a thief , and delighteth to steal . secondly , he is a spirit , and therefore can subtilly , and suddenly transport the same from whence and whither hee will ; by which way of argument , rejecting the scriptures , a man may affirm for truth any vain imagination , be it as absurd as this former ; as , that the devil is a thief , and therefore hath a mountain of gold , which he hath taken out of every mans . purse , and heaped up in hell , which he being a spirit , hath easily transported from the earth , and therefore are so many men hastening to hell , because there is abundance of gold ; but if such foolish arguments as these were of any force , what need then any scripture to teach us the truth ? but if we examine the truth of this doctrin by the scriptures , it will prove for want of ground in scripture very phantastical , and in opposition to the truth of the scriptures very blasphemous ; for hereby we should yeeld still that what was done by the angel of god in miraculous manner , bringing food to elijah , 1 king. 19.6 . may be done by the devil , bringing variety of food to them that serve him ; and whereas god by a miraculous hand brought his people through a barren wilderness , and fed them in that wilderness ; the same thing might as well have been done by the devil , who ( saith he ) can bring his servants all manner of dainty dishes . this that is already written were enough to disable , and make voyd all the three books of daemonologie written by this author ; but yet for the satisfaction of such as will expect a methodical answer , i will begin with his works in order as they stand , and in brief shew the vanity of them ; as for example , he saith in his epistle to the reader , sorcery and vvitchcraft are different from magick , and necromancy , and yet in the first chapter of the second book , he saith , the maid spoken of in the sixteenth of the acts was a vvitch , because she had the spirit of python , and yet we finde in the scripture , that they that had the spirit of python were also necromancers ; how then can this distinction hold , that vvitchcraft differeth from necromancy ? for by that distinction a pythonist were a vvitch , and a necromancer not a vvitch ; yet what was the pythonist of endor but a necromancer , pretending to consult with the dead ? and necromancy was the pretence of all that were said to have the spirit of python ; that was , that they consulted with the souls of the dead , as in plutarch , and also in holy vvrit , as in isa. 8.19 . ( it is manifest in any tongue but our english ) which in tremellius translation is to this sense ; for when they shall say unto you , ask counsel of those that have the spirit of python ( or the imposture of oracling ) and of south-sayers , should not a people ask counsel of their god ? shall they ask counsel of the dead for them that are living ? so then it is plain , this distinction is wholly dissonant from scripture , and that this author wrote not according to scripture , but by phantasy and imagination . and now for his first book , and the whole discourse of it , he layeth this foundation , he produceth these places of scripture to prove that there is such a thing as witchcraft and witches , exod. 22.18 . 1 sam. 15.23 . acts 8. acts 16. and here he never searcheth the sense and meaning of these scriptures , but proveth that witches are , which thing no man denyeth ; and yet mark but his proofs , exod. 22.18 . which is taken for a jugler , or one that worketh false miracles to deceive and seduce , in the same sense is to be understood , acts 8.9 , 10. concerning simon magus who was a jugler and magician ( jugling being one main part of magick in the scripture discourse ) such were pharaohs magicians , which magicians this author distinguisheth from witches , and yet would prove by these places that there is such a thing as witchcraft and witches ; so likewise 1 sam. 15.23 . rebellion is as the sin of divination , from hence hee would prove witchcraft also , and yet his distinction denieth that necromancers ( whose main drift was to give divinations , by consulting with the dead ) are witches ; and this is the sum of his first chapter , where any wise man may see how he hath lost himself in proving , and not able to prove that which is easily proved , and that which no man denieth , that there is such a thing as witches and witchcraft ; for all the rest of his discourse in his first book , it is to prove that there are magicians and necromancers , which thing no man denieth according to the scriptures ; but though this be a true conclusion , yet it ariseth not from his proofs before mentioned , according to his own distinctions , for he produceth those proofs only to prove that there are witches , which yet he distinguisheth from magicians and necromancers ; how vainly then doth he raise from these proofs a discourse of magicians and necromancers ? and furthe r , in all this discourse , he writing only according to his own imaginations , without grounds in the scriptures , or in arts , and sciences , he runneth into gross absurdities , as in the third chapter , that judicial astrologie is attained by circles and conjurations , raising of spirits to resolve their doubts , which sheweth how little reading he had in that science ; and in the fourth chapter he bringeth in healing by charms , and stones , and herbs , as if by his method they were a part of astrologie , and not only in that hath he shewed his weakness , but in reckoning stones and herbs among magick charms . in the fifth chapter he saith , magicians conjure the devil in a circle , and if they miss the least circumstance , the devil breaketh into the circle , and carrieth quite away body and soul ; and yet saith , a little before , in the same chapter , that the devil having prescribed that form of doing , that he may seem to be commanded thereby , will not pass the bounds of those injunctions ( circles ) . in the sixth chapter he talketh , that they make a league with the devil written with their bloud , and so learn of him to play jugling tricks , and tricks upon the cards and dice ( in which also he sheweth himself but a silly gamester , in thinking such tricks cannot be played without a league with the devil ) and yet by his distinctions , and by his whole discourse , he saith , these magicians ( though in league with the devil ) are no witches , which is contrary to the general tenent that ever was of his own sect ( that is , where such a league was made , it made a witch ) but to speak the truth , the ill coherence of the writings of his , and all other writers of that sort , sheweth , that they have no ground but phantsy , and fiction , for any league or transaction with the devil , either by magician or witch ( to use his own distinction ( though senceless ) either in scripture , or human reason guided by the scripture , and this is the whole scope of his first book . in the first chapter of his second book he refuteth himself , and plainly confesseth ( though dully ) that all his former proofs of scripture concerning witches were to bee understood only of magicians , and not of witches ; but saith he , though that be true , yet the law of god speaketh of magicians , inchanters , diviners , sorcerers , and witches , and whatsoever of that kinde that consult with the devil , but doth not say where the law speaketh so , nor where such are said to consult with the devil , but letteth it pass for granted which yet i will grant ; thus farre the law of god speaketh of magicians , inchanters , diviners , and sorcerers , but not of witches distinct from these , for these were witches in all the scripture-sence , and diviners were magicians , and magicians were sorcerers , and inchanters were witches , and so were all the rest ; but still mark how he laboureth to produce some proofs beyond all this , whereby he would make a witch somewhat ( he cannot tell what ) distinct from magicians , diviners , inchanters , and necromancers ; for saith he , the maid that followed paul crying , acts 16. was a witch , whose spirit of divination was put to silence , saith he , and she was a witch , because she did not raise the devil , but hee spake by her tongue publickly , and privately , and that by her consent , and this is his ultimate proof of a witch ; which i grant ; she was a witch , but why distinct from the rest ? what was she more than a diviner ? and the scripture saith she had the spirit of python , which was a spirit of lying prophecie or divination ; and saith he , she was a witch , because the devil spake by her tongue , and that by her consent , as if he spake not by the tongue of all diviners , inchanters , pythonists , south-sayers , necromancers , and all false prophets , and that by their consent ; she was a witch saith he , because she raised not the devil , but yet say other writers of his sect , they are witches that raise the devil , and she had been a witch if she had raised the devil ; and he himself in his seventh chapter saith , devils are made commonly to appear by witchcraft ; from these grounds in scripture , ( which are all spoken of deceivers , and false prophets , according to the whole discourse of my first book , which indeed were witches in the scripture-sense , though weakly discovered by this author ) he goeth on presumptuously in the second and third chapters , to say that witches are such as do compact with the devil , and in great number meet in houses , and churches , and adore the devil in pulpits , and learn of him to do mischief , and do render account at their several meetings , what mischief they have done for his service , and to kisse his hinder parts for adoration , and this is all the scope of his second and third chapters , without any tittle of proof from scripture , but only confession of condemned people ( which is no proof ) being contrary to scripture and reason , and ( all circumstances considered ) is no confession ; for as he dully argueth in his first chapter , that because they are loath to confess without torture , therefore they are guilty ; we may argue the contrary , they therefore are not guilty , their confession being extorted , which confession yet he would argue to be true , because saith he , the devil was worshipped among the heathen , and gave oracles , and responses , and was honoured with bloudy sacrifice , and gave divinations by the intrals of beasts ; but although these things were done by heathen people that worshipped idols , and had oracles , and responses from their idol priests ( which were the witches , and false prophets of the times ) and in that sence might be said to worship the devil , as in 1 cor. 10.19 , 20. ( because the devil was in the idols , or rather in their priests , and so by them wrought delusions under the mask of idols ) yet what consequence is here , that because the devil was in this sence worshipped publickly by idolaters , that therefore he is now privately worshipped by the great conventions and assemblies of witches ? or where do we read in scripture , that witches were such as did meet to worship the devil ? they were indeed such as seduced people to worshipping of idols , by the delusions of the devil ruling in their hearts . and in the fourth chapter he saith , that vvitches can be transported in the air , by the devils help , because habbakkuk was transported by the angel , in the history of daniel apocrypha , which if this were a true story canonical , yet what absurdity is this , to equalize the devils power with the power of god by his angel ? and what consequence is here ? if the angel did so transport , therefore the devil doth transport ; and yet this is the whole scope of his fourth chapter . in the fifth chapter his whole scope is , that vvitches can make pictures of vvax , or clay , and rost them , and so consume the party whom they intend , and can receive from the devil stones and powders , and by them cast on can cure diseases ; that they can raise storms and tempests , and do many strange things , and that no man is sure to escape their vvitchcraft , which as i have shewed in my second book , are not only inventions and fictions of antichrist , without groun● in scripture , but flat against scripture , and the faith o● christians to beleeve . and whereas he saith further , the devil can witches to poyson people , i answer , so he may teach any man else that will undertake it ; for that is not any whit more essential to a vvitch than to any other murthering-minded man or woman , no more than stabbing with a knife or dagger . the scope of the sixth chapter is , that the devil appears to vvitches , and teacheth them to do mischief , but yet they have not power to hurt a magistrate ; but sure if vvitchcraft consisted any whit in the art of poysoning , why then is the magistrate free ? for certainly many magistrates , yea judges , and kings themselves , have been poysoned ; hath a vvitch then less faculty in poysoning magistrates then other men have had ? why then is their craft counted so dangerous ? the scope of his seventh and last chapter is , that spirits did more commonly appear in time of popery than now , and the reason thereof he giveth before he proveth it to be true ; that is , that the gospel hath dispelled those spirits that were wont to appear . this reason hath a smooth pretence if it were given of a true thing , but the thing which he argueth upon is not true , for there were no more spirits seen in time of popery than now ( and that is just none at all ) but there were more lyes reported by papists , and in time of popish ignorance , than now , and the gospel indeed hath dispelled those popish errours which were wont to deceive the people more than now ; and who so denyeth that spirits appear , he saith they are sadduces , whereas yet there was never any such dispute among sadduces , whether spirits did appear visible or not ; neither were the pharisees that opposed the sadduces so silly as to affirm any such thing ; but if any such thing were , as visible apparition of spirits , doubtless it had been no controversie , for the sadduces might have seen them as well as the pharisees ; this is the scope of his first and second book . and here i am compelled to go back again to the third chapter of the first book , to answer one of his tenents , which i think very material to be answered out of order , because if i had taken it in order it would have spoyled my method in answering so curtly as i have done , ( his writing being somewhat immethodical . ) look in his first book , the third chapter , and see how he by the bare signification of a word , laboureth to ground an absurdity , saying , necromancy is one that prophesieth by the dead , and that is , saith he , one that consulteth with the devil , assuming the body of the dead party ; but as i have said , what logician doth not know that it is not a legal manner of arguing , but most absurd to draw a conclusion from the bare signification of words , or from what words may signifie ? but he that argueth truly , must argue as the words are taken , and not as they may signifie , and also search the original sence of the hebrew , and yet for the word it self ▪ it hath not the least signification of the devil , or that the devil can assume a dead body , or the least signification of prophecying by the devil , but only by the dead , according to the vain tenent of the heathen , that the souls of the dead ( by reason of their perfect estate after this life ) could inspire men living upon the earth , with knowledge of things to come , in which pretence these witches called necromancers used divinations , or lying prophecies , as manifestly appeareth in plutarch , de . defect . orac. and by scripture , as i have shewed more fully in the ninth description in my first book ; and as for that tenent , that the devil can assume and raise a dead body , it is most absurd and blasphemous , for it was by the divine miraculous power of christ upon the cross , that the bodies of the dead were raised for a time , and appeared unto many , matth. 27.52 , 53. from whence the centurion acknowledged christ to be the son of god , knowing , that such things could not be done but by the mighty power of god ; yet if this absurdity were true , that the devil could assume the bodies of the dead , it makes nothing to prove their common main tenent , that witches are such people as can kill by witchcraft , for a necromancer is only one that taketh in hand to prophesie by the dead , or to give divinations , and not one that kille●h , or witcheth people to death ; neither doth it agree with this authors distinctions to hold any such tenent , that a necromancer is one that consulteth with the devil assuming a dead body , for he saith in his sixth chapter of his second book , and also in the third chapter of the third book , that the devil appeareth to witches , and they consult with him , having assumed a dead body ; why then doth he in his former distinctions make a difference betwixt a necromancer and a witch ? and now to proceed to the third book , as followeth , he laboureth to prove in his third book , that the devil can appear bodily , and doth commonly haunt houses and fields in shape of men departed this life , and sometimes as fairies , sometime in manner of brown●ng ( as he calleth it ) that is it that by our old wives fables is called robin good-fellow ) and that these are true , and not false fables , and for that in his first chapter he allegeth , isa. 13.21 . where it is said , that zim and ohim shall dwell in their houses , and iim shall cry in their palaces , which saith he , are in the hebrew the proper names of devils ; but ▪ how erroneous this exposition is , let them that can read the hebrew text see , and for them that cannot read the hebrew text , let them read the latine translation of iunius and tremellius , which is thus ; et recubabunt ferae illic , & implebunt domos eorum noxia animaliae ; hab●tabuntque illic ululae , & scopes saltabunt illic , clamitabitque terrificum an●mal in viduatis palatiis ipsius , & serpens in templis voluptariis : that is , wilde beasts shall lodge there , and hurtful beasts shall fill their houses , and owls shall dwell there , and night-birds shall hop there , and a dragon shall cry in their desolate palaces , and the serpent in their pleasant· temples ; ( tremellius in his marginal notes saith , terrisicum animal , id est draco ) those were all only such creatures as do commonly inhabit desolate places ; the prophet speaking in the former verse of desolation that should come upon the land ; and indeed the devil hath least to do in desolate places , and is most busied where people are most ; but had zim and iim been the proper names of devils , it had not made any thing to the purpose , to prove that the devil walketh up and down in corporal appearance , for it is said , revel . 2.13 . that the devil dwelt at pergamus , and yet it is not meant that he was there seen at all to appear in any shape , but was there in the hearts and works of wicked men ; but such is the manner of all that are tainted with popish tenents , that they would have people conceive of the devil , that he is some ugly terrible creature to look upon , some black man with a pair of horns on his head , and a cloven foot , and a long tayl , or some monstrous beast that inhabiteth in woods , and walketh about in the night to scare people , and this doctrin is maintained by popish writers , least people should discern that the devil is in all their popish doctrins and actions , and in the hearts of all popish seducers , and deceivers of the world . further , in this his third book he talketh of incubus , and succubus , as if it were an undoubted truth that the devil lyeth commonly with witches of both sexes , having copulation with them , but for this he hath not the least scripture , nor the least seeming argument , but only constrained , extorted , belyed , nullified confession of poor condemned people , which is the only argument for all the devillish tenents of all writers of this sort , and yet they begin with scripture , saying , thou shalt not suffer a witch to live ; and upon this they raise a long discourse , contrary to all scripture , and truth , and possibility , all which they will father upon the scriptures , and yet when they are pinched by dispute to prove their tenents by scripture , they fly off to confession ; this confession i say is in all the discourse of this author his only argument ( which is no argument ) and yet he pretendeth his discourse to be grounded on the scriptures , and in that pretence in his last chapter he concludeth his whole discourse with the law of god , saying , therefore these people ought to be put to death according to the law of god , whereas yet in all his discourse he could not produce the least jot or tittle of the law against any such kinde of supposed witches as he talketh of , nor the least colour of argument to prove his supposals , in all the law , or all the scriptures , without misconstruing the law of god , and the scriptures . so much for this author . cooper answered . the second english writer upon this subject is one thomas cooper a minister , who himself being infected with the common popish tenent , sent forth by pope innocent the eighth , and pope iulius the second , and affirmed by bodinus , and other bloudy inquisitors mentioned in my second book , that witches are murtherers , and such as can raise winds , and do things impossible , by the help of the devil ; this cooper , instead of being himself a minister to instruct , and teach the people in gods truth , grounded in scriptures , he became a bloudy inquisitor to finde out witches , that is a bloudy persecutor of the poor , and an accuser of them to be witches , who by his blinde zeal in this kinde did cause many to be executed for witches , as he confesseth in his first book , the first chapter , and sixteenth page , and after this he reading mr. scots discovery of witchcraft , which he was no way able to confute by scripture , nor to answer him truly , hee being galled in his conscience , and netled in his minde concerning his reputation in the world ( which he feared he should loose if his wickedness should be convicted and laid open ) instead of humbling his soul before god , and begging pardon for his sin ; he wrot a book in defence of his errours , called the mystey of witchcraft , wherein he hath ( as others have done ) pretended to confute scot , and to that end hath writ down many popish inventions , adding thereunto many of his own foolish imaginations , without one jot of scripture to prove or ground any of his tenents , and after long discourse of meer lyes and imaginations , in a pretence of holy zeal , yet quite contrary to gods truth ( yea i may say , imaginations resisting gods holy spirit of truth ) hath thought it a sufficient confutation of scot , to fetch him over with an use of reproof , as appeareth in his first book , the eighteenth page , just as if a man should preach contrary to the scriptures that idols are gods , and labour to prove it by experience ( as this cooper laboureth to prove his tenents concerning witches ) or to prove it by the example of such as have been slain , because they would not fall down before an idol , and worship it ( as this cooper laboureth to prove his errours concerning witches from the example of many that have been executed for witches ) and then should fetch them over with an use of reproof , that say idols are no gods ; and after this groundless use of reproof , this cooper goeth on still in a frivolous discourse , without any scripture to prove his doctrin , and at last laboureth to shew that juglers are witches , which no man yet did ever deny ( if they were such as wrought false miracles to seduce the people , as iannes and iambres , and simon magus , and elimas the sorcerer ) but he laboureth to prove that common juglers are witches , that do work their tricks of activity , saith he , by a familiar , which yet ( saith he ) are no real miracles , but they hurt the eye , and thicken the air , saith he , whereby they make things seem to be really done that are not done ; which thing for a jugler to do , that is , to hurt the eye , and touch it not , and to thicken the air were a miracle it self ; but to clear these vain fancies , who knoweth not that juglers do play their tricks only by the slight of hand , called cleanly conveyance , or legerdemain ? and what common jugler that hath gone about to fairs , or markets , to shew his tricks of activity to get mony , will not in private for a shilling shew any trick that he hath acted openly , and shew how it is done to the satisfaction of any man that desireth it , and that without a familiar , or the least appearance of any such vain phantsy as fools imagine ; but yet if i should take it for granted , that these common juglers are witches , and do work their feats by a familiar devil , as he affirmeth , yet what doth that make towards the proving of these poor , and aged , and lame people to be witches , that have so commonly been said to be witches ? what tricks of activity have they shewed , either in fayers or markets , or in publick , or in private ? surely if they had been condemned for witches , for any such thing doing , they should not need to be found out by an inquisitor , to be tried by biggs , or privie marks , or by sinking or swimming in the water , for their actions would declare them openly . also if common juglers were witches , as he saith ; yet how doth this prove that a witch is a murtherer , which is the main drift of his book ; and to that end he bringeth many places of scripture to prove that there are vvitches , which thing no man doth deny . afterward he affirmeth , that witches do make a real league with the devil , ( which hath been a common foolish tradition ) and for that he alledgeth psal. 58.5 . where saith he the original yeeldeth thus , which heareth not the charmer , or mutterer , joyning societies together , where ( saith he ) the holy ghost setteth down the effect of a charm , namely , that it is able to stay the adder from stinging those that shall touch him ; but mark how this fellow belyeth the scriptures , for which ( because many understand not the hebrew ) i referre them to the translation of iunius and tremellius , which is this ; quae non auscul●at voci mussitantium , utentis incantation bus peritissimi , which hearkeneth not to the voyce of mutterers , or of the most skilful user of charms ; so that there is not a word of joyning societies together , not a word of the devil , nor of any league with the devil ; yet if it had been so , and that he could have proved such a league or covenant , it had made nothing to prove that a witch is a murtherer ( which is his drift ) for a league might be made for a deceiver , as well as for a murtherer ; and whereas he saith the place aforesaid proveth the effect of a charm , that it can stay the adder from stinging , it proveth the clean contrary ; for if the prophet had said the adder hearkneth to , or regardeth the voyce of a charmer , it had proved that a charm is effectual ; but in that he saith the adder regardeth not , or hearkneth not to the voyce of the charmer be he never so skilful , it proveth that a charm is of no force ; and indeed the prophet doth there allude deridingly to the vanity of that idolatrous conceit of the heathen , who thought that charms had vertue in them , and so were seduced by charms to put confidence in charms and conjurations , according to the sixth term of description in the first book of this treatise , shewing the common conceit of the heathen concerning charms , appearing in their poets ; frigidus in pratis , ●antando rumpitur anguis . this fellow doth further contradict himself sundry ways , one of his most manifest absurd contradictions is in page 85. where he confesseth that god only hath power to send satan to torment the wicked , and afflict the godly , and yet he affirmeth in pag. 261. that witches also can send satan to possess men , and torment them . who so pleaseth to read over this author , shal find that he is bold to affirm , not only that the devil doth at the command of a witch raise storms , poyson the air , blast corn , kill cattel , torment the bodies of men , but also cast out devils , as in page 158. also that he sometimes enliveneth a dead childe , and bringeth it to a witch in her travelling to bring forth childe , and telleth her that it is the childe born of her body , begotten by himself , and so saith he , she is deceived with her new darling , as in pag. 122. so that according to the devilish doctrin of this author , the devil can raise the dead , as christ raised laezarus and dorcas , and cast out devils , as christ did ; but to conclude , they that shall read his blasphemous and vain imaginations , and yet shall see therewithall the pretence of holy zeal in all his discourse , may plainly behold in him the devil turning himself into an angel of light to deceive the world. and so i leave this cooper where i found him , namely , in a stationers shop , dear of taking up . master perkins answered . there is yet another author writing upon this subject of witchcraft , wel known to all , and that is m. perkins , who because he was such a chosen instrument of preaching gods word in his life , i blush to name him , least some should think i go about to defame him so long after his death , whom i honour in his grave ; but yet to take away all suspicions in that kinde , let every one know , that the volume of mr. perkins his works , in which is contained that treatise of witchcraft , was not put in print by himself , but were certain writings found in his study after his death , most of which were taught by him in the pulpit in his life-time , but , not all , and were put in presse for the benefit of his wife , who had but small means for her maintenance in her widdowhood ; which thing being well considered , it may well bee questioned , whether that treatise of witchcraft , was of his own writing or not , and if it was , yet it may well bee questioned , whether hee wrote it , with an intent to teach it for truth openly , or only with an intent to confute such heresies , as had formerly been delivered by bodinus , hiperius , and other popish writers , if hee had lived , for if it be well considered and compared with those authors , it is only a collection of mingled notions out of them , put into another method ; also it might bee foisted in among his writings , by some ignorant or popish heretique , who desired to bolster his errors under the name of so famous an instrument in the church as mr. perkins was ; also it might bee added to his works , by those that were appointed by his wife to put his works in print , either for the bolstring of their own errors , or for the inlarging of the volume , to make the book sell the better ; yea many wayes mr. perkins may bee clear from being the author of that treatise ; but yet if some will still beleeve that it is his work , let them but compare it with the scriptures , and see how little consonant it is with the scriptures ; hee delivereth the common error , that witches can kill by witchcraft , have made a league with the devill , have the devill at their call , that the devill is ready at a watch-word given him by the witch to do mischief , and many such strange inventions , whereof there is not the least inckling in the scriptures ; and therefore need no farther confutation . mr. gaule answered . since the finishing of my book , there is come to my hand the works of a fourth english writer , mr. ●ohn gaule , a minister of staughton in hun●ington shire , whom i find ( in his zeal for god , & in his religious hatred to the barbarous cruelty of this age , in persecuting the poor and innocent ) much inclining to the truth , and i cannot say of him , but his intentions were godly ; but yet hath been so swayed by the common tradition of men , and the impetuousnesse of the times , and the authority of such writers , as hee calleth the learned , as that although hee hath writen some truths ( in preaching also whereof hee hath done much good in gods vineyard , in labouring to stay that bloody persecution on foot against the poor and innocent ) yet he hath much swerved from the truth of this subject of witches and witchcraft , in that hee yeildeth at all to the common contagion of error that hath defiled the world , ( not that witches are , for that were my error to deny , seeing the scriptures do manifestly condemn them ) but that witches in the scripture sence , are such as have made a familier compact with the devill , and receive power from him to kill and the like ; i wonder ( but that the hour of darknesse is not yet fully past ) that so many ministers should still wander in this darksome imagination ; what least intimation or description of such a kind of witch hath god given us in the scriptures ? or of devills in the corporall shape of imps , making a familier compact with any of mankind , or any ground for such imaginary whimses of mans brain , what consequence is there in logicall dispute , or in theologicall principles , that hee that denieth these phantasies , denieth that there is a devill , and so finally that there is a god ; the scripture teacheth us that there is a god , and likewise a devill , or devills ; but what scripture speaketh of a familiar devill , or jmp ? or that a witch can kill by witchcraft , or hurt either body or goods , by witchcraft , by the devills help , either by gods permission or without ? i rather think that this forsaking of the scriptures , and delivering for doctrin the traditions of antichristian popish writers , is a forsaking of god , and consequently a denying of god ; hee saith hee could instance from story , how many have had no faith of witches being , till their bewitched body or goods , hath served to unwitch them of their opinions and conceit ; is this a theologicall way of argument to ground a doctrin upon vain reports , and phantasmes without scriptures ? yea flat contrary to the scriptures ? deut. 32.39 , 1 sam. 2.6 , 7. dare any man contrary to those and many places of scripture ( when hee is afflicted in body or goods ) ascribe ● a witch ( upon vain phantasie , and carnal reason , ●●perstitious imaginations , and foolish traditions ) with●riptures , which by the scriptures we are taught to 〈◊〉 only to god ? yes , men dare do so , and ministers dare 〈◊〉 so , and this is the condemnation , that light is come into ●●rld , and men love darkness rather than light . but now to 〈◊〉 to the man himself , of whom i have written sparingly . 〈◊〉 gaule , if this work of mine shall come to your hand , as 〈◊〉 hath come to mine , be not angry with me for writing 〈◊〉 truth , i am sure you shall get more estimation among 〈◊〉 beleevers , more favour with god , and do more good in ●rists vine-yard by acknowledging your error , and by em●cing gods truth , than by being carried away with the ●ams of these f●ouds of iniquity that have over-flowed the ●istian world . you say in your second case , pag. 24. it is 〈◊〉 to observe any specifique difference of witches , in 〈◊〉 you acknowledge the subject to be difficult to write 〈◊〉 ; sir , i have given you full specifical descriptions of ●em according to the scriptures , then although sir , you be ●arned in other things , disdain not to learn of me the truth 〈◊〉 this subject , i doubt not , but if you had first read my book , ●ur own book had been more perfect , suffer not a witch to 〈◊〉 ; prestigiatricem , a jugling person , that worketh false miracles to seduce the people to idolatry , exod. 22.18 . io●is destroying of witches , 2 king. 23 , 24. what was it but ●●lling down the idols , with their adjuncts , oraclers , and ●uth-sayers , that were the idol priests that seduced the peo●●e ? examine the places which are your own quotations , 〈◊〉 sir , i intreat you , in christs name , that as you have ●●en fervent for gods cause with apollos , act. 18.25 . so learn 〈◊〉 me the way of god more perfectly , as he did of the di●iples , vers . 26. fare-well sir , the spirit of god be your fa●●iliar spirit to guide you in the truth : non qui● ? sed quid ? master ciffard answered . there is yet another book come to my hand written by mr. george giffard , an able minister of gods word in maldon , which because the common way of some mans arguing is by questioning , what say you to this ? and what say you to that author ? therefore i will give a brief description of his tenents , which are chiefly three ; the first is , that a vvitch can not by a familiar , or by any craft , any way hurt , or weaken the life , health , or estate of any man , by bewitching with disease , or infirmity , either man or beast , or hurting his goods ; and this he proveth plainly by scripture , and reason . as i have also done in my second book of this discourse . the second tenent is , that vvitches have imps and familiars . the third tenent is , that these familiars do nothing really , but only do deceive the vvitch , by making her beleeve they do that which cometh to pass upon man or beast by divine providence ; but for these two last tenents he doth not prove by scripture as he did the first , nor yet affirm for truth , but only being overcome by the strength of common report , grounded upon the confession of such as have been executed , he only yeeldeth to those strong delusions which have deceived many , hypothetically arguing , if witches have such imps or familiars , they are only deceived by them ; but herein is he not confident , and therefore these two last tenents being not confirmed by him do confirm nothing , and for the first of the two , that vvitches have imps , is susficiently disproved in my second book , and that all their confessions are no argument ; then for the last tenent , having reference to the first , it is in like manner nullified , for if they have no imps , nor no familiar , then they are not deceived by them , nor do beleeve or confess any such thing , wherein they seem to him to be deceived , any further than confession is wrung from them ▪ by them who are the deceivers of themselves and others , by the deceiver of the vvorld , that dwelleth in them , except sometimes by the depth of melancholly , or distem●ered brain , as i have formerly demonstrated in my second book , and therefore need no further answer . so much for this author who i beleeve had more of the spirit of truth in him than many of his profession . now for all that have written in that kinde , i summon all vvitch-mongers to shew me in the old or new testament , which are given as a rule of truth , the least inference of any such doctrin as is delivered by them . also , i desire any man of right understanding , to compare them with the scriptures , and so compare also this my book with the scriptures , and to see which of them is most consonant with the scriptures , and which is most dissonant from the scriptures , and so to try them by gods touch-stone of truth . the conclusion . to conclude , you that are convicted of your errors , and yet do make a light matter of it , and lay it not to heart , was cain and ahab accursed for murthering of each of them one man , and do yee make it a light matter to have murthered thousands by your ignorant doctrin ? vvhat will it avail at the latter day , that yee have preached , and prayed , and spread forth your hands , and made great stir in pretence of religion ? if christ shall say , depart from me yee workers of iniquity , and sh●dders of innocent bloud ? if thousands that are wrongfully slain shall rise up in judgement against you , if it shall be said to many ministers , and preachers of the vvord , in that yee have not taught against these abominations , yee are partakers in them . causes of upholding the damnable doctrin of witches power . if i did not aime at brevity , i might enlarge this volume upon these particulars following , which i will only name and leave them , being the causes of upholding the opinion of witches power . 1 some ministers for want of due examining of the scriptures , have taught in the pulpits unwarily , and inconsiderately , the doctrin of witches power , as also some have published their works in print . 2 many ministers although they are of the contrary opinion , yet have neglected to beat down the common phantastical conceit of people concerning witches power . 3 the common hatred that all men do bear to a witch , so that if any poor creature hath the report of being a witch , they joyn their hand with the rest in persecuting , blindly , without due consideration . 4 the false reports that are commonly raised in that kinde concerning witches , whereby men lead one another like wandring lost sheep , to beleeve lyes ; it is certain it was done in such a place , i have credibly heard it . 5 vain credulity , which all men are naturally prone unto ever since adams fall , that is a vice whereby men are subject to beleeve every lying report , being the ground of infidelity ; credula mens hominis , & erectae fabulis aures . 6 infidelity , or not beleeving the scriptures to be the only perfect rule of righteousness , and touch-stone of truth . 7 ignorance of the scriptures , either by wresting them , or by neglecting to search them , or want of being able to read them , or wh●n they are read , want of ability to understand them ; all such men may be led away with any opinion . 8 generality of opinion maketh weak people , and ignorant to argue , sure it is safest to say , and think as others do . 9 obstinacy in opinion in such as have some weak knowledge , let such be beaten from one argument they will fly to another , and beat them from all arguments , yet at last th●y will still hold their opinion . 10 melancholly , which frameth much representation in the minde of any terrible report or doctrin ( though it bee groundless and false ) and causeth it to take great impression in the deluded understanding . 11 timerousness , whereby men like little children , and women especially , are afraid of every idle fantastical report that they hear of witches power , especially if they be alone in the dark . 12 crackt phantasie , whereby many a man or woman , specially in sickness have strange apparitions either in bed , or abroad , which they report to silly people , and are beleeved , whereas it is nothing but their broken and hurt fancy , occasioned in some by sickness or distemper , in some by much drunkenness , in some by a blow on the head , and in scholars sometimes by over-much study , whereby they presently conceit , and are judged by others to be bewitched , or at least to be pursued by a witch , or by a witches imps , and judge so themselves . 13 people that are handled by strange diseases , as children in convulsion fits , or women in fits of the mother , and the like , are by ignorant beholders ; and sometimes by ignorant physitians said to be bewitched , as were frogmortens children said to be falsely . 14 old wives fables , who sit talking , and chatting of many false old stories of witches , and fairies , and robin good-fellow , and walking spirits , and the dead walking again ; all which lying fancies people are more naturally inclined to listen after than to the scriptures . 15 another abominable cause is the suffering of impostors to live , such as silly people call cunning men , who will undertake to tell them who hath bewitched them , who , and which of their neighbours it was , by the delusions of such impostors , many poor innocent people are branded with a report of being witches , by reason of which report coming first from a witch , they are in process of time suspected , accused , arreigned , and hanged . a reference to mr. scots treatise of spirits , and also the opinion of luther concerning devils . i might further enlarge this volume with a treatise of spirits , or the nature of devils , concerning which people have much abused themselves for want of knowledge in the scriptures , but for brevity i refer the reader to mr. scot , who hath excellently written in the latter end of his discovery of witchcraft , a discourse called , a treatise of spirits ; also i thought good to adde in brief the words of luther concerning devils , which are these ; de phreneticis sic sentio , omnes moriones & qui usu rat●on●s privantur à daemonibus vexari , non quod ideo damnati sunt , sed quod variis modis satan homines tentat , alios gravius , alios lenius , alios longius , quod medici multa ajusmodi tribuunt naturalibus causis , & remediis aliquando mitigant , fit quod ignorant quanta sit potentia & jus daemonum . christ us non dubitat , curvam illam anum in evangelio , vinctam a satana dicere ; & petrus actorum decimo , oppressos a diabolo dicit , quos christ us sanarat , ita etiam multos surdos , claudos malitia satanae tales esse , deo tamen premittente ; denique pestes , febres , atque alios graves morbos opera daemoniorum esse , qui & tempestates incendia frugum calamitates operantur vere affirmamus ; summa mali sunt angeli , quid mi●um , si omnia faciunt mala humano generi noxia & pericula intentent , quatinus deus premittit ; etiamsi plurima talia herbis , & aliis remediis naturalibus curari possunt , volente deo , & miserente nostri , exemplum iobi endicat , quae passus sit a satana , quae medicus omnia naturaliter fieri , & curari assereret ; sciendum est igitur phreneticos a satana tentari saltem temporaliter , an satan non faceret phreneticos ? qui corda replet fornicatione , coede , rapinae , & omnibus pravis affectibus ; summa , satan proprior nobis est quam ullus credere possit , cum sanctissimis sit propinquissimus adeo , ut ipsum paulum colaphizare & christum vehere possit quorsum libet . these are the words of luther , and where he saith at the last , that the devil could carry christ whither he listed , it is his errour , for the devil did not carry him at all , but led him by temptation , as appeareth , luke 4. and as i have more at large written in my second book , in my answer to the sixth objection , if you look back to it ; yet from this brief discourse of luther may be observed , that the devil may be said to be an instrument in all diseases , crosses , and calamities , as luther proveth by the story of iob , and the saying of christ concerning the woman , luke 13.11.16 . and as is expressed , 2 thess. 2.18 . luke 11.14 . but yet it must necessarily be true that the devil is gods instrument in all these afflictions , as iob acknowledgeth in all his afflictions , ascribing all to god , chap. 1.22.2.10.9.34 . and god claimeth these things as his own prerogatives , lev. 26. deut. 32.39 . from all which it is fully concluded , that the devil is only gods instrument to afflict and tempt the righteous , to afflict , tempt , and torment the wicked , and in all this doth nothing but by gods peculiar dispensation , not by a bare permission , nor by the appointment of a vvitch ; whatsoever some have written more concerning the nature of devils , as that there are incubus , and succubus , the he devil , and the shee devil , that the devil maketh a league with vvitches , and that the devil is the vvitches instrument as well as gods , and that by gods permission ; that the devil walketh in church-yards and near sepulchers , and in desolate places ; that he is black , that he assumeth a corporal shape , that hee hath a cloven foot , that he walketh in the dark nights , that he sometime roareth , and maketh a fearful noyse , that he useth to scare people in vvoods and fields , that there are fiery , aiery , earthy , and watery devils , that there are degrees , orders , and supremacies among devils , that some are greater in power than others ; these are all dissonant to scripture , and are only the vain fancies of men , who delight to fill the world with fables . and whereas some do argue from matthew 12.24 that some devils are greater in power than others , and also in degree and superiority , because beelzebub is there called , the prince of devils , it is to be understood that the pharisees called him the prince of devils , because baal-zebub was the chief idol by which the israelites had been defiled sometimes , and was by them called therefore , the chief devil , or the prince of devils , and was called by them beelzebub , by an antithisis , putting e for a , which idol was spoken of , 1 kings , 1.2 . and beza and tremellius do both agree in that exposition , that it is meant of baalzebub , if we look their notes upon matthew 10.25 . and beelzebub may bee interpreted , the prince of flies , not because devils are flies ( as some imagine in the story of francis spirah ) but because his temple was pestered with flies , through the smell of the abundance of flesh that was there spent daily , and also because the country being much troubled with flies , the people used to seek to that idol for help against that annoyance of fries , saith beza . lucifer is also by some thought to be the chief among devils , and that when he fell , all his angels fell with him , from that place in isa. 14.12 , 13 , 14 , 15. but that is only an allegorical exposition of the fall and exile of nebuchadnezzar , who is there metaphorically called lucifer , because of his pride , in exalting himself as farre above others in his own thought , as the bright morning star exceedeth other stars . he that would read these things more at large handled , may read mr. scot aforesaid , as also a little book , called , the deacon of spirits . an instruction for lawyers . you that are learned in the laws of the land , are commonly found to be the most able and worthy to be judges of the people , and these laws which are the rule of justice , are concluded by you , all to be exceeding good laws ; and therefore it must needs follow that such opinions as do make these laws of no validity are absurd opinions , therefore i am bold to state two questions , or cases , and leave them to your wisdoms . i. a man is found dead in the fields , who a little before went out well ; another man being his adversary is questioned for his life , as being suspected to have murthered him ; this man proving that he was a hundred , or two hundred miles from the place where and when the man dyed , is quit by the law. i demand then , what justice is in that law that quiteth him , if he might send the devil , or leave order with the devil or with his imps , to witch him to death at that time ? ii. two men strive together , one overcometh and beateth the other , who presently sickneth , and within three days dyeth ; the other is questioned by the law for his life ; what justice were in this law , if an old witch hating one , or both of them , and seeing opportunity should have power to witch the one to death , that so she might cause the other to be hanged for him ? finis . the mystery of witch-craft discouering, the truth, nature, occasions, growth and power thereof. together with the detection and punishment of the same. as also, the seuerall stratagems of sathan, ensnaring the poore soule by this desperate practize of annoying the bodie: with the seuerall vses therof to the church of christ. very necessary for the redeeming of these atheisticall and secure times. by thomas cooper. cooper, thomas, fl. 1626. 1617 approx. 424 kb of xml-encoded text transcribed from 201 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-11 (eebo-tcp phase 1). a19295 stc 5701 estc s108665 99844322 99844322 9123 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a19295) transcribed from: (early english books online ; image set 9123) images scanned from microfilm: (early english books, 1475-1640 ; 1133:04) the mystery of witch-craft discouering, the truth, nature, occasions, growth and power thereof. together with the detection and punishment of the same. as also, the seuerall stratagems of sathan, ensnaring the poore soule by this desperate practize of annoying the bodie: with the seuerall vses therof to the church of christ. very necessary for the redeeming of these atheisticall and secure times. by thomas cooper. cooper, thomas, fl. 1626. 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overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng witchcraft -early works to 1800. 2004-08 tcp assigned for keying and markup 2004-08 apex covantage keyed and coded from proquest page images 2004-09 jonathan blaney sampled and proofread 2004-09 jonathan blaney text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion the mystery of witch-craft . discouering , the truth , nature , occasions , growth and power therof . together with the detection and punishment of the same . as also , the seuerall stratagems of sathan , ensnaring the poore soule by this desperate practize of annoying the bodie : with the seuerall vses thereof to the church of christ. very necessary for the redeeming of these atheisticall and secure times . by thomas cooper . london , printed by nicholas okes. 1617. to the right worshipfull , the maior and corporation of the ancient citie of chester ; the worthy iustices of peace , of that countie palatine ; grace and peace from god the father through our lord iesvs christ be multiplied . diuerse , and verie weighty haue been the motiues ( right worshipfull ) to induce mee to the dedication of these my labors in this kinde vnto your worships . the first is , because my first calling from the vniuersitie , to employ my ministerie for the edification of the saints , was by the gouernors of your famous citie , to succeed that painefull and profitable teacher maister harrison , who was thence called by the kings most excellent maiestie , to be one of the sixe teachers to those barren and needefull places of the country of lancashire . and therefore , hauing both kind intertainment among you ; and by some of you beeing furthered to a more setled pastorall charge in that countie , i could not but leaue some memoriall of my thankefulnesse vnto you herein . secondly , my free admission to that pastorall charge , together with the singular prouidence of god , in directing my ministerie for the informing and reforming of that ignorant people , who neuer before enioyed any constant ministerie , as also his admirable protection and deliuerance of me from vnreasonable men , that vsed all their force and cunning to hinder the proceedings of the gospel of christ. as these are specially , which i can neuer sufficiently remember and glorifie almighty god for , so haue i thought it good to leaue this testimonie vnto you of my thankefull remembrance hereof ; who were , many of you , acquaynted with the good hand of my god vpon me in this behalfe ; especially seeing by an especiall occasion at the north-wich , by a child afflicted by the power of sathan , and ( as it was conceiued ) through the confederacie of some witches thereabout . it pleased the lord to minister some experience vnto mee , both of sathans methods and stratagems in deceiuing vnstable soules , and also of the power of god confounding the wisedome of the world , and taking them in their owne craftinesse , did i not then vow to communicate my experience for the good of the church ? and hath not the lord giuen this gracious occasion thereunto ? and shall not this mercie of my god bee had in euerlasting remembrance , that whereas i come from the vniuersitie , although furnished happily with some outward helpes , and not without some true desire of sauing soules . it pleased god to turne the oppositions of satan , & contradictions of men to the bettering of my knowledge , and quickening of my zeale for the common good , though in great weaknesse and corruption : shal not this be a perpetuall memoriall of my thankfulnes to those worthie magistrates , m. warbarton of arly , m. marburie of the meare , & others of that parish , to quicken and incourage them in their zeale and loue vnto the gospel ? and seeing it pleased god lately to call mee againe into those parts , & to employ me by means of some other worthies in that shire in this special argument of the discouery of this mysterie of witch-craft ; could i doe lesse then satisfie their iust desires heerein ? and are not they fittest to haue some of the fruite ( whatsoeuer it is ) of my labors and obseruations heerein , who were speciall occasions and furtherers thereof . these are some of the motiues ( right worshipfull ) which haue preuailed with mee at this time , hauing now leasure and opportunitie ( by gods mercie ) to publish my poore endeuours in this kinde , and so to dedicate the same vnto your worships . for other speciall reasons indearing me hereunto , i referre your worshippes vnto the first chapter of the treatise ensuing . beseeching you not to stay in the porch and entrance , but to take the pains to view the whole inward buildings , and furniture of the house . and if you finde any thing therein to informe your consciences in the truth of this doctrine . let it be a preseruatiue against the secret atheisme that fretteth like a gangrene , and threatneth to care out the life and power of religion , and to direct your iudgements in the sifting and punishment of this mischiefe . if you finde the subtilties of sathan any whit herein discouered , who in the afflictions of the bodie hunts after the destruction of the soule , and by this tampering with witches , to afflict the outward man seekes to enthrone himselfe in the heart and conscience aboue all that is called god : let this also be a means for the better securitie of your soules , in the discouerie of the good witches , and renouncing their dangerous helpes : let it prouoke you in generall , as you are taught heereafter to labour by all meanes the planting and the countenancing of a setled and powerful ministery among you , that thereby satan may fall like lightning , his power and policies may be discouered and confounded . for the effecting whereof as my heartie prayers vnto the almightie shal be daily made manifest at the throne of grace for you and yours : so i doe most heartily commend you all vnto his gracious protection in his sonne christ iesu. in whom i rest your worships euer bounden , tho. cooper . the particular contents . this treatise is digested into three bookes . in the former whereof is contained . first , the occasion and scope of this discourse . in sect. 1. pag. 1. and therein prooued that this doctrine of witch-craft is necessarie to be prosecuted and obserued in these dayes . sect. 2. pag. 16. chap. 1. secondly , it is proued that there haue beene , are , and shall be witches to the worlds end : both by sound testimonie , 1. from the word , p. 25. 2. from antiquitie , p. 26. 3. from pregnant reasons , p. 27. and so such obiections answred , as seeme to contradict this truth , page 35. chap. 2. thirdly it is declared ; what witchcraft properly is : where both the nature , causes , and effectes are briefely opened and applied , page 47. wherein is set downe , both that sat●… 1. can worke wonders , p. 52. at also 2. the difference betweene true miracles , and satans wonderfull workes , p. 54. 3. and so the diuers kinds of these wonders are discoursed , page 55. 4. together with the intent , how farre , and in what cases , satan can effect them , page 55 , 56. chap. 3. fourthly , is layde open the policie of satan , in drawing and vniting ignorant and vnstable soules to this art. where first ; the occasions are discouered , page 57. 2. hereupon the manner of satans working and enueigling to this trade , page 58. 3. and of his seuerall impostures , and treacheries therein , against the poore soule . p. 61. 4. and so of the entring his nouices into this schoole : with the vse thereof , page 62. 5. it is further manifested by what meanes satan now confirmeth , and detaineth his proselites in this mystery : where 1. of the couenant , which passeth betweene the witch and satan to this end : and here first prooued that there is such a couenant , p. 65. 2. of the nature and 〈◊〉 all bond of the couenant is set downe . 3. the diuers kindes of the couenants are discryed , and so the policie of satan therein further opened , p. 68. 4. the ground of the couenant is searched , and therein sathans policie also detected , p. 69. & 70. with the vses thereof , p. 72. 5. the partes of this couenant distinguished . 1. what satan bindes himselfe to doe for the witch , p. 78. 2. wherein the witch is bound to the diuell , p. 86. and the seuerall sleights of satan , in each coniectured . p. 87. chap. 5. sixtly , is declared what ceremonies sathan doth accompanie this couenant withall : the better to detaine and hold his vassals to the performance thereof : whereof the secret marke of the witch , p. 88. 2. of conuenting them into the church page 90. and there : first . to renounce their baptisme , p. 91. 2. to offer vp their blood in sacrifice to the diuell . 3. of kissing satans backe parts . 4. of carnall societie by satan , with witches , together with the speciall sleights of satan therein , p. 92. and the vse thereof , page 94. chap. 6. seuenthly , diuers other meanes a●… layd downe , whereby satan confirmes his proselites , as cap. 7. page 124. diuers kinds of witch-craft are opened , both 1. that which consists in diuination ; wherein first is shawed , p. 128. that satan can foretell in some measure things to come . p. 129. 2. how farre he may proceed therein , page 131. wherrin is layd downe the difference betweene diuine and satanicall predictions , page 132. 3. the diuers meanes are discouered ▪ whereby satan foretells things to come ; as , by true creatures . as 1. flight of birds . page 136. 2. the intrals of beasts , ibid. 3. the obseruation of the starres , and heauenly bodies condemned , p. 137. with answere to obiections to astrologie , page 138. 4. dreames . 5. lots . wherein is set downe the right vse of these things , namely how the doctrine of the starres is to be vsed . what dreames are to bee heeded , page 144. and so the difference between diuine , and other dreames manifested , p. 135. as also how lots are to be vsed ; and heerein the peruerse abuse of these things discouered , and reiected , p. 149. secondly , it is declared how satan deceiues , and foretels things to come by forged mednes : as , answering in the shape of a dead body , p. 151. 2. where it is prooued particularly : that the resemblance appearing to saul was not true samuel but satan in his likenes . p. 152. thirdly , it is prooued that satan also vseth to foretell things to come without meanes , and that either by reall possessing of the soules & bodyes of men , p. 155. or else by obsession , and inspiring them with his euill counsels . where particularly is declared the differences betweene satanicall reuelations , exthusiasmes , and ▪ those true and heauenly reuelations wherewith the true prophets of god were furnished : to declare the will of the lord in extraordinarie times and occasions ▪ page 156. and so the vse thereof commended to the church of christ iesus . cha . 8. it yeeldeth further to declare another kinde of witch-craft , which consists in operation . p. 157. and heere first of working wonders by charmes , that it is vnlawfull . where are answered diuers obiections seeming to iustifie them , and so all sortes of charmes condemned , page 158. &c. either by words sacred or prophane , page , 160. or by making of characters . p. 167. images . circles . vsing of amulets . scratching of the witch . exorcismes . pictures of waxe , &c. together with the vse thereof to the church of god , page 169. secondly , it is declared ; that strange things are done by iugling , and deceiuing of the senses , page 171. wherein first , the manner thereof is set downe , page 172. 2. reasons answered for the lawfulnesse thereof , page 173. 3. it is prooued that this is plaine sorcerie ; and that the sorcerers of egypt were but plaine iuglers , page 174. and so 1 application hereof made to the church of christ. chap. 8. 109. out of these groundes thus soundly layd , it is further considered : who is the practiser of this art. namely the witch . where first , a witch is discribed and liuely painted out vnto vs , in her seuerall lineaments and true proportion : page 117. secondly , it is prooued , that men as well as women , are practioners therein . page 180. thirdly , and the policie of sathan discouered in bayting these diuers sects , with fit meanes to ensnare them with this dangerous hooke , page 181 according , both to the diuersitie of times , and estates of the church : page 183. and also , sutable to the seuerall conditions and qualities of nature , p. 184. and so it is further manifested , that antichrist hath especially entertayned and aduaunced this diuellish art , as an especiall meanes to attaine and maintaine his visible monarchie : page 193 194. , &c. and here is also resolued , what especiall places witches doe most haunt together . with the vse thereof , page 199. & 200. chap. 9. it being apparant what a witch is , it is now further discouered , how many kindes of witches there are , p. 203. and heere first of the bad witch : page 206. 2. of the meanes whereby she executes her mischiefe , namely cursing : and so , 3. satans policies herein : page 208. 209. secondly , of the good witch : first , of her nature and condition , p. 211. 2 that her skill in helping is no speciall gift of god : but attained by the assistance of the deuill . p. 213. 3 of the meanes whereby shee binds to be helpfull . namely , the beliefe of men , and here , page 218. whether they can help● any that doth not beleeue : page 219. 220. whether the good witch can hurt : and the hurting witch can help ? where the admirable wisedome and iustice of god is declared , page 224. and so it is approoued that the good witch is farre more daungerous then the bad : p. 232. and thereupon aduice giuen for her auoydance and apprehension especially , and this in the 10. chap. and thus endeth the first book , contayning the truth , nature , and kinds of witch-craft ; together with the proper subiect of this art : and so of her entrance , confirmation , and practise therein , as also the seuerall kinds and dangers of them . the second booke , proceedeth to their detection , and conuiction : and to this ende . first , setteth downe the power and efficacie of witch-craft . whereby they execute their feates , and seuerall mischiefes , and so drawe themselues , yet more palpably within the compasse of authoritie . and heere first it is shewed wherein the power of witches is restrayned , page 230. and here it is enquired , whether the witch haue power to afflict the childe of god , and how farre : with the vses thereof ? page 248. how in these kindes of afflictions the elect differ from the wicked , page 253. secondly , is declared , wherein the witches power is apparant : and heere . first , of the actions concerning their owne persons , p. 257. secondly , of their actions towards others , p. 258. and so the policie of satan is discouered , in executing and conuaying of this power . 1 by naturall medecines , page 262 2 by prayers , and good councells : page 263. 3 by shrowding it vnder naturall diseases , and mixing it therewith . 4 and of his notable sleights , and daungerous snares therein , page 265. and all this chap 1. secondly is discoursed that witches ought to be detected . and to this end . first , the admirable wisedome and iustice of god is discouered , in making them instruments of their owne confusion page 270. secondly , two principall meanes are layde downe for their discouerie : namely , examination ; and conuiction . and heere . first , are commended diuers waighty presumptions , tending probably to detect the witch . p. 274. 2 , diuers manifest proofes are added , tending to the conuiction of the same , page 277. and so false meanes of detection being reiected , and some doubts answered concerning the same : vse is made thereof to the church of god. and this is in the second chap. thirdy are discouered the remedies against witch-craft . whereof the principall is , the execution of authoritie , in cutting of the offenders , both for the practizing of their mischieifes : and also : for release from the same , p. 280. and here first is prooued , that these mischiefes may bee preuented : page 282. 2. the meanes of preuention are layd downe . and these first preseruatiue , both , first , such as concerne the persons of men , page 284. and 2. such as concerne their habitations , page 289. secondly , to these are added , restoratiue remedies : and these : either generall , to dissolue the works of satan , p. 293. or else : speciall respecting priuate persons , page 295. and this chap. 3. the true remedies beeing thus discoursed : examination is further made of such counterfaite and vnlawfull meanes , as are vsed to the discouerie of witches . and here first of the gift of miracles which is prooued , now to bee ceased , and needlesse heereto , and therefore falsly arrogated , and wickedly forged to the same : where obiections are answered , and the truth cleered , that these are but lying wonders accomplished by the power of satan , page . 297. as appeareth by the means whereby they are wrought : namely ; first , the name of iesus , which is not effectuall by diuine power to any such ends , p. 302. secondly , the reliques of saintes , page 304. thirdly , the signe of the crosse : page 305. fourthly , vse of holy water , salt , images , agnus dei , graines , &c. p. 306 5. exorcismes , and here it is resolued whether it be lawfull to relieue a witch , and how farre it may be done . p. 307. and this in the 4. cap. fiftly is proposed and prosecuted a principall remedie against witch-craft : namely , execution of iustice : and heere likewise , first is propounded the iust punishment belonging to this sinne : that witches by the lawe of god are to die the death , where both obiections are answered . page 313. and the equitie of gods lawe cleared and maintained . chap. 5. lastly , by way of conclusion , are layd open the seuerall vses of this doctrine of witch-craft for the further edification of the church of god. heere beginneth the third booke . these are , first of reproofe , and that 1 of the atheisme of these times , sect . 1. page 320. 2 for contempt of the word . page 322. sect . 2. 3 the idolatrie and false worship of this present age is iustly taxed and conuinced . page 324. sect . 3. 4 as also the grosse profanenesse and generall rebellions of the present generation . page 325. sect . 4. 5 lastly , it is a manifest conuiction of that damnable hypocrisie , and accursed dissimulation that raignes in this present age . sect . 5. chap. 1. page 327. a second generall vse is for instruction : and that , first , teaching how to auoyde and remedie the causes of witch-craft . which are , first , that grosse and wilfull ignorance that swarmes in the land , where is prooued , first , that this is a maine cause of witch-craft . page 329. 2 how this is to be remedied . page 330. chap. 2. a second cause of witch-craft , is infidelitie . 1 this is prooued by many circumstances . page 331. 2 the meanes laid downe how to remedie this euill . page 332 chap. 3. a third cause of witch-craft , is malice , declared by many pregnant reasons . page 334. 2 and the particular meanes layd downe to preuent and remedie this mischiefe . page 335. chap. 4. a fourth cause of witch-craft is couetousnesse , as appeareth : 1 by many liuely euidences . p. 337 and so we are directed how to remedy this great sinne . page 338. a fift cause of witch-craft , is curiositie , heere , 1 the reasons hereof are discouered . page 339. 2 and the way declared how to meet with this sinne . page 341. chap. 6. the sixt and principall cause of this iudgement of witch-craft is pride . as appeareth , 1 by diuerse pregnant euidences heereof . page 342 : and so , 2 we are informed how to encounter this mischiefe . p. 344. cha . 7. a second generall instruction is to teach vs heereby the truth of our naturall condition , that we are the very slaues of sathan , and vessels of wrath . page 346 chap. 8. a third generall instruction heere is , to teach vs how wee may be freed from this naturall bondage , what is the principall meanes heereunto . page 347. chap. 9. a fifth generall iustruction , is to teach vs a conscionable and sincere vse of all other meanes of our saluation , as of prayer , sacraments , and both concerning preachers and people . page 351. chap. 11. a sixt generall instruction , is to prouoke vs to sinceritie and power of religion in all our wayes . page 352. chap. 12. page 352. aseuenth generall instruction , is to informe vs in the sleights and cunning of sathan , that so we may not be ignorant of his dangerous snares . chap. 13. page 353. eightly , heere is matter of instruction , both for the particular triall of our owne estates page 354. as also for the discerning of the true church of god militant heere on earth . chap. 14. page 357. ninthly , wee are heere instructed . both how to behaue our selues in generall vnder the crosse , especially how to carrie our selues in this affliction of witc-craft . chap. 15. page 356. as also how to preuent such snares as are in this practise of witch-craft , most cunningly layd to intangle and drawe vs to the liking and entertainement thereof . page 357. chap. 16. a third generall vse , is for consalation , and that many wayes : and that generally , 1 to comfort the church of god , in regard of the grieuous iudgement of witch craft : 360. chap. 17. 2 to comfort in particular such as are afflicted with this iudgement . page 361. chap. 18. the conclusion of the whole . errata . pa. 25. l. 17. for bad reade good 26. li. 2. for preached reade practised 27. lin . 17. for hurt reade helpe 37. li. 6. for witches reade workes 57. lin . 8. for imitate reade initiate 69. lin . 4. for promise reade procure 100. l. 26. for match reade marke 125. li. 13. mischiefe reade mistresse 164. li. 21. sometimes reade societies . 160. li. 18. for serue reade some 292. li. 18. for runne reade a rule 302. li. 8. primitiues reade prime times 339. li. 13. deliuered reade diuerted 341. lin . 14. for with reade within . 344. lin . 27. for end reade euill . the mysterie of witchcraft discouered . the first booke . chap. i. of the occasions and scope of this treatise ; wherein is especially proued that this doctrine of witch-craft is very necessary to bee handled and prosecuted in these daies . diverse haue beene the motiues and occasions which haue lead mee to treatise of this subiect at this time . some more generall , concerning the diseases of the time. others speciall , concerning my selfe . the generall are : because the wise and glorious god by his speciall prouidence in these daies , requireth an especiall account of our faith in this truth : and that in these respects . first , that we should in thankefulnesse , acknowledge his great power and mercy , that hath so honoured and iustified the reuelation of the glorious gospell of his sonne iesus , by which this mysterie of satan which in former ages hath beene either smothered , or peruerted , to the further erecting and maintaining of the kingdome of darknesse ; is now gratiously and cleerely , not onely discouered , but further also reformed to the true vse thereof , and so wee rightly enformed how to deale therein : and so by the power of god , the magistrate enabled to take such course therein , as may best serue to the demolishing of the kingdome of anti-christ . secondly , seeing the power of the gospell is thus able to discouer and confound the kingdom of satan , may not this condemne our vnprofitable receiuing thereof , who still maske it in our sinnes , and will not come out of them , whereas the very deuils giue testimony thereunto ? if they beleeue and tremble , if they cannot endure the glorious light of the gospell , if they forsake their holds , and confound their proselites , being forced to discouer them by the power of the word , and so to be the executioners of gods righteous iudgements against them ; shall not this bee our condemnation , that though light bee come into the world , yet still wee loue the darkenesse more then the light ? wee lesse obey the gospell then the deuils do ; wee angels in name , are lesse affected then these infernall spirits ; wee spurne against authoritie , when these are controuled by it ; wee continue in our sinnes , when these are cut off by the magistrate ; wee iustifie sinne , when these discouer and vnfold it ? surely seeing god is glorifyed in confessing of our sinnes , shall not the deuils rise vp in iudgement against vs ? may not they teach vs to yeeld more obedience to the gospell ? and seeing , for our disobedience to the truth , it hath pleased the lord to giue vs vp in his iustice to strong delusions ; either , to rest in the forme of religion denying the power thereof , or else , to runne backe to aegypt againe : euen to loath this heauenly manna , and so to doate vpon the fitches and onions , yea the garbidge and very deepenesse of antichrist , exalting him aboue all that is called god , in seeking for helpe vnto blessers , and good witches , as wee call them , who being commonly ignorant , prophane , and superstitious , proue verie dangerous instruments for the restoring and encrease of the kingdome of antichrist . as both colouring their diabolicall practise vnder pretence of holy prayers and naturall meanes , and thereby aduancing that lip-labour and formall deuotion , the very life of popery . as also by their pretence of great charitie in relieuing so many infirmities , iustifying that false fire of popish loue , and fained miracles : but especially nuzeling the people in ignorance by their example and corrupt practise , and seducing them from the light of the gospell , and such holy meanes as therein are offered for their reliefe , to most indirect and desperate remedies , as to enthrall their soules to hell for euer , that the poore carkase may haue present case : as requiring trust and confidence to bee reposed in them , and so excluding vtterly from christ , and so from saluation . seeing ( i say ) these blessers are highly esteemed of in these daies , as being dangerous factors for anti-christs kingdome : ought not euery true member of christ to see this plague , to giue warning of it , that so their bloud may not bee required at his hands ? and hath the glorious lord beene without witnesses in these daies to discouer the practises of anti-christ , his creepings in againe , and that by these meanes of sorceries and enchantments ? surely , the name of his maiestie bee blessed for euer , that hath raised vp euen a cloud of witnesses in these declining daies ; as to contest against anti-christ , and his hellish monarchie , so withall to discrie his deepenesse in these his deuilish instruments , and therefore especially to detect and confound the same . consider , i pray you , with mee the wisedome of our god , and let vs magnifie his name together . hath hee not ordained the magistrate and the minister for the seasonable ouerthrow of anti-christs kingdome ? and hath hee not very meruailously disposed in these times , that as anti-christ hath renued his hopes by these and other desperate engines of his spirituall warfare , so he hath beene confronted by gods powerfull ordinances ? as the magistrate not onely in making seuere lawes against the encrease of his kingdome , but further also by his happie pen , cutting down his vsurped authoritie to the very roote ; and further also discouering and confounding this mysterie of witch-craft , as being a maine proppe and hope for the vpholding and continuance thereof . and concerning the ministers of the gospell , haue not these in their places , as they haue the more in generall beene zealous against antichrist kingdome , as they haue more discerned the mysterie and marke of the beast , so they haue beene more quick-sighted to discerne him in this policie of witch-craft , and so haue more earnestly laboured against the same ? and shall i hold my peace in this day of good-tydings ? shall i not also bring my fagot to the burning of these witches , and so to further the destroying of the kingdome of antichrist . hath not the lord enabled mee to discouer the practise of antichrist in that hellish plot of the gunpowder-treason ? hath hee not preserued mee gratiously from many such diuelish practises of these antichristian instruments , not onely in keeping mee from seeking for their helpe , when my children were suspected to bee afflicted by them , that so my soule might bee endangered thereby : but especially in preseruing mee from many cursed snares which by these mischieuous instruments haue beene priuily laid for me , to the endangering of my life , and hinderance of the gospell ? surely were there no generall reasons to induce mee heerevnto , yet mine owne priuate respect , might well heerein prouoke mee to erect some such like altar in memoriall of gods mercies towards mee ; and to enable and aduise my brethren to keep themselues from witch-craft . must i not confesse , to the glory of my god , that as yonger studies are subiect to pride and curiositie , so curiositie , through pride , not contenting it selfe with common knowledge , is prouoked hereby to taste of the forbidden fruit , euen to di●e into secrets belonging onely vnto god , to foreknow things to come , and so to gaine some high and diuine esteeme in declaring of them ? and doth not art giue some colour and shew heerevnto ? as yeelding out of generall precedences of the coniunctions and motions of heauenly bodies , some probable coniectures concerning the motion & successe of these inferiour things ? and doth not satan most cunningly and dangerously shroud himselfe vnder this art ? as concluding particular certainties out of generall probabilities , and coniectures , which the curious student coueting after , as being ashamed to stagger in his skill ; while he cannot therefore finde this in his art , is therefore the-rather baited by satan to seeke this skill from him , who will not now faile to tender his helpe for the satisfying of proud curiositie , and that by such meanes as are not likely to bee refused . for whereas flesh and bloud would bee afraid to encounter satan in his owne likenesse at the first , vnlesse it were further deluded and hardned in the trade ; therefore behold the dangerous cunning of satan to entice these nouices to his lure , and that by the appearance of contrarie semblance . to this end he appeares first transformed into an angell of light , pretending his willing subiection to certaine idle and worthlesse characters and names of god , whereby he deceiues his nouices two waies . first , in making them beleeuethat this art is approued of god , in that it goes vnder his name . 2 that it is also performed by the power of god , as whose name is the ground of the charmes , and therefore shall haue good successe . 3 and that not onely in the thing attempted , but also to the party attempting the same , as hauing speciall fauor with god , hauing the lord ( as it were ) at his becke , being made of gods secret counsell , being as god , knowing things to come . for the further confirmation of this delusion , behold in this point another pollicie of satan ; that whereas man , through pride , desires soueraignety & dominion , therfore now ( in the second place ) satan offers himselfe vnto this nouice , as a slaue and vassaile , seeming to be commanded by him , whom he now labours to enthrall for euer , and therein notably gulling the ambitious spirit with this conceited emperie : what canst thou desire more then to preuaile with god , then to leade hell captiue in this triumphant manner , then by these meanes to preuaile with men ? thus are yong schollers puffed vp with knowledge , and the pride of knowledge exalts them aboue that which is meete , that so their fall may be more fearefull and irrecouerable . and was not my yonger studies subiect to this tentation ? surely blessed bee god in iesus christ that hath lent mee life to acknowledge his mercie in this behalfe ! was there not a time when i admired some in the vniuersitie fam●zed in that skill ? did not the lord so dispose of mee , that my chamber-fellow was exceedingly bewitched with these faire shewes , and hauing gotten diuers bookes to that end , was earnest in the pursuit of that glorie which might redound thereby ? did not wee communicate our studies together ? was not this skill proposed and canuased in common ? and did not the lord so arme his vnworthy seruant , that not onely the snare was gratiously espied ; but , by the great mercie of my god , the lord vsed mee as a meanes to diuert my chamber-fellow from these dangerous studies ? and shall not this mercie of our god bee had in euerlasting remembrance ? surely the mercies of god are euerlasting , worthie to bee sought out of all that feare him : how are they renued euery morning , so great is his faithfulnesse ? for did not my god exercise mee vsually with continuall buffetings of satan , that so i might be better enabled to discouer his sleights to others ? witnesse my diurnall records to this end , which if god continue life and health , may serue the common good. hath not the lord since , wheresoeuer it hath pleased him to pitch my tent , euen there to follow mee with this tentation , to bee assaulted with this pestilent-brood , and deuillish generation ? hath not hee vsed mee as an instrument , though most vnworthy , to comfort others according to the comforts that haue abounded vnto mee ? hath not my gracious god wonderfully deliuered mee from their cursed traines , and made mee able in some poore measure to declare his great mercies to the generations to come ? and haue i not often vowed to glorifie god in this behalfe ? haue not my meditations and experience beene faithfully stored vp to this end ? was i not purposed vpon a speciall occasion of the death of the ladie hales procured by witchcraft , to commend such obseruations to posteritie , but that the good knight her husband , for reuiuing and continuing of his griefe by that memoriall ouer-ruled that opportunity : but is not the lord mercifull to offer another seasonable and worthie occasion to pay my vowes ? surely , the lord bee blessed that awakens this secure age daily by renued tokens of his power and displeasure : and seeing wee will not obey his word , but reiect the power of it , vouchsafeth yet to preach vnto vs by his wonderfull workes . and seeing ordinary iudgements will not awaken vs ; euen from the belly of hell hee cries vnto vs , and sends forth his euill angels to vexe and torment vs. blessed bee his name that giues vs warning of the great and spirituall plague vpon our soules , by these torments vpon our bodies : that lets vs see the plague of grosse and palpable darkenesse threatned against vs by these common and fearefull delusions of the prince of darkenesse . doth not euery assise almost throughoutthe land , resound of the arraignement and conuiction of notorious witches ; either where grosse ignorance and popery most aboundeth , or where the truth of god is with-held , and prophaned , by vnrighteousnesse and hypocrisie ? can wee forget the late assise at lancaster , where no lesse then fifteene were endited , and twelue condemned of that horrible crime , a countrie abounding on that part thereof , with grosse ignorance and popery ? hath not cou●ntrie beene v●… haunted by these hellish so●… where it was confessed by o●… them , that no lesse then three-●… were of that confedracie ? and 〈◊〉 this a place famous for the 〈◊〉 and glorie of the holy mountai●… and was i not there enioyned 〈◊〉 a necessity to the discouerie of 〈◊〉 brood ? these are the occasions of 〈◊〉 ensuing treatise , this is the scope and end thereof . and is it not then a word in 〈◊〉 season for our present edification ? surely seeing the word and the sword do verie gratiously sort together , the one to authorize and confirme the other : seeing now the sword of the magistrate is seasonably brandished against these offenders : is not the word encouraged to iustifie that authoritie , which vsually is too fearefull and charitable in rooting out such euils ? ought not the word to encourage the sword to this glorious worke 〈◊〉 detecting and confounding the kingdome of darknesse , which especially preuailes by these deuillish charmes . and that not onely in the ignorant multitude , and wilfully seduced papist ; but euen in the carnall protestant , and grosse hypocrite , though they haue receiued the knowledge of the truth ; for do wee not generally detaine the truth of god in vnrighteousnesse , making a shew of religion and yet denying the power thereof ; making our belly our god , and the wedge of gold our hope , turning the graces of god vnto wantonnesse , and so giuing vp our members as weapons to the seruice of sin ; do thereby plainely discouer whose seruants wee are , euen the bondslaues of satan who ruleth in the children of disobedience ? and doth not the lord very wonderfully discouer our shifts , and confound our painted shewes , euen by these euill angels which hee sends amongst vs ? doth not our atheisme on the one side , convince our heartlesse and deceitfull worship , while wee plead for satan , and maintaine his kingdome concluding his preuailings to bee but counter●…tings ; his contracts with witches to bee but delusions , ascribing his power in afflicting , to naturall diseases . and yet doth not the lord on the other side reiect our confiden●● that so our owne tongues and waies may fall vpon vs ? for doe wee yet feare those withes , whom wee conclude to bee harmelesse , hurting rather by our infidelitie , then any power of satan , or in themselues ? do wee not close with them desperately , releeuing them with our almes , and so binding them by our charitie , and euen tying them by the teeth , that they may not hurt vs ? nay , though wee make profession to seeke to god alone in our troubles ; yet when it comes to the pinch , doe wee not runne vnto the deuill ? hath not the blesser , more proselites and patients then the physition ; yea then the conscionable preacher ? the lord giue vs vnderstanding in these things . where is our faith in god ? is there not a god in israel that wee must runne to beelzebub the prince of darkenesse for helpe ? nay where are our wits and common sence ? do wee say that witches haue no power to hurt by satan ; and yet doe wee runne to those for helpe ? which seeing they haue no calling from god , nor vse any such meanes as are warrantable by the word , it must needs follow that they proceed from the father of lies ; who then hurts most dangerously when hee pretends to helpe : and must needes hurt desperately when hee is exalted and adored aboue all that is called god , requiring that homage which is onely due vnto god. thus , though light bee come into the world , though it bee entertained for a season , yet men loue darknesse more then the light , because their workes are euill ; and so are iustly giuen vp for their disobedience to this strong delusion , euen to worship satan ; and so to become two-fold more the children of hell then they were before . and doth not their example harden the papist in their idolatry ? and yet surely the iustice of god doth still gloriously appeare in these children of wilfull ignorance that still stoppe their eaires against the voyce of the charmer , charme hee neuer so wiselie . that seeing they will not bee conuerted by that milde voyce from heauen , they may bee confounded by this fearefull voyce from hell : that they may now discerne their true estate to bee no better then the deuils slaues , led captiue by him at his will , by these good and bad witches : these hurters and helpers . as trusting to these for helpe for the body , and so renouncing the soueraigne and safe remedie of the light of the gospell for the saluation of soules . as , fearing the other more then the liuing god , and his vicegerent the magistrate ; and so by this slauish feare , as with a strong cord being faster bound vnder the power of darkenesse , binding hereby iniquitie as with cart-ropes , while they adde drunkennesse vnto thirst , confirming ignorance and infidelitie by this palpable idolatry in seeking helpe of satan : and so being confounded in their vaine confidence of will-worship vnto god : as now being iustly convinced to offer sacrifice to the deuill , might either by this shame bee brought to repentance , or else being made vtterly inexcusable , might so bee giuen ouer to the fearefull expectation of the vengeance to come . certainely , if these accursed people yet seeke for signes and shadowes to confirme them in their superstition or reforme them to the truth : haue they not a signe from heauen , euen the signe of the sonne of man , daily crucified vnto them in the powerfull preaching of the gospell ? and yet behold their fearefull obstinacie . doe they not still dote after stockes and stones ? doe they not runne from the liuing to the dead ? doe not they renue their idolatrous crosses , to encrease their stony hearts ? do they not say vnto the stockes thou art my sauiour , and to the stone thou hast redeemed mee ? oh adulterous and faithlesse generation , how long will they prouoke the lord ? shall not his iealousie burne like fire to consume them and all their stubble with vnquenchable torments . and seeing they boast that they haue made a couenant with hell , and are at an agreement with death , as pretending that by their keyes they haue the power to open and shut hell at their pleasure ; and yet intending , and discouering plainely heerein their horrible athiesme , that they haue made falsehood their refuge , and are hid vnder vanitie , making the pleasures of sinne , their chiefe god and happines , and resting in their visible monarchie , as their soueraigne and supreme kingdome a . hath not the lord mightily reiected their confidence by giuing them another signe euen from the bowels of the earth : by letting satan loose to torment and delude them , to vexe their bodies and yet also to deceiue their soules ? surely the iustice of god is admirable heerein to bee laid to heart of all those that doe hate the where , and desire her desolation , that so they may lift vp their heads because their saluation draweth neere ; in that they may discerne in this glasse of his prouidence , the confusion of anti-christs approachings : and so may take the oportunity , to hasten the same in their seuerall places and meanes which yet the lord in mercy affoords vnto them . and blessed bee god that giues some measure of wisedome to redeeme the time , and declare the wonders of the lord to the generation to come . shall not this make for the confirmation of our faith , that the lord will tread satan vtterly ynder our feete ? chap. ii. first prooueth that there are witches , and that 1 by testimonie from the word . 2 by testimony from all antiquitie . 3 by sound reason , and that drawne : first from the power , iustice and wisedome of the lord. secondly from the pride and policie of satan . thirdly from the damnable estate and desperate condition and corruption of man. secondly it reprooueth ; 1 those that impute this to melancholy . 2 the atheist that denies witchcraft . 3 that would haue all to be but illusion . 4 that iustifie bad witches . 5 and so answereth to all obiections that may bee iustly made against this doctrine . that there are witches ; first , this appeareth by the testimonie of the word , which witnesseth . 1 that there were such sorcerers that preached this skill , as 1. sam. 19. the witch of endor , & simon magus , acts 8. and pythonesse in the acts 19. &c. 2 the iudgements of god are denounced against such by the prophets , as esay 44. 25. & 47. 12. 3 the magistrates by seuere lawes interdicted the practize of witchcraft as saul , 1. sam. 10. 3. & 9. 4 the sentence of death is pronounced against this by the law of god , as exodus 22. 18. thou shalt not suffer a witch to liue . secondly , the whole streame of antiquity also auoucheth the same . as appeareth by that which is declared heereafter concerning the entertainement and practize of sorcerie : by all nations . 2 by the lawes of each nation , against this mysterie . 3 by the generall experience of all ages wherein eyther through ignorance this wickednesse hath appeared in open face among the gentiles , or else , for abuse of knowledge , euen hypocrites haue beene giuen vp to this iudgement of witchcraft , because they detaine the truth of god in vnrighteousnesse , and sacrifice to their art , yea to sathan himselfe , euen wherein they pretend to serue god , as appeareth afterward in the vse heereof . this also is manifest by sound reason and induction . and that from the power , wisedome and iustice of god. gods power is manifest ; as his yeelding vp the mightiest to the power of sathan , as gods executioner , so in brideling satan to hurt & cut where it pleaseth him , iob 1 & 2. 2. corin. 4. matth. 8. his wisedome admirable in this : that giuing the wicked their desire for the satisfying of the flesh . 1 they are willingly giuen vp to submit their soules to the power of satan , and so to be the executioners of their owne damnation . 2 and whereas satan , if he should appeare in his owne likenes , would not so easily be intertained , could not do so conueniently the will of god , in deceiuing the wicked : yet beeing now disposed by the lord of glory in this wise and glorious manner , that by the ministerie of men & women subiect to our infirmities : and therefore more likelie by reason of natures bonds , to preuaile with their like , satan shal tender his seruice vnto vs ; doth hee not conuey his poyson into our soules more easily ? doth hee not preuaile more effectually to our ensnaring and destruction ? the iustice of god shineth also most gloriously in this mysterie of witchcraft . as first , in making it a punishment to such as will not obey the truth , that they might be deluded and ensnared thereby . and so in sealing vp , in this strange & terrible affliction by witchcraft , & the desperate couenant that is therein ; euen eternall vengeance , and those intolerable paines of the damned , that the atheist may be vtterly confounded , and the desperate sinner , may be vtterly without excuse : as preaching to the rebellious world , by these prophets of satan the certaintie of their damnation , who refuse to embrace the glad tydings of their saluation from the messengers of the lord. and is not the iustice of god admirable heerein , that the wicked are now the choosers and executioners of their owne damnation , in beeing willingly ignorant of the trueth : in their best wisedome heaping vp teachers according to their owne lusts , purposely submitting themselues to these prophets of the diuell , that so they may be turned to their ineuitable condemnation ? secondly , it is manifest from the pride and cunning of satan . who although hee naturally hate god , yet in the pride of his heart he seekes to imitate him in all his actions , that so he may more desperately execute his malice both against god in disgracing his prouidence , and against man in furthering his destruction . and therefore , as god satan his couenant with man : so will satan haue a speciall couenant also with his seruants . as the lord hath his ministers to exeeute his wrath vpon the disobedient : namely , the magistrate , so sathan will haue his badde witches to execute against the sonnes of men . yea , as the lord hath his prophets and faithfull ministers to relieue and comfort his distressed people : so sathan will haue his good witches , to minister helpe to such as seeke vnto him , &c. and as the wise and mercifull god , because wee are not able to heare him , if he should himself speak vnto vs , doeth therefore conuey his will into earthen vessells 2. corinthians 4. 7. causing men , like our selues , subiect to the same infirmities with vs , to deliuer his councell , and prepare vs to the obedience thereof : euen so dealeth sathan the god of this world , with the children of disobedience . that whereas by reason of natures guilt and infirmitie , they could not endure his terrible and personall presence : therefore hee tendereth his will vnto them , by certaine delightfull and familias charmes , yea by witches his vassales insinuateth himselfe into vs , colouring his presence and sleights by some shew of outward holinesse , as by abusing of holie names , prayers , reliques , &c. that so hee may the better winne from vs an approbation of his help ; and so the more dangerously ensnare vs in his cruell pawes . thirdly also this is manifest from the consideration of our owne cursed nature . and that not onely because wee are sathans slaues naturally , and so are led captiue at his will , euen to further our owne condemnation , and the condemnation of others : but especially in regard of those remaynders of originall goodnesse : as some naturall light , some con●… ence of good and euill , &c. wher●… wee being vsually puffed vp , and 〈◊〉 laboring to encrease these gifts : ●…ing wee know not the right me●… heereunto , namely , to seeke them 〈◊〉 the lord : is it any maruell , if we f●ll to chaffer with satan for the obtaining thereof ? especially seeing hee will not faile to offer his helpe , and that vpon very faire and seemingly equal termes ? now if wee consider on the other side , that corruption wherewith we are infected euen from the mothers wombe . two things there are herein that further this compact with satan . the one is , the earnest and vnsatiable desire to accomplish our lusts : which seeing we cannot compasse by lawfull meanes , will we sticke at any thing , though it be the hazard of the soule , to attaine our desires ? math. 16. 25. especially , seeing as wee desire to commit sinne with greedinesse , so either for credite , wee would not be seene therein ; and indeed it is satans polity to blind the eies of our minds , that so walking in darkenes , we may not know whither we go , but euen like fooles be led to the stockes , and oxen to the shambles : and hath not this practise of witch-craft many cunning sleights , and colours to hide and cloke sin , to illude and peruert our iudgemēts , that we may not discern whereabout we are ? cōsider to this end that which follows : & god giue vs vnderstanding in all things . adde we hereunto , that as sin encreaseth and ripeneth to vengeance , so naturall light by degrees is cleane peruerted and extinguished . and the bands of common honestie beeing wholy cast off and violated , the bridle is giuen to all desperate and presumptuous sins : and that the wicked may more securely reuell therein : religion is made a scorne of , and god is forgotten , and the knowledge of his wayes vtterly reiected : whereby the lord in iustice is prouoked to execute his fierce wrath , and to powre out the most bitter viall thereof vpon the soules of the wicked , yeelding them vp wholly to the power of sathan : whereby they are left to these desperate extremities , as to make reall couenants with him : to yeelde him vp their soules , and all at his deuotion ; to consecrate themselues to his seruice and homage , and so to become spectacles heerein of the certainetie of damnation , for the confusion of the atheist , that thinkes there is no hell , and the warning of the christian , to auoyd the danger thereof . 3 and seeing it is the iustice of almightie god to punish extraordinarie and monstrous sinnes , with strange and vnwonted plagues . therefore seeing the wicked cānot content themselues with common and naturall sins , but must further deuise sins against nature , as being iustly giuē vp hereto by the diuine iustice , punishing their carnall wisedome : in their strange and monstrous idolatrie and will-worship by those monstrous and vnnaturall impieties : is it not yet further iust with the lord , to leaue them to be tormented by satan , the god of this world , whom they haue consecrated themselues vnto , and that with strange and fearefull conuulsions , and horrible tortures , likelie to rend the bodie from the soule , but that the mightie hand of god ouer-ruleth sathan , and sustaineth nature , to the further aduancing of his diuine iustice and admirable power . and yet all this in shew by the ministerie of a poore , weake , and miserable woman , to the increase of their rage , and confusion of carnall wisedome , to the nourishment of infidelitie , and so to the sealing vp in these bodily torments of eternal vengeāce . 1 and therefore ; as this reproueth such as seeme to elude all with a conceit of melancholy , as if these diuellish practises and combinations betwixt the witch and satan , were but fancies and vaine dreames of a melancholy braine : seeing the symptomes of melancholie doe no whit agree with the persons of these witches . 2 as these , being ●at , mery , delighting in cōpany , & all which are contrary where melancholy raignes : so this is also a plaine condemnation of the atheist of these times , who doth therefore willingly entertaine this errour ; that there are no witches : that so he may therehence conclude to his soule , that there is no hell , no diuells , &c. 3 this reproueth those , tha● , because many things are done by the delusion of satan , ( as hath bin manifested heeretofore ) do therefore conclude , that al is but illusion , and so would illude the maine ground of witchcraft , namely , that reall couenant that is betweene sathan and the witch , for the effecting of such things as on both sides are couenanted . 4 but especially , they are heere iustly to be taxed , that howsoeuer they will acknowledge the badde witch to worke with , and by satan , because shee hurteth : yet at no hand will yeeld , that the blesser and wise witch ( as they doe terme her ) hath any thing to do with the diuell , by vertue of such compact : but rather conceiue that it is some extraordinarie gift of god , giuen to such speciall persons , whereby they haue power to dissolue the witches of the diuel ; seeing it is manifest , that such extraordinarie gifts now ceasing , and this being proper onely to the word , in the mouth of a skilfull and approoued good workeman to that end , if any such thing fall out : it necessarily proceedeth from satans power , permitted iustly by the lord , to preuaile thus with his dearest seruants , to deceiue and ensnare vnstable soules , that forsaking the god of their saluation , runne to sathan for helpe for the bodie , to the destruction of the soule . and therefore , howsoeuer satan could without the ministerie of witches , do happily as great hurt to the bodie , and therefore it may seeme , that to vse them were needlesse : yet seeing it is the soule that he principally hunts after ; & so , by hurting the body , entendeth also the further 〈◊〉 thereof . hence is it , that he employeth these instruments , to accomplish his will by , not onely ensnaring their soules , by satisfying their desires to hurt , and helpe whom they list : but hereby also endangering the soules of others . both those that are hurt , in prou●king them hereby , both to seeke for reuenge abroade , against the witch : whenas they should beginne at ho●● to be auenged of their owne sins : as also to seek for remedy of their hurt by diuellish meanes : and so they vsually buy this helpe with the hazard of their soules . and so also enthralling their soules yet more fearefully vnto sathan : in that receiuing help from such means as are tendered out of his schoole : heereby it comes to passe that satan is adored , and aduaunced aboue all that is called god. the holie and lawfull meanes of helpe are reiected , and despised . ignorance and atheisme is nourished in the world , infidelitie and all excesse of sinne , maintained and increased , and so iniquitie ripened vnto the day of vengeance . and yet . if here the cunning of sathan be to keepe these witches poore , and therefore it may seeme , that they should haue but a little list to follow this miserable trade : obserue we wisely the admirable iustice and wisedome of almightie god herein , both in ouer-ruling satan , that hee shall not minister to the witch according to her desire : that so she may be confounded in her d●sperate bargaine , that hath parted with her soule , for enioying of that whereof she is disappoynted : as also heereby the desires of the witch being disappoynted , are more enflamed , and so eternall damnation hereby sealed vp vnto her . and withall , shee more abiected to the lust of sathan , renewing her couenant , and multiplying her sacrifices , that shee may compasse her desires : that so beeing still 〈◊〉 short , and confounded in her exp●…ctation : shee may breake out 〈◊〉 more desperate attempts to the rip●ning of sinne , and hastening of ve●geance . which shall with greater confusion light vpon her , in that being once arrested and conuicted by autho●… tie : she shall find her maister whom she hath serued , not onely to be the meanes of her discouerie , and haling to iudgement , ( as heereafter shall be manifest ; ) but now he hath discouered her , to forsake her vtterly ( in regard of helping out of this brake ; ) that so shee may be yet further confounded , in her desperate choice , that hath forsaken a faithfull god , to serue such a maister , as will forsake her in her neede : and that to such a fearefull end , as heereby to sincke her in horrible despaire , and so to exclude her al hope of mercy and compassion from the lord ; and thereby to expose her vnauoydably to his mercilesse tyranny . and ●o thi●●nd serueth further , th●● the bad 〈◊〉 power being so ●imited , as 〈◊〉 hurt , shee cannot 〈◊〉 againe , howsoeuer it may seeme to imply a 〈◊〉 in this trade ; or at least challenge the power and perfection of it ; y●● indeed thi● restraint of the bad witches power , ●endeth much to ●…ance the mysterie of this iniquitie ; ●s hereafter is made manifest , and so to make good the wisedome of this art : especially seeing this both for the present proues a great confusion to the witches power , as also giues occasion of her discouerie from the blesser , who in this case is sought to for helpe ; and so detecting the bad witch makes way for her riddance that her maister satan may haue more worke . and howsoeuer when the witch is punished , the partie afflicted hath no ●ase , yet this doth not argue that his affliction came not by that meanes . but herein appeareth , first ; the absolute power of god , who ties not the outward blessing simply to the vse of holy meanes : though the magistrate haue done his 〈◊〉 in punishing th● witch , yet 〈◊〉 party afflicted must still abide gods leasure , the lord is not simply subiect to man : or else though th●… outward meanes may bee vsed for the punishment of the offender , yet seeing the affliction must bee sanctified before it shall bee remoued from the saints . and this proceeding hitherto may happily bee a meanes for the good of the witch , as being staid from further hurting , and so happily as shee belongs to the lord , by this temporall punishment may bee brought to true repentance : but it cannot simply and necessarily auaile the party afflicted ; therefore it is the great wisedome and bountie of the lord , not to cease the affliction vpon the punishment of the witch , but rather to linger it vpon his saints , vntill by more effectuall meanes of prayer , and vnfained repentance , they shall make an holy vse of the present chasticement , and so in it due season it shall bee remoued from them . and may not the wise and gracious god heerby meete with our confidence in the meanes ; not remouing the correction , though wee haue done the will of god for the further triall of our faith , and aduancement of his absolute power , in preseruing vs in this extremity ? and so thereby not onely confounding satan , and his instruments which thirst for bloud : but preparing vs heereby to a more glorious deliuerance . and what if 〈◊〉 please our mercifull god to take vs to himselfe by this strange affliction doth not his exceeding mercie shine heerein ? not onely in sanctifying this gr●… affliction to his saints , though hee do not vtterly remoue it ; but further also in deliuering them by this affliction from this miserable world ; or at least leading them by the continuance of the rod , to sound repentance , that so they , may howsoeuer be bettered by it . and therefore seeing the lord can raise light of darkenesse , and these outward things are common to all : though the deere seruants of god should bee chasti●ed with thi● scourge , may not this stand with the wise prouidence of the almighty may it not come within the compasse of this art , to haue euen gods children afflicted by witch-c●aft ? shall not euen all things turne to their good ? and what though the word seeme to condemne such as by poyson take away the life of man ; yet s●eing these poysons are deliuered from satan vnto the witch , by vertue of the couenant betweene them ; and though some hurt bee done by poysons , yet much more is done by sorcerie , and imployment of satan personally to that end , seeing the word doth as well condemne these witches : is it not manifest that such there are to be condemned ? and though happily they may speake many things falsly , as confessing that to bee done by them which is done by satan immediately , telling of many things that are vntrue , yet doth this the rather argue that they are led by satan , that hee doth many things by their appointment . for seeing satan is a lyer from the beginning , therefore doth hee both teach them to lie . 1 that those which yet will depend on them , may bee more inexcusable . 2 that hee may also by this meanes make a trade of lying . and hee doth also giue them ocsion to lie vnwittingly , in confessing that to be done by them which satan did of himselfe , that so hee may hasten them to their deserued condemnation , causing their own tongues iustly to fall vpon them , both in punishing their will though they did no hurt in this particular , and meeting with former hidden wickednesse by this supposed & arrogated crime . but heere it is replyed ; that these poore women vse salues and g●… prayers to the accomplishment of their cures , and therefore neither is it likely that satan would conioyne with such holy meanes , and indeed it is needlesse , if these will doe it , to admit of satans assistance thereto . to which wee answere , that neither are such medicines as are applyed vsually fit for all such cures , because commonly they giue but one salue for all diseases : or if they were , why may not satan vse these to cloke and colour his presence ? as for prayers , neither are they auaileable in regard of the person , being vsually prophane , popish , or ignorant ; neither indeed allowable to such ends ; but where other lawfull remedies may not bee had . and may not satan hide heereby his assistance more dangerously ? may hee not deceiue vnstable soules more desperately ? thus it is apparant that there are witches , both by testimonies from the word , and by sound reasons conuincing the same : and so such obiections are answered as seeme to oppugne this sacred truth . now let vs consider further what witch-craft is . chap. iii. 1 what witch-craft is , 2 of the causes , 3 and effects thereof . vvitch-craft is a wicked art seruing for the working of wonders by the assistance of the deuill , so farre forth a● god in iustice shall permit . an art ( i say it is ) because it hath it rules and obseruations whereon it is grounded : especially the couenant with satan , and the circumstances the author of these rules is satan the prince of darknesse raigning in the children of disobedience , & therfore by his knowledge of diuine duties and malice against god and his children , framing these rules , to draw them from the seruice of god , to the seruice of the deuill . and conueying these rules vnto the witches his chiefe schollers , that they might more easily and familiarly teach the wicked , then if satan himselfe should personally appeare vnto them . and therefore it followeth that it is a wicked art , as proceeding from so fearefull a teacher , and tending to so wicked ends . as 1 to worke wonders , whereby it is proued to bee a wicked art , as proceeding from that roote of bitternesse euen a desire to bee like vnto god ; to the compassing whereof , what more colourable then to work wonders ? thus did satan preuaile with our first parents , and thus hee workes vpon their gracelesse posteritie , as being incouraged daily herein by our naturall corruption : and , that especially discouering it selfe . 1 by selfe loue , and high conceipt of our owne deseruing ; which being not answered ; but rather crossed herein , that he that hath most is neuer cōtēted , he that hath lesse enuies him that hath more : heerevpon satan laies the foundation of this art in the heart of man , as heereby being perswaded that hee shall worke wonders , both to relieue his pouertie , and aduance his credit , as exceeding all in this , though hee come short in other things , and hereby compassing the height of his desire : thus did many popes aduance themselues , as syluester 2. benedict 8. and hildebrand . this selfe conceit staies not here ; but as outwardly it affects to bee as a god among men by honour and promotions , so doth it also inwardly affect and desire some such meanes , whereby it may raigne in the consciences of men . and to this end , knowing men to affect nouelties , doth it therefore in curiositie , search after knowledge and hidden mysteries , which being not supplyed by nature and ordinary meanes , are therfore not vnwillingly sought by this forbidden skill : and that the rather because hereby being enabled to confirme such new-found knowledge with strange & wonderful euents , by this meanes doth more strongly bind the conscience , & detaine in obedience : although all is done by no other meanes ; but 2 the assistance of the deuill : wherby it is further distinguished from all other arts , which produce their effects by vertue of their owne ground , not any outward helpe : as also especially , seuering heereby the wonders that are wrought by this art , & those true miracles , that are wrought by diuine power . these are such as are wrought by the power of god simply , either aboue or contrary to nature , as exod. 14. 21. & exod. 6. 7. 8. those miracles done before pharaoh by moses , and iosh. 10. 13. the causing of the sunne to stand in the firmament , the preseruation of the three children in the fierie furnace ; dan. 3. 20. daniel in the lyons den , dan 6. 23. & math. 14. ioh. 9. these haue god truely to bee their authour , as being the onely creator of nature : 1 and therefore to god alone belongs to restraine or extend the power thereof : 2 especially seeing this is a kind of creation , whereby that is to bee made which was not before : ps. 136. 4. and therefore , if the prophets and apostles haue done any such wonders : it hath beene , 1 not by their owne power , or in their owne name , but by the name and power of god : 3 hauing an especiall and extraordinarie calling thereunto : act. 3. 12. nay though the son of god in his man-hood did many miracles , yet this was not by the manhood wholy , though thereby the worke being wrought , was dispensed & acted in such & such a visible manner ; yet the work it selfe being cōtrary to nature , was effected only by the power of the god-head : as in the raysing vp of the dead , the man-hood vttered the voyce , but the god-head fetched the soule from heauen and put it in againe vnto the body , yea giues life and power to heare the voyce vttered to rise , come forth : ioh. 11. math. 10. and therefore seeing christ as man onely , could not work these miracles , it followeth that whatsoeuer are wrought by men are deceitfull and counterfait , and being wonders and strange effects are therefore effected by the subtiltie of satan , as being able to doe strange things aboue the ordinarie course of nature , though not simply contrarie thereto , which ordinarily the wit of man cannot possibly produce : and that 1 because he being a spirit , is of extraordinarie knowledge and capacitie to search into the secrets of nature , and there to frame strange and wonderfull things : and that the rather because 2 he is ancient and full of experience , and so hath encreased his knowledge and profited his practise , which man by reason of his ignorance and forgetfulnesse , want of opportunitie cannot possibly compasse : and this 3 the rather because satan to his knowledge and experience hath great power sufficient euen to confound all inferiour creatures if the lord did not restraine : and withall 4 is exceeding nimble and readie in exequution , being able to conuey himselfe and other creatures in a trice euen from farre distaut places . 1 and so by vertue of skill being able to apply creature to creature and the efficient causes to the matter . 2 and that speedily aboue the ordinary course of nature how can he but effect admirable things : 3 especially if we consider that the lord permitting , it is possible for satan to conuey himselfe into the substance of the creature , without any penetration of dimensions , and being in the creature although it bee neuer so solide , he can worke therein , not onely according to the principle of the nature thereof , but as farre as the strength and abilitie of those principles will possibly reach and extend themselues . by this it is manifest , that satan can worke wonders , and these according to his seuerall qualities , are of two sorts . 1 illusions , or reall actions , satan deceiueth , 1 the senses , 2 the mind . the senses are deceiued , when wee thinke that wee see , heare , feele , and what indeed wee feele not : how satan doth this , see heereafter in the sect : of iugling : galatians 3. 1. 1. sam. 25. the mind is deceiued , when a man thinkes that of himselfe which is not true ; as when men thinke they are kings , or christ , elias , &c. now reall workes are such , as are indeed what they seeme to bee : which though to men that know not natures secrets , may seeme strange and admirable ; yet are they no true miracles , but lying wonders , in regard of the end , for which they are wrought , as to maintaine errour , though not in respect of the worke it selfe , such were those , iob 1. so can satan appeare in the shape of a man , not deluding the sense , but by assuming a true body , and therein vtter a true voyce . and yet he cannot change one creature into another : as a witch into an hare and cat ; this is a meere delusion of the sense , though the like was done by the mightie power of god , genesis 19. 26. lots wife . as for that of nebuchadnezzar , dan. 4. it was no change of his substance , but onely of his condition and qualities of his minde , verse 31. the lord inflicting madnesse , &c. vpon him , to punish his pride : and thus may satan worke wonders but yet with this limitation : so farre forth as god in iustice suffereth : implying thereby : 1 that god suffereth this trade to trie his children , and to punish the wicked , 2. thess. 2. 10. 11. 2 that sathan can goe no further herein then the lord permitteth : though his malice be infinite , yet his power is limited , exodus 7. 8. 1. reg. 22. 23. and this the lord doth 1 to confound satan in the toppe of his pride , and restraint of his malice ; 2 to preserue his children from his power and crueltie , 3 to humble the wicked that are his prentices in this art , as if by their power , and not a diuine hand , sathan were brideled , and to confound them also in their cruell expectations and designes against the church of god. ¶ thus farre concerning the nature , and generall description of this art. chap. iiii. now let vs consider further of sathans policie in training his schollers to this art , as also in trayning them vp , and confirming therein . as euery art hath it entrance and introduction , to allure and encorage thereto , yea to imitate and happily to beginne more rudely , and so by degrees to attaine to perfect skill therein : so is it in this art of witchcraft . the occasions that are ministred to sathan , to allure vs hereunto , proceede from our selues : namely those desperate passions of 1 wrath , 2 discontent , 3 reuenge , 4 couetousnesse , &c. which being ioyned with a 1 contempt of gods ordinance , 2 grosse and open prophanenesse , and 3 to desperate impenitencie ; do therefore giue satan occasion to conceiue , that god hath forsaken vs : and so now is his time to chalenge his owne , or at least to set vpon vs , to make vs his owne . to this purpose first doth he suite himselfe according to our s●… raigning sinnes , nourishing vs in ignorance , and so preuenting meanes of repentance ; and yet , hindering for a while by all meanes the attaining of vnlawfull desires , that so hee may sinke the wicked in despaire , as being vtterly out of hope , to compasse their intents , and to satisfie their lusts : prouoking them to further despiting of god , and condemning his prouidence , in not yeelding vnto their vnreasonable , and insatiable desires : and so by this manner of meanes prouoking the wrath of god the lord further against them , they grow to solitarinesse , and heereupon giue fit oportunity to satan to enter them to this mysterie . ¶ of the manner of sathans compassing and trayning his nouices to his lure , and of his notable deceipts , and impostures therein . this is according both to the times wherein hee workes , as also the seuerall condition and qualitie of the persons vpon whom hee workes . you haue heard how sathan dealeth , to prepare the wicked to this art : now let vs consider the manner how he sets vpon them , to enter them heereinto : which is according , 1 to the times , which if they be of ignorance , then he appeares more grossely in some carnall and vgly shape , to bring into subiection by feare : and so also , for the same end , he appeareth in the same manner vsually by night . but if it bee in the day , or in the abundance of knowledge , then eyther onely by some voyce , or by some curious apparance , or by some friendly resemblance , hee doth make his way , to entertaine parlie with the discontented and desperate parties . 1 not being daintie to question with them , what is that doth discontent ? and , 2 promising them , a sodaine , and certaine way of remedie . 3 prouided , that they follow his aduice , and do such things as he will require of them . 4 and contenting himselfe with some generall answer for them tending to this effect , that they seeme contented , desiring nothing more then to know what particular meanes it may be , that so they may be masters of their desires ; and so to this end concluding of a second meeting , for this time hee taketh his leaue . it is not long but he keepes touch with them , remembring them of their greeuances , reuiuing their hopes for helpe , kindling their desires to seek it from him : and so growing to some particular terms , what they must doe in requitall againe ; namely , 1 to addict themselues vnto his seruice : and when hee hath gotten this promise of them . 2 then he discouers vnto them what hee is : making it apparant by some more terrible forme , and thereby the rather to awe them with the presence of his power : and so to keepe them by terrour from starting backe , and yet to giue them hope by this resemblance of his power , that he is able to do for them , what they may desire , able to confound their enemies , and defend their friends . and so happily for that time also hee doth proceede no further with them . it is not long but he meetes with them againe , and then proceedeth to binde them to his allegeance , by entring into a solemne league , and couenant with them . but before we do come to speake heereof , let vs make some vse of satans former policies . surely , howsoeuer it be common to all . 1 to sinne of infirmitie , yet let vs take heede of presumptuous sinnes . 2 though wee sinne , yet let vs not reiect the meanes which may bring vs to repentance . 3 let vs learne in all things to cleere god , and condemne our selu●● , that so sathan may not preuayle against us . 4 take wee heede likewise of ignorance , and wilfull resting thereon , lest hereby sathan preuayle against vs. 5 and learne wee to moderate our desires , and to get the victorie ouer them , lest heereby sathan take aduantage to drawe vs to vnlawfull courses . 6 obserue wee the admirable instice of almightie god , that presumptuous sinnes shall reape no better comfort then despaire , and so by despaire betray themselues to solitarinesse . and therefore , to preuent despaire , let vs daily renue our repentance . 1 renouncing our selues , by seeking to the mercie of our god. 2 and take we heed of discontent and murmuring against the lord , lest the lord leaue vs to sathans power . 3 and though we must daily distrust our selues , yet let vs not neglect the testimonies to take the surer hold on god ; lest sathan by degrees steale vpon vs , obseruing his cunning , 4 that first he worketh vpon the soule secretly and afarre off : and so commeth neerer to open contracts : and therefore labour we to resist in the beginning , vsing societie gratiously and following our callings . chap. v. satans policies in confirming his nouices in this their trade . this is discouered , eyther in the couenants that passe betweene sathan and the witch to this purpose : or else , such other stratagems and deuices that are vsed to this end ( of whi●… in their places ) to make them sti●… to their couenant , and so to perform● the bargaine . concerning the couenant , certaine it is , that though ( as you haue heard ) sathan dallies for a time , to draw vs on : yet at length he will not faile to make sure of his prentice , by binding him in some solemne bond to faithfull seruice , and performance of what hath formerly beene promised . now in the couenant wee are to consider . first , the nature and qualitie o● the couenant . secondly , the seuerall ceremonies , enterchangeably concurring to the solemnizing thereof . sectio i. concerning the couenant ; certaine it is , that there passeth such a couenant betwixt the witch and satan , as appeareth : 1 by the testimony of the word , as , psa. 58. v. 5. where the originall yeeldeth , thus , which heareth not the voyce of the charmer , or mutterer , ioyning societies together : wherein , the holie-ghost both setteth downe the effect of a charme : namely , that it is able to stay the adder from stinging those that shall touch him ; as also the ground of the charme , wherein it hath it power : namely , societies , or confederacies , cunningly made , not betweene man and man , but as the word importeth , betweene the inchanter and the diuell . so deuteronomie 18. ve . 11. the lord charges the people when they come into the land of canaan , that they should beware lest any ioyned society , that is , entred league with wicked spirites . 2 the practise of sathan proueth no lesse , who is ready to offer conditions of agreement , as appeareth , not onely in the proffer to our sauiour christ , but in those daily offers hee makes vnto men , to giue them this , to do that for them . 3 the euent and successe of w●… craft makes it plaine ; which being sometimes wonderfull , alwayes 〈◊〉 the power of the silly witch . it 〈◊〉 needes follow , that this effect proceedes from some such compact with sathan ; who is hereby bound vnto the witch to do such things , which shee of her selfe were neuer able to doe . the end of this couenant is , to make sure of his prey , which by vertue hereof he seizeth on : the lord leauing rebellious man hereby to his power , as by this couenant with sathan , wilfully forsaking god , and submitting vnto sathan as his soueraigne lord. but heere it is replyed in the defence of witch-craft , that both the diuell doth many things , and yet not at the witches command : and also that the witch wisheth , and performeth much euill , eyther by some 〈◊〉 poysons , by outward violence , &c. 〈◊〉 at least , though they may be done by sathan , yet shee is not so much as priuie thereto : nay many times shee seemeth to be against the same , and therefore it may seeme there is no such couenant . to which we answer , that though sathan doth some things beyond authoritie , yet he doth other things at the commaund of the sorceresse : and those which she commands not , though satan doth them ; these shall be put to the witches score : yea , though happily shee should seeme to be vnwilling : because eyther the diuell answeres heerein , in some measure , the generall malice of her heart , which is to do more hurt then she can : or apprehends some secret inckling , though there be no expresse commaund : or else , exceedes his commission , to the confusion of the sorceresse when she now shall discerne , how her seruant is her maister , doing what hee list , though he would seeme to be at her becke . to this end consider we further . sectio ii. of the kindes of couenants which are made betweene sathan and th● witch . these are of two sorts : the first expressed and manifest , because it is performed by solemne words ; satan appearing in some visible forme , and the witch answering really by some forme of speach , tending to this end , to admit of the diuell as her soueraigne lord , to renounce god , baptisme , christ and all , to yeeld him all seruice both of body and soule , while shee liue● and so to leaue him bodie and soule to dispose of at his pleasure after death . 1 the occasion of this reall couenant , is eyther the vnsatiablenesse of mans desires , which to enioy he c●reth not what he parts with , and so expressing those desires by some intemperate and violent passion , giue● occasion hereby to sathan to tender this seruice . 2 or else some extreamitie of affliction so oppresseth him , that being not able to vndergoe the burden , he cares not vpon what termes he promise his ease , and so is contented , for present release , to aduenture a future casualtie . or , 3 some matter of discontent , prouokes to reuenge , and rather then his spleene may not be satisfied , he will satisfie the diuells request . and so by these and such like preuayling corruptions , is at length brought to this fearefull issue , as to engage his soule to the bondage of sathan . another sort of couenant there is , secret , and mentall , as wee say , performed by consequence , and necessarie induction . and this vsually serues the turne , because satan hereby deceiues most dangerously : as deluding the witch that she is free , because she hath made no verball composition , whenas indeed by those meanes , she is bound more fearefully . or else , this prooues in some cases a preparatiue to the other ; especially when the parties vse such means ignorantly , which are no better then sathans indirect and abhominable pranckes to procure ease against infirmities . as , to scratch the witch , to hang amulets about their necke , &c. which though some doe ignorantly , as thinking some inherent power to be in those meanes to cure diseases : yet doth this by degrees draw them from the vse of law full means , cause them to rest in those that are vnlawfull : and so nourishing them in infidelitie , prouoke them in time to forsake god ; and so they are iustly left to the power of sathan , by him to be ripened to the day of vengeance . if wee would know the tokens of this secret couenant . they are , first prayer for vnlawfull things : which howsoeuer it may seeme to be made to god , yet in truth it is offered vp to sathan : so that if now by such meanes wee become maisters of our desires , this is a pledge of this secret couenant . secondly , vsing vnlawfull meanes : such as are offered by satan for helpe in extremitie , as to goe to blessers , to scratch , to vse spells , &c. wherein if wee be conuinced with the truth , that these haue no proper vertue to doe such things , and yet shall vse them ; this is an other dangerous bond of this secret couenant . so that though all that vse these things are not brought to this trade of witch-craft , to hurt the bodies of others : yet are they hereby bewitched in their soules , and so proue spirituall deceiuers , to enthrall the souls of others to perpetuall perdition . a third marke of this secret couenant , is an ordinarie taking of gods name in vaine ; especially in blessing of cattell , which although the ignorant and vnbelieuing world hath taken vp of custome , yet the first tutors hereunto haue beene the witches , thereby to colour their sorceries , and draw more proselites to their deuotion . and therefore it were to bee wished , that we were more exceeding carefull in the sober and reuerent vse of the name of god ; especially , when wee thinke or speake of these outward things , lest custome breed profanenesse , and profanenesse contempt , and despight of god and godlinesse . and so , although at the first sathan enter not into vs , yet by degrees at the length he may so farre preuayle , as first to draw vs to make charmes of these holy names ; and so secondly vpon the effect answerring our infidelitie , wee be further drawne to vnlawfull desires , and to be contented to submit to satan for the obtaining thereof , and so at the length become practitioners in this , art. vses of these diuers couenants . by this it is apparent , that notwithstanding the caueats of atheists and profane persons against the doctrine of witch-craft : that certainly there are witches , as appeareth by this couenant betweene them and sathan . and seeing infatiable desires are an especiall cause of the making this league with sathan : therefore we are taught secondly , 1 to set bounds to our vnlawfull desires ; 2 to be content with our estates ; 3 to prepare our soules to afflictions ; 4 to enlarge our desires for heauenly things ; 5 to suppresse our vnruly affections of euery anger , and especially 6 to cast our care vpon god in iesus christ , and 7 to haue our persons accepted of god in him : that so we may not be ensnared with sathans baites . and seeing the wicked are not ashamed to make open profession of their homage and allegeance vnto the diuell : and therefore much lesse ought wee to be abashed to professe our faith in god , to giue a reason of our hope and confidence in him : if satan will haue reall promises and verball contracts , not contenting himselfe only with the heart and inward man : then surely ought not we to content our selues with good or bare purposes , but wee must labour to confesse with the mouth to saluation , as wee beleeue with the heart to righteousnes , as rom. 10. 10. if sathan will haue deedes as well as words , then let vs also not be hearers onely , but also doers of the will of god , lest wee deceiue our selues . lastly , seeing sathan is growne so cunning , as to content himselfe with priuy signes and circumstances , not exacting of all sortes publique and expresse bargaines : shall not this teach vs , not to content our selues with bodilie seruice , and outward deuotion : but especially , to labour for trueth in the inward man ? shall not this winne vs to watch seriously ouer our thoughts and secret purposes ? shall it not send vs vnto christ , for the daily purifying of our hearts by faith in his precious bloud ? shall shall it not still round vs in the eare , to take heede of hypocrisie ? lest this be of al other the most sure bargaine with the diuell , seeing of all other , the hypocrite is first to goe to hell , as making a mocke of heauen . they shall haue their portion with hypocrites : of all other the hypocrite shall drinke deepest of the cuppe of vengeance . hitherto of the nature and kindes of the couenant : now let vs consider further of the conditions thereof . sectio iii. of the conditions of the couenant betweene sathan and the witch . these are enterchangeable , as , 1 what sathan will doe for the witch . 2 what the witch must doe for sathan . the ground of this couenant , is in imitation of the diuine wisedome , who by this meanes reuealeth himselfe vnto man , and bindes man vnto him : and so in high scorne and despight of the lord our god , by the same meanes doth sathan inde●o●r to withdraw man from god , to enthrall man more desperately to his seruice . and yet heerein to deceiue wretched man ; as by this outward ceremonie of the couenant being in imitation of that diuine breeding in the minds of his proselites , an opinion of sathans deitie , and so thereby auouching this subiection vnto him . the policies of sathan in this c●…nant is manifold . 1 as first , to make them beleeue there is a kinde of equitie in the businesse , and so the rather to sticke to it , the rather , when his performance is present , their turnes serued , that which they are to performe , to come , vncertaine , they may repent , or , hell is but a bugge-beare : yet , 2 to binde them more surely to his seruice hereby , seeing in honestie they are to keepe touch with him , seeing he keepes with them ; binding them heerein by that bond of ciuill honestie which nature so much standeth vpon , and resteth in , thereby , though confounding , yet also flattering the same . but hath not sathan ( i pray you ) in this couenant with the wltch , a further reach , to deceiue others also ? yea surely , and that many wayes . as first , heereby hee would beare the world in hand , that he is now so at the witches commaund , as that , neyther may hee bee thought to haue any power else , but what is limited to her lusts , whereas indeede hee doeth many things of himselfe , and yet father them vpon the witch , to flatter her in her soueraignetie , and hasten her to vengeance : yea , exceedeth often the commission , which hee receiueth from her . and though she would haue many times the mischiefe vndone and released , because shee is tormented by such charmes , as sathan teacheth , to dissolue the witch-craft , as to burne some part of the thing bewitched , &c. and no doubt is in like maner haunted with some heart-pang , and 〈◊〉 of conscience , yet can shee 〈◊〉 giue the least ease to the partie 〈◊〉 flicted . especially sathan obseruing the nature of man to be prone to id●…trie , his purpose heerein is to withdraw the minde from god , and settle i● vpon the witch : as if sathan were not gods instrument to afflict m●n , but onelie the witches seruant to doe what shee please , and so the witch and satan in the witch 〈◊〉 bee adored and exalted aboue the lord. shee must be feared , rate● , yea , sometimes shee must be innocently condemned , shee must bee sought vnto , closed with , pacified with gifts &c. sectio iiii. that which sathan bindes himsselfe to doe for the witch , is , to appeare vnto her in what forme shee ●…seth . 1 to confirme her conceited power . 2 to preuent that feare which might arise from more horrible apparition , and so to nourish in securitie . heerein he deceiueth diuersly : 1 as first , that hee is no where present but in these ●ormes . 2 that he is alwayes present in these formes , whereas indeede he deludes oftentimes the senses hereby . 3 that accordingly to the multitude of formes , so are their many diuells , that the witch may the rather glorie in the multitude of these seruants . 4 that the creatures of almightie god , which in themselues are good and seruiceable for vse , may be feared , and hated , yea adored , and respected as presages of good or euill , as , when a hare crosseth the way , &c. and so our right in the creature questioned : but especially , sathans cunning in appearing in these forms euen of familiar creatures , which if they can hurt , it is but onely the body : 1 is , both to hide that speciall tyrannie and crueltie of his which he extendeth against the soule : 2 and to nourish this conceipt by these appearances , that his power is limited by that creature , and so not to bee feared , so to bee lightly regarded and despised of vs : as busying themselues about such trifles , as to keepe drinke from working , and whereas indeed vnder colour of these they prey vpon the soule , stirring vp to reuenge , coueteousnesse , vncleanesse , &c. yea ouerthrowing of kingdomes , rooting out the gospell : which that they may effect more securely when they are not espied and preuented , therefore they labour to occupie mens mindes in these base and sleight matters , that so they might not suspect , or preuent them in the other . and doth not satan notably delude the ignorant people , that by this couenant with the witch , to bee at her command , hee maketh the simple people beleeue , that he neuer comes but at the witches sending : and so both prouoketh by all meanes to curry fauour with the witch , by entertainment , gifts ; what not ? whereby they become subiect , through this infidelity , to satans power ; as also prepareth way heereby to seeke to the witch for helpe ; and so is further ensnared to the danger of the soule . nay doth he not by submitting himselfe to base meanes : as by burning a spittered hote , &c. whereby he seemes to bee remoued , herein also further deceiue the simple people : as with-drawing them from the holy meanes whereby they may bee releeued , and causing them to rest in these accursed and deceitfull helps : which either do no good at all , or if they doe any , it is to doe a greater hurt . sectio . v. a second thing whereby satan binds himselfe to the witch , is to doe whatsoeuer the witch shall command . that is , to lie still when she lifts to spare . to runne and hurt when she is moued , where and how it pleaseth her lust . and the more cunningly to conuey and execute this mischiefe , to shroud himselfe vnder any shape ; yea to conuey the witch vnder any shape , or forme , to the satisfying of her lusts , and yet to deceiue her more grossely therein . sectio . vi. shall wee now consider a little how satan deceiues by this subiection ? first , in that he pretends to bee at their command : he therby secures them as if their state were safe , they need feare no hurt from him , seeing he is at their becke . nay he thereby puffs them vp with a conceit of some extraordinarie fauour with god that giues them such power ouer satan : nay he further bewitcheth them that now they are as gods ; being able to command satan , whom none can ouer-rule but the lord : and so prouoketh to horrible blasphemie , and idolatrie , to aduance themselues in gods steed ; to saue life and to destroy it at pleasure : and therevpon inferres a further securitie of their estates ; that they which can thus dispose of others estates , they are wise enough to secure their owne : or at least , what need they more then to enioy this soueraignetie , to exercise this liberty , thus to satisfie their vtmost desires ? hitherto ferues another sleight of satan herein : that being now at their command , he hath no power but from them : when they call he must runne , otherwise he quitcheth not : and hence ariseth this delusion , that seeing they know what 's best for themselues , therefore they will bee sure to keepe him safe from hurting them . and heere satan hath another tricke yet further to beguile them ; namely , to confine himselfe as an ape to his clog , to some box or prison , where he lies , as bound not to stir but when the witch calleth , she , as his goalor , must giue him libertie , whereas he still goes about like a roaring lyon , stirring vp in the heart desires of reuenge , couetousnesse , &c. while he seemes to lie still from bodily harmes , and nourishing pride and infidelitie by this his fained bondage , and so hardening in security , while he ceaseth from outward hurts . sectio . vii . and doth he not also by this his fayned subiection to the witch deceiue the vnbeleuing world ? yea certainely , and that many waies : as first , he with-draweth them from the acknowledgement of gods prouidence ; who onely hath power to send these euill angels to torment the wicked , and afflict his children , and so to rob god of his glorie herein , and to referre it to the witch , as if satan were onely at her dispose . and for their further confusion heerein , he prouoketh them in reuenge of their wrongs , not to look into their sinnes , which cause the same , or to looke vp to god who onely can heale , because he giueth the wound : but to crie out vpon the witch , to harry her to the iustice , to scratch , and practise against her , and so , many times , to shed innocent bloud in accusing wrongfully : or at the best , though the law may bee satisfied , yet god is not glorified , nor themselues truely releiued , seeing by vsing vnlawfull meanes for helpe , though the body may finde ease , yet the soule thereby is more dangerously ensnared . and hath not satan another dangerous fetch in this subiection ? that whereas many diseases come of naturall causes , which are well knowne to satan , though the simple people are vtterly ignorant thereof : yet seeing the witch in malice intends the hurt of her neighbour , and to this end sets satan on worke : heerevpon it is concluded that all diseases proceeds from sorcerie ; and so heereby all sober and wise meanes are neglected to preserue health , the bridle is giuen to all ryot and excesse : and if any thing fall out , the witch is blamed , and not our distempers . sectio . viii . thus we haue heard one part of the couenant , what satan must do for the witch : now let vs consider on the other side , what the witch must doe for him againe . the maine matter is , that she must giue her selfe vnto him bodie and soule . but this is coloured , first , by the time , he will not haue it presently ; because yet she hath not made vp the measure of her sinne : and therein he deceiues her , that she may repent of her bargaine , god may change her minde , &c. and so drownes in securitie . and to this end he hath another colour , that is , the condition , if he performe faithfull seruice : and therefore he will of purpose faile her sometimes , that so she may hope her selfe free : yea he doth vsually leaue her , when authority arrests , to bring her to confusion , that so now she may shame the deuill , as wee say , and so performe some hypocriticall repentance . and yet for all this obserue , i pray you , his deepenesse . in making her sure . namely to preuent after repentance , or at least to deceiue thereby . chap. vi. of the ceremonies of the couenant . he hath further diuerse ceremonies accompanying this couenant which tend very fearefully to the confirmation thereof . and these are : first , as the lord hath a speciall seale to bind his seruants vnto his obedience ; namely , the seale of baptisme , rom. 4. so when satan hath once obtained this absolute promise of his prentices , to yeeld themselues wholy to his deuotion , then his manner is , to set his seale vpon them , thereby to appropriate them vnto him . and this is commonly some sure marke vpon some secret place of their bodies , which shall remaine sore and vnhealed vntill his next meeting with them , and then for afterwards proue euer insensible , howsoeuer it be pinched by any . to assure them thereby , that as therein he could hurt or heale them , so all their ill and well-doing must depend wholy vpon him : and that the intollerable griefe they feele in that place , may both serue to seale vp vnto them their eternall damnation ; and so to awaken and giue them no rest till the next meeting againe , that so they may hasten the vengeance that now they haue tasted of . this shall appeare the better if wee consider the next meeting , and such circumstances of place and actions , that are performed therein . sectio . i. of the place where the witch is summoned for further confirmation and binding of her to satan . when satan the prince of darknesse that ruleth in the children of disobedience , hath once entangled this nouice within his snares , and set his priuie marke vpon her , thereby to bind her vnto him more surely , that she may bee yet further giuen vp by the fierce wrath of the almightie to his power : he hath yet many other policies to effect the same . as first , she must bee conuented solemnly into the house of god , there to make open testimony of her subiection vnto him , by renouncing all former couenants with the lord. and heere vsually , these things are performed in their order . first , satan blasphemously occupying , the place whence the holy oracles are deliuered , doth thence : first , require of his proselite an acknowledgement of her couenant , causing her vsually in her owne person to repeate the forme thereof : as in. do here acknowledge , that vpon such condition i haue giuen my selfe vnto satan to bee disposed of him at his pleasure : and secondly , when this acknowledgement is made , in testimoniall of this subiection , satan offers his back-parts to bee kissed of his vassall . thirdly , this being done , he then deliuers vnto his proselite , and so to the rest ( for many are conuened at this meeting ) the rules of his art , instructing them in the manner of hurting and helping , & acquainting them with such medicines and poysons as are vsuall herevnto . fourthly , taking also account of the proceedings of his other schollers , and so approuing or condemning accordingly . fifthly , for their further confirmation , he yet enioynes them another ceremonie : namely , to compasse about the fount diuers times , there solemnely to renounce the trinitie , especially their saluation by iesus christ , and in token thereof to disclaims their baptisme . sixthly , and in further token of their subiection vnto satan in yeelding vp themselues wholy vnto his deuotion , behold yet another ceremony heere vsually is performed : namely , to let themselues bloud in some apparant place of the body , yeelding the same to be sucked by satan , as a sacrifice vnto him , and testifying thereby the full subiection of their liues and soules to his deuotion . lastly , to gratifie them somewhat for this their dutifull seruice , it pleaseth their new maister oftentimes to offer himselfe familiarly vnto them , to dally and lye with them , in token of their more neere coniunction , and as it were marriage vnto him . these are vsually the ceremonies wherby satan binds his proselites to keep couenant with him . and his policies heerein are manifold : both in regard of the witches themselues , as also in regard of others that shall take notice thereof . concerning the witches . his policie in conuening them into the church is : 1 partly , to procure in them a conceit of the lawfulnesse of the businesse ( as being done in so holy a place ) thereby to make them secure in continuing therein . 2 as also to encourage thē the rather to hold out by reason of the companie where-with they meete , ready to hearten by presence and example . 3 and doth not satan by this convening them into the house of god , and there presenting himselfe vnto them , procure in their minds a conceit of his deitie and soueraigne power , that so they may yet better conceiue of their dealing with him , and more willingly performe all couenants , seeing as god he requires nothing but his due , as god he will performe with them to the full , and therfore they must not flinch from him . 4 and surely if wee shall looke vp vnto the ouer-ruling hand of god heerein , in giuing satan his enemie leaue to prophane the place of his worship , and thus to appeare there vnto his proselites for their further condemnation : may not the lord haue these ends herein in respect of these witches ? 1 that here they may receiue the punishment of ●heir grosse hypocrisie , and prophanenesse for their former abuse of gods holy ordinances , and bodily seruice , lip-labour , &c. where they committed the sin . 2 that here they may be hastened to the participating of this punishment , by being prouoked to fearefull blasphemy , and renouncing of that god whom formerly they serued , and so might bee more iustly subiected to the power of satan . sectio ii. and may wee not heere learne many profitable things ? doth not our gracious god tender some light vnto vs out of this darknesse ? yea surely . 1 our prophanenes is reproued , that abuse and defile the house of god with our bodily seruice , & vaine thoughts and speeches , rather like a company of deuils , then the saints of god. 2 our superstition is condemned , in ascribing holinesse and perfection to the place of gods worship , as if the place did sanctifie our seruice , or sheild vs from danger : as if we were free from satan when once wee haue got the church ouer our backes : as if no prayers were auaileable but what were offered vp here . doth not satan hereby take away the benefite of priuate prayer which indeed is the life and touch-stone of the publike ? doth he not prouoke vs hereby to rob god of his glorie , in ascribing that vnto the place , which is proper onely to his maiesty ? doth he not vtterly frustrate & preuent all spirituall worship of the heart , as if the performing of a little lip-labour in the house of god would serue the turne ; wee need not stand vpō any inward touch or feeling , it shal suffice that we haue offered vp the sacrifice of our lips before the lord. surely when i cōsider the practise of the time , namely , when we come to the house of god which is appointed for publicke prayer to be performed iointly by the whole congregation , we then fall to ●●●bling our priuate deuotions , yea when the publick exercises are in hand , so that for the presēt we neither can ioine with thē , nay rather indeed do disturbe & giue offence to the congregation , in not consenting with them , mee thinkes euen satans proselites may heere condemne vs , who cary themselues more regularly in the house of god to serue the deuill , then wee here to the seruice of god. these wretches , i warrant you , are kept from sleeping , they spare not their bloud to please the deuill , they are contented to submit themselues to any base office heerevnto : nothing can keep vs waking , not though iesus christ bee crucified among vs daily , though we are partakers of his bloud , yet wee will not kisse the son of righteousnesse ; we cannot so much as shed a teare in testimony of our renouncing of sinne and satan ; whereas these wretches spare not their deerest bloud to shew their homage vnto satan . 4 and are we not hereby taught , now to feare our selues most , when we are before the lord , in his sanctuarie , because satan will now be one with vs , both to hinder vs in the seruice of god that we shall not profite , or else to puffe vs with pride , as if wee had deserued much heereby : and then to accuse vs of presumption , that so hee may driue vs to despaire . surely , seeing wee cannot be free from sathans snares , neither the house of god will protect vs , nor our owne houses can shield vs , but sathan wil be closing to rob god of his glorie , and vs of the comfort of any publique duety ; shall not this send vs to the searching of the heart ? shall it not teach vs to worship god in spirit : that so sathan may not bee acquainted with what we are about , and so may not interrupt vs , or if hee guesse at our purposes , may be yet confounded , in that our hearts are best knowne to the lord ? it is our comfort vnspeakable before our god , that hereby wee desire to worship him in truth , because , as our hearts witnesse with the truth of our endeuours , so doe they also witnesse for god against vs , the imperfection of them : that the lord may be iustified when he iudgeth , psal. 51. 4. 5. that sathan may be preuented , and confounded , by this iudging of our selues , that heereby wee may be daily prouoked to perfection : by labouring to be found in christ , not hauing our owne righteousnesse , and so may grow vppe in him to perfect holinesse , philip. 3. 13. shall not this teach vs to trie our publike worship by this touch-stone of the heart , and not the place ? shall it not weane vs from the loue of this world : seeing no place so holy , no meanes so sacred , but by sathans policie they may be abused ? shall it not prouoke vs to hunger after our dissolution , that so we may freely and continually glorifie our god in his blessed kingdome ? doeth not this condemne that pompous and carnall decking of the house of god , rather to please the eie , then affect the heart , rather as a pallace for the god of this world to reuel in , and prey vpon new-fangled and silly soules , then a place of spirituall worship , for the great god of heauen and earth ? certainely , when i obserue some occupying the place of gods worshippe : and thence deliuering vnto gods people chaffe in stead of wheat , nay sometimes poyson in lieu of wholesome foode , making merchandise of the word of god &c. may i not conclude , that these are the diuells factors , bartering their owne , and their peoples soules vnto him , for alitle , vaine credite , and for a few shekells of siluer , and morsels of bread ? heerein farre worse then the diuell himselfe , that whereas he meanes plaine dealing , to drawe them to damnation : these notwithstanding pretend to shew them a nearer way to heauen , promising libertie , when themselues are slaues to corruption , and so nouzling in securitie , and excluding repentance , do thereby cary their people in a dreame vnto hell , 2. pet. 2. 19. 20. and when i consider on the other side , that faithfull teachers , who labour by enforcing the lawe , to bring the people to a sight of their sinnes , and so to a denyall of themselues , that they may hunger after christ iesus : being loaden with the burthen of their sinnes : that such , i say , are not withstanding traduced , as preachers of domnation , no better then satans harbengers , to driue silly soules through despaire into the very snare and pitte of destruction . me thinks i obserue heere , a farre more dangerous practise of sathan , then this , with these nouices , to renownce their baptisme , euen to cause the people of god vtterly to reiect the true means of their saluation , namely christ iesus . in that he will not suffer them to see , what neede they haue of him , by humbling them with the law , that so they might bee forced out of themselues , to relie wholie on his sacrifice for the pardon of their sinnes . is there not more hope of the saluation euen of these witches , that are thus kept sensible of their wofull estate , either by the smart of their priuie match , or by such continuall tampering with them , sometimes by vgly apparitions , to terrifie them , eftsoones to keepe them watchfull by continuall employments . is there not , i say , more hope euen of the recouerie of such , then of many thousands in the world , who are lulled asleepe in securitie , and fatted vp , without all sense of danger , euen to vtter destruction ? oh that we were wise to vnderstand these things , to trie the spirites , and choose the good and perfect way . is not the prophet a snare vpon mispath ? and profound to deceiue ? is it not iust with god , that because wee haue not receiued the trueth , therefore to giue vs vp to strong delusions to beleeue lies , 2. thess. 2. 11. 12. well , this we may learne , by this impudencie of sathan , in abusing the place of gods worship : and drawing his proselites hither for their further confirmation in their subiection vnto him . and are we not yet further taught hereby , to make a profession to our god of our subiection to him , and that publikely , when wee shall be called hereunto furtherby the magistrate , to giue an account of our hope , or by the minister to approue ourprofiting by the word ; or by our christian brother , to confirme him therein ? nay , ought we not , to stop the mouthes of the wicked , by acknowledging our soueraigne lord the great god of heauen and earth : seeing the wicked are not ashamed to honour their master the diuel : glorying in this , that they are the damned crue ? &c. shall not euen these silly deceiued soules , rise vp in iudgement against such monsters , that are drawne to that through feare , or ignorance , or hope of present release , seeing these wittingly and malitiously , as it were defie god : & with an high hand , blaspheme , and treade vnder foot , the blood of the couenant , acknowledging willingly , and with great applause , their subiection to satan ? nay , shall not our politike and state-christians , bee condemned by these poore and base creatures , who vpon necessitie , and through faire promises onely are brought to this subiection ? surely , when i obserue , the wisedome of the flesh in many great & migh tie of the world , that eyther come to the house of god , only to receiue honor , & to maintaine credit , and outward esteem ; or else , to hedge in some profit and suck some aduantage hereby ; or else rather , to honour the word by their presence ( for this is vsually the best end ) then to be humbled and reformed thereby , rather , i say , to controule the ordinaunces of the mightie god , then to be brought in subiection vnder the power thereof : may i not conclude , that heerein they rather publish their homage unto sathan , then testifie any obedience vnto the lord ? are not these the very stratagems of satan , to ensnare vnstable soules , by causing them thus to abase the word , thus to peruert the holie ends therof , are not the wicked hereby iustly giuen vp to the illusions of satan , for the profaning of gods ordinance ? do they not by these abuses , testifie their obeisance vnto the diuell , while they pretēd the honor of god , doe they not in seeking their owne honor , abase that which belongs to the lord , approue themselues to be imps of that king of feare , who in all things seeketh to robbe god of his glorie . and what else may wee deeme of that high mysterie of carnall wisedome chalenging preheminence ouer the word of god , in determining lawes : besides , or contrary to it , confining & suiting it to it crooked rules ; binding and loosing it , for the satisfying of it lusts . is not this a plaine badge of of that man of sinne , that sonne of perdition ? is not this an apparant euidence of it subiection to satan ? and if wee shall scanne the mystery of that sublimated policie : that nowadayes , he is not a wise man , who is not a seruant vnto men , submitting himselfe to be new moulded & fashioned according to the lust of his patron . this blasphemously chalēging him as his proper creature ; & the creature reioicing as in his soueraigne creator , conforming heart and hand simply to his deuotions : may we not see satan here aduāced as god of this world in the children of disobedience ? may wee not conclude , that such absolute subiection as is giuen vnto man , is wholy taken from god , and giuen to the diuell ? and what may wee deeme of the common idolatrie of all sorts ? one makes the wedge of golde his hope : an other makes his mistris the soueraigne of his heart : this , makes his belly his god , the other sacrifices to his net , &c. are not all these ( in effect ) sacrificers vnto the diuell ? is not subiection and homage performed vnto him , euen in them all ? what shall we thinke of the generall and ordinarie seruice of god in these dayes ; the most feare him with their lippes , but their hearts are far from him : the best vsually serue him but by halfes , they cannot be saints , god must beare with thē in some sin ; they must liue , & therefore they must strain a litle : they are but flesh and blood , & they do what they can , god must be mercifull to them in this &c. do they not in all these , shew themselues seruants to him , whom yet they obey , euen the prince of darkenes , the great deceiuer of their soules ? is not satan the lord of their harts , while they serue god but with their lips ? & doth he not hereby hold their hearts faster bound vnto him , in that hee giueth way to their bodily seruice ; nay , will he not haue their tongues also at his deuotion , at a pinch , to c●rse the same god whom they seeme to blesse , or to slaunder their brethren , and condemne thē of hypocrisie , because they labor to serue god in spirit & truth ? and is not sathans cunning the more dangerous , in that he is content to hold the wicked but by one string ? is not their state more dāgerous , that while they seem to haue escaped the pollutions of the world , & to make a faire shew in the flesh ; as if they were good christians , glorious sepulchres , yet eyther inwardly they are full of rotten bones , or else one dead flie will be sufficient to corrupt all the ointment of the apothecarie , easily may satan recouer his full possession againe : euen by reason of that one traitor , which they shall nourish in their bosomes : shall he not reenter with seuen worse spirits , and so the later end of that man shall be worse then the beginning : the dog shall returne to his vomite : and the swine vnto the mire , of which he was cleansed , and so become twice dead , and pluckt vp by the roots : euen two-fold more the child of perdition , then euer he was before ? o that wee were wise to discerne our selues whose we are ! and whom we serue ! how long shall we halt betweene two opinions ? if god be lord , deseruing all seruice at our hands , inabling vs by his spirit , to offer vp our bodies and soules , as a reasonable seruice vnto him : ( & what more reasonable then to giue him his owne , that hath bought it so dearely . ) if his yoake be easie to those that will take it vp , and his commaundements not grieuous , to those that will endeuour the performance thereof . if hee bee contented to accept according to that which wee haue , not requiring what he giue vs not . if he vouchsafe the will insteed of the deed : if hee that giues will , will giue the deed also , that wee may serue him in truth , though wee cannot bee perfect : that the sense of our imperfection , may still send vs vnto the fountaine christ iesus , that so from him wee may still draw forth waters to eternall life , being daily found in him , not hauing our owne righteousnesse , that so through him wee may daily make our requests manifest at the throne of grace : that we may bee carefull in nothing , nor fearefull of any thing : casting our care vpon god , because hee careth for vs , and committing our selues in well-doing into the hands of our faithfull creator , still forgetting that which is behind , that wee may hasten to that which is before , for the price of our high calling in iesus . who may not trie himselfe hereby whether he be in the faith or not ? who will not daily striue and endeuour to make himselfe thus manifest vnto god and to his owne conscience ? if hee that is in christ must bee a new creature ; so new that all old things must bee abolished , because hee that abids in the flesh cannot please god , rom. 8. and if wee nourish but one knowne sinne wee are guiltie of all : if wee must haue respect vnto all gods commandements , desirous in all things to please our blessed god , not caring for the flesh , to satisfie the lusts thereof : wil it any thing auaile vs to plead flesh and bloud ? if there be but one thing wanting , will all the rest any whit auaile vs ? if christ iesus bee not thus vs in , that the bodie is dead to sinne , but the spirit is life for righteousnesse sake ; are we any better for all our formall righteousnesse then very reprobates , the very slaues of satan to whom yet wee do obey , to whom we there performe most acceptable seruice , when wee doe thinke it sufficient toserue god according to the flesh , either by halfes , for a seasō , &c. let this serue for our triall heerein , and let vs giue our hearts to obserue heere further matter : doe wee thinke that sathan in tampering thus with witches , entendeth onely , eyther their owne bane , or else , by them to hurt onely the bodies of others ? no surely , as his principall end is , by all meanes to dishonour god , and discouer his malice , and rage against the almightie , so doth hee expresse his hatred against god , in destroying the creature , and in the creature that which most resembleth god. and therefore he not onely aimeth at the diuine soule , but by all meanes laboreth the generall confusion of mankinde : that so ( if it were possible ) he might robbe god of his glory , in sauing any ; you see how hee spared not our very sauiour himselfe , the head of his church , and will he not attempt ( if it may be ) the destruction of all the members ? and doth he not prosecute this his designe , in the other ceremonies , whereby he obligeth these miserable wretches yet faster vnto him ? for , what else doth that other practise of his ayme at , in taking account of his vassals , and informing them in the mysteries of his damnable trade : rewarding them accordingly as their paynes hath beene , and enabling them hereby to commit further mischiefe ? as hereby he blasphemously imitates the offices of that great iudge and mightie sauiour : instructing them as a prophet in their seuerall dueties , censuring them as a supreame iudge and soueraigne , according to their exploits . as their high priest enioying the sacrifice of their blood , as a pledge and bond of their allegeance , and satisfaction for their failings : so doth he hereby also more desperately insnare their soules : as , 1 arresting them hereby wholly to stand to his verdict , & so to make a mocke of the day of christs comming . 2 deceiuing them vnder pretence of these naturall medicins , as if it were by vertue of them , not by anie c●…nant with him , that such effects followed . 3 and binding them hereby surely to him , by his familiar & carefull dealing with them , in furnishing them with all meanes , to become maisters of their desires . 4 puffing them vp with conceit of extraordinary skill in natures secrets , & so with a vain imaginatiō to be as gods , through such rare knowledge and great power : thereby lulling them in security : that so they may hasten their damnation . thus are th●se witches ensnared thereby . but may not this his policie extend it selfe also vnto others ? yea surely ; behold ( saith reuerend latimer ) the diuell is a more carefull and painefull dioclesian in his charge then many of our idle and idole pastours are in theirs . satan is neuer idle , he is alwayes going about to destroy the soules of men : these sleepie dogs lie still in their kennells , fatting themselues with the fleece , & leauing the flocke to be deuoured of the wolfe . 2 satan is alwaies resident vpon his charge to keepe the same in his clawes : these leaue the flocke , and attend the courts of princes , or their hounds and hawlkes , or worse : as for the flock it may sink or swimme ; better farre to bee such ones dogges or horses then to haue their soules committed vnto them . 3 satan he will take account how his schollers do profite , he will see that the non proficient shall bee sneaped , and the painefull encouraged : these by their euill example corrupt the flocke , discourage those that are forward and zealous , encouraging those that liue at ease in syon , and will eate any flye , as peaceable men , quiet neighbours , wise and discrete subiects , &c. 4 satan will not cease to informe his proselites further in the mysteries of their trade , that so they may bee more skilfull and profitable in his seruice ; these complaine , that the people haue too much knowledge ; they labour rather to keepe them in ignorance , and to darken the light by their prophane handling thereof , that so they may plucke out the spirituall eyes of their people , and so to leade them about with them , like blind sampson , to sport with their follies , and gaine by their infirmities . thus shall satans vigilancie condemne the sleepinesse , and carelessenesse of carnall pastors . but this is not all that may bee gathered out of this ceremony . 1 may not this bee a stumbling blocke to the separation , to renounce our assemblies , when witches , yea the deuill and all , can lord it therein ? 2 may not this be an occasion to despise the holy ordinances of god , the word , baptisme , &c. seeing they are thus prophaned by these cursed miscreants , and so in seeking to runne from god , or rather from the deuill abusing these things , euen to runne to him , with the anabaptist and familist , for reuelations and enthusiasmes . if now wee shall take a further view of that other ceremonie in causing his proselite to compasse the font , and there to renounce her baptisme : as heerein he entends to harden her heart the more , by this blasphemous disclaiming of the seale of her faluation , and so to bind her more firme vnto him ; so hath he also diuers fetches heerein to deceiue others . as first , to cause ignorant and vnstable soules , to rest in the necessitie of the outward seale . as 1 to feare damnation if they want it , which gaue occasion to that blasphemous and sacrilegious intrusion of midwiues to the performance cie of that ceremonie in a case of necessitie . 2 to presume of certainty of saluation vpon the hauing of the seale ; as if outward baptisme made a christian , and nothing else , and so to open a gappe to all profanenesse . 3 and so by building saluation vpon the outward elements and meanes ; thereby to imply an vncertainety , and fayling thereof vpon the want of outward meanes : as if vpon extremitie , wee should bee enforced to deny our profession , therefore we should bee depriued of our saluation , if by persecution wee should bee driuen from the outward meanes , as the word , sacraments : therefore also our hope of safety were gone . and hence 4 erecting an anti-christian visibilitie , as if no church ; where no publicke libertie of the meanes : that onely the true church where the forme of religion is kept a foote , howsoeuer the power thereof bee therein denyed . thus doth satan deceiue by this ceremonie of renouncing baptisme . and doth he not also notoriously beguile vnstable soules by that other ceremonie , in causing his proselite to confirme her subiection by venting of her bloud and offering it vp vnto him as a sacrament of her loyalty , and entire deuotion vnto him ? yea surely , he may pretend hereby thankefulnesse in the witch that thinkes nothing too deere for him . he may intend hereby the prophaning of the bloud of christ , as if her owne bloud should seale vp her faithfulnesse and pledge her zeale to encrease his kingdome . he may hereby make her more desperate and greedie to shed the bloud of others in reuenge of her owne . he may heereby prepare her by this continuall ●ssue of bloud , causing paine and waste of the bodie , to hasten her owne destruction by accusing of her selfe , &c. but his intent is also to condemne the world : that will not affoord a good word for christ , not endure a fillip for him , much lesse insist vnto bloud in so good a cause . as also to scorne and condemn the manhood of the world that consists onely in this , to shedde their bloud in reuenge of their owne quarrels , or for the defence of their friends , a witch will do as much to please the deuill : a witch will not spare her bloud in her m r. quarrell . and so to deceiue the world : as first heretickes , that if they iustifie it with their bloud the cause is good ; so say the papists , so boasted the ancient heretickes . secondly , seeing these witches are adored as gods , in the hearts of godlesse people , therefore if they spare not their owne bloud , may they not be prodigall of the bloud of others ? this is one ground of all that cruel murthering of infants , of friends , of enemies ; yea bathing themselues in the bloud of princes ; they ( for the most part ) are prodigall of their owne bloud , yea they offer it vp willingly vnto satan , to preuaile by this meanes in their wicked purposes , and must they not gratifie him with continuall shedding of bloud ? must they not satisfie their owne bloud by powring out the bloud of the greatest , that so thereby they may make way for generall conuulsions , and massacres of all sorts . thirdly , nay who will not seeke to imitate these ghostly fathers ; nay indeed who can choose but follow them ; either they will cosen and disapoint their followers , and so through discontent and despaire will driue them to butcher themselues ; or else by partaking with them in their deuilish plots , they will draw them within the compasse of authoritie , that so their bloud may recompense their offenses . if now for euery drop of bloud which the witch shall shed , she may gaine so many soules to the deuill , or take away life from so many others , is not her bloud deerely bought ? looke to this you that seeke to these proctors for the deuill , you that betray the glory of your god in seeking helpe of sathan : behold the lord will giue you vp , and remember that which followeth . you shall haue the honour to kisse the deuils back-parts , and so hath the witch : the baser and vnseemelier the homage is , the more it binds , reason being turned vpside downe cannot iudge otherwise thereof : the more vnseemly the more it binds , as agreeable to flesh , that delights in filthinesse , it is iust with god to giue vp to such slauish basenesse , because his seruice being most pure and holy , is reiected . looke vpon poperie the nurse of witch-craft , most glorious in her greatest libertie to the flesh , in the grossest filthynesse thereof commending horrible vncleannesse not to bee named , as if delighted in kissing satans backe-parts : thus doth satan recompense his best schollers . that we may preuent this , learne we to regard the knowledge of god , to encrease therein , to make conscience of practise as wee know , so shall we not bee giuen vp to such monstrous wickednesse , rom. 1. 28. 29. 30. as for that priuate familiaritie which satan hath with the witch , in conuersing with , and carnall knowledge of her body , whether this be performed really , or by some collusion , it matters not : i dare not simply deny but that satan may haue this dealing with her , as being able to assume a dead bodie that is not yet corrupted , and so by his spirituall qualitie so farre to enliue the same , as that , though not by any seed therein , because it appeares that it purgeth out together with other humours , immediately vpon the dissolution , yet by some other seed , stollen from a liuing body ( to which i rather agree , because it is confessed that such seed is vsually very cold ) he may pearce the body of the witch . and further also so affect the same , as through the diuine iustice to procure some monstrons birth , either through mixture with the seed of the woman , or else ( which i rather incline vnto ) he may by his skill , through wind or other pestilent humours , so affect the body of the witch as that it shall swell , and encrease , as in a true generation , yea at the time of the birth , shall bee subiect to paine and such trauell as is vsuall to women in such case , and then in the time of the breaking open of the wombe may foist in some infant stollen else where , or delude the eyes of the beholders with some impe of 〈◊〉 owne , in the shape of a child ; or with some dead childe taken vp and enliued to the purpose : which things are ●…sie for him to doe , thereby as to giue testimonie of secret acquaintance , so to deceiue the witch with her new darling , which likely shall bee but a babie of a day old , so to encrease withall her sorrow , and yet ease of the trouble , which is happily the desire of such monsters , that so they may be free to the satisfying of his , and their owne insatiable lusts . this ( i say ) howsoeuer it may bee granted , yet i cannot see but all this may bee done , as well as others of as great consequence , euen by delusion and imagination ; and yet both to one end , euen to deceiue the witch , and others . touching the witch , she is hereby deceiued many waies : as 1 she is fed with shadowes in steed of substance , with cold and dead delights , in steed of reall contentment of the flesh . 2 she is put to a great deale of paine and torment in the bearing and birth : and in the issue , either some monster or abortiue is brought forth to encrease her sorrow , and procure horror and despaire . 3 this disapointment of her lust , enrageth and encreaseth the fire , and so prouoketh to further mischiefe for the satisfying thereof . 4 so is she faster bound vnto satan for the satisfying of her lusts ; and for the gratifying of her maister , still put vppon new mischiefes , that so at length she may make vp her measure . thus is the witch deceiued by this familiaritie with satan : and ●…th not this also proue a snare vnto others ? yea surely . this conuersing of satan with the witch , hath beene the ground of all these conceits of fairies , &c. whereby the papists kept the ignorant in awe . and is not the lord robbed heereby of the glorie of his iustice , who punisheth adulterie sometimes with strange and monstrous births , that because by this familiaritie with sat●● some such monsters are eft-soone● brought forth , therefore all such effects are restrained to this cause : either some witches brat is foisted in , &c. or else caused by witch-craft , &c. thus is the lord robbed of the power of his iustice , when his immediate hand is ascribed vnto satan . chap. vii . of diuers other meanes whereby satan confirmes his proselites in their couenant with him . besides these former ceremonies and familiaritie , mentioned before , satan hath other meanes also , as occasion serues , and their dispositions sutable , to keepe his nouices from reuolting and starting from him . for there is no question , but notwithstanding all this former making sure , yet some occasion will be offered to startle these witches , and so to procure some remorse for the bargaine . 1 eyther some outward affliction , or their owne present case , beeing likely miserable , suffring much want , &c. may breed discontent , and so repentance of the bargaine . 2 or else , the lord may awaken the conscience by the power of the word , and so confound this desperate match ; or sathan himselfe may of purpose faile his pretended mischiefe , leauing her for a season , or not doing according to her commaund , therby to prepare her by this qualme to eternall vengeance . wherein , lest shee should now grow altogether melancholie , and so submit her selfe indeed to the true meanes to vndoe her bargaine . obserue i pray you how sathan bestirreth himselfe . first , in this case , he will not stick to delude her with proffers of gold , and daintie fare , graunting her opportunitie , to satisfie her lusts , where 〈◊〉 likes , as her age and disposition is , 〈◊〉 ping on kindenesse vpon kindenesse 〈◊〉 her ; fitting her with musicke and 〈◊〉 carnal delights ; flattering and crowding most basely into them according to their more stirring and generous disposition . if by these meanes hee cannot yet make them sure , but that the sting of conscience doth still stagger , and chalenge the bargaine ; then he discouereth him in another fashion . 1 not onely keeping them shorter , that they may fawne vpon him , but threatning to discouer them , that so they may vndergo the punishmēt of the law . 2 yea further also withdrawing himselfe from them , and so refusing to be at their checke ; yea crossing them in their desires , and contradicting or exceeding their commands . 3 if this wil not preuaile , then he causeth them to renue their homage by yeelding their bloud , to bee sucked of him , which hee will not faile now more freely to drawe out , euen to fainting and extreame pining of his staggering proselite , and appearing further vnto them in most fearefull and vgly shape , thereby to hold them in with feare , yea , not sticking sometimes to threaten with present death , by tearing them in peeces , scorching them with flaming flashes , &c. and all this to let them see what they are like to trust to : that so euen through despaire , they may rest content with their bargaine , vpon hope that their torments may be yet deferred , or at least vpon necessitie to please their cruell maister , and so resolue to make the best of a badde market , and to take their pleasure while they may , : ot at least to prepare way heereby for their discouerie , as being weary of his seruice , and greedie of further employment : it vsually falling out in such cases , that when by these terrors of satan , these filly soules shal be brought to despaire , the horrour of their conscience will not let them be at rest : but obscurely euen now wil not faile to vse often meanes of their discouery●… ther by voluntarily coming to t●… ties afflicted , to be scratched of 〈◊〉 or confessing themselues in generall 〈◊〉 tie , of such and such things , a●… their diligence about the dist●… parties , and often enquirie con●… ning them , or else by their fa●… sottish excuses of themselues . by such like meanes , i say , they will not obscurely detect themselues , through the guilt of their conscience , a●… hasten hereby their deserued ve●… ance . chap. viii . of the diuers kindes of witch-craft , where especially of good and b●… witches , and that the good with is the most dangerous and powerfull . there are two principall kindes of witch-craft . namely , diuining , where●… strange things are reuealed , ●…ey th●… past , present , or to come ; by the 〈◊〉 stance of the diuell . or working , which is employed in the practise and reall working of strange things or wonders . concerning the former of these ; my purpose is so far to speake thereof at this time , as may concerne the discouerie of the good witch : who specially triumphs in this power of diuination , and coniecturing of vnknowne and hidden things . 1 and therefore , first let vs consider , by what meanes sathan may giue notice of vnknowne things . 2 how far hee can proceede herein . that sathan can discerne ( in some measure ) things past , and such as are to come , is appa●ent . 1 because he is acquainted with the prophecies of the word , and so stealeth out of them many secrets , concerning things to come . 2 sathan being exquisitely skilfull in the knowledge of naturall things , as of the influence of starres , constitutions of men , the kindes , and vertues of plants , rootes , hearbs , &c. may out of this experience giue 〈◊〉 probable guesse , at euents of thi●… out of the certainety of their 〈◊〉 ▪ 3 the presence of sathan and 〈◊〉 euill angells , in most places , and communicating their knowledge together , where-through they are ●●quainted with the secret consult 〈◊〉 of princes , may giue also furtherance to this knowlege of things to come , as hereby being able to inform their agents hereof , who acquainting by this means , the world withall gaine this reputatiō , to foretell things to c●… . 4 adde we hereunto , the power of satan , in putting into mens minds , wicked councels and purpòses : which he discerning to be apprehended , & resolued on , doth thereby acquaint his proctors herewith , and so they become to foretell of the same . 5 consider we the agility of satans nature , wherby being able to conuay himself in a trice from place to place , hee comes by this meanes to the notice of many strange and hidden things to the vulgar and ignorant , and so communicates them , to serue his turne , to his pro●elites and creatures . 6 especially confider we , that satan being gods instrument to execute his iudgements in the world : hath therefore euen from the lord reuealed vnto him many things ; as the place , time , and manner , how such things should be done : which sathan ( being no blab ) can publish to serue his turne , so farre as shall ●end to the triall of the church , and stumbling of the vnbeleeuing world : thus he came to reueale vnto saul his end , as being informed thereof by the lord : who had taken his good spirit from saul , & left him to sathan , and so informed satan in the meanes to execute his wrath vpon him , 1. sam. chapter 28. verses 20. 21. thus may satan attaine to some knowledge of things to come . if we would know how farre : 1 surely , wee are to vnderstand , that to the lord only belongeth this absolute prerogatine , as to know things to come certainely , &c. 2 in the nature of the things th●●selues , without respect to their causes and signes . but sathan onely knoweth them probably , and by their signes & causes . this ground being laid , we may hence gather , that the good witches being informed by satan , know no further then their tutor , that is , probably , doubtfully , and deceitfully : and therefore must needes deceiue themselues and others . this shal appeare the rather , if we consider the meanes , whereby they attaine to this knowledge : which being no ordinance of god , to reueale secrets , nor any instinct of nature yeelding directly such effects : it must needs follow , that the knowledge contriued there-from , proceedeth from satans cunning , shrowding his familiaritie and intelligence vnder the rule of these creatures , that so it may not be discernd to come from him , but rather from the prediction of the rule of nature : as also , if it prooue doubtfull and contrary : yet sathans credite may be saued : seeing he can post it off to the vncertainety of the creatures , or some accident altering the former prediction . it being most certaine , that as the knowledge of satan of himselfe , is at the best doubtful & coniecturall in many things : so it becomes hereby much more intricate and deceitfull , when it is shrowded vnder the maske of natures infolded varietie . what this varietie of nature is , appears by the ancient practise of the heathen , among whom , by these & such like means satan raigned as the vnknowne god. these were the flight of birds . 2 the intrailes of beasts . 3 the obseruation of the stars and those celestiall bodies , esay 44. 4 dreames , dan. 4. 5 lottes , hest. 3. of all which we may thus conclude , that seeing 1 these were not ordained constantly to fore-tell things to come , 2 neyther haue any naturall propertie inherent in them , yeelding such knowledge , or any likelihoode thereto : neither indeed was it necessarie that men should be acquainted with what is afterward , otherwise then may concerne their saluation : seeing the word is sufficient for this : therefore it followeth necessarily : 1 that these are but satans cloaks to conceale his immediate and dangerous couenants with men . 2 that by these satan withdraws men from embracing of the word . 3 that for the contemp● of the word , the lord in iustice giues vp to be deceiued by these , so farre forth , as not only to rest in these predictions , and so by the vncertaintie thereof to bee confounded thereby : but as if so be the reason of this vncertainety , and fayling in the successe of these predictions , proceeded rather from want of our obsequiousnes , and diligence in attending these predictions , then of anie reall improbability and absurdity in them : hereby satan maketh way for his further aduancing in our hearts aboue all that is called god , by procuring vs to a more base subiection and bondage to the lawe of the creatures , toyling vs with a more painefull studie and inquisition into the bookes of the creatures . and so prouoking vs to a worship of the creature , by confidence therein , aboue the creator blessed for euermore ; and so in the creature to worshippe the diuell especially : and that ; 1 by obeying his councell , in leading vs to know , what concernes vs not . 2 by vsing his meanes , for the compassing of this knowledge . 3 and by resting still in the meanes , though yet they doe deceiue vs. 4 embracing his intelligence , clouded vnder the vaile of naturall causes . 6 referring the successe of things , not to the prouidence of god , but to the power of satā , ordering the same therby . for our further information heerein , examine we in few words these kinds in particular , that so the vanitie of them , as they are vsed , in witchcraft , may the more liuely appeare to vs. first , concerning the flight of birds , and the noise they make in the same , this , as it is plainely condemned in deut. 18. 10. & 11. so is there great reason hereof , seeing by no ordinance of god , or secret of nature , the flying high or lowe , on the right hand , or on the left , the diuersitie of noise &c. can prognosticate of things to come . as for the entrailes of beasts , ezech. 21. 11. whereby nehuchadnezzar is resolued in a doubtfull case , whether to attempt first ; eyther the iewes , or amonites : this also is a plaine colour of satans deceit , cōiecturing hereby , because neither by vertue of creatures , nor by any speciall ordinance of god afterward , haue these inwards of the creatures any such power cōferred into them , to fore-tell things to come . indeed , there is some prediction naturally arising out of obseruation of the seasons & alterations of weather , accruing to the phisition , mariner , & husbandman . and this according to that order , god hath set in nature , from the beginning : but this is only probable , as to guesse of faire or foule wether . which , though they allow some predictions by these creatures , yet are they no warrant for others , that are not ordained of god thereto . and therefore , whereas it is ordinarie to diuine of future things , by some such like , as by finding a peece of iron , signifying good lucke , but if siluer be found , then it is euill ; to haue a hare crosse the way ; to haue the salt fall towards him &c. these hauing no such vertue from nature and diuine ordinatiō , it must needs follow , that they are diabolical , or at least superstitious , & no way warrantable . concerning diuination by stars , the matter seemes more difficult . for although the word seemeth to condemne the same , deut. 18. 10. 11. according to the iudgement of the best diuines , who though they differ about the notation of the word , yet they agree all in this , that diuination by stars is directly forbidden : and the scriptures also in allotting the same punishment to the starre-gazer , 〈◊〉 to the magician , doe confirme th● same . yet hath this skill gained great authoritie and account in the world , and doth much deceiue the followers thereof : and that for these respects . first , because the starres are causes of many things heere below , and therefore it may seeme lawful to conclude and coniecture from such causes . and surely if they were particular causes of these lower things , i see not but wee might coniecture some what in particular from them : if these starres had power to communicate the knowledge thereof in particular vnto vs , or if it were needfull that wee should know such particular euents , or there were no other meanes to communicate what is necessarie vnto vs : but seeing 1. the starres are onely generall causes of things in the world , and that not certaine and infallible , but variable and subordinate , to the will of the creator , who can for his churches good , alter their particular effects . 2. seeing they are no ordinance of god to reueale such things vnto vs , as hauing no vertue from their generall influence to dispose and determine of particulars . 3. seeing it is is not needfull wee should know of such particulars , any otherwise then the word doth supply : and if this bee sufficient what neede wee other ? it must needs follow that these predictions are vnlawfull . 4. as reiected of the lord , and therefore proceeding from the deuill . 5. as presuming to fore-tell particular euents of things , which onely belong vnto the all-seeing and most wise god. 2 if it be alleaged , that what is fore-told by astrologie , vsually fals out true , and therefore why may we not be informed hence ? we answer , 1. that though it fell out true , yet were we not to enquire from hence , seeing the word forbiddeth the vse of such meanes . 2 that things fal out true in particular proceeds not frō the necessary influence of the heauēly bodies , but from the cunning of that infernall spirit , who supplieth by his knowledge , what is vncertain in that art , inf●…ating himselfe into the minde of the stargazer , being now puffed vp with his knowledge , and desiring successe therein , to satisfie his pride , what art cannot make good , he yet desireth may be accomplished . and so is giuē vp to satan in a iust punishment of this his presumption , to be lessoned by him in such further euents : and yet most fearfully to be deceiued by him to , as shrowding his diuellish inspirations vnder the cloake of that otherwise lawfull knowledge . for not to deny that , which the eujdence of things doth auouch in this case : true it is , that the sunne and the moone were created for signes , genesis 1. 14. and so , so farre as they are ordained for signes , namely , to distinguish times and seasons , as sommer , winter , spring . &c. alterations of weathers in generall , they are to be obserued of vs : but , that hence we may gather any demonstration for the knowledge of particulars , to fall out in the world : seeing their grounds are vncertain , and the meere fictions of mans braine , exalting himselfe heerein in his pride and curiositie , aboue all that is called god. it must needes follow , that this is but a cloake of sathans forgerie , and not any art allowable from the lord. that the grounds are vncertaine and most deceitfull , is apparent . 1 first , because the rules of this art haue no foundation in experience : seeing both the position of the heauens , and the course of the starres is mutable , and therefore can be no rule of certayne and immutable grounds ( such as the principles of art must be . ) 2 and secondly , there can be no certaine rules giuen of those things , which are not knowne : now , who knoweth the particular estate of all the starres ? or if he know them , is there any yet able to discerne the particular vertues of them , seeing there influences in the aire , and vpon the earth , are confused and vncertaine ? 3 but the speciall reason of the vnlawfulnesse of this art , is because 〈◊〉 requireth confidence in the same , nay in the author therof ; they must beleeue he can resolue them : otherwise if he come doubting of his abilitie , or 〈◊〉 way of tempting him , he cannot helpe him . now in common vnderstanding if the diuiner bring the thing to passe , here must needs be more then art ; for he that is maister of a lawfull art , can worke by his rules , whether a man beleeue he can or no : and therefore it necessarily followeth , that this art is diabolicall , as requiring that seruice which is due onely to god ; and so thereby entending the bondage of the soule , as is apparant by the rules and confessions of the chaldeans themselues . if here it shall be questioned how moses and daniel can then be said to haue skill in all the wisedome of egyptians and chaldeans , act. 7. 22. dan. 1. 17 the answere is plaine , either they might haue skill so far as was lawfull , or though they vnderstood the mysterie of these deuillish arts , yet it was not to practise , but rather to condemne th● same , and so to dehort from the studie thereof . well , let this lesson students , that they be not bewitched with the glory & skil which this art pretendeth . let it aduice vs not to run to figerflingers , to recouer things lost . let it admonish vs that it is deuillish to obserue the signe for letting of bloud , whose ground is meere superstitious and diabolicall , seeing the ground is a meere figment , namely ; that there is a zodiacke and twelue signes therein , being a deuice of poetris and vaine philosophie , nature yeelding no such ran●me , or bull. &c. as they foolishly imagine . and the deuice confounds it selfe , as is plaine by the absurd relation and proportion betweene the rule and the thing ruled , as that the moone should rule in the cold and moist parts , when shee is in hot and 〈◊〉 signes , whereas rather when it is in hot signes , it should rule the hot parts and so contrarie . so that now the learned physition hath disclaimed this bug-beare , and therefore if it preuaile , it rather proceeds from our strong imagination and gods diuine iustice , in punishing our infidelitie , then from any power in that poeticall fiction . 4 let this also reforme in 〈◊〉 that superstitious obseruation of daies and times , as if some were luckie and successefull , others euill and vnluckie . wherein if the successe answere our conceipt , it proceedeth not from the order in nature , or rules of art , but from diabolicall confidence , and diuine iustice , giuing vp to be deceiued with our owne counsels , and so by degrees , to grow further in league and bondage vnto satan . now concerning prediction by dreames , though it must needes bee granted that this was one of gods ordinances to reueale his will vnto his seruents , as numb . 12. 6. iob. 33. 15. math. 1. 20. 2. 13. 19. gen. 37. 7. 9. & 41. 25. dan. 9. &c. yet hath satan cunningly imitated god euen in this point also , to deceiue his proselites by dreames and visions , and so thereby to enable them to fore-tell things to come ; as appeareth , deut. 13. 3. ier. 23. 25. the maistery will bee how wee shall discerne and distinguish betweene these dreames : to this end let vs take notice that as there are three sorts of dreames : 1 such as prooeed immediately from the lord , as those before , and therefore called diuinè . 2 naturall dreames , proceeding from naturall causes : 1. as thoughts of the minde : 2. affections of the heart ; 3. or constitution of the bodie , according to which sutably seuerall d●eames do follow : to cholericke persons dreames of warres , to phelegmaticke of waters , fearefull dreames to melancholicke persons , &c. 2 and so also by these dreames may we coniecture of the sinnes of the heart : because what we conceiue of practise in the day , will be corruptly dreamed of in the night , to make v● more in exeusable . 3 diuellish dreames framed in the braine by satan ; answerable ●o our desires , as appeareth not onely by the practise of the gentiles , who receiued their answers by dreames , but also by the practise of heretikes , as the maniches , anabaptists , familists , &c. who haue beene confirmed in their diuellish errours , by reuelations and dreames . thus , as heereby it is apparant , there are diuers kindes of dreames : so may wee also for our instruction , obserue many liuely differences betweene diuine and satanicall dreames . as , first , diuine dreames concerne generall and necessarie things to bee knowne , as the comming 〈◊〉 christ , reuealing of antichrist , & 〈◊〉 but those from sathan , are either of curious , or triuiall and vaine matters , eyther not fit , or worthie to be knowne . if it shall be said , that the sybills satans prophets spake of these things : the answere is , 1 that so farre as they spake of them , they had their information from satan , who being acquainted with the prophecies , did informe his disciples accordingly : 2 yet so , as that neyther could he acquaint them with any distinct or cleare knowledge thereof : but rather onely in a confused and darke manner , whereby they might rather stumble , then informe others to beleeue the same , neyther did his prophets loue and affect the things that were reuealed , but rather were constrained to publish so much , as might make the times inexcusable , and so had ●o power to benefit others thereby . but in diuine dreames the case is cleane contrarie , for in this place heere is vouchsafed vnto vs , both a verie cleare and manifest reuelation of such things as concerne the good of the church . 2 the minde of gods seru●nts are affected and subdued to beleeue the same . 3 and they are enabled to communicate so farre vnto others , as that so many as are ordained to saluation shall giue credit and obedience therevnto : and the rather , because these diuine dreames are not onely agreeable vnto the blessed word , and so safely to bee beleeued , whereas satanicall dreames , as they are diuerse , or contrary to the word , so they labour especially to withdraw from obedience therevnto . 4 but especially , whereas the end of satans enthusiasmes is to set vp idolatry , and nourish all atheisme and securitie , deu. 13. on the contrarie , diuine dreames aime onely at the true worship of god , and further the doctrine and obedience of the gospell . 5 and heere wee are wisely also to distinguish of the times , for seeing now we haue the gospell sufficient to reueale the will of god , therefore we are not in these daies to build vpon dreames ; so that howsoeuer they were ordinary before and vnder the law , yet now if any shall rest herein , and expect resolution heereby , wee are to conclude that it is rather a satanicall illusion then any warning from the lord , and therefore at no hand to be heeded of vs. as touching diuination by lots , heerein also wee had need to bee informed , the rather because this delusion is common and preuailing with the ignorant sort , to abuse the same to wicked ends , and so therein to offer sacrifice to the deuill : and therefore , though there may bee some lawfull vse heereof , as in ciuill occasions , to diuide lands , discide controuersies in a case of importance and necssity , iosh. 14. 2. acts 1. 26. &c. so the name of god bee called vpon , and his prouidence attended , and obeyed in the successe thereof . yet neither are wee allowed to vse lots in iest , in triuiall and vnnecessarie meanes , as to set vp banqrouts , to further plantations , &c. by raysing summes of money thereby , seeing this may bee obtained by other meanes ; much lesse in gaming , to sport our selues hereby . especially wee are heere to beware of such lottery as tends to resolue doubtfull things , or fore-know things to come , either by opening a booke , casting a die , to declare good or bad successe ; seeing this both implies a secret beleefe , that such a fear can do it , and so is a worshipping of the deuill , &c. seeing by no secret propertie to that meanes such things are effected , it must needes follow that it is but satans colour , to hide his familiarity with the wicked . hitherto of diuination by true creatures . and doth not satan also deceiue by forged meanes ? yea certainely , as first by answering in the shape of a dead man. example hereof wee haue in that answere vnto saul , where satan deludes the king with the appearance of samuels person , when indeed it was onely the cunning of satan , resembling and counterfeiting the same : as is manifest ; first because the lord had denyed to answere saul by ordinarie lawfull meanes , and therefore would not endure to haue samuel raysed vp to answere him extraordinarily : luke 16. 2 the bodies and soules of the saints departed are in the hands of god resting from their labours , and therefore satan could not haue power to fetch the soule from heauen , though he might preuaile to raise the bodie frō the earth , which yet i see no reason for , seeing the body also must rest ; at least frō satans power ? and would samuel , think you , suffer saul to adore him ? surely it is the deuill that seekes honour and homage from men , as for the saints , they striue to giue all power and honor vnto god , act. 10. reu. 22. 8. 9. adde heerevnto that true samuel would haue reproued saul for running to witches , hee would haue exhorted him to repentance . 1 and therefore , though the word call him samuel , yet this was according to that , which seemed to delude saul . 2 and though saul might bee told by the appearance what should befall him , yet might this bee done by satan , as being either acquainted by the lord with his purpose heerein , or coniecturing by sauls case what was like to come to him for his disobedience to god. as for that which the church of rome doates concerning the walking of dead men , howsoeuer the lord gaue power vnto his prophets to raise the dead , yet neither had this witch any such power , neither was the case necessarie why it should be at this time , neither needed satan to vse this meanes , seeing he might doe the feat , as well by himselfe counterfeting the shape and person of samuel : neither may extraordinarie and miraculous working , vpon speciall occasion , bee traduced to warrant the ordinarie walking of persons after their deaths , whose soules , the holy ghost witnesseth to bee at rest , and can their bodies walke without their soules ? indeed when the lord was either to plant or restore a church out of it ruine and desolation , wee finde in the word this power of raysing from the dead to haue bene exercised profitably ; and therefore seeing now there was no such cause for this miraculous worke , it followeth to bee the delusion of satan , and not the finger of god. but here me thinkes i heere some reply that if this were but a collusion of satan blinding and deceiuing saul , why might he not also deeceiue the witch , as pretending to bee raysed vp by her , that she had power of him , when it might bee but some iugling trick to bleare her eyes ; she raised vp no deuill in samuels likenesse , but rather was meerely deluded with a conceit heereof . surely , howsoeuer the patrones of witch-craft would gladly thus cōclude to condemnethe truth of the word , that there are witches , which worke by familiar spirits ; yet doth the circumstance of the historie plainely confound them : howsoeuer they also imply further , that the witch might suborne some man or wo●… in the likenesse of samuel to g●… this answere : seeing no meere humane vnderstanding ●onld attaine 〈◊〉 that knowledge , and therefore it necessarily followeth , that the witch , by vertue of the couenant with sat●… , raised him vp ; he by his power and skill counterfeited samuel at an ynch , by his experience and office wa● able to acquaint him with gods wil , and so as an instrument of diuine vengeance to hasten him to his destruction . and as satan thus foretells things by meanes , eyther true or counterfeit : so doth hee also diuine without meanes , either possessing those that are his oracles , acts the sixteene chapter and sixteene verse : or inspiring them by outward obsession with his will and councells , whereby they become counterfeit prophets , and reuealers of things to come ; such as were the sybills , &c. of all which wee are to make this vse : 1 as to iudge wisely of the power and manifold cunning of sathan , 2 so to consider of the preciousnesse of the soule , for which satan takes such paines , becomes such a drudge , &c. and to preuent the diuell by our care and diligence , not so much for the bodie and the meate that perisheth , but for the poore soule , that it may be saued euerlastingly . 3 lastly , seeing sathan by these inspirations and exorcismes deceiueth the simple and vnstable soules , causing them to beleeue that such trances and inspirations are from god ; therefore learne we to dist●… guish betweene diabolicall reuelati●… and the true gift of prophecie , which god in trances reuealeth vnto his seruants . as first , diuine trances may bee where the soule for a time is se●… from the bodie , 2. cor. 12. 2. but in these diabolicall though the senses may bee bound , or benummed for a time , yet the soule is neuer seuered from the body , because this is a worke miraculous to take the soule out of the body , and revnite it again . 2 in diuine trances the poures and faculties of soule and bodie though their operations cease for a time , yet remaine sound and perfect ; but in satanicall extasies , the parties being cast into phrensies and madnesse , the very faculties of nature are empaired , and and so distempered as that they seldome recouer the right vse againe : at the best , they cary some skarre of satan to their graues ; whereas the saints receiue a further measure of illumination , and encrease of grace in all their powers and faculties : 3 diuine trances do alwayes tend to the good of the church , confirmation of the gospel , and aduauncement of pietie , acts 10. 11. those of sathan to the contrary . and thus farre of witch-craft by diuination . chap. ix . of witch-craft consisting in operation . consider we now of witch-craft in operation : which really worketh strange things . this is done , first , by enchantment ; namely , when by some charme wonderous workes are wrought . which is not onely expresly forbidden , deuter. chapter 18. verse 11. but is also manifest by the thin●● wrought hereby . as , 1 raising of stormts . 2 poysoning of the aire . 3 blasting of corne. 4 killing of cattell . 5 breeding strange torments in the bodies of men . 6 casting out of diuells , &c. all which , and such like , workes belōging to the diuine power , & iust●… , if therefore they shall be imitated , 〈◊〉 in any measure effected , by the creature ; it is a plaine vsurpation of the diuine office , and a flat peruersion & disgracing of the diuine prouidēce , as being accomplished by indirect meanes . now , that these , and such , are the effects of witch-craft , it is not onely apparant by the confession of witches themselues : but further cleared by the testimonie of the word ; who ascribeth this power vnto the charmer , eccles. 10. 11. where the originall yeelds thus : if the serpent bite before he be charmed , what prof●… hath the maister of the tongue thereby that is the charmer ? signifying therein , that if the charmer come in time , he might preuent by his charme , the serpents stinging . and what else ( i pray you ) doth balaams words implie , when being crossed by the power and mercie of god , hee is forced to confesse , that ther is no sorcery against iacob , nor sooth saying against israel : doeth hee not therein acknowledge , that whereas hee was hired by king balaac by some charme to hurt gods people , ( as being by trade no better then a coniurer , though in the reputation of the ignorant and superstitious people hee was esteemed a prophet ) his charmes could not preuaile , the lord disappointed him . and surely , if wee should consider the nature of a charme , it will euidently appeare , that it is but a colourable and counterfeit meanes , vnder which sathan shrowdeth his power and malice to diuine withall , and so to destroy both bodie and soule . seeing a charme is no other then a spell consisting of strange words , wherein is pretended some secret efficacie , to bring forth some extraordinarie worke . it necessarily followeth , 1 that by the very nature of the words , and 2 qualitie of the parties that vse them , they are no better then sathans cloaks to conuey his mischiefes more closely , for the endangering of the soule . the words are either barbarous & vnknowne , as were such , which in times of ignorance and infidelitie were vsed . and that these could work no such effect , it appeareth : 1 because this was no ordinance of god to this end , as hauing neither any power thereto by right of creation , or by any new institution , and gift from god : that they haue no power by vertue of creation , it is manifest , i because words are but sounds , and so passe into the aire , without any further effect . 2 if they had power to hurt , or do good , it must needes be by some contiguitie and presence with the thing it works vpon ; & therfore seeing these words are spoken concerning parties and things absent , and farre distant , and therefore they haue no power , as is pretended . and if some words should be effectuall of themselues : why then not all words of all sorts , tending to blessing or cursing : but this is presumed , that onely words proceeding from such cunning men and women , are auaileable ; and therfore it is not the words themselues , but some other secret magicall compact with such persons that effect the same . if it be replyed , that these wordes haue signification ; and happily be vnderstood of the parties that vse them reciprocally : yet seeing they haue in themselues no further vse then for what they signifie , and though they be vnderstoode , as the charmes are now , as being of knowne names , and yet still can they not of themselues further auayle , then to the ends they were appoynted . and therefore it followeth , that they are no better then signes and watch-wordes to satan to worke his wonders by . for though the name of the trinitie and sacrament , serue to that end they were appoynted , namely , to norish the soule : yet to effect wonders by these , seeing it is contrary to their institution , &c. that blessing of god especially accompanying them , it foloweth , that when they are abused to other ends , as in charmes . &c. they are the diuells sacraments , to effect his trickes , by vertue of the compact betweene the witch and him : whereby he seemes to be bound and compelled to serue hir turn , the rather hereby to colour the wickednesse , as if now it were done by the power of god , resembled in these words , and not by the illusion & cunning of satan . as for the power of imagination in this case , which is pretēded to be the occasiō of those strange effects ; surely , though it cannot be denyed , but that our imaginatiō may hurt our selues yet that the imagination of the w●… should hurt others , or that these words poceeding from her conceit , should so preuaile on the bodies and minds of such as are afarre off , it is contrary to reason , & common sense . and therefore , though it be conceited , that the witch by her lookes may effect these things : or hauing some poysonous qualitie in them , to infect the ayre ; so the bodies of men , though this be a meere dotage , fitter for such bedlams , then to be corrected by any sound iudgement : yet , how can this hurt those which are absent ? neither wil it further this dotage , that either iacobs sheep , by looking vpon the roddes speckled and partie-coloured , brought forth the like : seeing this was an especiall worke of god , to blesse iacob , not any inherent vertue in the rods , or the eies of the sheep , bicause heere was som likelihood in nature hereto . much lesse shal that preuaile , that the basiliske kills with her sight ; and the woolfe taketh away the voice of such as he sodainely meeteth withall , seeing , as there is no ground of experience concerning these things , but onelie a common receiued errour : so ; if any such thing be , it may proceede from some force in nature incident to those creatures , as the basiliske being a poysonous substance , may infect the ayre , and so take away life , or else from some sodaine astonishment in such as vnexpectedly meete with them , causing strange alteration in the minde by feare and so effecting such stange things . but they alledge further , if enchanters can stay by their charmes the stinging of serpents , then certainely there is some force in these words . vnto which we answer , that the power proceedeth not from any vertue in the wordes , but by the presence of satan through compact with the charmer , as the word is plaine , ioyned sometimes very cunningly with the diuell , seeing no other , although he vse the same words , can effect the like things . if it be said , this is , bicause he hath not the same faith : this discouers the roote of bitternesse , and argueth them plainely to be diabolicall : as being both the bond of the couenant , wherby satan is tied to the witch : he doth all on this condition , that hee is acknowledged as her god , shee must trust in him , resigne vp her selfe wholy to his pleasure . as also by this bond , the witch tieth her proselites to her dispose : shee can doe nothing for them , vnlesse they beleeue in her , and so she enthralleth their soules , while she pretends good to their bodies . this will yet appeare more euident , if we consider the qualitie of the best and most colourable charmes , that are vsed to this end : namely , wordes of holy scripture : which seeing they haue their vertue not from him that vttereth them , much lesse from the power of the words in themselues , but from the alone efficacie of the spirite of god , annexed by gods promise heereunto , when the word is vsed as his ordinance : seeing therefore this is no ordinance of god to such ends , & therefore can not proceede from the operation of the good spirit of god : it followes necessarily , that it is the power of satan , shrouded vnder these formes of speech , especially , seeing it is not vsed to the conuersion of sinners , which is the right end ; but to wicked or vnnecessarie purposes , as raysing of diuells , killing of creatures , infecting of the aire , &c. and seeing the word is onely effectuall , not by reason of the sound , or letter thereof , but when it is 1 conceiued in the minde , 2 receiued with reuerence , 3 treasured in the memorie , 4 and mingled with faith in the heart : seeing it is muttered in these charmes ; 1 without vnderstanding , as being in an vnknowne tongue , 2 without faith , and 3 to wicked p●rposes . it must needes be some satanicall colour to conceale desperat wickednes . and so , though it be not abused of all so far forth , that it may include them within the compasse of such charmes , which haue entred into this certayne league with sathan : yet seeing for want of conscionable vnderstanding , and obedience thereunto , it is made no better then a charme to the common sort : therefore , as herein they bewray themselues in generall to be yet held vnder satans bondage , so are they heereby both subiect the rather to the power of witch craft , not onelie to be obnoxious to the hurts thereof , in their bodies & goods , &c. but especially to be ensnared with the mistery thereof , vpon any occasion to become nouices & factors in this diuellish trade : it being iust with the glorious lord , to giue vp such as will not obey the truth , to the efficacie and depth of these strong delusions , not only to be deceiued thēselues , but to become sathans chiefe schoolemaisters to deceiue others . the like may be concluded of such other means whereby witches vse to performe their charmes . as making of characters , images , and signes in wax , or clay , & framing of circles , vsing of amulets , exercisn●es ; an ordinarie practize of the apostata church , coniuring thereby their creame , salt , spittle , holy water , oyle , palmes , &c. vsing of the name of iesus with such often repetitions and crosses annexed . all which , & such like , being no secret operation of nature , nor ordinance of god to such ends : what other can they be , but the visors of satan , whereby hee maskes it more securely , and dangerously in his magicall practises , as heereby bearing the simple people in hand , that christ is a coniurer , that he is bound by those from doing hurt , to do good &c. and shall we thinke that crossing of the body , is of any other stamp : surely it is of all other a most dangerous charme , by how much it caries a shew of loue and deuotion . so may wee iudge of scratching of the witch , vnto which if the diuell seeme to stoope , that the bodie is cased , it is to seize more deeply on the soule , by withdrawing it from the right meanes , and resting it securely in these diuelish charmes . which , as it may seeme to admonish vs frō the vse of them , so it may prouoke such to repentance , hauing done these of ignorance , not contenting themselues with this excuse , that they meant no hurt , they conceiued the persons to bee honest of whom they sought helpe , &c. seeing because they had no certaine warrant , therefore good meaning without faith , is sinne before god , rom. 14. nay while they meane well , they trust in these things , and so doe robbe god of his glorie , and themselues , asmuch as lyeth in them , of their saluation . neither is there the like reason betweene physicke and these meanes : that is ordained of god , this , condemned of him ; and therefore though we are ignorant of the physitions receipt , yet we are to relye vpon his skill , and commend the successe to god : whereas wee may not vse these charmes being ignorant of of the vertue of them , seeing there can no blessing follow where god leads not ; where confidence is put in the meanes to thrust out god. as for the case of necessi●ie which is heere pretended ; wee can haue helpe no where else ; the physition will not meddle , the paine is int●lerable , the case desperate , and god is mercifull though we do amisse , yet may wee not seeke ease ; surely , the lord w●ll not bee mercifull to pres●…tuous sinners , if hee purpose to try thy faith and patience in the enduring of the extremitie ; if hee entend heereby to fit thee for himselfe , and to ease thee of thy sinnes , and this miserable world , is it not good wayting his leasure to prepare thy selfe vnto him ? insteed of going to the wise-man , is it not now time to make vp thy accounts , to make thy peace with him ? certainely , when all lawfull meanes faile , what doth this argue but that either this is a signe of the end of thy daies ; or that the lord will helpe thee by his immediate hand ? and therefore either way thou must now cast thy selfe vpon him . if the lord cannot helpe thee , much lesse shall the deuill : and the lord will helpe thee , as shall bee best for his glorie , and thy good : and therefore in all thy waies acknowledge him , prouerb 3. and though hee should kill thee , yet trust thou in him , iob. 13. 15. hee shall bee vnto thee both in life and death aduantage : phil. 1. hitherto of that part of operatiue witch-craft which is performed by charmes . besides this there is another worke of sorcerie , vsually practised by satans instruments , which is commonly called iugling ; when strange feats are performed , not by reall charmes , but onely by deluding of the eye , and some extraordinarie sleight : not that any such thing is effected in truth , but onely in appearance , to the deceiued iudgement , being peruerted by such delusions as the eye falsely apprehends . now the eye may be deluded . first , by corrupting the humour of the eye , being the next instrument of sight . 2 by altring the aire whereby the obiect is conueyed to the eye . 3 by changing the obiect which 〈◊〉 discerned . that there may be such delusion , not onely the holy ghost witnesseth of the galatians and others , who were then bewitched , and made beleeue that they saw that , which indeed they saw not ; but experienc● doth daily make it manifest . concerning the sleight done aboue the course of nature : as this maketh this trade to be plaine sorcery , because it exceeds natures comp●s , so it necessarily followeth that som● skill of satan is concurring heerein , as being by compact with the iugler to colour and further him herein , either by corrupting the humour of the eye , or colouring the aire , &c. which are things possible for satan to do . for howsoeuer some strange things may bee done by bodily sleights and by opticke arts , yet these are kept within the compasse of nature● but the iuggler vndertakes things impossible and contrarie to nature , as to transforme one creature into another , or else , to create and offer things that are not , and so seemeth to arrogate diuine power , in such workes of creation , and therefore must needes delude onlie the eye with the appearance of such things , seeing he cannot possibly do the things indeed . such were the wonders wrought by the egyptian enchanters , in imitation of moses , when they turned the rodde into a serpent , and waters into bloud : which , that it was a plaine delusion of the eye , by sathans forgerie , is manifest , because they could not be any reall creatures : seeing the lord did not make them , and the diuell could not , the workes of ordinarie creation ceasing , and no speciall reason now to be giuen , whie myraculously anie such creation should be renued by those seruants of pharaoh : but rather plaine reason for the contrarie , seeing this they did , tended to the disgrace of gods worke , by his seruants moses and aaron , and therefore though they could haue done such a worke , yet the lord at this time would not haue endured it at their hands . but it is most apparant that sat●● can doe no such thing , seeing the effecting of the like belongs onely to god , ioh. 2. and the word is plaine , that this their fained miracle was done by sorcery , exod. 7. 11. 22. & 8. 7. and therefore that the lord should do them against himselfe , it is altogether absurd and blasphemous to grant : and the curcumstances doe plainely euince that they were not naturall frogs , by such differences as are manifest betweene them , and those that moses created by the finger of god. as 1. that the frogges created by moses caused great stincke by the corruption that they bred , being gathered on heapes , whereas there is no such ascribed to the frogges of the enchanters . and , so the bloud which moses brought forth , killed the fish , and stanck● so that the egiptians could not drink thereof ; no such effect appearing from the magitians transmutation . and is it likely that they which could haue created these frogges , could not also haue destroyed the lice ? could not haue preserued themselues from those fearefull plagues ? exod. 8. 18. nay they confesse that they were not able to bring forth lice by their enchantment , much lesse destroy them . and seeing that moses serpents deuoured them , and yet retained their former quality , it necessarily followeth that they were no true serpents , the rather because vsually one creature doth not deuoure another of the same kind . and surely why could they not as well haue remoued such as moses made , as well as they had power to make the same ? chap. x. of the subiect of witch-craft . now let vs come to the maine subiect and occasion of this treatise : namely , to consider of the practiser of this mystery , to wit , the witch , whether man or woman . and heere , first consider wee the generall notion or description of a witch . secondly , wee will resolue these points , 1 whether men as well as women , may not bee practitioner's in this art : and yet , why more women then 〈◊〉 are engaged therein . thirdly , we will lay downe the diuers kindes of these witches : namely , 1 the bad witch , which is the h●tter . 2 the good witch , as they are termed , because they doe seeme to helpe . where it shall bee resolued . 1 why satan vseth these seuerall instruments for these contrarie ends . 2 whether the good witch cannot hurt , or the bad witch helpe . 3 what places are especially infested with witches . sectio . i. as touching the generall description of a witch it may be thus . a witch is a magitian , who , either by open or secret league , wittingly and willingly , consenteth to vse the aide of the deuill in working of wonders . a magit●an , i say , to signifie that that she professeth and practiseth this art , actes 8. 9. for that is the generall name to all such as practise these vnlawfull arts. 2 i adde , that consents to vse the helpe of the deuill , either by or secret league wittingly and willingly , which is the very proper passion , or certaine meanes to make her a witch . excluding heerein , first , such as be tainted with phr●…sie or weakenesse of braine , and so are thereby deluded by the deuill : because howsoeuer satan may worke vpon and by these , yet they neuer giue reall and willing conse●● vnto him . 2 such as are demoniackes , possessed by him , whereof though some are properly witches , as consenting to him , and so he possessing them out of them speaketh , by them working strange things : yet others though they bee possessed , yet they consent not thereto , they in their spirits striue against him : and so satan doth in them , and by them , strange things ; as speaking strange languages , doing things of extraordinarie strength , &c. which by the mercie of god though they afflict the bodie , yet they may tend to the saluation of the soule . 3 by this circumstance are excluded those that of blind zeale , and ignorant superstition vse such charmes to bring things to passe , either thinking they haue vertue in them thereto , or else not knowing the deepenesse of satan heerein : who though they defie the deuill , as they say , and indeed are not yet brought to this league , yet doe they sinne grieuously heerein , and vnlesse they repent , may iustly prouoke the lord to giue them vp to this or the like , desperate and reprobate sense . a third thing in this description , is the end of this trade , namely , to worke wonders . it being the pride of satan to aduance himselfe heereby as god , in the children of disobedience , and by these manifold trickes and glorious shewes , to detaine the miserable people in vile ignorance and idolatrie , and to hinder them from embracing the glorious gospell of iesus christ ; practising to this end , by his instruments , sometimes true , as by diuinations and charmes , and otherwise fayned workes , as by iugling , to puffe them vp also with a vaine conceipt of diuine power , thereby to secure them of their imaginarie happinesse , and so to draw them more securely to eternall vengeance , by enabling them heereby to execute their seuerall lusts with greedinesse , and vsing them as dangerous instruments to deceiue others . such were balaam , the inchanters of egypt , the witch of endor , simon magus , bariesus , elimas the sorcerer , the pythonysse at phillipi , &c. actes the sixteenth , numb . the twenty two , actes the eighth . by which description and examples , the first question is resolued , namely , that men , as well as women , may be subiect to this trade ; seeing as both are subiect to the state of damnation , so both are liable to satans snares , who hath seuerall trickes and colours , in this mysterie of iniquitie , to bait each according to their seuerall abilities and vses in the world , thereby the rather to fetch them ouer to this de●estable art. for whereas man by ordination is fitter to command , and the woman to obey , therefore hath the god of this world , for ambitions and aspiring men so sutable a point in this trade , as to lead him thereto , with pretence of soueraignety , that he shall command the deuill , in a more secure and solemne manner , colouring the same by those manifold delusions , of circles , characters , &c. to this end , as are vsually practised in that high skill of coniuration . by the which ceremonies and solemnities as satan procureth in the minde of ambitious and curious man some higher conceipt of this soueraigne skill ; so doth he thereby more deepely cozen him , as fetching him of more roundly heereby to the entended bargaine , euen to subiect his soule in hope of this power . to this end we may obserue , that though the maine end bee one , in these diabolicall arts , euen to enthrall the soule in perpetuall bondage , yet hath satan diuers meanes to attaine these ends , both answerable to the seuerall conditions of the world , and particular estates and qualities of men : according to which diuersitie , this art , though it bee one in effect , yet hath it obtained diuers names , and fundry respects . concerning the times , as they haue obtained more or lesse light of the knowledge of god , so hath satan fitted himselfe in his policies accordingly . when , and where , there hath beene none , or lesse reuelation of the gospell , there hath satans appearances and workings beene more carnall and preceptible to common sense , his suggestions and deuices more grosse and palpable , his attempts more open and naturall , his worship more terrible to the flesh ; as appearing ordinarily in vgly shapes , being worshipped in most horrible formes , presented with most cruell and bloudie sacrifices , and honored with all grosse and shamelesse open filthinesse . so did the heathen , in their first rude and barbarous estate , worship the deuill ; then needed they no couenant to bind them from god to satan , when they acknowledged no other god but him : him they serued that he might doe them good ; him they worshipped for feare , least he should hurt them . as barbarousnesse decayed , and ciuilitie , by setled gouernement , beganne to take place , &c. so knowledge and skill was aduanced among men , whereby grosse wickednesse was somewhat brideled , and morall honestie , for the common and priuate good sake , was now outwardly embraced ; herevpon satan spinnes a finer thrid of more colourable idolatrie , and that by these meanes . benefactors of common-wealthes , and deliuerers of their countries from tyrants , not knowing god , were apt to robbe him of his glory , seeking their owne glorie and eternizing , by their renow●ed actes . this satan discerning , doth easilie insinuate into them , and procuring some secret assent from them , by his skill and power enables them to doe wonders ; heerevpon the people cry , the voyce of god and not of man , act. 12. and this falleth out the rather , because the ignorant and godlesse people , receiuing good from them , cannot bee contained in any sober measure of respect towards them , but thinke euen all diuine honour too little for them . so wee finde that heathen princes were many of them great magitians and coniurers , as gaining hereby an opinion of dietie : and so did the people worship them with diuine honour , yea ascribed them , being translated among the number of the gods. thus became this art of sorceri● 〈◊〉 companion of great princes and mightie conquerours : by this they attained many great enterprises in the world , and gained an opinion of omnipotencie and eternitie . and was there not another means heerein to set vp this art , in that age of knowledge , and greater ciuility ? yea certainly . as conquest brought forth peace , so peace yeelded libertie for knowledge and liberall studies : and knowledge brought forth pride to bee excellent therein , and pride begetteth curiositie to search into hidden mysteries , and curiositie breedeth discontent , and restlesse disquiet : heereupon sathan worketh : ministreth content to the minde by yeelding it that which art could not reach vnto ; so curiositie is satisfied , and pride nourished , and the soule through pride enthralled to sathan , and yet deluded iustly with the same colour of art : vnder which sathan hiding his secret compacts doeth eyther perswade them , that it is done by art , which is done indeede by his assistance , or satisfies them , that it is done by some power ouer satan , and therefore they neede not feare subiection to satan . hitherto serued those charmes , circles , characters , &c. by which satan seeming to be bound , deluded them with a vaine conceit of his subiection to them . and so as men were either more ambitious after honour , or curious after knowledge , so did sathan bait his diuellish art with more abundance of pompous and curious ceremonies , the rather to fetch ouer these glorious fooles thereto : and so he easily preuailed ouer the profoundest scholers ; the gymnosophists of egypt , magi of chaldea , sages of greece &c. most whereof gained their chiefest credite by this , that they were most skilfull in this diuellish trade . and so , because men were fittest for these ends , either to conquer kingdomes , or seeke after knowledge , so in these respects vsually the male sex haue beene trained to this art. by this they haue attained the reputation of wisedome and impery . succeeding ages gaue occasion to satan to work more closely , & yet to weaue his idolatry with a finer threed . for , together with the knowledge of humane arts , and sciences which resembled some sparks of diuine light , brake out also at length the day star of righteousnesse iesus christ , bringing with him sauing knowledge , and dispelling the more grosser mystes of heathenish idolatrie ; as being no way sit to encounter therewith : or at least in policie , not thinking it meete openly to oppose the same ; but rather by a more secret and colourable meanes , by closing therewith , to obscure , and so by degrees to banish the same . thus became sathan transformed into an angell of light ; and taking aduantage of the pride of nature , and vnthankef●lnesse of men , that would not obey the gospel , but rather peruert it , to iustifie the flesh ▪ as they were therefore giuen vp iustly by the lord to strong delusions ▪ so is sathan still ready at a pinch to beguile ▪ vnstable soules , and insteade of the puritie and simplicitie of the gospell , to draw them by degrees into a mysterie of iniquitie , and so in the end , to most grosse and palpable idolatrie , iustifying and exceeding the most barbarous heathens therein . to this end , euen so soone as the good housholder had sowen his seede , the enuious man was readie to sowe his tares , raysing vp false apostles to withdraw the people from the si●plicitie of the gospell , and so to prepare them , by giuing libertie to the flesh , to that corruption of doctrine , which afterwards ouer-spread the face of the churches . and at the first assault sathan so preuayled , as that how soeuer , as yet the light of iudgement remayned with the church , as being able to dis●… of spirites , euen to discouer such as said they were apostles , & yet in truth , were no better then sathans ministers : yet , by reason that the flesh was willing to cast off the yoake , and apt to turne the graces of god into wantonnesse : heereupon zeale beganne to decay , euen with the best , first loue was left ; the bond of perfection , and so way hereby made to carnall liberty , and for the maintenance thereof . corrupt doctrine by degrees was hatched , and embraced : whereof as the purest times were not altogether free , as may appeare by the nicolaitans and others , that went out euen from amongst the apostles , both to grosse prophanenesse , and also to doctrines of diuels , for the iustifying therof : so appeared heereupon the great mercie of god in casting this iezabel into a bed of affliction , and encreasing his church graciously with those ten bloudie and desperate persecutions , for the purging out of her drosse , and renuing of her first loue : whereby , as she wanne vnto her the hearts of her enemies ; so by this means she gained great friends : euen the kings of the earth beganne to worship the lord : and the mightiest became nursing fathers and foster mothers , esay chapter 49. chapter , to the distressed church of god. and now behold , the great har●●st of the gentiles being wel-neare in , & so the man-childe beeing borne vnto god ; the time was come , for the further reuelation of gods iustice , for the former affliction of his church . and also to manifest yet further his great mercies vnto his church , in exercising the same with new afflictions , for the preuenting of that securitie , and purging out the carnallnesse , which by the fauour and arme of flesh had growne in the church . for euen thus it befell with the deare spouse of christ , that as her former afflictions , had now fitted her to some rest , which shee attayned by the meanes of constantine : so this rest and ease , accompanied with outward honour and acceptance with the greatest : instead of godlie simplicitie brought in carnall pompe and wisedome of the flesh . and the wisedome of the flesh , being once aduaunced , and grounded in the hearts of men , banished pre sently all godlie seueritie of life and zeale for the honour of almightie god ; and instead thereof brought in wil-worship , and prophanenesse . and did not carnall wisedome strike the chiefe stroake heerein ? yea surely , the church being now taken into the court of the emperour , and warming her selfe well by his fire : as she forgets her former affliction ; so is she not vnwilling to remit also of her sinceritio , as not being so sutable to the place and persons , that now shee hath to deale withall : now shee must a little become all vnto all , that so shee may eyther winne others , or holde her owne ; somewhat must be yeelded to her patrons , to shew her thankefulnesse : and some corruption must be swallowed vp , to maintayne credite . now ●histian liberty must be strained to be an occasion to the flesh , and authority must be deified to maintaine the same . thus the poore church of christ being freed from the malice of heathenish idolatrie , is corrupted by prosperitie , to set vp spirituall idolatrie : not onlie aduauncing her patrons and benefactours aboue what was meete but aduauncing also her selfe by their helpe , aboue all that was called god , and so by degrees hauing well feathered her neast , and strengthned her selfe by the arme of flesh , ouerthroweth cunningly the same , euen with it owne weapons , and aduanceth it selfe gloriously vpon the ruines and wrecke thereof . and thus the church flies into the wildernesse vpon eagles wings , by the fauour of earthly princes , being first highly aduaunced , and so thereby growing to loosenes and profanenes ; and so iustly left to grosse errors : both for the conceiuing , as also for the iustifying thereof ; whereby it cometh to passe , that corrupters of doctrine in the end preuailing , sincerity is banished , and so antichrist by degrees exalted aboue all that is called god : not onely in wilworship and bodily seruice , tyrannizing ouer the consciences of the faithlesse and rebellious generation : but aduancing himselfe by lying signes and wonders thereby , to maintaine the opinion of that arrogated trueth , and so to subdue and hold in captiuitie the deceiued world . and so as profane pompe succeeded godly simplicity , so barbarous ignorance also came in place of pure and sauing knowledge , that not onelie the third part of the earth was killed therewith , but euen the verie sea of doctrine was so corrupted by that mountaine of worldly pompe and glorie cast into the same , that euen the third part also of all things therein were vtterly destroyed : yea heauen it selfe euen the church of god escaped not this infection , but that the taile of the dragon euen drew downe the starres from heauen , reuelation chapter 12. verse 1. yea the dragon himselfe set vp his very throne of darkenesse in the temple of the lord. that his darling the whore of babylon might bee aduaunced thereupon , aboue all that is called god : and did not satan furnish his minion at all affaies , that so shee might prosper and preuaile ouer the children of vnbeliefe ? yea certainely , it was not enough for that man of sinne , to strengthen himselfe from the vsurped power of heauen , chalenging the keyes , to●pen and shut at his pleasure ; but he must also wrest into himselfe all power on earth , disposing of kingdomes , and deposing the mightiest at his pleasure . and that hee might appeare to be the true antichrist , in all things opposing the kingdome of iesus christ. behold , as all things vnder earth doe bow vnto the sonne of god , the very diuells tremble , and are subiect vnto him : euen so doth this abaddon assume the power of the dragon : and so by coniuration and enchantments , attaineth to and confirmeth his supreame authoritie . and thus witch-craft became an especiall proppe of antichrists kingdome . and that in diuers respects , accordingly as that man of sinne , by diuerse meanes aduaunced and confirmed himselfe . and these were , 1 opinion of diuine power . 2 presumption of perfect holinesse , and so of merites . 3 maintenance of idolatrie , and 4 outward greatnes and soueraigntie . to the furthering of al which this diuelish art stood him in great steed . as , for the first , as antichrist , intruded into the seate of the lord , both fitting in the temple of the lord , and raigning in the consciences of men , and so exalting himselfe in voluntary worship aboue all that is called god : so was hee much furthered heereunto , by this art of negr●mancie : as both heereby through fayned myracles and lying wonders . 1 gaining from the conceit of the deceiued people , the reputation of diuine power . 2 and by the power of satan , confounding his enemies , attaining to a cōceit of supreme & immediate iustice , as , 3 hereby relieuing extraordinarily his fauourites ; and so arrogating the conceit of diuine mercie . and thus also by this art gayned he an opinion of perfit holinesse : as , not onelie hereby being able to bleare the eyes of the world , not to discerne , or not to dare to discouer his abhominable wickednesse . but especially heereby being furthered to performe many glorious outsides of well-doing , that hee might be applauded as the mighty power of god. acts 8. and so : withall , by this meanes , bewitching the hearts of the ignorant , to admire the beauty of the strumpet , and so to fall downe and worship her . and , by this art , furthering also that deuice of canonizing of saints for their perfect holinesse , by such forged miracles as hereby were made shew of to that end : which as it was an especiall ground and foundation of that idolatry , which beginning of a reuerend estimation and affection to holie men ; grew at the length , not onelie to a worship of their persons , being dead , but of their statues and images also : which at the first , being onelie erected in memoriall of their well-doings by a thankefull world , grew at length to be adored and exalted also aboue all that was called god : and that especially by meanes of this diuellish art. for by this meanes these stockes and stones beeing made to speake and doe wonderfull things , as it confounded the image-makers , who by this practize condemned their doctrine of images : teaching that they were but otdayned as meanes to remember the people of those persons whom they did represent , and yet by this practize , making the people beleeue , that they were the saints themselues : so were the ignorant and heartlesse people hereby grossely deceiued and detained in this idolatrie , euen by those lying wonders and signes that were wrought at these images . and thus as that man of sin , attained to exceeding credit and riches in the world : so that he might further exalt himselfe aboue all that is called god : behold , he aduanceth himselfe aboue the great kings and potentates of the earth : and is furthered heereto especially by this art of coniuration . for hereby being acquainted with the secrets of all estates , gayned he oportunitie to preuent , or confound their determinations . by this meanes hee many times casts bones among them , that tearing & deuouring each other , they might both in the end , become his prey . by this , was hee able secretly to remoue the greatest opposite , and yet by the secret conueyance thereof to keep the credit of his holinesse : yea to gaine the opinion of diuine power and assistance . by this meanes , whosoeuer banded openly against him , was like to take the foyle . and thus , heereby nouzeling the world in ignorance and infidelity , excluded them by this meanes the protection of the lord : and so they became a prey vnto antichrist . the bondage of egypt must lie vpon their necks , these cruell taske-maisters must encrease their burdens & withdraw their means : that so at length the oppressed world might grone to the lord , who in his mercy , hath ( in some measure ) released the yoake of the oppressor , in restoring light vnto the world , and authoritie to the magistrate . and so now it is come to passe , that thogh in places of ignorance , witchcraft aboundeth , because , as yet , the strong man keepes possession : yet , where the light of the gospell hath once taken footing , as at the comming of christ the oracles ceased , so satan falls downe like lightning , at the preaching of the gospel , and the grosenesse of witchcraft is well cleared , and banished , only bicause , though the gospel be offred vnto al , yet seeing al receiue not the knowlege of the truth : therefore it is iust with god to giue vp men to strong delusions , to beleeue lies : and so satan becomes , not only a lying spirit in the mouth of the prophets , to deceiue vnstable soules , but taking euen seuen spirits worse , as the doctrine of the gospell , decayes in it purity , and so becomes a broker to profanenesse : so together with corruption of doctrine , popish delusions crept in againe , to beguile and enthrall vnstable soules : and among these delusions , witch-craft not the least , hath againe got some life and power , where the gospel hath beene reuealed . and that , 1 by being defended and iustified by godlesse men , as if there were no such thing , that it is but a conceit . 2 being detected , yet is it not punished thorowly . the blesser escapes , and the silly people that run to this white diuell , are let alone . which , as it may teach the wise to see the plague , and hide himselfe , so it may resolue vs concerning the places where witches haunt vsually . either in places of ignorance , and there in more grosse and sensible manner , or else in places of knowledge abused , where hypocri●ie and carnall wisedome , hath thrust out the power of synceritie : there satan returnes with seuen worse spirits , witch-craft is embraced and countenanced of men , so much the more dangerously , by how much now witches are become great professors , and followers of the word , haue attained some knowledge , and pretend great holinesse , and honestie ; whereby as it appeareth that satan is now transformed into an angell of light ; so are wee informed heereby the rather to arme our selues against such cunning and desperate policies , which now especially are plotted to the ensnaring of our soules . chap. xi . of the diuers kinds of witches , and their effects . hitherto of the difference of witches , in regard of their training to , and interessing in their trade . now let vs further consider of their seuerall kinds and effects . howsoeuer satan doth especially by this art of witch-craft , raigne in the children of disobedience , and doth generally aime at the destruction of the soule ; yet as formerly he varied his pollices , according to the seuerall ages of the world , and diuerse dispositions and affections of men , in the enticing of them to this mysterie ; so doth he not want his dangerous snares to detaine them in his obedience , and that by limiting his power in such seuerall manner vnto each , that so they may confirme each other in their trade , and by their mutuall references to each other , doe more mischiefe in the world . and therefore as feare and loue are two speciall bonds to bind to obedience , therefore hath the diuine prouidence so disposed , that satans power in some , shall bee restrained onely to do hurt , that so such as will not feare god , may by this meanes stand in awe of the deuill , and of the witch his seruant , who are called bad wit●hes . and so contrariwise , there are others who by diuine iustice , are giuen vp to satans power with this limitation onely , to helpe and do good , and these are called good witches , blessers , wise , and cunning-women . and this diuine dispensation is both sutable to the parties who are limited thereby , and also very auaileable for the execution of the diuine iustice. i say sutable it is to the seuerall qualities of the parties , thus diuersly dispensed , whereof some being vaine-glorious & drowned in poperie are therby caried , with the applause of good workes , and therefore are fitted by satan therevnto : others are prone to malice ●iscontent , couetousnesse , &c. and so are likewise fitted by the deuill , with power to bee auenged . and doth not the iust and holy god , by this diuersitie and restraint of satans power , accomplish most wisely his iust wrath vpon the wicked ? yea certainely , and that not onely vpon the vnbeleeuing world ; but vpon the very witches themselues . as for the vnbeleeuing and wicked generations they are hurt by the one , that they may with the danger of their soules seeke helpe of the other : and they haue helpe by the one , that so , as a punishment of their infidelitie they may bee giuen vp againe to bee hurt of the other . and so betwixt the good witch and the bad , afflictions are encreased , and yet repentance excluded , and so the measure of finne is made vp among the children of disobedience , that so the measure of vengeance may accordingly be inflicted . and doth not this also very wisely , further the damnation of the witches themselues . yea certainely , the bad witch , by hurting , makes way for the good witches helpe , and so thereby encreaseth her sinne ; and the good witch in helping bewrayes the bad witch , and so , many times , brings her to the gallowes . the good witch in helping makes more worke for the bad , who being suspected , reuengeth her selfe vsually by doing more mischiefe , and so thereby ripens her sinne to the gallowes , and so still makes more worke for the blesser to encrease her condemnation . the bad witch , because she doth hurt , is hated of the world , and so thereby encreaseth her malice , and doth more harme . the good witch is honoured , and reputed as a god , because she doth good , and so is hardened in her sinne and ripeneth the same , by adding to all former sinnes , finall impenitencie , and so vsually commits the vnpardonable sin . thus doth the prouidence of god appeare in the diuers dispensation of his iudgements , by these instruments of his fierce wrath . who in these daies are for the most part women . 1 both because these are commonly more ignorant , and therefore fitter to be ensnared . 2 and also vsually more ambitious and desirous of soueraignety , the rather because they are bound to subiection . 3 and are also more obstinate where they take , and so fitter to stick to it . 4 and by reason of their sex and simplicitie haue more meanes to hide this sinne , or else to escape punishment , as being more capable of compassion , in regard of necessary occasions of child-bearing , &c. sectio . i. of the bad witch . thus she is so called , because she hath onely power from satan to doe hurt , and that by speciall league and couenant with satan . and this is also called the binding witch , in a blasphemous imitation of that diuine power of binding and afflicting which peculiarly belongeth vnto the glorious lord : ose. 6. 1. her power extendeth in shew euen as her maisters satan doth , not onely vpon the dumbe and senselesse creatures to breed terrour and inconuenience to man , but euen vpon man himselfe , both vpon his bodie to strike it with all kindes of diseases , yea with death it selfe , iob. 1. 17. as also vpon the soule , to afflict with madnesse , security , &c. and yet her power is restrained onely to doe hurt , and that in diuerse respects , as you haue partly heard : especially , 1 that heereby satans power and gouernement may bee more aduanced in this diuerse dispensation of his gifts . 2 that the bad witch may bee confounded in her power , seeing it is not paramount , she cannot helpe what is hurt . 3 that way heereby may be made for ●er detection by the blesser . 4 that the good witch may by this meanes vent all his consening wai●s of spels , charmes , &c. to helpe withall . sect . iii. of an ordinarie meanes whereby these bad witches seeme to effect their ●●schiefes , namely , by cursing : where of satans policie in colouring his assistance heereby , and decei●…ing and hardening the witch in her sin . as the bad witch hath power to hurt , so as it is obserued , doth shee vsually execute this power . 1 by horrible & fearfull cursings and execrations of those parties whom she malignes . inuocating vpon her bare k●…s ( for so the manner is ) the vengeance of god vpon them . and if she can conueniently to their faces , breathing out these fearefull curses and direfull execrations against them . so ( not to vse further instance ) is it confessed , that this condemned captiue vsed ordinarily to curse her neighbours , and thereby ( as shee vaunted ) to get the vpper hand of them . and this in an apish and blasphemous imitation of the diuine iustice , which by such maner of execrations is denounced against the wicked , deuteron . 28. leuiticus 26. iudges 5. curse ye meros , &c. now the policie of sathan in prouoking to these execrations is manifold . as not onelie , 1 hereby to encrease the witches sinne , by enraging her soule through these cursings to malice and reuenge . but heereby also the lord in his iustice returneth her cursings on her owne pate , though she may hurt the bodies of others thereby , yet the chief hurt shall rebound vpon her owne soule . the wrath of god like a riuer of brimstone inflaming those execrations which the accursed caitife sendeth vp to heauen , and so returning them backe vpon the author thereof : and is to seale vp hereby vnto her eternall vengeance , yet so , as that it is very fearefully cloaked euen by these cursings . for heereby satan not onelie perswades the witch , that whatsoeuer euill ensues , proceeds from the vertue of that curse , and not from his secret helpe . but in that the name of god is inuocated to take vengeance on these parties , thereby also the power of satan is further concealed : as if now the lord did answere the desires of these monsters . and so , in that hee doth answere them , therefore they are in great request with him : yea in that things succeede according to their cursings , heereby is arrogated the power of almightie god , and so the witch puffed vp with conceit of diuine authoritie . sectio iv. ¶ of good witches or blessers , as wee tearme them : heere first of their nature and condition . as the badde witch hath onelie power to hurt : so the good witch or blesser hath onely facultie to doe good : to helpe , &c. and that also by consent , in a league with the diuell : and is therefore blasphemously termed the vnbinding witch , as being able to vndo● what the other hath done . and this satan disposeth in notable policie , not onelie that some order may appeare in his kingdome of darkenesse , whereupon it may the rather be obeyed ; but especially , aduauncing hereby his imaginarie power in the hearts of his proselites , that he is as god , able to doe all things , to hurt , and helpe , &c. and thereby secretly to delude his schollers , that if they can vnbinde others , why may they not vndoe their owne bonds : what reckoning to be made of anie couenant with sathan , seeing hee will thus bee content to haue his workes dissolued , &c. and this the rather , because he so diuides his gifts , as may be thought ; not to one all , but to each seuerall : whereby he 1 both blasphemously imitates the diuine prouidence ; 2 ties the witches more obsequiously vnto him , 3 makes shew of absolute libertie in his dispensation , 4 and hereby fitteth his instruments to doe more mischiefe , 5 and yet secureth them in their damnable estate : as being by this meanes more seruiceable to each other . sectio iiii. ¶ that their skill in helping to things that are stollen , and healing diseases , is not a gift of god : whereupon they are accounted good , but rather they doe it certainely by the helpe of sathan . that it is not of god , appeareth , 1 by the qualitie of their persons , because they are generally , ignorant , prophane , abhominable , and therefore the lord will not reueale such secrets vnto them , psalme 25. but vnto them that feare him . 2 by the consideration of the time , wherein these reuelations are pretended : which being the time of the gospell established , when an ordinarie meanes of reuealing gods will is on foote ; therefore now wee hauing the word , as we may not expect such reuelations , so they are not granted to vs , from the lord our god. especially , if we consider the matter pretēded to be reuealed , which is not any necessarie thing , concerning saluation , but onelie some particular accidentall matter , concerning the present estate of this life , for which we find not that there were any reuelations from the lord , but onelie concerning the generall state of kingdomes , and as it concerned the spirituall good of the church . besides , if we consider the manner of the reuelation , which is neyther by gods spirit immediatly , nor by an angell from heauen , nor by the soule of some man , that is formerly dead , and that in some dreame or vision , for such were the reuelations from the lord ; but by seeing in the picture of men in a glasse , &c. which may easily , and must necessarily be done by sathan , as both prouoking the thiefe to steale , and being able to represent his image in the glasse as personating him before the glasse , and so the reflexion must needes returne the like resemblance . and this must necessarily follow , if we consider the end of this reuelation ; which is , to haue goods restored ; which being vtterly vnlawfull , because we should rest contented with this losse , as a chasticement for sinne , and so rather goe to god , to enquire the cause of the losse , and to haue sinne pardoned , then to runne to the wise woman to haue the losse restored . so that the thing being vnlawfull , it is iust with god , to leaue vs to seeke vnlawfull meanes , that so one sinne may be the punishment of another . lastly , seeing whatsoeuer helpe is lawfully to be vsed in any extremity is plainely commended to vs in the word : therefore , seeing the word doth directly condemne all these indirect and diuellish helpes , and commandeth 1 to seeke helpe principally ftom the prophets of the lord , and 2 so to vse meanes of physicke , as the diseases require . therefore it plainly folows , that seeing these blessers are neither acquainted with gods word , nor skilfull in phisicke ; the help that they minister must needes come from satan , whose creatures , and vassals they now are , who coloureth his diuellish helpe , both with some formall prayers , and other medicins , that so hee may more dangerously be guile vnstable soules . this shal appeare yet more clearly vnto vs , if we consider further . that although these wisards pretend to helpe by holy meanes , yet , were there no other euidence to prooue their assistance from sathan , this one were sufficient , that these blessers are not onlie strangely tormented , while they are performing this cure , but are euen afflicted with the same diseases , which for the present , they seeke to remoue from others . now , that this is the worke of sathan , is manifest . 1 because the olde sybills and other witches were vsually so tormented , when they gaue their oracles , who are generally concluded to bee sathans prophets . 2 this their strange tormenting , in this pretended good act , argueth that it is not of god , who would not so requite his seruants , whom hee sets on worke , especially doing his will , but rather of satan , who by these torments convinceth them of the euill of their work , and confoundeth hereby the vnbeleeuing world , that will seeke to such for helpe : especially , if we consider further that whereas there is a reciprocall couenant betweene satan and the blesser , as hath beene declared , that as the deuill must doe what the witch would haue him , so the witch must endure what satan will impose . if now it fals out , that the disease which the witch would haue remoued from another , shall be transported vpon her selfe , as a pledge of further torments , to confound her in her present power , and yet to deceiue her withall , as if by this strange alteration and torment she deserued to obtaine this preheminence , as to helpe others , she hath bought it deerely : and so yet further to deceiue , as if because she hath her paine here , therefore she shall auoid further reckoning : is not the iustice of god admirable here ? is not his wisedome wonderfull to take the wise in their owne craftinesse ? sectio . v. ¶ of the couenant whereby these blessers binde themselues to doe good , namely , the beleefe of men , whether they can benefite any that doe not beleeue in them : and why they are beneficiall to such : and so consequently of the danger of these good witches , and that they are farre more dangerous then the bad. as satan binds his seruants vnto his obeysance by a speciall contract and couenant ( as hath beene shewed throughly before ) so the good witch , being lessoned by her accursed maister , doth hereby endeuor to performe truest seruice vnto him , euen by hunting after and ensnaring the precious soules of men : and to this purpose she hath no more dangerous snare then this condition of faith , that those who will haue helpe or succour at her hands , must beleeue shee can doe them good . for whereas faith is the onely bond whereby god is knit vnto man , and man vnto god : if therefore satan can but once breake this bond ; as he doth heereby : first , exclude vs the especiall prouidence of the almighty . secondly , so doth he make way hereby , for the full possessing , and preuailing ouer vs. thirdly , and hence it is that there must bee no helpe without this beleefe in the witches abilitie heerevnto : that so the blesser also being puffed vp with a conceipt of some diuine power , might so therein , not onely intrude into the office of the messiah , and thereby to depriue her selfe vtterly of the benefite of his sacrifice ; but also euen make a mocke of the sonne of god by translating that precious gift of faith , which onely entends saluation , to the attaining of euery base and vnfit trifle , and horrible wickednesse , yea offering vp heereby the deceiued soule , as a sacrifice vnto satan , which cost the precious bloud of the sonne of god. fourthly , especially , heerein doth appeare the desperate pride and malice of satan against iesus christ and his members . 1 as aduancing himselfe heereby in christs steed , in the deceiued hearts of the vnbeleeuers . 2 and robbing him , not onely of that proper homage which is due from the creature , namely , to depend on it sauiour : 3 but also of the soules of those that are thus ensnared . 4 as detaining them thereby in atheisme and contempt of gods ordinances for saluation . 5 and emboldening them to all desperate and outragious courses vpon presumption of helpe from these incarnate deuils . 6 and so ripening thereby vnto eternall vengeance . and this the rather , because by this condition of faith thus required for helpe ; 7 it is thereby the rather warranted to come from god. 8 and so both the witches authority and power iustified to this end , as diuine , euen a speciall gift of god to such purposes . 9 as also the peoples seeking to such meanes is coloured . 10 and so , in that helpe heereby is procured for many wicked ends , therefore fearefull and blaspemous conceipts are heereby nourished in the mindes of vnbeleeuers , concerning the diuine nature ; as if the lord should approue of sinne , that hee furthers , and giues successe thereto . and when this gappe is once opened , how is sinne committed with greedinesse ? how is the deceiued soule drunkē in security ? how by this security prepared to suddaine destructiō ? and therefore though it were enough for satan to doe good at the command of the blesser , to hold her surer vnto him by these deuotions : yet seeing he is a roaring lyon , going about seeking whom he may deuoure ; doth he also yet both further heereby the damnation of the sorceresse , in making her an instrument ( by this condition of faith ) to ensnare the soules of men , and so by the same meanes , encreaseth his prey , in deceiuing such vnstable soules who depend vpon such dangerous helpe . and therefore though no doubt , by diuine permission , he could helpe one with the good witches warrant ( this being but his colour to deceiuè her and others ) and so much more ( if she imployed him ) without the faith of the parties , and happily doth tender some trifling helpe without this couenant ( to beleeue ) to tolle the simple on , to seeke further to him : yet seeing he specially in all these , aimes at the soules destruction , and as the diuine executioner to preuaile in the children of disobedience : therefore seeing the world generally will not receiue the knowledge of the truth , shall it not bee giuen vp to beleeue lies ? 2. thessalonians 2. 11. 12. euen to seeke vnto satan , forsaking god , &c. so to buy his helpe with the danger of their soules : in hunting after which , this aduersarie is now growne so cunning , as that howsoeuer heeretofore in times of ignorance , he vsed more carnall and palpable meanes for the ensnaring of them ; yet since the gospell of iesus christ hath beene aduanced , and the knowledge thereof hath in some good measure banished grosse ignorance in many places , therefore doth satan suite himselfe accordingly : and so , though he require reall couenants of some , in some cases , yet is he contented also with mentall couenants , as being able to gesse at the minde by some outward inclinations and distempers , and so doth more cunningly and dangerously deceiue euen the professors of this age , whom seeing they professe to beleeue in christ , therefore will he not require an open couenant to beleeue in him : as contenting himselfe : 1 that they allow helpe to bee sought from such meanes . 2 that in case of necessitie they will not stick to seeke themselues . 3 that they do not aswell further the blesser , as the bad witch to punishment , &c. all which , and such like , he takes as arguments of their secret confidence in him , as approuing his power , and iustifying the lawfulnesse of such meanes . sectio . vii . whether the good witch can hurt , and the hurting witch helpe . by that which hath beene said before concerning the limitation of the power of these witches , it may seeme to be concluded , that the good witch can onely help , and the bad witch onely can hurt . but yet experience seemes to proue the contrarie , not onely in hartley , that famous coniurer of lancashire , which bewitched m r. starkie of clee-worthes children , who was also a great blesser , &c. and so in diuers others : but especially in the witch that was the principall occasion of this treatise . for it appeareth by her examinations , that shee both vsed to forespeake ( as they call it ) that is to hurt , and wearie things , as also to blesse the same againe , and so to helpe as well as to hurt : as appeareth by the charme heereafter set downe to this end . to which wee answere . that though happily by couenant satan binds himselfe no further but to the blesser to helpe , and to the bad witch to hurt , because either they desire no further , or else this limitation may serue for such end as heeretofore . yet heerein also doth satans cunning appeare notably , that if vpon such composition onely to hurt or helpe , he yet proue better then his bargaine , as to assist such to helpe who haue done hurt , &c , by this meanes , he binds his seruants more obsequiously vnto him ; and yet deceiues them more grossely . as giuing them occasion now to conceiue , that seeing he couenanted with them onely to hurt or helpes if now it shall appeare that the bad witch can also helpe , is not this a notable delusion to flatter her , that she hath some extraordinarie power aboue what satan can conferre vnto her , and so that the league betweene them is disanulled and broken : she is now free ( as she thinkes ) and rather by some diuine assistance can vndo and helpe what is fore-spoken , as they vse to speake ? and seeing satan in all these couenants with the witch , is no free agent , but the lords executioner to run and stay at his pleasure : as the lord therefore hath speciall ends in the disposing of this couenant to hurt or helpe ; so may he not haue speciall purpose in this , exceeding therein , that the same that hurteth may also helpe , and the same that helpeth may also hurt ? yea certainely : the lords purpose in permitting and wisely ordering these compacts betweene satan and the witch to hurt or helpe ; vsing the deuill herein as the instrument of his diuine iustice vpon the children of disobedience , hath beene in some poore measure manifested heretofore : and hereby doth hee wisely and gloriously make manifest , that satan is but his vassall , that all couenants betweene the witch and him , for onely hurting and helping , are subordinate to his power , alterable at his pleasure , that though satan agree with the one witch to helpe , and with the other onely to hurt , yet shall the hurting . witch also helpe , and the helping witch hurt , that it may appeare also that these couenants are but iugling trickes betweene satan and the witch , to draw fooles to the stockes , and so on eyther side to beguile more fearefully : that seeing the blesser pretendeth to helpe : as she doth heereby draw more proselites after her , for good , so shall she haue power to hurt them , both to keepe them the more in awe , and so to seeke vnto her more slauishly , and depend the more constantly on her power ; as also when their sinne is heereby ripened , to confound them more fearefully , and so to execute the wrath of god vpon them . and the badde witch also , though the couenant bee , that shee must onelie hurt , that so shee may execute her malice vppon the bodies of vnbeleeuers , and so send them to the blesser for the further destruction of their soules : yet to spare this labour : and make the delusion more effectuall to deceiue , may not the god of wisedome deuolue both these faculties of hurting and helping to one person : may hee not heereby giue way to sathan to aduaunce himselfe fully in the hearts of the children of disobedience : as god of this world , to saue and destroy at his pleasure ? and as the lord in restraining sathan to hurt or helpe in those diuerse instruments , would giue an vnderstanding heart to consider the limited power of sathan , and so to depend vppon an higher power of the diuine maiestie : so seeing the naturall and desperate sinner , as hee is fast bound to the power of sathan , euen so willingly would hee serue none other maister : therefore , that hee may serue him the more cheerefully , it is the iustice of god , so to giue vp to sathans delusions , as that hee shall thinke hee needes serue no other maister . and hence it proceedeth , that the miserable soule affecting a sufficiencie in that god whom it subiects it selfe vnto , able to steed at all affaies ; therefore , seeing satan by these witches labours to erect his throne in the hearts of the disobedient : it stands with great policie , that this power of hurting and helping shall appeare in one and the same , both to resemble an vnitie in this fayned deitie , as also to confirme the conceited omnipotencie , and sufficiency thereof . and seeing wee are fallen into these euill daies , wherein iniquitie aboundeth , and ripeneth to the haruest , 2. tim. 3. 2 , 3. doth not therefore the admirable wisedome and iustice of god heerein gloriously shine ; that whereas vsually the good witch hath escaped and beene aduanced of man , and therefore puffed vp with pride , and so prouoked to doe mischeife ; it now pleaseth the lord to giue her her desire , that she which helpeth may also hurt ? thereby , 1 to flatter her with a conceipt of her soueraigne power . 2 to nurse her heereby in desperate securitie . 3 so by this meanes to ripen her sin , and so to take her napping in her owne counsels . 4 exposing her to the sword of the magistrate , as hauing done such mischiefes , and so confounding not onely her owne confidence , but the repose of the world in her , who esteemes her the onely goddesse , seekes to her for helpe , &c. shall not this lesson the vnbeleeuing generation not to tamper with her , least though they regard not their soules , in seeking helpe from her , yet they may secure their liues and estates in not medling with her ? oh that wee could obserue the waies of god heerein ! may wee not hence learne wonderfull things ? shal not all idolatry come to the blocke ? shall not anti-christ that great coniurer , likewise be confounded ? and shal not his open and desperate practises of murthering princes , and bringing desolation in the world , iustified and taught , now hasten him to his confusion , who heretofore hath beene esteemed the common papa , the father and giuer of life , and saluation to the sonnes of men ? sect . viii . by this which hath beene said , it appeareth now plainely : that the blesser or good witch ( as we terme her ) is farre more dangerous then the badde or hurting witch : and , 1 that because first shee is lesse suspected and feared then the other , and therefore is like to do more mischeife . 2 nay she is magnified and adored among men as a demy goddesse , &c. and so causeth men to commit idolatrie to her by putting confidence in her . 3 she yeeldeth helpe for the satisfying of the flesh , and so hardnesse in sinne procureth hope of longer life , excludeth repentance , withdraweth from the loue of the word , and lawfull meanes , nourisheth in ignorance , prophanenesse , &c. 4 the badde witch vsually is haled to punishment , and so is preuented of much euill doing , and happily by this meanes brought to repentance : but the blesser is spared , and so permitted to doe more mischiefe , vnder pretence of well-doing , and thereby ripeneth her selfe more fearefully to vengeance . 5 shee yeeldeth helpe at a verie desperate rate ; namely , the endangering of the soule : and , what will it profite a man to winne the whole world , and loose the same ? math. 16. 26 , and so also is her estate most dangerous and fearefull in regard of herselfe , as by requiring this condition of faith , euen despiting the spirite of grace , & making a mocke of the sonne of god : & so vsually committing that vnpardonable sinne , hebr. 6. 4. 10. 16. 17. and therefore this serueth : 1 for the reproofe of the times wherein these darlings of satan are so embraced and adored . 2 it is an instruction to the magistrate , to bend the edge of his sword against these most dangerous instruments : and to giue way vnto the gospel , to cut them downe . 3 it is a caueat to the people , to take heede of these snares , to seeke after knowledge , and submit to holie meanes , that so the lord may haue mercy on their soules , that being within his protection , they may bee better secured concerning their bodies . the end of the first booke . the mysterie of witch-craft : the second booke . describing , 1 the power and effects thereof . 2 the detection of witches , with the meanes thereto . 3 the remedies against witchcraft . 4 the punishment of witches , with the nature and lawfulnes thereof . at london printed by nicholas okes. 1617. the mysterie of witc . h-craft . the second booke . chap. i. of the power of witches , what they are able to doe , and of satans cunning sleights and stratagems herein . the maine thing whereby sathan fetcheth ouer these monsters , and holdes them in his obeisance : is that great power which he deuolueth vnto thē . whereby being able , in shew , to do what they list , they are so transported with pride , and wholy blinded therewith , that either they are hereby secured in their estates , seeing they can do such feates , or else carelesse altogether thereof , for the intending and prosecuting of wonderfull things . it shall not therefore be amisse in the next place , hauing proued 1 that there are witches . 2 how they attayne to this high mysterie ; and , 3 what seuerall kindes there are of them . to adde now somewhat concerning this their extraordinary power . that so we may be rightly informed how farre they are able to preuaile : and withal , may discerne how notably they are abused by satan making them beleeue that their power is farre greater then indeed it is . to this purpose consider we these two things . first , wherein this power of witches is restrained : and , secondly , wherein it is enlarged , and particularly aduaunceth it selfe . concerning the first . sectio i. that the witches power is lesse then it seemeth , as appeareth ; first , because she is restrained by the lord , that shee can not hurt when she would . as , not the children of god alwayes whom she maliceth . neyther these so farre as she would : as not at all to hurt their soules finally : no not vsually to take away life . nor vpon each occasion , as shee is prouoked : the lord restraining her in loue vnto his children , and for the glorie of his great name : defending his seruants by the attendance of his holie angells , psalme 91. that the euill one shall not doe them any violence . neither wicked men , so farre as she would , and intendeth . as , not all , at all times , whom she maliceth : the lord in his iustice brideling her , 1 for the further confusion of the witch : 2 for the aduancement of his patience to the wicked : 3 for the fatting of them vp heereby to the day of slaughter , and to harden them in their atheisme , that there are no witches , no diuels , no hell , no heauen , but what is in this life . neyther to take life from those whom shee afflicteth , at all times : that so they may still enioy greater patience , and thereby , eyther bee brought to repentance , by the distemper of the chasticement , or be made inexcusable . and this , so is disposed : 1 both for the encrease of her malice , and so ripening of her sinne , being disappoynted , and restrained , it raging more within , the more it is outwardly curbed , and so fretting against god , when she cannot haue her will of men : yea raging , and many times tearing her selfe , when she is brideled from hurting others . 2 as also for the confusion of her skill and conceited kingdome , as being now enthralled , and iustly brideled , that so horrour of conscience hereby increasing , she may haue her condēnation sealed vp , and hereby be prouoked to renue her couenant with satan to obtain a greter measure of power , to make him more seruiceable to hir . 3 and the lord hath an especiall aime heerein , for the more orderly and comely gouernement of the world ; which is thus graciously preserued and aduaunced : whereas , if witches might haue their wills to hurt whom and how far they list : neither good magistrate nor minister should stand , none should be mightier then they to controule them , none holier to confound thē : their rage , enuy , & couetousnesse would make confusion & desolation euery where , and so the prouidence of god would be hardned , and the workes of his gouernment hindered and disgraced in the world . sectio . ii. her power is lesse then it seemeth . 1 because satan doth many things by diuine dispēsatiō imediatly , which yet notwithstanding he fathereth on the witch : and seemeth to doe at her sending , which yet he doth by his skill , in naturall temperatures of the bodies of creatures , and their diseased estates ; and so being able to guesse at the times , when they will come to their crisis , and are like to speed : then speeds he to the witch , prouoks her to malice the parties , & so offers to be sent to execute that malice , which falling out at the time when the witch sendeth , shee thereupon conceiues , that shee is the authour of the hurt . shee confesseth it a often on the gallowes ; whereas all this is but sathans immediate worke : and yet she iustly punished , for dealing with sathan , who thus deceiues . 1 to hasten her to iudgement . 2 to satisfie the rage of the world against her , & thereby either to make them guiltie of shedding innocent bloud , and so to increase their sinne . 3 to obtaine his prey of her soule more speedily . 4 and so to seeke a new maister , or dame , to increase his kingdome . 5 but his especiall policie herein is : by fathering it on the witch , to make worke for the good witch . now they must runne to her ; help must be had , and what more ready then the cunning woman , especially seeing she doth it with so little cost ? and doth it with so good prayers , at the least , procures ease , which nature is satisfied with , though it is bought at a deare rate , euen with horrible and blasphemous abuses of gods name , cursed confidence in satan , &c. 6 and seeing we are many times conceited & suspitious of our neighbors , ready to iudge vncharitably & rashly of them : doth not sathan further the conceit by deluding the witch , as to thinke that sathan did such things at her sending , which also sathan in his policy must haue published , to confirme vs in our vncharitable and cruell conceit , and so thereby prouoke vs further to shed innocent bloud . secondly , sathan doth also many things by deluding her senses : making her to beleeue that which is not , and so deceiueth her in the conceit of her power : as that shee is transformed into a cat and hare , and so can enter into places the doores being fast , which is contrary to a naturall bodie , &c. for though peter came out of prison and the doores all locked , yet was this done ; first , by the mightie power of god : secondly , nothing was done , but what might stand with the condition of a naturall body . the doores by the power of god were opened , and so gaue place to the bodie . the bodie was not contracted and exininated to pierce the same : neyther could the qualitie of the bodie endure the paine , neyther the quantitie be dispoyled of it dimensions . as for that dreame of the spirites transporting the bodie lying dead in the bed , and returning to it againe afterward . this being contrary to the diuine decree , that the soule being separated from the bodie , should returne to it againe , till the resurrection : it must needes be a delusion and forgerie of sathan . thirdly , the witches power is restrained by composition and couenant with the diuell , as the good witch must onely helpe , and the bad witch she must onely hurt : the one must be accounted the binding witch , that other the vnbinding : the policie of sathan heerein hath beene partly discouered before . as also the iustice of god in confounding this couenant , and enlarging this power is layd downe hereafter . fourthly , the power at least of the good witch , is restrained to the faith of the party whom she intends to help : either hee must beleeue , shee can help him , or else , he shall receiue no good from her ; of the reason and vse heereof elsewhere . fiftly , the power of all witches is restrained by the authoritie of the magistrate . for though , if a priuate person detain them , they may either hurt or escape , yet if once the magistrate hath arrested them , satans power ceaseth , in being not now able to hinder and defraud the iustice of the almightie : and lastly , it is also restrained to the good of the church . to this end examine we sectio iii. whether seeing sathan hath power from god , to afflict mā , that he doth the rather more hurt , by the means of witches no question , seeing wee are apt to distrust god , and depend vpon those , and to forsake gods word ; therefore it is iust with god , to giue vs vp to be deceiued by them : so that , it is not for the witches sake , but for the wickednes of man , that satans power is enlarged : both for the witches further condemnation , whose sinne is hereby increased , and also , for the punishment of mans horrible and strange sinnes : by those strange and fearefull plagues , especially to condemne the infidelitie of men , in fearing or seeking to these . onely herein obserue the policie of sathan , who though hee haue power from god , yet he will not execute it , but as sent from the witch , or at least , seeming so ; that so he may both diuert the mind of man from god , and so nourish him in ignorance and atheisme , as fearing and respecting the witch more then god ; as also , that hee may carrie the mind from home , from the consideration of our owne vilenes , and wickednesse , to looke abroad to the witch , to obserue her malice , and so to encrease our rage against her , and thereby encrease our sinne , and yeeld her more power ouer vs ; and thereby still to send the minde from god , and his true meanes of helpe , to the cunning woman , &c. sectio iiii. whether witches may haue power ouer gods children . no doubt they may haue it , so farre as to afflict the body , because these outward crosses are common to all , eccles. 9. 1. and we are subiect to infidelitie , and so to sathans power . yea wee are ignorant who are witches , and so many times are chastized for our foolish charity in relieuing them . 3 yea , wee may rashly condemne and censure them : and therefore bee liable to the hand of almighty god by them . 1 and so by sympathy with the bodie , the soule may be afflicted : yea sathan 2 may further afflict the soule , by reason that it cannot brooke so well the bodily misery , by working vpon the impatiencie thereof , and so forcing it to murmuring ; yea to a kinde of despaire : the rather , because the children of god , through ignorance or extremitie of paines , may by themselues , or others vse such vnlawfull meanes , or though they vse phisicke , and some such subordinate lawfull helpes ; yet the principall is neglected , repentance for sinne , and prayer vnto god. and seeing all things are alike to all men ; may not sathan worke so vpon the minde , as by such or the like disposition to bring it to many , and such like raging fittes , eyther tampering with the complexion , as melancholie , &c. or furthering those passions of discontent and despaire , by leading them heereto . and the prouidence of god in vsing sathan as an instrument , to inflict by witch-craft , these chast cements vpon his children , is manifold . as first , to humble his children : that they shall not escape this scourge , as well as others : so i remember the lady hales complained ; what could i haue no other affliction but this , i could haue endured any , so it had not beene by this , &c. 2 to comfort his seruants , that seeing they shall in this greatest affliction haue a comfortable issue to conquer satan , therefore heerevpon they may build the certainety of their saluation : as also , 3 to instruct them , that seeing satan may haue power to take away life , and yet not to hurt the soule finally , therefore heere is the triall of their faith , though the lord should kill them yet to trust in him ; heere the triall of their obedience , to yeeld vp life into gods hands ; heere also their wisedome tried , not to measure gods fauour by outward things , not to set by this life , which satan may preuaile against . and hath not the lord in this affliction of his saints , some further vse for the stumbling blocke of an vnbeleeuing generation ? yea surely , and that many waies : 1 both to flatter them , that their estate is good , seeing the godly fare as bad as they do . 2 and also to stagger them , that their estate is euill ; seeing , if gods children are thus afflicted , for al their knowledge , and holinesse in this life , what shall become of them , that haue no knowledge , hate holinesse , &c. 3 and heerein yet most dangerously to stumble them , that seeing the knowledge and holinesse of the saints cannot free them from the power of satan , therefore away with knowledge , wel-fare ignorance ; what boots it to bee precise ? let vs liue as wee list . nay seeing these meanes , cannot preserue , why may we not seeke to other ? and so a gap is open to all vnlawfull meanes . especially , if wee obserue satans policie heerein , who vsually being sent to afflict some holy one , returnes as confounded , he cannot doe it , because they haue faith , thereby intending , that none that haue faith , are subiect to his power : and so puffing vp euen the best with securitie , and thereby preparing them through vaine confidence to his malice : so perswading the world , that he can touch any that hath not faith , and so still robbing god of his glorie ; as if the let were not in his free prouidence , but in the goodnesse of man : as if the lord did not freely execute his prouidence , but was bounded therein by somewhat in man. and then he must be sent to the childe of the faithfull father , and preuaile there , as if the faith of the parents did not hold gods protection ouer their tender infants , aswell as ouer themselues : or the childe , because he hath power ouer him , is excluded gods protection , hath not faith , is not of the faithfull seed . and if now at the length it shall appeare , that sathan , though hee haue returned as disappoynted by the faith of the saints , yet shall preuaile ouer anie , to afflict and torment them : beholde then the dangerous delusions : eyther this matter of faith is but a mockerie , seeing it cannot resist sathan : why should it not repell him on the one side , as well as on the other , if there were any such thing , or it had anie such power ? or else , the saints may loose their faith : and so , if sathan preuayle against life , he must then also preuaile against faith , for the vtter abolishing of the power thereof . and what difference then between the wicked and godlie ? thus may the saints be subiect to this affliction : and thus may the world stumble thereat . sectio v. and yet in all these afflictions much differ from the wicked . 1 as both in the cause of the affliction . 2 in the measure of it . 3 in the issue thereof , for the cause , if the lord afflict his children with this scourge , neither is it in anger , or simply as a punishment of sin , though the lord may intend the chasticement of the sinner heereby : but especially , 1. to try their faith : 2. to prouoke to repentance● 3. and so to take them heereby out of this miserable world . but in the wicked it is otherwise : the lord is angry when hee leaues them to satan , hee entends the discouerie of their infidelitie , and vnmasking of their hypocrisie : by this sharpe affliction hee awakens heereby their drowsie conscience , and so in the horror thereof , seales vp vnto them eternall vengeance , and leauing them to be releiued by carnall meanes , subiects them thereby more surely to the power of satan , by whom , making vp , in this renuing of their daies , the measure of their sin , they are ripened and hastened to the day of vengeance . thus they differ in the cause . 2 as for the measure , the affliction either reacheth onely to touch the bodie , or else if the soule beare a part , still the hand of the lord is put vnder , psal. 37. 24. comforts are supplyed according to the affliction : or the sharper affliction , prepares to more sound and heauenly consolation . but for the wicked it is not so with them : the soule is especially aimed at by the malice of satan , and therefore , either the body is so smitten to driue the soule to despaire , or else by sending it to vnlawfull meanes , the soule is more fearefully ensnared by confidence in satan , and so hastened to it iust & vnauoidable confusion : and thus they differ in regard of the measure . 3 for the issue , the saints , if they escape out this affliction , 1 are more experienced in satans subtiltie , 2 more enabled to comfort , and relieue others , 3 more purged of carnall confidence , 4 more humbled and cast vpon the mightie power of god , 5 more quickned in faith , 6 more weaned from the loue of the world , 7 more warie to keepe themselues within gods protection , more patient vnder the crosse , 8 more prepared to death , 9 more readie for the lord. and therefore , if they are translated heereby , they make an happie exchange of sinne ; for perfect holinesse , of miserie for eternitie , of transitorie for eternall happinesse , of deceitfull friends for the fellowship and eternall communion of the thrice blessed god , that innumerable company of heauenly spirites and soules of the righteous ; the vnseparable vnion with iesus christ their sauiour . but for the wicked ; if they escape , that which they seemed to haue , is taken away ; they grow worse and worse , filled with all vnrighteousnesse , seuen worse spirits seising vpon them . and if they are taken away , then is the end of all their vaine happinesse , and a full powring out of gods wrath vpon them . sectio vi. thus we haue heard wherein and by what meanes the witches power is restrained . now let vs consider on the other side wherein it appeareth . this may be discerned . 1. if we consider the actions proper to their owne persons . 2. as also in their actions towards others . concerning their owne persons . first , it cannot be denied , but that more speedily , then may stand with the ordinarie course of nature , they may assemble themselues to their meetings , or trudge to do any mischiefe ; as being carried by satans power aboue the earth , or sea , speedily , for some short space , not being seene of any : which is not hard for sathan to do , by thickning the ayre vnder and about them . as for any further means , whereby they may transport themselues in the likenes of an hare , &c. this we haue shewed before to be but a meere delusion , notwithstanding any tokens they bring for the proofe thereof . but that they may abuse the bodies of such , whom they malice to ride vpon them , in the night : this howsoeuer it bee not impossible , yet i take it , it may rather prooue a delusion of the parties sence that is thus pretended to be abused , then any such reall taking vp of his body out of bed , and laying him there againe , because this may bee doone with lesse adoe , and yet deceiue more effectually . thus of the actions of the witches towards themselues . touching his actions towards others . heere consider we these things . 1 their maner of consulting thereon , which is vsually in the church , where they meet , to worship their maister : heere , 1 the diuell enquireth what each would haue done . 2 they returne their particular occasions and businesses . 3 their demaund by sathan is graunted , and meanes propounded and tendred to the execution therof . as giuing them powders and poysons , cōposed by his skill , in the secrets of nature to take away life , to inflict diseases , & cure the same ; and especially , to cloake his demnable conueiance heerewith . teaching them to make pictures in wax or clay ; that by the rosting therof , the persons wherof they beare the name , may continually melt & dry away by sickenes : and this , in a blasphemous imitation of the diuine power ( who vsed such means to accomplish his miracles , ) the better to colour his diuelish coueiances , which vsually are these . 1 to make men and women loue and hate one another : a matter possible for him to doe , by perswading the corrupt affections . 2 to lay the sickenesse of one vpon an t●er , as vpon iob , yea to take away life , &c. by such pictures , though they are no cause thereof . it being easie for satan , being a spirit , to weaken and scatter the spirits of life , whereby through faintnesse the party shall sweate out naturall moisture . and so also by weakening the spirits , the stomacke shal be weakened : whereby not being able to breed new nourishment , the old must needs in short time be spent . 3 he can raise tempests , as hath beene proued before : and , 4 so to breed madnesse , and , 5 to haunt men and places with spirits , and so by a kinde of obsession to vexe and torment them . 6 yea , he can hinder the operations of nature , and so may be a means to hinder copulation , and so procreation , and that not onely in general : 1 as corrupting naturall heate , that the generating member may not execute accordingly . 2 that though it should pierce into the wombe , yet the seede being colde , may take no effect . or else , he may steale away the seed , that it shal not passe into the womb . but particularly also , though the party may haue ability to others , yet to serue one , for the like reasons , he may be impotent , not able to performe the worke of generation , and so deny that duety of marriage , and so happily produce a nullity thereof ; vnlesse by phisicke , or some spirituall means his power may be ouerruled , for which some time is to be graunted , and meanes vsed . 7 lastly , it cannot be denyed , howsoeuer the world wold obscure the worke of god herein : that euen by the meanes of witch-craft , sathan may be sent euen into bodies of men , really to possesse them . as of olde it was vsuall in the primitiue church , and the like punishment continuing for sinne , the like meanes remayning to remoue the scourge . i see not but now it is vsuall in these later times ; as hath appeared euidently by many instances : the papists themselues acknowledging as much , and the gospel herein powerfull to confound poperie , and to iustifie the truth hereof . sectio vii . of sathans policies in the execution of this power . and first , that he vseth naturall medicines , both for helping , and hurting , giuing the badde witches secret powders , and poysons to doe mischiefe withall , and directing his white diuells ( i meane the blessers ) to salues and such like medicines , to helpe their patients withall . this he doth , partly , to make the blesser beleeue that it is not sathans power , but rather some vertue in these things , that accomplish such rare euents , and that so they may be more secure , and forget the couenant , and thereby accomplish their mischiefes with more delight , and greedinesse . partly also , to deceiue such as seeke vnto the witches . and that by securing them in the lawfulnesse of this businesse , seeing they receiue nothing but lawfull meanes . 2 by causing them to put confidence in the meanes : seeing through their infidelitie , they proue vsually effectuall . 3 thereby to deiect them from lawfull meanes , as phisicke , &c. 4 and so to nourish them in blasphemie , contempt of god , and all diuine assistance , to abolish all trust in god , and dependancie vppon him . sectio viii . he vseth also prayers for the helping of diseases . and this , as to colour the secret compact more dangerously : so , to countenance the vaine bablings , and repetitions of profane and ignorant persons . as also to shew his high malice , and derision of these diuine ordinances : and so also , to mocke and confound the lip-labor , and bodily seruice of the carnal christian . and so , to inferre , that all second meanes , as phisicke , &c. are needlesse , and vnprofitable , seeing it may bee done by good prayers : and this is a maine ground in the ignorant people , to reiect all lawfull helps : hence that speech of theirs ; god hath sent it , and he can take it away . wherein satans meaning is , to aduaunce himselfe in their hearts , to draw them to his deuotiō , by the vse of such praiers , &c. as being pretended to be from god , are therefore , in this respect , more greedily intertained . especially heerein to coosin the blesser the more desperately , eyther by prouoking her to robbe god of his glorie , and so to ascribe these prayers vnto sathan , conceiting heereby some diuine power , not so much in sathan , who instructs her , as , in her selfe , that by these meanes is able to doe such wonderfull things ; especially seeing , to the doing thereof , a more strong and certaine faith is arrogated . as being yeelded for the reason , why the blesser can doe that by prayer , which another , vsing the same prayer , cannot doe , because he cannot beleeue . and so by this presumption of faith , deluding her in the safetie of her estate , that shee is at least in high fauour with god , in no danger of damnation , whereby she is confirmed in her practise , and so makes sure her condemnation . sectio . ix . ¶ satan shrowds his power vnder naturall diseases . and doth not satan also shrowd his power sometimes verie cunningly and dangerously vnder naturall diseases . as both , being able to iudge of the nature and criseis of them , and so to adioine his power thereto , to the hastening of death , by preuenting the helpe of physicke , or infatuating the same . as also hereby , being able to assimilate his malicious and desperate afflictions of the bodies and soules of men , to some such like naturall diseases , that so his power may bee shrowded vnder natures distempers . certainely , experience makes this manifest vnto vs , and the policie of satan herein is manifold . and that first to hide his owne secret compact vnder such naturall infirmitie , that so he may both deceiue the witch , as imagining , that by her naturall medicines she cures only a naturall disease , and so , that her compact with satan was either conceited onely , or else is now dissolued . but especially , that he may deceiue others hereby ; and that both the parties afflicted ; as detayning them by this meanes from the searching of their hearts , and yeelding themselues vnder the mightie hand of god , by vnfained repentance , laboring to make peace with him , that so they may be soundly cured : and so sending onely to naturall meanes , as if it were but some ordinarie and common infirmitie , incident to nature : and so , if it be cured by such meanes , ( as many times the lord giues successe to the meanes to punish our security , and satisfie carnall wisedome ) then satans power is lesse feared , lesse regarded , whereby he preuailes yet further on the soule , by nouzeling it in selfe-conceit of the goodnesse of it estate , and so the meanes are aduanced , gods holy , and ouer-ruling hand abased , and reiected ; and the witch set in the place of god , and so heereby she preuailes more fearefully : not onely in the hearts of those that are holpen , to put confidence in her , but in others also , who are desirous to bee holpen at so easie a rate . and so the skilfull physition ( that ordinance of god appointed hereto ) is neglected and despised ; and so in the issue , the whole glorie and crowne redounds to the diuell : his power is aduanced , his kingdome enlarged , the gospell and scepter of iesus christ condemned or neglected , and atheisme , yea grosse idolatrie , encreased and confirmed . but if these seeming naturall diseases be not cured by these meanes ; yet the credit of the witch , and satans in her , is yet notwithstanding saued . 1. either , they sought too late . 2. or , else they did not apply the medicine well . 3. or , else they did not beleeue it could doe good . 4. or , it hath holpen manie others . 5. or , yet it may doe good : and therefore seeke for more : goe to some other blesser , that hath better skill : make peace , with more confidence . 6. or now , goe to the physitian at last , to consume their estate , and so breed discontent and despaire . 7. or , languish in despaire , seeing god is forsaken , or sought too late vnto . and so satan triumphes in his spoyles , confounds the vnbeleeuing generation , that liues securely , notwithstanding such a messenger from hell , might rowse it out , thereof . and so god is glorified , in making the world without excuse , that still will liue in ignorance , and desperate atheisme , in horrible prophanenesse , and workes of the diuell , and hastening hereby the comming of his holy sonne iesvs , with his reward with him , to recompence to euerie one according to his workes . chap. ii. of the detection of witches , and meanes thereto . of the detection and punishment of witches : that they are to bee punished with death , especially the blesser and good witch , as they terme her . sect . i. of vnlawfull meanes of detection . hauing discouered the power of w●tches , and so followed them to the vtmost of their glorie and aduancement : seeing now pride goeth before destruction , and the glorie of the wicked is their shame : let vs now consider of their fall and confusion , and of such meanes as further the same . wherein we may behold the adm●rable wisedome and power of god , who as hee leaues them to their owne lusts , to embrace satan , and submit vnto him , for the obtaining of their desires ; so hath hee so disposed in his wonderfull iustice , that the god whom they worship , when he hath them sure his owne , seeing he is greedy of his prey , and would gladly haue other imployment to doe more mischiefe , therefore he cares not how soone the bargaine be performed , and rather then faile , though all other meanes of detection should cease , himselfe will bee the instrument to bring his beare to the stake : and this he doth , by being an instrument for the detection of the witch , and yet in such dangerous policie , as that heerein also he hunts after vnstable soules , while he seekes to giue them content in the discouerie of the witch which hath done them so much mischiefe . to this is it , that he hath not onely the blesser readie to discouer and detect the bad witch , that so he might thereby encrease the poore peoples rage against the witch , whereas indeed they should be angry at their sins . but whereas in their affliction they should seeke vnto the lord that smites them , by this discouery of the bad witch , he encreaseth the reputation of the blesser , and so prouoketh the people more eagerly to runne after her . and now the good witch vttereth easily all her deceitfull wares , to the deluding of the parties that are thus inquisitiue , and many times to the condemning of innocent bloud . and to this purpose , because people will bee loath to credit her word , concerning the supposed harmer and bad witch , therefore she hath vsually either some glasse wherein to shew the partie offending : or else hath certaine deceitfull and satanicall experiments , to confirme her former detection of the witch ; as namely , by casting her into the water , sticking of needles , or bodkins , vnder the stoole where she sits , burning of the thing bewitched , &c. by which , either she confirmes the superstitious people in a wrong conceit , it being easie for satan to further these signes heereto ; or if they conceiue aright , yet by vsing these indirect meanes for discouerie , they shall yet deeplier engage their soules vnto the power and malice of satan . and therefore though the bad witch may bee detected by these meanes : yet neither is the wise christian to vse these meanes for the discouery of this monster ; neither is the magistrate to admit of this detection , as a sufficient euidence for the certaine discerning and iudging of the witch . it will then be demanded , what detections and presumptions lawful wee may haue to discouer a witch ? to which wee answere , that as the lord hath ordained the punishment of these offenders , so no doubt hee hath also disposed the meanes whereby they may be detected , that so they may be iustly punished . sectio . ii. of lawfull meanes of detection , and 1 of presumptions . the meanes of these detections are principally two. examination , and conuiction . touching examination ; this is , when the magistrate makes enquiry concerning this crime , and that not vpon euery corrupt passion , o● sleight occasion , but vpon weightie presumptions , probably con●ecturing of the witch . these are : 1 notorious defamation of this crime , by the most of neighbours which are of the best report . 2 the accusation of a fellow witch , either at examination , or at the day of death is not to bee neglected , because now authoritie hauing seized on hi● , though she may lie before she be discouered , yet now hauing ●●nfessed herselfe , she is an instrument of the lords iustice , to satisfie authoritie , and cleare the innocent , by speaking truth , &c. ( though otherwise shee would not ) to accuse the delinquent . 3 a third presumption is from the effect of cursing : for when a bad tongued woman shall curse a partie , and death shortly follow , this is a shrewd token that shee is a witch , because witches are accustomed to execute their mischeuous practises by cursing and banning , & this may be sufficient for examinatiō , thogh not of cōuiction . 4 if after enmity , quarreling , or threatning , a present mischief do follow . 5 if the partie suspected be anie kin , or of special acquaintance with a cōnicted witch , because it is the manner of them to conuey their trades and spirits one to another , and especially to those that are nearest about , and most familiar with them . 6 it is obserued , that the witch receiues som mark from satan to owne her by , in some priuy place , which is vsually raw , whence the spirit draws bloud , &c. and this , if there be no other reason in nature , is a shrewd presumption , to examine at least . 7 and so if in examination wee find the partie contrarie and in 〈◊〉 tales : not onely fearefull , for this may be in a good case ; but doubtfull and different , this may bee a pres●…ption to argue a guiltie conscience : thus of presumptions . 2 of examination . now concerning examination , this may either be made by question fro● the magistrate , by certaine wise and crosse interrogations to this end : or else by torture , when together with words , some violent meanes are vsed , by paine , to extort confession , which may haue necessarie place when the partie is obstinate . 3 of conuiction . hauing vsed the best meanes by examination , the next is conuiction , whereby after iust examination , the witch is discouered ; to this must concurre , not bare presumptions , but sufficient proofes : not such as heeretofore haue beene reckoned , or like to those ; as scratching the suspected party , &c. the confession of a partie dying , that such a one hath bewitched him . but for manifest conviction , these proofes are to be esteemed sufficient . 1 the free confession of the crime by the party suspected , after due examination , being found in diuers tales . i but say the partie will not confesse , here then the testimonie of two sufficient witnesses is currant , prouing one of these two things : either , that the party accused hath made a league with satan ; or hath done some knowne practise of witch-craft , producing likely arguments for the confirmation thereof : as 1 that the witch hath called vpon the deuill for helpe . 2 that she entertaines a familiar spirit , and had conference with it in any forme , or likenesse . 3 that she hath shewed ones face in a glasse being absent . 4 that they haue fore-told things to come . 5 holpen to things lost , whereof they haue had no ordinary meanes of knowledge . 6 that they haue healed by prayers , spells , amulets . and so , howsoeuer the leag●● with satan be secret , and therefore not able to be discouered , yet is both satan willing to haue it knowne by effects , for the increase of his kingdom , & hastning the cōfusion of his slaues , and so by such like effects hee doth discouer them : 1 to haue speedier possession of them , lest afterward by remorce they might bee brought to repentance , 2 as hating so detestably euen all mankinde , that he cannot endure they should inioy the world , or the benefits thereof , no not an houre : 3 but especially , the policie of satan in this discouerie is , 1 to satisfie the rage of the people , who now hauing found the witch , instead of being auenged of their sinnes , doe intend nothing more then the satisfying of their malice in destruction of the witch , 〈◊〉 and so therein to procure credite and estimation to the good witch , to make more worke for her , by whose meanes , this enemy to mankind , this badde witch hath beene discouered . and yet we may obserue the ouer-ruling hand of god herein , that though satan do hasten the speedie discouerie of the witch : yet the lord in his holy wisedome , oft-times disposeth , that such shall liue long , yea die vndetected : eyther because some of them , may belong to the election , and therefore may repent of this great sinne by holy meanes , and so bee freed both from temporall and eternall punishment . or some remaine longer vndisclosed , to execute greater mischiefe in the world : as they are more cruelly bent thereto . or else , there may be some co●enant with sathan by the witch for some terme of yeares , which hee is contented to binde himselfe to , to haue her more sure , and secure thereby . and thus of the proofes to discouer the witch , without which shee may not safely be condemned . chap. iii. of the true remedies against witchcraft . hitherto of the meanes to discouer witch-craft : now let vs consider of the meanes whereby we may preuent , and be deliuered from the same . sectio i. vvherevnto , seeing the lord hath gratiously afforded the blessing of gouernement as a speciall means to discouer witchcraft : and so by cutting off the offender by the law , very mercifully also to preuent the same : therefore let vs acknowledge vnfainedly the goodnesse of god heerein . pray we for the magistrate , that the lord may giue him a discerning spirit herein : and yeeld we al conscionable obedience to him vnder god , that for our sins he may not be giuen vp to security & such strong delusiós , as either to neglect the prosecuting of this sin , or to iustifie the same . surely , as we haue great cause to be thankefull to our god for that which our gracious soueraigne hath commended for the perpetuall good of the church to this end : so are we also to blesse his maiestie for that further courage and conscience of our true christian and renowned king , that hath also iustified the kingdome of christ against that vsurped hierarchie of the roman a●tichrist , being that arch-coni●●er , & deceiuer of the world : o how hath he bin displayed and liuely painted out by the pen of a ready writer ! and shall not the lord preserue his anoynted to burne the whore with fire , and make her desolate ? o that the lord would make vs ▪ worthy of such a blessing ; that our eyes might beholde the falt of antichrist ! that the kingdome of iesus christ may be set vp in full beautie , that the first-borne may come in , and iesus christ may come to iudgement : euen so blessed father , hasten this thine eternall word , and let all the people say , amen . now let vs further consider of the remedies of witch-craft . these consist eyther in preuenting of the euils and dangers thereof , or , in the recouerie and release from the same . that these may be preuented , it is manifest : first , because otherwise , all should be afflicted : for sathan maliceth all , would haue none free , and therefore the lord that hindereth his malice heerein , hath also ordayned meanes heereunto . secondly , the very witches themselues haue confessed , that they could not preuayle against some : and we see ( by gods mercie ) the most freed from them . what may be the meanes heereto ? sectio . ii. of the particular remedies against witch-craft . these are either , 1 deceitfull and dangerous . and these are of two sorts . 1 eyther such as seeme to helpe , and yet doe nothing in truth . 2 or else , if they yeelde helpe to the bodie for the present . 1 they both leaue it hereafter to further mischiefe . 2 and especially do hurt the soule , both : first , for the present : but , 2 chiefly for the time to come . 2 these remedies are sincere and safe . and these are generall , or particular . naturall or spirituall . and these eyther , preseruatiue or restoratiue : or , priuate or publike . sectio iii. preseruatiue remedies , are such , whereby men are kept from the power & hurts of witches : and these are such 1 as concerne the persons of men , 2 or , the places of their abode . 1 to preserue the persons of men , the chiefe & onely soueraigne means is , that whereas by nature , wee are all the diuells slaues , led captiue by him at his will , subiect to all sorts of his delusions and torments , vpon anie occasion : therefore we would discerne this naturall condition out of the word . 2 discerning of it , wee would not rest therein : but rather be brought to a deniall thereof , to renounce the same by true sorrow and repentance , and so labour to attaine vnto the glorious libertie of the sonnes of god. and this , by embracing iesus christ , and so be partakers of the couenant of grace , in his bloud , 1 by receiuing the gospell , 2 beleeuing the precious promises therein contained , 3 applying the same to our particular conditions , 4 and so returning thankefulnesse vnto our god. for these ●his rich mercies in the pardon of our sinnes , by yeelding vp our soules and bodies as a liuing sacrifice vnto our god , in obedience to his blessed will , euen with all sinceritie , and readinesse of minde , and purpose of heart , together with conformitie of the outward man in our reasonable seruice of god all the dayes of our life . as heereby , hauing the promise , 1 to be kept by the mighty power of god to saluation , 2 to bee alwayes within the speciall protection of the lord to bee kept in all our wayes : 3 to this end to haue the ●…nistring of the blessed angells , to p●…serue vs from the euill one , that there may no witch-craft preuayle against iacob , nor sorcery against israel , otherwise then before hath beene layd downe : not that the elect may be altogether free from this affliction , but that it shall turne to their good , their soules shall be safe , and they are nothing so often subiect thereto as the wicked and reprobate . and therefore , laboring to walke honestly as in the presence of god ; remembring that his angells attend for our protection and comfort , and so being carefull not to grieue those heauenly souldiers , but to encourage them in their watch and guard ouer vs , 1. corinthians chap. 11. and verse 10. this soueraigne remedie subordinates also many speciall , prouisoes and caueats , according to our seuerall occasions in the world : as next to renue our right in christ daily by vn●…ned repentance . to arme our selues daily by conscionable meditation in the word , and the prouidence of the almighty in the protection of his children , psal. 91. to feare our selues continually , in respect of our owne worth or sufficiencie , and so to renounce carnall confidence , and policie , &c. wholy to resigne vp our selues into the sole protection of the almighty . to maintaine our christian libertie and humility with all wisedome , not being seruants vnto men , but to bring them to christ , not to entangle our selues with the world , though wee must vse it : to auoide as much as may be euen lawfull pleasures , and recreations , especially , if they be doubtfull & of euill report , as carding &c. wherin vsually satan hath a cast . to be choise of our company , especially , of papi●●s , profane persons , cursers , swearers , &c. because by these instruments god tries our sincerity , and satan if we grow indifferent , eyther prepareth to the trade , or preuayles to afflict vs by them . to be wise in our liberalitie , and almesdeedes , not distributing to each sort of poore , because many times witches go vnder this habite , as being left to this miserie , for the confusion of their conceited soueraignetie , and prouocation of their enuie and malice , to doe further mischiefe : especially , to take 〈◊〉 〈◊〉 any such suspected 〈◊〉 vnto 〈◊〉 〈◊〉 bee straight-handed towards the● , not to entertaine them in our houses , not to relieue them with 〈◊〉 morsels : especially , if wee dis●… them as their nature and neede is 〈◊〉 be free mouthed , and light fingered , 〈◊〉 craue of the best , and not to be satisfied , and to be bold & impudent , &c. and therefore heere it standeth 〈◊〉 vpon to vse a christian co●●age i● 〈◊〉 our ▪ actions , not to feare their c●… ▪ nor seeke for their blessings , for after these things ●o the gentiles seeke , &c. yet not with ratings or reuilings , but , the lord rebuke thee sathan . if wee do good to any , let it be especially to the houshold of faith : and so to examine such of their beliefe , of their experiment all knowledge concerning s●●uation , and so we may by gods mercie , both preuent our selues from being hurt by them , and happily discouer them , and hasten their confusion . and therefore if we haue got any inkling of their leagues or spirites , or prayers , &c. we are in no case to conceale this , left wee bee confederate with satan : or at least , for our infidelitie , and carnall wisedome , but in the name of god let vs manifest what wee know ( if occasion se●ue ) to the magistrate : especially if there be any hurt done , wee are bound in conscience to iustifie god ; to bring his iudgements to light , to hasten his enemies to their confusion , and procure any lawful case to his poore afflicted seruants . thus may we preserue our persons from the malice of sathans instruments . sectio iiii. preseruatiues for houses . concerning our houses , because it is the policie of sathan to worke by degrees , and so by shaking our faith , and distracting , or hindering vs in holy dueties , to disquiet or feare vs ; and thereby to worke vpon our infidelities , and distempers , bringing vs thereby to neglect of holy means , and prouoking to impatiency , wherby wee may giue the lord occasion to leaue vs to his snares : therefore hath he vsed to haunt and molest our dwelling places , with apparitions and strange annoyances of noise &c. and therefore it is very fit to preuent him heerein by holy meanes . and these are , first , the dedication of our houses : and this is done , 1 not onely by conscionable prayer vnto god , when wee come vnto them : 2 but also by solemne vowing and consecrating them to the seruice of god , as in the first epistle of paul to timothy chap. 4. verse 5. 3 to make choice of our habitations where wee may enioy the powerfull ordinances of god. and , 4 if we come to any houses where any monuments of idolatrie haue remayned , thence to remoue them . 5 yea , if ( as the manner was in poperie ) for the verie building of their houses , to fashion them according to the idolatrous temples : if in such cases we alter so much , as may take away the resemblance of sathans throne : i thinke it ( sauing better iudgements ) though for the publique , in indifferent things , wee are to leaue things to the magistrate , to bee ordered and disposed of by him : yet in our priuate affaires , where wee haue power in our hands , i say , i thinke it may stand with christian wisedome and courage . 6 but howsoeuer , wee may not be ouer-curious in these things , i doe speake as a foole : i take it , nay , i dare auouch ( by the grace of almightie god ) that wee shall vndoubtedly much sanctifie them by holie order , and discipline in the familie , by holie exercises of prayer and meditation in the word , catechizing of the families , purging out incarnate diuells thence , i meane prophane and rebellious seruants , psalme 101. that hate to be reprooued , not buying their seruice so deare , as to giue them libertie to profane the sabaoths , to let them liue in ignorance , profanenesse , &c. lest for these things the wrath of god come vppon vs , and the lord leaue vs to be afflicted by euill angells . this in generall hath beene the practise of the saints , and out of the particulars of their practise these particulars may be auouched , as deuter. 20. 5. wee haue runne for the dedication of the house , wherein was acknowledged , that wee receiued it as the free gift of god : not that great babel which we haue builded for the honour of our name , dan. 4. psalme 49. &c. but that which god of his mercie hath giuen vnto vs , 1. chron. 29. and therefore we should giue it vnto him againe , in consecrating it to his seruice . examples we haue of abraham building an altar where hee dwelt , to worship god , genes . 12. 8. of noah when hee came out of the arke to inhabite the earth , that great possession which then the lord restored , and enfranchised him withaall , genes . 8. 20. of iacob , when hee came to bethel , which he consecrates as an house vnto god , though otherwise it was the house of his habitation . so did hezekiah sanctifie the people , when they came to receiue the passeouer , fearing lest they had not glorified him in their families and habitations , 2. chron. 31. so did iacob purge his familie of idolatrie , casting out all the idolls of his wife rebecca , &c. genesis chap. 35. vers . 1. 2. thus of the remedies preseruatiue . sectio . v. restoratiue remedies generall . now the restoratiue means follow , and these are either 1 generall concerning whole countries . or else , speciall , respecting particular persons . the generall remedies to dissolue the workes of sathan are . 1 the free libertie of the gospell , luke 10. v. 18. sathan like lightning falles downe thereat : so doth moses to this end commend the reuerend and obedient hearing of the lords prophets , deut. 8. 18. 2 conscionable execution of iustice , against all other offenders , but especially against these , and among these against the good witch : she is the meanes of encreasing the other : and ▪ yet it is lamentable to obserue , that the good witch is spared , and accepted vsually of all , because shee helpeth at a pinch , holdeth life and present hopes , though the badde witch now and then , because wee would not loose our present happinesse , we cannot endure afflictions , is haled to iudgement . thus of generall restoratiues . sectio vi. particular follow for priuate persons . though not absolute and necessarily effectuall , as was the gift of casting out of diuells which ceased with the apostles and prime churches : yet profitable and conuenient to be vsed , euen vnto the worlds end of all christians , very comfortable in the issue and successe thereof . these are , 1 to search out the true cause of this affliction , namely their sinnes , lam. 3. 39. 40. 1. sam. 5. 15. 2 to approoue our faith in the free mercie of god by heartie prayer and fasting , for pardon especially of sinne , and remouall of the affliction , as may stand with gods glorie , submitting heerein to the will of god , 1. sam. 16. 3 submitting patiently to the affliction , and comforting our selues with the speciall protection of our god , and faithfull promise that this shall turne to our good , assuring our selues that the lord wil not suffer vs to bee tempted aboue our strength , but wil grant in his good time a ioyfull issue : not measuring our estate in gods fauor simply by the successe heerein , much lesse by the affliction it selfe , which is common to all , but resoluing , though hee kill vs , yet to trust in him , and trying our selues by the different bearing and qualifying of the affliction that it hath 1 more weaned vs from the world : 2 more humbled vs in a hatred of sinne . 3 more prouoked vs to hunger after heauen . 4 more purged and prepared vs thereunto . and thus of the true remedies . chap. iiii. of false remedies . shall wee now take some view of the false and superstitious remedies , vsed by the gentiles , and encreased by the papists , to release and preuent these mischiefes ? surely , neuer more need to display and confound these practises , and yet to name them , is sufficient to confute them : which are they ? examine we the foundation . first , in imitation of apostolike callings , there is also presumed apostolike power , to worke miracles , to cast out diuels , and so by a miraculous gift , to heale such mischiefes as do proceede from witches . vnto which we reply , that that extraordinarie calling ceasing , the effect ceaseth withall : as 1 being not necessary for these times , seeing they were ordayned onely for the confirmation of the doctrine of the gospel , newly planted and to bee rooted in the hearts of infidels , or to bee iustified thereby against their forged miracles ; which being now approoued and acknowledged of the christian churches , and hauing a constant and ordinary ordinance of the word , to instruct the same sufficiently . there is no neede of such extraordinary signes , so witnesseth the spirit , 1. cor. 14. 22. that change of tongs , and some generall miracles , are for a signe not to them that beleeue , but to them which beleeue not : as if the holy ghost should say , that the gospel in the first preaching thereof , was accompained with strange and miraculous operations , as a signe to manifest the power thereof to the confusion of all the fayned miracles of the gentiles , wherein they vaunting , might bee detained from embracing the glorious gospel of iesus christ , as being offered to the world without efficacie , from base and contemptible meanes : but that the power of the lord being manifest in the weakenesse of his seruants by these miraculous operations , as it was sufficient to make knowne vnto them , that the gospel was nothing inferiour to the oracles of the deuil , seeing it was honoured with such excellent and supernaturall workes : so by the inward working thereof in their conscience , in discouering the secretes of their hearts , and meeting with their hidden , false and secret corruptions , which of all others was the greatest miracle : it might thereby gaine the true esteeme among them , that god was in , and with the meanes : 1. cor. 14. 25. 26. and thereby might prooue effectuall to conuert the vnbeleeuing , as the lord had ordained him vnto saluation . actes chap. 13. verse 46 , 47 , &c. secondly , as it is not necessarie that these giftes should nowe remaine : so if they did remaine , they might then challendge the effectualnesse of the apostles preaching , as if that the gospel were not sufficiently confirmed by them , seeing still it needs to be confirmed by miracles . 3 and seeing the promise and the gift goe together , therefore , in that the promise was onely made to the apostles , concerning those times , to doe those things , and not to the generations of the churches succeeding ▪ therfore seeing the promise was only in force vnto them , it followeth also necessarily , that the gift was limited accordingly . and therefore , though it be pretended , that the church of the ie●es had this power , and why not then the church of the gentils , vnder christ , seeing christ was nothing inferiou● to moses ? yet seeing no certainetie can be gathered out of the word , of any such iewish power , but that rather they are condemned heerein , as doing it by the helpe of sathan , and so our sauiour in that reply , driues out one naile with another ; and when they accused him to cast out diuells , by helpe of beelzebub , returnes it vpon them , by whom then doe your children cast them out ? as if he had said , cast the beame out of your owne eyes . it is you that cast out diuells by the help of beelzebub , and would you excuse your selues by condemning of me ? or do you measure me by them ? therefore they shall be your iudges , they shall iustifie mee whom you condemne , their maister hath acknowledged me to be the sonne of god , though they worke by satan , and therefore shall rise vp in iudgement against you , that condemne me to worke by sathan , who by them hath iustified me , to be the mightie power of god. as for that they alleadge , that such tokens shall follow them that beleeue : in my name they shall cast out d●uels , &c. marke 16. 17. this is to be vnderstood concerning the church immediatly after christ , to be fulfilled onelie vnto them , and their immediate successours ; for some short time , so long as the church continued vnder heathen gouernors and ▪ persecutors , which were to bee conuinced and bridled by these mightie workes . and therefore , though in all ages of the church , there haue appeared alwayes some , that haue cast out deuils ; yet hath this beene , not by the power of god , which ceased in the decay of zeale and synceritie , with the primitiues ; but by the power of delusion , through the efficacy of satan , whereby antichrist then rising , and aduancing himselfe in the heartes of gods people , as being giuen vp thereto for their disobedience to the gospel , by meanes of these fained and diuellish wonders , confirmed in the hearts of the vnstable people , his voluntary worship , and doctrine of diuels ; and so enabled himselfe thereby aboue all that is called god. and that these are but lying wonders and deceiuable may appeare yet further by the meanes whereby they are wrought . the first whereof , is the name of iesus , by the vertue whereof the diuell is pretended to giue place , and against his will to bee thrust out of possession . wherein , though wee denie not , that it is lawfull to call vpon the name of iesus in prayer , for the deliuerance of any , that are possessed , and bewitched , yet that wee may presume , that our prayer shall take effect , otherwise then may stand with gods glorie , and the good of the church : this is contrarie to the nature of the thing wee pray for , which being a temporall , ought to be begged , but with condition onely , if god will , as may stand with his glorie , as in the sixe and twentie chapter of saint mathews gospell : and also , contrarie to our duetie and allegeance , which doe pray , that the will of god may bee done in all things , that our wills may be subiect vnto his . and seeing the papists wil haue this name of iesus effectuall , not so much , because it is inuocated by a beleeuer , hauing faith and vnderstanding to call on god aright ; as onely , by the very name vttered in so many letters and syllables ; though with●… faith , yea without vnderstanding , which by vertue heereof , shall bee able , being repeated , to cast out sathan without exception or resistance . this certainely can bee no miracle , but a satanicall delusion . 1 because the name of christ , thus barely pronounced without faith and vnderstanding , hath no warrant from the word . 2 neither doth it allow vnto any ordinarie christian any such speciall calling heereunto . 3 nay , it is flat contrary to the nature of the word , which is onely effectuall , not when it is spoken , and barely pronounced , but when it is vnderstood and beleeued both of the deliuerer , and the receiuer also , as that and other like scriptures are to be vnderstood , philip. chap. 2. vers . 10. hebr. 4. 2. much like may be answered concerning the reliques of saints : another remedie which they haue , to cast out diuells . for howsoeuer they alledge , that a dead man was raised at the graue of elizeus , that peters shadow and pauls handcherchiefs did many strange things : yet doth not this proue , that their reliques may doe the like . first because the times are now different , there is no need of such meanes , as was in those dayes . secondly , the gift is therefore ceased , as seruing for necessary times , and the reliques , are for the most part counterfait , and therefore they can produce but counterfait miracles . touching the signe of the crosse , howsoeuer this bee applyed to cure in these cases ; yet , this is blasphemous impietie , to ascribe to the creature , what is proper to the creator . namely to doe miracles . neither the apostles , nor the sonne of man himselfe , his godhead being set apart , beeing able to doe these things , but onely the finger of god. exod. 8. matth. 12. as for the vse of holy water , graines , salt , images , agnus dei , &c. to this purpose the truth is , these are prophane superstitions , because they are not sanctified by the word , to that end : that which elisha did by casting in salt , being not from the vertue of the salt , which was not hallowed but by an extraordinary calling , and gift enabling there vnto . lastly , whereas also it was ordinary among the papists , to vse ex●●cismes to this end ; namely , to ad●●re and command the diuell in the name of god , to goe from the partis . this is now ceased , because the gift of miracles , as also the promise annexed to the gift is ceased withall . for the better vnderstanding hereof obserue wee farther herein ; that howsoeuer by these deceitfull remedies afflicted parties seeme to be relieued , and deliuered from satans power : yet indeede it is nothing so . this appeareth : because , though the torments may cease , yet the diuell leaueth not the parties , but onely ceaseth for a time willingly , to establish men in errour , and in worshipping of himselfe , and so entreth deeper into them . and this is the effect of all such remedies as are procured by coniuration , and the charmes and spels thereof : wherby though the diuel seeme to be bound from hurting , yet the party thereby indeed is more bound to his power & malice , & though he seeme by the vertue of such holy names of iesus , &c. to be cast out , yet doth he only cease to afflict the bodie for a time , that so he may procure greater confidence in this his trade : and thereby take possession both of body and soule . it may bee heere then demaunded , whether seeking acquaintance with the witch , and vsing of her to our houses bee daungerous , and whither ( i say ) it bee lawfull to relieue them , or no : if wee suspect them to bee such , seeing it is conceiued that they haue power ouer vs by the same ? to which wee answere , that in our beliefe we are first bound by the law of god to doe good to the houshold of faith , gal. 6. 10. and so after these , to relieue where there is most corporall need , as for the releiuing of these witches , seeing suspition may deceine ; therefore we may not simply neglect these , if they be onely suspected ; so wee doe it from a good ground : namely , obedience to gods comman●ment ; and a compassion to them , especially to doe their soules good : adioyning some spirituall exhortatio● withall , to instruct them if they bee ignorant , to dete●●e them from such damnable and odious courses . auoiding wisely vaine glory to bee seene of men , as matth. 6. 5 , 6 , 7. especially taking heed , that we relieue them not , as the gentiles were woont to worshippe their gods ; that they may not hurt vs , in carnal policy , seeking to bind thē to vs : as knowing that feare in this case , as it may giue iust cause to the lord , to leaue vs into their hands , for the punishment of our infidelitie : so if our bodyes escape , yet a worse thing may certainely follow ; namely , the stealing away of your heartes from god by this meanes , and so the enthralling of our soules vnder the power of satan . and being wise also , in the manner of our reliefe , whereby we may happily try them : 1. namely to giue them onely for necessitie , of the meanest , seeing these being puffed vp ▪ with their con●orted powers , thinke nothing to good for them . as i haue obserued , they must fare of the best , &c , 2. and to keepe our selues within the bounds of mans authoritie , to see them releiued at their houses , and that by setting them a worke , and so paying them an ouer-plus for it , that they may prouide for themselues : for hereby happily you may also discerne thē , as being an idle & vagrant generatiō , alwaies gadding : their own house is a wild-cat , they must needs be stirring whom the diuel driues . 3. and lastly , to relieue their bodyes as vpon any iust occasion not to conceale their wretchednesse , but to accuse and draw them to the iudgement seates , for the saluation ( if it may bee ) of their poore soules . and though iudgement may sease vpon them : yet so long as they liue they may be relieued , onely with the coursest , and that for necessitie , especially heere an interpreter , one of a thousand prooue their best purueyo● to minister a word in due season , for the comfort of the soule . chap. v. of a principall remedie against witchcraft : namely , the due execution of iustice vpon the offenders . thus haue we shewed both what deceitfull and daungerous remedies haue and may be vsed , to case this affliction . as also what lawfull remedies are to be applyed hereto . it now remaineth , that wee adioyne a speciall publicke remedie , for the preuenting and rooting out of this mischiefe ; namely , execution of iustice. and here first , let vs determine , what measure of punishment is due to this sinne. secondly , we wil adde some motiues to encourage the godly magistrate , to the execution of the punishment . sect . i. of the punishment of witches with death . what punishment is due to witchcraft . the word of god doth clearely prooue , that thou shalt not suffer a witch to liue . exod. 21. 18. and so the practise of holy men , hath been agreeable thereunto in the due execution of this sentence against them in all ages . as appeareth : not onely among the heathen , who euen by the light of nature were endued for the very safety of life , to punish this sinne with death . but especially among christions where generally such malefactors are condignely punished . and that this practice ought to stand in force , appeareth . 1. because , this being a iudiciall law whose penaltie is death , seeing they haue in them a perpetuall equitic , and doe seeme to maintaine some morall precept , is perpetuall : as seruing to maintaine the equitie of the three first morall precepts of the first table ; which cannot be kept , vnlesse this law be put in execution . 2. this iudiciall lawe , hath in it the equitie of the lawe of nature , and therefore is perpetuall : it beeing naturall that an enemie to the state , a traitour , &c. should die the death . and such is a witch , vnto god , the king of kings . 3. the witch is an idolater , wilfully and in a most presumptuous maner , as renouncing god willingly , and chosing satan to bee her soueraigne lord , therefore according to that lawe , shee is to be stoned to death , deut. 17. 3. 4. 5. 4 the witch is a seducer of others to idolatrie , as appeareth by their common practise both vpon their friends to whom they vsually bequeath their spirits , and vppon all whom they instruct , to rest in charmes , &c. and therefore to be put to death , deuter. 13. 6. 9. 5 nay , shee is a murtherer both of soules and bodies ; and therefore , in this respect , doth also deserue death . sectio . ii. answer to obiections against this execution . 1 and therefore , though the diuell doe the mischiefe , yet is the witch confederate and accessarie thereto : nay ( in her owne conceit ) principall and mistris : and therefore by the lawe of accessories , is to die the death . 2 therefore , though they should repent , yet die they must , to iustifie god , and preuent further ensnaring : that though their body perish , yet the soule may be saued , 1. cor. 5. 3 though she repent not , yet seeing shee must haue some time of repentance ; though she do not , yet is iustice to proceede without respect of persons . in zeale to gods glory , and loue of sinceritie , so moses , exo. 32. 28. and phinehas , &c. num. 25. 8. and this sincerity of iustice doth require : that though death and such hurts ensue not , yet for the offence done to god , in combining with sathan , &c. the parties are to be executed accordingly . for so the word doth plainely imply : and heretofore the law hath been defectiue in this case : yet blessed be god , for a further perfection heerein : and will not the lord daily perfect his worke ? if wee beleeue , shall wee not see greater things then these ? well , 1 let this instruct the godly magistrate to haue an eie , especially to the blesser , that raigneth among vs : and to draw the people to the true and lawfull meanes of helping soule and bodie , by rooting out of these good witches , which are ri●e almost in euerie parish , and placing in stead thereof a conscionable minister , as that the people may require the lawe at his mouth , that he may pray to the lord for them , that they may bee healed . 2 let this teach him to punish sinne , of conscience , not for by respects , meeting with the witch , as an idolator offending against god , not so much as a murtherer sinning against man. 3 let his owne safetie mooue him heereunto , who as hee hath beene , euen so still by the execution of iustice , may be free from these monsters . 4 and lastly , let the glorie of god ( in aduauncing the gospel ) especially heere preuayle , which is by no kind of thing more vndermined then by witches . is glorious in nothing more then in rooting out antichrist the great coniurer and deceiuer of gods people , and banishing superstition the very bedde and nursery of witchcraft . the end of the second booke . the mysterie of witch-craft . the third booke . discouering . the seuerall vses of this doctrine of witch-craft . london printed by nicholas okes. 1617. of the divers vses of this doctrine of witch-craft . the third booke . chap. i. first , it serueth for reproofe , and that many wayes . sectio i. as first of the atheisme , and irreligion that ouerflowes in the land. doth not satans policy in this trade of witchcraft , pretending to afflict and hurt , but , when he is seene by the witch : and then to hurt only the bodie , or goods ; plainely obscure and abolish out of the minds of men , the prouidence of the almightie , as if satan were not subiect to god , and sent by his prouidence , that he were not countermaunded by the power of god , but onely subiect to the witches power ? doth not this exalt her in the place of god , prouoke the people to feare and loue her , & c ? 2 and seeing the hurt appeareth onely by his cunning to be done to the bodie , doth not this nourish the people in this atheisme , that either their soules are in no danger , all is well with them , or they neede not trouble themselues thereabout , seeing the diuel doth not trouble them ? nay , doth not this nourish this conceit in their mindes , that they haue no soules , or else , that they are mortall ? they end with this life , and therefore vse all meanes for the maintenance hereof , and then care is taken sufficiently . 3 doth not this conuince the atheist that dreames of generall grace ; all shall be saued ; seeing by this doctrine and practise of witch-craft : it is now apparant , that not onely naturally we are the bondsta●es of satan , but that many purposely yeelde vp themselues to his cursed will , renounce their saluation , to become his slaues , binde themselues to eternall damnation , and so are made oft-times fearefull spectacles of the diuine vengeance , being carried away by the diuell , and haled violently to destruction ? 4 doth not this iustly confound that , common delusion , that there is no hell , but to be in debt , in prison ? &c. doth not this conuince such as liue in that profane and fearefull manner , as if there were no god to iudge them , no diuell to torment them ? do not their desperate courses plainely discouer to whom they doe belong ? are they not of their father the diuell , because his workes they doe , are they not running headlong to hell , by their desperate impenitencie ? doth their damnation sleepe , that so turne the grace of god into wantonnesse ? hath not the god of this world blinded them , that they cannot obey the truth ? are they not appoynted to perdition that th●s crucifie the lord of 〈◊〉 ? is there any more sacrifice left for sinne for such , but euen violent 〈◊〉 to consume the aduersaries ? he●… cha . 10. 26. 27. iude verse 4. iohn chap. 8. 44. sectio viii . it is a plaine conuiction of the contempt of the word . for as the lord , when pharaoh would not beleeue his seruant moses , did therefore giue him vp to be deluded by his sorcerers and enchanters , who dooing such wonders in shew , as moses did in trueth , did thereby harden pharaohs heart , and so ripened his sinne and iniquity : euen so it is iust with god , because we despise his word , and contemne his true prophets : therefore to leaue the common people generally to bee hardned by such fained wonders as the prophets of sathan make shew of in the world , that they might bee effectuall , to encrease transgressions against the lord , and so to ripen them to the day of vengeance . thus did the lord giue vp saul , for his disobedience and contempt of the word , to seeke vnto witchcraft , 1. sam. 28. whereby hee ripened his sinne , and drew on speedy vengeance vpon himselfe , and gods people for his sake , 2. sam. 29. thus was ahaziah left to seeke helpe of the god of ekron , that so he might receiue of the lord the sentence of his destruction , 〈◊〉 . reg. 2. sectio . iii. of reproofe . it reprooueth the idolatrie and false worship of the times , conuincing the falshoode and abomination of poper●● , and iustifying the truth and vertue of the gospel of iesus christ. as that , first , where superstit●… raignes , and is not yet weeded out , there wee see witch-craft to be magnified , and so to abound as in the orcades among the heathen . but where the gospel hath got fo●ting , there all vncleane spirites depart , grosse witch-craft is banished , authoritie preuaileth , to the rooting out thereof : the word preuaileth to heale our infidelitie , and so secure vs from their dangerous snares . and yet ( which is to be lamented ) wee see the good witch still to get ground , euen because she helpes , and satisfies the flesh : doth not this argue plainely , what god we worship principally , euen our pleasure , our riches , our health ? is not the good witch respected , because she supplies these ? and is not our belly then our god ? the wedge of golde our hope ? doe wee not for our owne sakes respect the blesser ? is it not a plaine worship , yea idolatrie which we commit with her ? sectio iiii. it condemneth the grosse profanenesse and disobedience of the ages present . 1 in that the infernall spirites are more obseruant and diligent for the hurt of the soule , then we are for the saluation thereof : they are compassing continually , omitting no base offices to serue their mistresse turnes . 2 the aboundance of witches , the horrible sottishnesse and wilfulnesse of the people which runne to these blessers , that are giuen vp by god the lord , to forsake the true meanes of their saluation , and fly 〈◊〉 〈◊〉 helpes : doth not this plainely arg●e the general disobedience of the people ; and therefore , because they 〈◊〉 ceiue not the loue of the truth , therefore god hath left them to these strong delusions , to beleeue lies , as in the second epistle of saint paul to the thessalonians in the second chapter and eleuen verse . surely , as the lord gaue vp saul to a spirite of errour to bee tormented , and mis-guyded thereby , because hee forsooke the euerliuing lord , and disobeyed his prophets : so is it iust with almightie god , to giue vp the people to be besotted with this iudgement , euen because they haue detayned the trueth of god in vnrighteousnesse , and reproached the same by their profane and most abhominable conuersation . sectio v. reproofe of hypocrisie . it reprooueth the hypocrisie and fearefull diss●…ulation that raignes euen among professors . and that first , as sathan pretends subiection to the coniurer and sorcerer , when indeede his purpose is to bee maisten of all : euen so the hypocrite , howsoeuer he pretend subiection to the lord , yet his purpose is to serue his owne lusts , to aduaunce himselfe aboue all that is called god , to bring men into bondage , to smite them 〈◊〉 the face , 〈◊〉 . cor. 11. 2. thess. 〈◊〉 . 12. 2 as satan pretends many things to be done by the witch , which indeede are done by himselfe , that he may bring the witch into danger , abuse others by her , and conceale his wickednesse more cunningly : euen so doth the hypocrite father much vpon god , which is but the deuice of his owne braine . and doth not this plainely conuince the hypocrisie of the t●●es , that whereas the good witch is farre more dangerous then the bad , yet because the blesser helpes , and serues turne , to maintayne life ; &c. therefore shee must escape : whereas the bad witch , because she is hurtfull , therefore she must bee punished . doth not this argue , that not for conscience sake , but for our owne respects iustice is executed , sathans power is oppugned ? and doth not sathan , when hee pretends to doe most good , then doe most hurt ? surely so doth the hypocrite , vnder colour of long prayers , denoure widowes houses ; euen as the blesser , vnder pretence of good prayers , enthralleth the soule , so doth the hypocrite , by pretence of formall prayers and bodily worship detaine men in wil-worship , and all profanenesse to the ruine of soule and body . chap. ii. a second generall vse , is for instruction . that first wee would leaue to auoyd the causes of witch-craft . which are 1. ignoraunce . 2. infidelitie . 3. malice . 4. couetousnesse . 5. curiositie , &c. 6. pride , &c. concerning ignorance of god. that this is a cause of witch-craft , appeareth : because , through the ignorance that is in vs , we are led captiue by sathan at his pleasure , as being subiect iustly to his strong delusions , because we haue not receiued the loue of the truth , because wee know not whom to worship , how to worship god a right ; therefore doth the god of this world blind vsbecause the gospel is hid from vs. 2. cor. 4. 5 , 6. and doth not witch-craft vsually preuaile ; when either there is no meanes for knowledge , or else the truth of god is detayned in vnrighteousnesse , and so for our disobedience wee are iustly giuen vp to such delusions , remember what hath formerly beene obserued to this end . the remedie thereof is : 1. to haue the word of god dwell plentifully among vs , both in the publike ordinances of the preaching and expounding thereof ; as also in the priuate reading , & conferring of the same in our families . 2. to haue the power thereof , to rule vs in all our wayes : to yeelde obedience thereunto , to hearken to this voyce alone , and to cleaue therevnto constantly : endeuouring so to walke , as we haue receiued christ iesus . col. 2. 4. and to be daily cast into the mould thereof . 2. cor. 3. chap. iii. touching infidelitie . that this is also a cause of this fearefull iudgement , appeareth : 1. because by vnbeliefe , we lye open to satans power . 1. pet. 5. 8 , 9. 2. through vnbeliefe in god , we are brought to beleeue in him , to embrace and adore him as the god of this world . 2. cor. 4 , 5 , 6. 3. hereby wee prouoke the iust lord to leaue vs to his power , to be insnared of him in all deceiueablenes of error , and damnable impietie . 4. this is the speciall bond whereby satan tyes his proselites vnto him , and they that seeke help from them , they must beleeue that they can helpe them , &c. and therefore , the remedie thereof is : 1. as to learne to know god in iesus christ. ioh. 17. 2. 2. to labour aboue all things to be found in christ iesus . psal. 3. 10. 1. by seeing our selues in our selues to be vtterly lost by the law. rom. 7. 2. and feeling our state to be most desperate and irrecouerable . 3. groane we earnestly vnder the burden thereof , matth. 11. 28. 4. and hunger wee after i●sus christ to be eased thereof . matth. 5. 5. seeking vnto him in his blessed and precious promises : to bee eased of our sinnes . 6. meditating seriously on the power and vertue of his sacrifice , which he hath offered for our sinne . 7. and applying the same , to our particular soares and diseases . 8. resting in iesus christ alone , as our onely and sufficient sauiour . 9. and reioycing in him aboue all the treasures in the world , as in the most precious pearle . matth. 13. 10. labouring to approue our loue vnto iesus christ. 1. by forsaking all things for his sake , our beloued s●nne ; yea , if it be required , euen life , and all . matth. 19. 2. being ready to take vp his crosse , and follow him . matth. 16. 2● . 3. denying still our owne wisedome and righteousnesse , that wee may bee found in him . 1. cor. 3. 18. 4. and for thy sake , louing the brethren . 1. plucking them out of the fire . 2. and exhorting each other daily ; waiting with great patience their conuersion , and maintaining the fellowship with all meekenesse of wisedome , and holinesse of conuersation . 2. tim. 2. 2. in all constancie and patience , working out our saluation . phi. 2. 12. chap. 4. as for malice . that this is an occasion of witchcraft , apppeareth : 1. because . 1. depriueth vs of the loue of god , and so causing the lord to hate vs , wee are giuen vp to this damnable practise . the rather , because it is both a present and effectuall meanes ( as wee thinke ) to execute the vtmost of our reuenge and it is also a most daungegerous meanes to colour our malice , while it so bringeth it about , that partly for feare , wee are forced to relieue such instruments , that they may doe vs no harme , and wee are drawne to seeke helpe from them in our extremities , whereby their malice being concealed , is more increased , and beeing often disappoynted by satan , is more inflamed , sealing vp to these cursed captiues their eternall damnation : and hastning hereby the vengeaunce of the lord vpon them , both in the pining of their bodyes , by this their confounded malice , and prouoaking them to maligne god the more , the more they are disappoynted , whereby his wrath is more kindled against them : they are hereby more eager vpon satan to execute their rage , more deepely obliged vnto them , by new imployments and at length more desperately confounded by him , in their detection and punishments . learne wee therefore to remedie this sinne , thus : 1. labour wee to haue the loue of christ shed abroad in our hearts , that so for his sake , wee may loue one another . 2. and consider we , that vengeanee belongeth vnto god , hee is able to right our wrongs , he is onely for to doe it . 3. consider wee not so much , what hurt may arise from the creature , as what good may redound vnto vs thereby ; and whether wee receiue not daily good from the hands of our god , sufficiently to counteruaile the euill of the creature ? whether our god ●ee not able to recompence any euill from the creature , whatsoeuer ? whither hee cannot turne it to our great good ? 4. giue we not way to the least passion of anger , or discontent , least our yeelding to these passions , draw our confirmed malice . 5. and be we wise to set bounds to our vnreasonable desires , least being not satisfied therein , we breake out to enuie , and so to malice others . 6. especially labour wee to apprehend the fauour of god in iesus christ : that so being at peace with his maiestie , and gayning true content 〈◊〉 in our estates , we may possesse our s●●les in patience , and maintaine the v●… of the spirit in the bond of peace . 7. and practise wee especially the loue of our enemies ; striue we to ouercome euill with good , to forgiue our enemies , to pray for them , &c , 8. enuring our selues to beare afflictions . 9. and weauing our soules from the loue of the world . 10. still endeauouring to make euen with our god , and to be prepared against the comming of iesus christ. chap. v. a fourth cause of witch-craft is couetousnesse . 1 a as excluding through distrustfull and insatiable desires , the protection of the almighty . 2. exposing to desperate contempt of the word , in all fearefull impietie . 3. hereby enraging and prouoking the conscience to iust reuenge . 4. whereby despayre seasing on the soule , is become hereby a praye vnto satan , vpon hope of present release . 5. being forced by such insatiable desires to vse vnlawfull meanes to compasse the same , is therefore bayted by satan with fit matter hereunto : what will hee not promise to fetch ouer the poore soule ? what will not the soule part with to enioy the present payment ? what 's this birth-right to it , since it dyes for hunger , giue it the present , and take the future who list . gen. 27. the remedie therefore of couetousnesse is : 1. first , to conuert our desires to heauenly obiects ; and so to affect that dureable and true riches . 2. and so discerning daily our want of grace , wee shall still be coueting the best giftes . 1. cor. 12. 3. as for earthly things , 〈◊〉 we onely our daily bread , as for to m●●row let it care for it selfe . matth. 6. 4. and cast we our care on god , because he careth for vs. 1. pet. 〈◊〉 . 5. let our request be made manifest vnto god , who will not faile vs , nor forsake vs. and learne wee to bee contented with our estates , submitting to the wil of god in all things . consider we the iudgements of god , vpon th couetous persons , he is a spoyler of others , and therefore shall bee spoyled : he pines himselfe and robs others ; his children shall bee vagabonds , and his memoriall perish . psal. 109. meditate wee often on the diuine prouidence extending to the briutish and dumbe creatures . matt. 6. and consider we seriously of the loue of god , in iesus christ ; who if hee haue prouided heauen for vs , will hee deny vs these things ? and seeing with all our care we winne nothing , without his blessing , labour we rather to vse well what wee haue , then to be coueting more : that our little being blessed , may be sufficient vnto vs. psal. 37. and therefore seeke we the blessing of god , by renewing our right in christ iesus , and daily sanctifying of the creature , by the word and prayer : and so shall the mind bee quieted in the smallest treasure . 1. tim. 4. 5. chap. vi. a fift cause of witch-craft is curiositie , and that because : hereby the mind is deliuered from necessary knowledge , to search after vaine and hidden mysteries . and so is nourished in wauering , and vncertaintie in iudgement . and thereby is easily remooued from such sound principles and grounds of truth as it hath receiued some tast of out of the word of god. and so is brought by degrees to forsake god , and his holy gouernance , as crossing corruption and confounding carnall wisedome . and so is iustly forsaken of god , and thereby giuen vp by the power of satan to be deluded . and so iustly deluded , by such vaine pretence of extraordinary skill and knowledge ; as through pride of heart is affected through discontent ensuing from an enraged conscience , is greedily embraced to giue present satisfactiō . and thereby is prouoked , with any future harmes , to procure present ease and content . hereupon future hopes are deluded , and so desperately reiected concerning saluation , vppon a vaine perswasion , of what this extraordinary knowledge will aduaunce vs to . namely to be as gods to know good and euill especially if here any possibility shall appeare to execute such power , by doing wonderfull things , as may exalt vs to this conceit of diuine excellencie . and this is furthered by a base esteeme of such knowledge as concernes saluation , as being ordinarie , common to all , obuious to euery capacity . and therefore seeing , all shall not be saued : hereupon wee are easily ensnared to seeke after further knowledg , to looke for reuelation , to search into hidden mysteries . here satan closeth with a prophane heart , tenders meanes of the hidden mysteries , colours them with holy names , and glorious pretences ; as of subiection to man , &c. and so easily preuailes vpon an vnstable soule , to drawe it with some couenant with satan to some liking of this skill , especially beeing carried so couertly , likely to preuaile so effectually . the remedie hereof is . to informe the iudgemēt throughly by the blessed word . and so to be brought in subiection by the power thereof , to the denyall of carnall wisedom , with an holy resolution in all things to be guided by it . to magnifie the mercy of god , for so plaine and easie a rule to them that will vnderstand , and to cleaue to this rule alone for direction in all our wayes . psal. 8. 6. neither leaning on the right hād after dreames , and speculations : neither leaning on the left hand to humane traditions as if the word were insufficient . being still humbled in the sense of our faylings , to what is commanded , and for our ignoraunce of that wee should know : and liuing by faith , in expectation of what is promised . endeauouring as wee haue receiued christ , so to walke in him . chap. vii . the last and principall cause to draw vs into this deadly snare , is pride , and vaine glory . 1 as being both the ground of all the other euills . 2. being the first sinne that eutred into the world , and discouered our fearefull bondage vnder satan . 3. beeing the last sin that we shal put of , and therefore when satan hath done with all other , he begins with this . 4. being the sin that accompanies our best actions , to depriue god of his glory and our selues of the comfort of thē . 5. giuing the lord occasion to leaue vs to satans power , for this our great blasphemie and sacriledge . 6. giuing satan occasion the rather to preuaile in regard of such pretences and maskes which this sinne hath to shrowd it selfe vnder , as thankefulnesse of god : ioy in his blessings : furtherance of others good in communicating with thē , what god hath vouchsafed vnto vs. and being his most effectuall baite to ensnare vs in this daungerous couenant , because by pride we are blinded that wee cannot see our miserie , nor any daunger lyes vpon vs : and therefore are more easily drawne to make vp the measure of it . by pride , we are prouoked to conceit our own excellency so farre as to thinke nothing good enough for vs : and we think the lord doth vs wrong , in not respecting vs accordingly . and therfore we will right our selues , and entertaine what is offered , though it bee by satan , yet wee presume to make it serue our turnes , wee conceiue so highly of our selues , that nothing can defile , nothing preuaile to our hurt . is it not our great preuiledge to command satan ? shall it not make for our glory , to hurt and helpe at our pleasure ? will it not please vs highly , to heare , the voyce of god , and not of man. thus doth satan by pride , draw vs-into his snare . and therefore learne we to remedie this great euill . as : first , labour we to discerne throughly our cursed nature , take we an often view of that poysonous fountaine , and though in regard of outwarde conformitie and faire shew , we may haue cause to lift vp our heades , yet when wee looke throughly within , we may hang thē down with shame . 2. consider not the good we do , so much as the euil we daily commit , yea , that end that accōpanies our best actions . 3 and acknowledge wee , that whatsoeuer good we haue , 1 it is vndeserued on our part , 2 we daily deserue to be stripped of it . 4 remember wee , the most glorious creatures haue beene ouer-taken with this sinne , and therefore , let vs feare our selues most , when wee enioy greatest fauours . 5 and yet trust god most , when he seemes to do least for vs. 6 labouring to doe all things as in the presence of the almightie : and , 7 auoiding very carefully the applause and estimation of m●n . 8 not measuring the grace of god by outward complements . 9 nor despising the least grace i● others , though we farre exceed them . 10 abounding in thankefulnesse to god , euen for the least of all his mercies . 11 and daily reckoning with our selues for the abuse of his blessings . 12 walking faithfully and diligently in the callings which god hath placed vs in . 13 and submitting to th●se afflictions , that are incident thereto . 14 meditating often on the ●…liation of iesus christ. 15 and on that fulnesse of glorie that makes for vs in heauen . chap. viii . conuinceth naturall corruption . and doth not this doctrine of witch-craft , describe vnto vs the truth of our naturall condition , that we are the very slaues of sathan , and vessels of wrath , folowing the prince that ruleth in the children of disobedience , and so being led captiue by him at his will ? ephesians chap. 2. vers . 1. 2. yea certainly , though we should neuer so much wash our selues with niter , and stand vpon our sincerity , yet the bleating of the sheepe , and lowing of the oxen , i meane , such running to blessers , and closing with cursers , our fearing these , and worship●ing the other : our refusall of knowledge , and lawfull meanes for helpe , and seeking to these diuellish and most vnlawfull remedies are apparant euidences , that his seruants wee are whom we thus subiect vnto , him we acknowledge to be our maister , our lord , and sauiour , whom especially we seeke vnto , in the time of our trouble . chap. ix . that hereby we are taught the right vse and excellencie of faith. and doth not this doctrine of of witch-craft shew vs also the true meanes , whereby wee may be deliuered from the bondage of sathan , and so be translated into the glorious libertie of the sons of god ? yea surely . we are hereby instructed in the excellencie of faith , and so to labour the attayning and preseruing thereof . as that we may out of the former discourse perceiue , that this faith is it , which sathan requires of his seruants , to binde himselfe vnto them , ( if they will beleeue in him : ) his special aime is at our most precious faith , if he can shake vs heerein , if hee can cast vs from this hold , he makes sure account of vs , he holds vs heereby certainely to damnation : doth not this plainly euince the excellencie hereof ? doth it not by the contrary confirme , how necessary this is to saluation , that it alone is sufficient hereto , acts 13. 2 doth not the blesser require this couenant of her proselites , shee will helpe them : if they beleeue in her , that she can doe them good ? &c. and who are they that are freed from sathans power , are they not onely the faithfull ? those which are truely elected , eyther sathan cannot touch them at all , or else his afflictions shall tend to their good : well may hee afflict the body , but the soule shall be bettered by it . and shall not this teach vs especially to procure this shield of faith , that so we may beate backe the fierie darts of the diuell ? ephesians chapter 6. vers . 12. 13. shall it not lesson vs , to learne still to liue by faith in the sonne of god : not hauing our owne righteousnes , that so in him we may be more then conquerours , romans 8. 34. 35. galat . 2. 20. chap. x. heereby we are instructed to a conscionable vse of the word of god. for , seeing it is not the letter and sound thereof onely that auailes , for so ( as you haue heard ) it may be abused by sathan to charming and sorcery , vnlesse we both vnderstand , and receiue reuerently , yea treasure it vp in our hearts , and by faith apply it to our selues , for the peace of our soules : then surely is it not enough onely to heare , and not vnderstand ; not enough to vnderstand onelie , and not to retayne 〈◊〉 memorie : nay , not sufficient to remember , vnlesse we beleeue the same , and so expresse our faith , in being transformed thereby into the same image from glory to glory , 2. cor. 3. and this may serue to admonish vs , concerning that customarie and vnreuerent taking of the name of god 〈◊〉 our mouthes , apparant in our ordinarie speeches ; as oh lord iesus &c. which being no lesse then charmes , as it confirmeth witches in their damnable trade , so it exposeth vs to be afflicted by them : yea leaueth vs to the iudgement of the lord , euen to take that from vs which wee seemed to haue , of hypocrites and formall professors to become open blasphemers and professed atheists , scorning god , religion , &c. chap. xi . teacheth the abuse of the beliefe and the commandements . as also wee may heere be informed concerning the abuse of our beliefe , as prayers , which seeing they are repeated without vnderstanding , and so out of their right ordinance and vse , are they anie better then a charme ? is it not rather a seruice vnto the diuell then vnto god ? may not this admonish preachers , to apply themselues to the capacitie of their people , to speake with vnderstanding , power and euidence of the spirit , not with the enticing wordes of mans wisedome , lest they approoue themselues no better then charmers , binding the people faster vnder the power of sathan , by nouzeling them in ignorance , pride , infidelitie , profanenesse , &c. 1. cor. 2. and the people also may here haue their lesson ; not to liue in ignorance , but to embrace the light of the gospel , whereby sathans forgeries are detected , and graciously preue●… . whereby they may be diuerted to the true and holy meanes , not onely for the bodies good , but especially for the help and saluation of the poore soule . chap. xii . teacheth to make conscience of sinne . vve are heereby also taught to make conscience of all sin , and to haue respect vnto all gods commandements ; labouring daily to be renewed by repentance : and so interest our selues daily in the fauor of god by iesus christ : that seeing afflictions follow sinners , and sathan hath no power ouer vs , but by ou● corruption , and corruption being suppressed , and daily maistered by repentance and faith in christ , preuents sathans power : therefore : as it is best to auoide so , in the next place , if we haue sinned , let vs do so no more , lest a worse thing do befal vs , lest the lord leaue vs to satans power , euen to be smitten by euill angels iohn 5. chap. xiii . teacheth the deepenesse of sathan . seeing the policie of sathan is notably discouered herein , in hiding his power , and cloking his tyrannie and crueltie against the soule , by tampering about these pe●y matters of the body , diuerting vs dangerously from the spirituall combate which satan hath against the soule , to looke onely to bodily harmes , as if wee had no soules , but bodies onely , that were in danger . may wee not hence learne the deepenesse of sathan ? doth not this teach , that sathan playes the hypocrite , making shew to helpe , when he intends most hurt , and pretending onlie to hurt the body , when he intends the hurt of the soule , should not this teach vs lesse to regard the flesh , and to haue more care for the soule : to arme it especially by prayer and repentance : to watch ouer our thoughts , &c. secret corruptions , &c. whereas we vsually pray for our cattell , which was but a policie of witches , to make vs beleeue , that by prayer they were preserued from witch-craft ; whereas indeed that blinde and ignorant prayer , was but a colour of satans help , shrowding his assistance vnder that pretence of diuine worshippe . had wee not now more need to pray for our selues , not crossing and blessing , &c. as the manner was in poperie , but rather crossing our corruptions , and mortifying our lustes , whereby wee shall best preuent the power of sathan ? chap. xiiii . and haue we not hence matter of triall , both for our priuate , and generally for the church of christ ? yea certainly ; for our selues , we may discerne , whether wee haue sauing grace , or no. for seeing ( as you haue heard ) sathan and his instruments , may doe wonderfull things : therefore let not this content vs , though we had euen a miraculous faith , seeing to such it shall be said , depart from me , i know you not , mat. 7. 22. 23. but rather , let vs get better euidence of sauing grace , labouring that our names may be written in heauen , luke 10. 17. and taking the true and only path of holinesse thereunto , euen true faith in iesus christ , working by loue , and keeping vs to the end , constant and vnmoueable vnto the day of christ , 1. cor. 15. vers . vlt. and seeing diuells and false prophets may do such wōderfull things , therefore learne we hence , to discerne of gods truth , and his holie spouse : namely the true church , not that that is confirmed by wonders and signes , for such is the synagogue of antichrist , but that which continues in the apostles 1 doctrine , and 2 fellowshippe 3 in breaking of bread and 4 prayer , act. 2. 44. 45. 46. &c. chap. xv. and may not the saints of god thereby learne how to behaue themselues vnder afflictions . namely , as not to presume , but that it may befall them : no faith can simply priuiledge from the correction of the almightie : so if the lord shal exercise them herewith . they are 1 to examine the speciall cause thereof : and so , 2 by repentance to make their peace with god. 3 begging instantly the sanctifying of the affliction : and , 4 so the remouall of it , as may stand with gods glorie . 5 not measuring , either the fauor of god simply , by the remouall therof ; or his anger by the continuance thereof , or their remouall thereby . but comforting themselues , though it take away the miserable life , yet liuing and dying wee are the lords : happy if we go to heauen though in a fierie chariot . chap. xvi . how to preuent sorcerie . seeing there is naturally in euerie christian the seeds & grounds of such euills , which may draw , as by these degrees , 1 to the approbation of this trade 2 to vse thogh ignorātly , the very spells and charmes hereof ; 3 to retaine vnder pretence of charitie , these cursed instruments , and so to grow familiar with them , to conceiue well of their prayers , &c. seeing ( i say ) by these degrees , & such like ; vnstable soules may easily be ensnared , and drawne on to this diuellish compact : therefore let vs learne also to preuent this fearefull league . to this end , let vs take heed of liuing in grosse and wilfull ignorance : and while wee haue the light , let vs embrace it conscionably , lest we be giuen vp for our disobedience to these strong delusions . 2 let vs be thorowly perswaded of the prouidence of god , not onely in generall , ruling and disposing all things , so that euery creature is at his cōmand , not so much as a● haire of our heads can be touched vnlesse the lord dispose . 3 but specially apprehend we that prouidence of the almightie , whereby he hath taken the soule of man into his especiall protection ; as hauing elected vs to saluation , before the foundations of the world were laid , and that in iesus christ , to the praise of his glorious grace : that so we may neither thinke our soules to bee at our owne dispose : much lesse may giue way vnto sathans suggestion , as to haue them disposed at his pleasure : especially seeing hee hath no right thereto : nay , is the maine enemie , and murtherer thereof from the beginning , chap. 8. of saint iohn . 4 and so let vs learne to resigne vp our soules daily into the hands of our god ; by casting our ●are vpon him : and 1. pet. 5. daily making euen with him , by vnfained repentance . submitting daily to his blessed will in all things : and , making our requests daily manifest vnto him . contenting our selues with his gracious dispensation : and yet still hungring continually after his glorious presence , psalme 42. philip. 1. 23. 24. 2. corint . 5. 1. 2. and so committing our selues in well-doing into the hands of our faithful creator , 1. pet. 4. 5 make we conscience especially of holie duties , as to do them , 1 of knowledge , 2 with all holie preparation , 3 with all reuerence and intention , 4 with all humilitie and obedience , 5 especially being well perswaded of what we doe , 6 and principally of the acceptance of our persons therein , &c. aboue the same . seeing , as whatsoeuer is done ignorantly or prophanely , is no better then a sacrifice to the diuell : so it is iust with god for this prophaning of his ordinance , to yeelde vs vp to strong delusions , euen 1 to rest in the worke done , 2 to flatter our selues , that the doing thereof may excuse vs for any grose filthinesse : 3 to thinke that god will be pleased with any idoll seruice : 4 so to make a mocke of god and his ordinances : 5 and therefore iustly to be giuen vp to the power of satan , to the satisfying of our lusts : 6 to abuse holy titles and prayers to the effecting hereof : and so by degrees to be brought to this execrable skill ; in steed of seruing god , to submit wholy to satan , intertaining any colourable and accursed meanes for the compassing hereof . and thus of the vses for instruction . chap. xvii . a third generall vse , is for consolation . and that , eyther in generall to the church of god. 1 that sathans power is limited by the lord , for the triall of the elect , and purging out of hypocrites and prophane persons out of the church ; and therfore comfort we our selues in the supreame power of our god. tread wee satan vnder our feete , as a captiue layd bound to our hands , by our captaine iesus christ. 2. assure we our selues ; that the power that is now so curbed , shall once for euer bee destroyed : the lord shall tread satan vnder our feet . rom. 16. 1. cor. 15. 54 , 55 , & e. secondly , here is exceeding comfort : that satan cannot preuaile effectually vpon any to their condemnation , vnlesse with full consent they yeelde themselues wholy to his subiectiō . and if otherwise , he afflict them against their wils , it shall howsoeuer , turne to their good . christ wil be vnto them both in life & death an aduantage : and therfore , here is matter of exceeding comfort vnto the saints , that seeing they are not their owne , but are bought with a price , therefore none can take them out of the handes of christ. if satan therefore shall mooue them to close with him , to giue way to him , their answere is ready : they are not their owne , let him aske their master leaue : they cannot giue way to him , he comes too late ; they haue couenanted with christ iesus already ; he hath deserued all seruice at their handes , hee is sufficient to requite them , nay hee hath prouided their wages alreadie , no lesse then a kingdom is prepared for them ; yea , a kingdom immortall and vndefiled , which fadeth not . and if satan should take aduantage of our weakenesse and corruption , and therupon challenge vs to belong vnto him , to yeelde subiection to him : our answere is ready , we are not our owne . it is not i but sinne dwelleth in me : let satan therefore take my sinne , for that indeed is of him ; yea , he shal answere for my infirmitie , because his malice prouoked it , his cunning allured me to it . as for me , wherein i am now my selfe , i delight in the law of god concerning my inward man : i hate the euill that i do , euen worse then the diuel , and i shall desire to be found in iesus christ , that my sinne may bee pardoned , and my corrupt nature healed : that satans power may bee abolished , and corruption may bee swallowed vp of glory . chap. xviii . conclusion to the wise and humble reader . thus hast thou at length ( deare chr●stiā ) some part of my poore obseruations , concerning this mysterie of witch craft . wherein for thy better satisfaction , and mine owne greater humiliation : as i am not ashamed to acknowledge , that which thou canst not but discerne ; * that i haue borrowed most of my grounds : for the proofe & discouerie of the doctrine of witch-craft , from the painefull and profitable labours of the worthies of our times that haue waded before mee heerein , to confirme the authoritie thereof , against the atheisme of these euill dayes : that so each might haue the perfect honour of their owne paines . so haue i thought good , to ad such experiences and collections of mine owne partly gathered out of such treatises as to this purpose haue bene published frō time to time touching the discouery and conuiction of witches : and partly digested from particular obseruation of the hand of god , vpon parties afflicted , that so the doctrine may be made more profitable , for the edification of the church . wherein i haue spared the seueral allegations , and particular testimonies herein , least the volume might swell too much , and so proue tedious , & triuial : referring thee and my selfe , for warrant herein vnto those manifold treatises which haue bin frequently published to this purpose , and are vsually to be had vpon the stationers stalles . and if any thing ouer & besides hath bene added out of my particular obseruations from such generall passages , and priuate meditations , for the further fastning of this doctrine vpon the conscience of the wise christian , that he may not dwel in the generall speculation thereof to increase curiosity , & so nourish atheisme : but rather may bee prouoked to a more holy vse of the same , by obseruing the generall methode , and deepnesse of satan herein to ensnare vnstable soules . as i desire thē herein with me , to magnifie the free grace of god ; so i entreat them in the bowels of iesus christ , to make the vse thereof . that whereas the speculation of truth , without conscience of profiting thereby , is the means to depriue vs euē of the knowledge thereof ( which i take to bee a maine reason , why this doctrine so generally acknowledged , both by heathen & christians is notwithstanding questioned and opposed ; because it meeteth with particular corruptions and crosseth carnal , and politike designes ) that therefore thou wouldest still conioyne the spirituall vse thereof , with the knowledge of the same . obseruing herein , not so much what witches may doe for the hurt of the bodie , but what snares in the harme of the body they lay for the soule : by withdrawing the mind frō the knowledge and loue of the glorious gospel of iesus chris●… an● bewitching the fame , with the loue of superstition that would faine , and by this means ( as hath bin obserued ) is very likely to preuaile among vs , obseruing wisely , that such oppositions , as haue been made against this manifest truth , haue not bin so much in regard of the literall truth it selfe , as in respect of such spirituall consequence of more sacred and necessarie trueths which depend thereupon . as the power of the gospel in preuailing against witchcraft , and so therein confounding all formall worship , & popery . the effect of the gospel following necessarily vpon the doctrine , namely , the day of iudgement ; the punishment of the wicked in hell , &c , the authority of the magistrate , in punishing these hel-hounds , &c. wherein as thou mayest obserue the wonderfull wis●dome of god , in confounding the craftinesse of idolaters , that while with one breath they are glad to beg this testimony from hell , for the iustifying of their hellish idolatry & worship , in aduancing of their lying miracles ; and so do approue , to this end of this doctrine of witchcraft , yet euen with another ; they would faine blow away this truth againe , because it makes to the cōfirmation of the power of the gospel , as discouering the iuglings , and treacheries therin : so let this aduice thee , not to rest in the forme of religion , but to labour to embrace the power therof ; & to make vse of these spirituall obseruations : to this end . promising thee , that as i haue endeuoured to discouer some part of satans deepnesse heerein , so ( if the lord spare health & liberty ) shalt thou be shortly furnished with a more plentifull discouery of satans delusions against the whole practise of sanctification to settle thy conscience : wherof thou hast for the information of thy iudgement the some * formerly deliuered vnto thee . and so i heartily commend thee to the grace of god , which is able to builde thee further in the power of godlinesse , and so to present thee blamelesse , vnto the comming of our lord iesus christ. praying thee to passe by such faults of forme and complement , as my manifold infirmities and want of leasure may giue occasion of , and to amend such other of impression as thou shalt hereby be furnished . and so againe ; crauing thy hearty prayers for the continuance , both of publicke and priuate libertie , i commend thee vnfainedly to the blessing of our good god , who will for his glorie reserue light in israel , for the full demolishing of the kingdom of antichrist ; and for the glorious and more perfit aduauncement of his holy sonne iesvs , in all his ordinances : to whom be praise and obedience throughout all the churches . and in whom i rest . thy poore remembrancer at the throne of grace . tho. cooper notes, typically marginal, from the original text notes for div a19295-e130 2 booke . notes for div a19295-e3590 generall reasons mouing to this treatise . iam. 2. act. 19. 3. ioh. 3. 9. angli quasi angeli . iosh. 7. 9. 2. thess. 2. 11. delusions of the time . note . miracles . magistrates . r. iacobus . in daemonologia . ministers . m r. perkins gifford , north-brooke . note . lam. 3. 23. in cheshire and couentry . scot. eph. 2. 2. tim. 2. 32. esay 28. 45 heb. 11. 26 a and esteeming hell as a bug-beare and puting the euill day farre from them that they may approach to the seat of iniquitie . amos 6. 3. ps. 106. 25. note . psal. 10. 5. iob 21. 15. note . rom. 1 25 26. note . vse of cōuiction . why witches are kept poor why satan forsaketh the witch after that authority hath seized on hir why the bad wit●… cannot help what shee hath hurt . why though the witch bee punished , yet the affliction i● not remoued . the saints subiect to this calamitie , and why . witches though they work by poyson , yet to bee punished for compact with satan . witches though they lie yet to bee conuicted . willing lie . why they lie . witches though they vse salues and prayersyet be conuicted of sorcerie . gen. 3. discontent in the heart of man. curiosity true miracles . prophets & apostles how they wrought miracles . christ iesus how he wrought miracles . concerning illusions . reall workes . 2. thess. 2. 9. deut. 13. 1 note . how to preuent despaire . obiect . ans. note . markes of the secret couenant . and blind charitie . note . 1. tim. 4. 4. note . note . note . of the cōvening of wiches into the church . in daemonology . 1 approbation of the couenant . 2 kissing of backe-parts . 3 information in the rules and mysteries of his art. 4 accounting for profite . 5 renouncing baptisme . 6 sacrificing of their bloud . 7 carnall and familiar conuersing with them . satans policies herein 1 in respect of witches . vses herein to the saints . 1 prophanesse reproued . 2 superstition cōdemned . 3 priuate praying in publique exercises taxed . customary and formall worship reproued . 2 instructi on to wall in great feare in gods house . 2 to serch & subdue the heart to worship god in spirit . 3 publike worship to be tried by the heart . to recant vs from the loue of the world . 1 reproueth pompous & carnall decking of god his house . 2 here reproued carnall & merchantlike teaching . 2. pet. 2. 2. ezech. 13. note . faithfull teaching iustified . mat. 11. 28 gal. 3. 24. desperate estate af secure ones . instructiō to professe christ pub likely . 1. pet. 3. 15 damned crue taxed . state-chri stians condemned . as rather seruing the diuell then god. note . authority aboue and cōtrary to the word , reproued . absolute subiection to man cō demned . diuers idolatries of the world reproued . as the homage to sathan . iac. 3 3 4. hypocrits condēned 2. pet 2 20 gala. 6 12 matth. 23. eccle. 10 1 luk 11. 20 2. pet. 2. 22 iude 12. mat. 23. 15 rom. 12. 1 mat. 11. 29 2. col 3. 12 phil. 2. 13 phil. 3. phil. 4. 6. 1. pet. 5. 7. 1. pet. 7. 18 phil. 3. 13. 2. cor. 5. 10 2. cor. 5. 17 iam. 2. 11. psal. 119. heb. 13. 18 rom. 13. 14. lue. 18. 25 2. cor. 13. 5 rom. 8. 2. cor. 13. 5 triall of sinceritie . mat. 4. 5. 6 7 vse of the ceremony of accoun ting with his proselites . 1 sathan herein bla sphemously imitats god , vsurpeth the offices of christ. how the witches are deceiued hereby . note . conuictiō of idle ministers hereby . esay 56. 12 note . iud. 16. 24. stumbling blocke to the separation . stumbling blocke to the familist and anabaptist . policie in renouncing the outward scale . 1 in causing the ignorant to rest there in . to build saluation vpon visible means . vse of the sacrifice of bloud . to the witch . vse to the world of condemnation . 2 of deceit ; 1 heretickes . papists herein deceiued . practise of papists . vse of kissing satans back-parts . the glorie of popish religion it shame . of incubi & succumbi . how satan may haue carnall copulation with witches , and of the effects thereof . the witch how deceiued , hereby . how others are deceiued . god robbed of the glorie of his iustice . occasions of repenting of the bargaine . how sathan dealeth herein . 1 making glo●ious proffers . 2 vsing strange terrours . feareful apparitions . note . two kinds of witchcraft . how satā knoweth things to come , and how farre . by aquain tance with the scriptures . by skill in nature . by his pre sence in most places . by his power in put ting euill purposes into the minde . by his nimblnes & agilitie . by diuine reuelation . m. perkins how god knoweth things to come , and how satan . actes 17. 2. thess. 2. 11. 12 note . diuinatiō by slight of birds condēned . diuinatiō by entrals of beasts wicked . mat. 16. 2. 3. predictiōs by what creatures vnlawfull . diuinatiō by starres vnlawfull reason . esay 47. 13 14. dan. 2. 2. obiect . 1. answ. reasons why. obiect . 2. answ. note . astronomy how far lawfull grounds vncertain . reason . note . obiect . 3. answ. vse to students . to all christians to physisitians and chirurgeons : no zodiack nor signes . letting of bloud by obseruation of the signe condemned . obseruation of daies and times condemned . obseruation of dreames , how lawfull and vnlawfull . how to discerne betweene diuine & diabolical dreames . 3 kind of dreames . 1 diuine . 2 natural . 1 from complexion . from con dition of sinne . diabolicall . how the sybilles spake of christ. diffrence betweene diuine & diabolicall prophecies of christ. note . act. 13. no diuine dreames now to be expected . 2. tim. 3. 17. examination of diuination by lots . ciuill lots lawfull . sporting lots vnlawfull . diuining lots vnlawfull . of satans deceit by answering in the shape of a dead man 1. sam. 28. that the apparition vnto saul was diabolicall , & not reall samuel . reu. 14. 12. answ. to obiections confutation of walking spirits . note whē miracles vsed . obiect . answ. of satans fore-telling without means by possession . obsession vses hereof . differēce betweene diabolicall trances & the gift of prophecie . of enchāt ment , and it vnlawfulnesse , i proued by the effects . note . 2 by the word . nu. 23. 13. 3 by the nature of a charme . a charme , what . words of charmes , either obscure & barbarous obiect . answ. or blasphemous knowne charmes . imagination reiected . infectious lookes disclaimed . obiection of iacobs sheepe answered . 2 obiection of the basiliske and wolfe answered . obiect . 3. answ. obiect . 4. of the parties . of scripture char . word how effectual . hebr. 4. 2 note . word cōmonly made a charme . characters , images , &c. cō demned . rome . scratching vse , to decline these meanes . obiect . answ. that we relie vpon physicke : therefore why not on these charmes ? note . of sorcerie by iugling , it properties . eye how deluded . gal. 3. 1. 2 that ●uggling is sorcery . that iuggling is not by opticke skill . egyptian enchant●●s onely deluded the eye . heere a● excluded , 1 lunatickes . 2 demoniackes . two sorts of them . actes 16. 3 superstitious persons . note . how satan baites men and women diuersly to this trade . note . note satans policie in suiting variety of times with seuerall baites . oracles ceased . 2. cor. 11. galat. 3. 2. cor. 10. 11. galat. 5. reul . 2. 23. 1. cor. 15. 1. tim. 4. 2 1. tim. 4. reuel . 2. reu. 12. 13 reu. 12. 14 coloss. 2. 2. thess. 2. reu el. 8. 7 verse 8. 2. th. 2. 10 philip. 2. iames 2. note the ground of idolatrie . note . bellarm. ose. 7. plutarch . 2. thess. 2. 11. 12. 1. reg. 22. luke 11. scot. & alij vse . of the pla ces where witches haunt , in what places witche● most abound , and how . policie of satanin limiting of his power to bad witches . to good witch●sor blessers . gods wisdome in this diuersitie . in confon̄ ding the vnbeleeuing world repētance excluded , 〈◊〉 in condē ning the witches . witches for the most part women . of the bad witch . why bad witches vse cursing . sathans policie to deceiue others . what good witches are with their power . sathans policie heerein . of the power of blessers , in hea ling and restoring stollen goods , whether it be of god. proued by the time. secondly , matter of reuelation reuelatiō of what . thirdly , maner of reuelation fourthly , by the end of this reuelation . fiftly , not warranted by the word . note . note this . 6 by the strāge torments vpon them . note . note . of the couenant of the blesser , namely , that she must bee credited . note . note . psal. 50. note the policie of satan in times of knowledg . note . note sathans cunning . note the ouer-ruling power of god. note this . note . 2. tim. 3. 2 3. note . note . vs● 1. the good witch most dāgerous . notes for div a19295-e39610 of the power of witches . the power of wiches restrained , 1 by the lord. in regard of the elect . in respect of the wic ked . sathan doth many things without the witch . note . gifford by his skil . note . note . deluding the witches senses . how peter came out of the prison , the doors being shut . refutatiō of that cōceit , that the soule returnes to the dead body 3 restraint by compo sition . 4 restraint by the faith of the patients . fiftly , restraint by the magistrat . first quere note . sathans policie heerein . second quere . gods chidren may be afflicted by witches 〈◊〉 in bodie . in soule . eccl. 9. 1. 2 why gods children may be chastized by witches iob. 13. 15. actes 20. the wicked heereby stumbled . note . note . note satans policie in the affliction of the saints . diffrence betweene the godly & the wicked in their afflictions . math. 25. psal. 6. 1. 1 difference in the cause . note . 2 difference in the measure . 3 difference in the issue . wherein the witches power is enlarged . actions cōcerning their persons . speedy motion . inuisible . note . what the witch can dotowards others . note . iob. 1. note . note . possession of naturall medicines . sathans policie heerein . of praiers note . note . note . note saanspolicy heerein . note . note . note this . vses . 1. satans triumph . 2. gods glorie . gods wisedom herein . satan the authour of discouerie . note . by vsing the blesser to discouerie . os. 6. 1. of lawfull meanes of detection : and first of presumption . note . proofes hereunto . note . note satans policie herein gods ouer-ruling hand here in . authoritie of the magistrate . in demonologia . iew. that sorcery may bee preuented . preseruatiues for persons . how to re nounce nature . how to be in christ. note . iude 8. gala. 6. 10 witches will not indurethi ▪ vsually . be liable to his malice . first by an holie dedication . apostolike power herein . refuted . 2 reason . 3 reason . marke 16. 1. obiection from the iewes answered . mat. 12. 27 acts 19. 13 obiection from the promise answered . 3 obiection from experience answered . 2. thess. 2. 9. colloss . 2. ●3 . 1. tim. 4 2. 2 proued false by the means imployed in them . note . an obiection answered . note . the error of papists . reliques of saints reiected . 2. reg. 13. 21. act. 19. 21. act. 5. 15. signe of the crosse disclaimed herein . other remedies reiected , as holy water , graines , &c. exorcisme refuted . quaere . concerning the releeuing of witches . esay . 58. tull. ne noceant . note . prooued . note . mans law reformed herein . anno 1. iacobi notes for div a19295-e53610 first the atheist . zach. 13. 3 4. math. 23. 2. tim. 2. 23 , 24. 2. thes. 2. gal. 6. 6. 1. cor. 1. heb. 3. 13. heb. 10. 14. rom. 5. 2. rom. 12. phil. 4. 7. matt. 6. 33. psal. 127. 1. how to re signe vp our selues into the hands of god. 1. cor. 6. iohn 17. * as his maiesties daemonologie , mr. perkins , mr. gifford , and others . * in the first part of the christians dayly sacrifice . sathan transformed into an angell of light expressing his dangerous impostures vnder glorious shewes. emplified [sic] specially in the doctrine of witchcraft, and such sleights of satan, as are incident thereunto. very necessary to discerne the speciplague raging in these dayes, and so to hide our selues from the snare thereof. cooper, thomas, fl. 1626. 1622 approx. 431 kb of xml-encoded text transcribed from 203 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-03 (eebo-tcp phase 1). a19294 stc 5701.3 estc s116346 99851563 99851563 16843 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a19294) transcribed from: (early english books online ; image set 16843) images scanned from microfilm: (early english books, 1475-1640 ; 1658:03) sathan transformed into an angell of light expressing his dangerous impostures vnder glorious shewes. emplified [sic] specially in the doctrine of witchcraft, and such sleights of satan, as are incident thereunto. very necessary to discerne the speciplague raging in these dayes, and so to hide our selues from the snare thereof. cooper, thomas, fl. 1626. [34], 368 p. printed by barnard alsop, london : 1622. another issue, with a1-a5 cancelled and replaced with a, of the 1617 edition. the second and third books each have separate title page, dated 1617; pagination and register are continuous. running title reads: the mysterie of witch-craft discouered. reproduction of the original in the british library. formerly stc 5707. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the 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possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng witchcraft -early works to 1800. 2003-09 tcp assigned for keying and markup 2003-09 aptara keyed and coded from proquest page images 2003-10 olivia bottum sampled and proofread 2003-10 olivia bottum text and markup reviewed and edited 2003-12 pfs batch review (qc) and xml conversion sathan transformed into an angell of light , expressing his dangerous impostures vnder glorious shewes . emplified specially in the doctrine of witch-craft , and such sleights of satan , as are incident thereunto . very necessary to discerne the speci-plague raging in these dayes , and so to hide our selues from the snare thereof . london , printed by barnard alsop . 1622. to the right worshipfull alderman holiday , the worthy gouernour of the east indian merchants , together with the prouident treasures and graue committees , and the rest of the aduenturers in that famous trade all things pertaining to life and godlinesse . right worthy and beloued in our lord iesus christ : it is the wonderfull mercy and exceeding patience of our gratious god towards vs of this sinfull nation that in the middest of such fearfull stormes and bloody garboyles deuouring our neighbors round about vs , wee of this iland though , as it were , enuironed round about with such tempestuous seas , do yet notwithstanding enioy such temperate seasons , as not onely to eate the fruite of our owne labours , but to be enabled moreouer out of our aboundance to entertaine and releeue our distressed neighbours . and is not the wisedome of god admirable herein to warne vs to looke home , when our neighbours house is on fire , and to make it our owne case , what is common to vs with others . is not his mercy vnspeakeable that seeing charitie couereth a multitude of sinnes , and much is forgiuen to those that loue much , therefore wee may haue hope of gods longer forbearance & indulgence towards vs , so long as we regard the afflictions of ioseph , & by our brotherly affections , beare one anothers burthen . surely though the sickle must be put in when the haruest is ripe , and there are too many signes among vs that the regions are white vnto the haruest , yea that the deere is gone out to go through the land , yet euen here i haue obserued these meanes to stay the execution . first , when there are some remaining to stand in the gap to turne away the wrath . secondly , when the lord is iustified and approued by his word . and thirdly , when by our compassion and prudence wee doe communicate with the afflictions of our brethren , and so voluntarily suffer with them in their distresses . wherein as we haue speciall cause to blesse our gratious god for his good hand with our worthy nehemiah in this holy worke , so are wee wisely to secure our selues in succouring others , and doing good while wee haue time to the houshold of faith . shall not sathan and his instruments herein otherwise condemne vs , who if euer heretore , do speedily combine them selues against the lord and his annoynted , whose maine policy it is in these latter dayes to disunite the hearts of christians and to weaken their hands that they may more speedily and easily make prey of them . doe not his croaking frogges those infernall iebusites compasse land and sea to this end , creeping into the chambers , yea into the harts of princes , both to exasperate such as are auerse against the poore mēbers of christ , and also alienate euen the well affected from the maintenance of the common faith . and doe wee thinke that they haue left any stone vnrowled to compasse the same , can we imagine but that these spirits of diuels haue waded into the depth of their fathers methods , and as she in the poet : when heauen will affoord no helpe , shee 'le moue the infernall powers , so in despite of heauen these limbs of sathan haue now failed to employ the powers of darkenesse for the more effectuall deluding of the children of disobedience ? and are not these the times wherein if it were possible the very elect may bee seduced and ensnared hereby . is not the wisdome and iustice of god admirable herein that when the foole saith in his heart there is no god , & the atheist dreams of no other hell but to bee in debt , and affliction , and so plots by all meanes to build his heauen on earth by wallowing in all excesse of riot and vanitie , as hereby he reapes such wages of his error as is meet , euen to be giuen vp to a reprobate sense , and so not onely to all monstrous and desperate wickednesse , but euen to maintaine and secure the same against all future reckonings , as if he had made a couenent with hell , and were at an agreement with death ▪ so is he iustly taken in his owne craftinesse , and most wonderfully arrested by the power of hell , to the apparant confusion of his imagined happinesse , and while hee dreames of no other heauen but to doe what hee list in earth , hee is not onely therein restrained by the power of heauen to the confusiō of his present hopes for the good of the saints , but also iustly caught in the snares of his owne wickednesse by the power of hell , as to beginne and seale hereby vnto him eternall vengeance , and to hasten him thereto ; so that the righteous may more wonderfully escape of our trouble , when the wicked are falne into the pit they digged for them . surely as it is a righteous thing with god , that they that doe not receiue the loue of the truth , shall be giuen vp to strong delusions to beleeue lies : so if euer satan were transformed into an angell of light , and so more effectually by his lies and subtilties did deceiue vnstable soules : if euer the sure word and wonderfull workes of god were outfaced and suppressed by the sleights and forgeries of the god of this world , the experience here of is most notorious in our times : to instance in this particular being the subiect of our experience how mightily the lord hath iustified his word , both auouching in these dayes the truth of this doctrine of witchcraft as also euidencing the power thereof in dissoluing the workes of satan , as experience hath made it manifest , so we haue had not onely the great patrones and friends of the church confirming the same , but euen the churches verie enemies haue beene enforced to acknowledge no lesse . and yet such hath been the efficacy of delusion , that this very same most glorious truth vpon other respects as it hath found hard measure among fained friends , so it hath also thereby beene traduced and peruerted by it enemies . and surely we may the lesse wonder hereat , if we consider wisely , that as commodities are in request with many according to their diuers humours , and different seasons , so doth it befall the sacred truth . which though it be sometimes in request , when it may serue to aduance the pride of the flesh and infancie of religion , yet doth it easily grow out of date , when either it tends to humble the flesh , or iustly challengeth lukewarmnesse and hypocrisie . which as it was the portion of the lord and master of the church , sometimes to bee cryed vp with hosanna , eftsoones to bee cryed downe with crucifige so hath it beene the lot of the scepter of this kingdome , the budding rod of aaron sometimes to be turned into a serpent in the opinion of man , as if it onely entended to destruction and not to edification , no better then a doctrine of licentiousnesse or sedition and despaire , which eftoones was in esteeme as angels foode , sweeter then honey , pretious aboue rubies , most orient gems . which seeing it hath beene also the portion of this truth concerning witchcraft , is it any maruell if what man opposeth and seeketh to suppresse , the lord himselfe hath powerfully maintaind and iustified , as prouing vnto it gainesayers a sauour of death , that haue refused to embrace the same as a sauour of life vnto life . surely when i discerne the efficacy of delusion preuailing in these dayes euen vpon such that haue tested of the good word of god , and beene pertakens of the enlightning spirit : and so haue had some kenning of the power of the life to come , and yet are so falue away from conscience , yea from science it selfe , that they are very strangers from the life of god through their affected ignorance , and being willingly ignorant of what they haue formerly beene conuinced of , are growne to bee starke-mockers of all powers ; yet all forme of religion , and so in this their atheisme , sing a requiem to their soules , fearing no other hell , then to be mooued in their slippery state , and dreaming of no other heauen then to build their foundation in the sands : mee thinkes i see the foolish worldling on the pinnacle of his confidence , and so in his greatest security , lying open to confusion . and do i not see the iustice of god working wonderfully herein , in besotting the foole in his owne wisedome . euen giuing him vp to rest vpon such broken reedes , for the securing of his babel , which are the onely meanes to confound the same . and hath not the god of the world by diuine permission a speciall stroke in this delusion , not only to proue a lying spirit in the mouth of our false prophets , bidding to go the particular contents . this treatise is digested into three bookes . in the former whereof is contained . first , the occasion and scope of this discourse . in sect. 1. pag. 1. aud therein prooued that this doctrine of witch-craft is necessarie to be prosecuted and ohserued in these dayes . sect. 2. pag. 16. chap. 1. secondly , it is proued that there haue beene , are , and shall be witches to the worlds end : both by sound testimonie , 1. from the word , p. 25. 2. from antiquitie , p. 26. 3. from pregnant reasons , p. 27. and so snch obiections answred , as seeme to contradict this truth , page 35. chap. 2. thtrdly it is declared ; what witch-craft properly is : where both the nature , causes , and effectes are briefely opened and applied , page 47. wherein is set downe , both that satan 1. can worke wonders , p. 52. as also 2. the difference betweene true miracles , and satans wonderfull workes , p. 54. 3. and so the diuers kinds of these wonders are discoursed , page 55. 4. together with the intent , how farre , and in what cases , satan can effect them , page 55 , 56. chap. 3. fourthly , is layde open the policie of satan , in drawing and vniting ignorant and vnstable soules to this art. where first ; the occasions are discouered , page 57. 2. hereupon the manner of satans working and enueighling to this trade , page 58. 3. and of his seuerall impostures , and treacheries therein , against the poore soule . p. 61. 4. and so of the entring his nouices into this schoole : with the vse thereof , page 62. 5. it is further manifested by what meanes satan now confirmeth , and detaineth his proselites in this mystery : where 1. of the couenant , which passeth betweene the witch and satan to this end : and here first prooued that there is such a couenant , p. 65. 2. of the nature and bruticall bond of the couenant is set downe . 3. the diuers kindes of the couenants are discryed , and so the policie of satan therein further opened , p. 68. 4. the ground of the couenant is searched , and therein sathans policie also detected , p. 69. & 70. with the vses thereof , p. 72. 5. the partes of this couenant distinguished . 1. what satan bindes himselfe to doe for the witch , p. 78. 2. wherein the witch is bound to the diuell , p. 86. and the seuerall sleights of satan , in each coniectured . p. 87. chap. 5. sixtly , is declared what ceremonies sathan doth accompanie this couenant withall : the better to detaine and hold his vassals to the performance thereof : whereof the secret marke of the witch , p. 88. 2. of conuenting them into the church page 90. and there : first . to renounce their baptisme , p. 91. 2. to offer vp their blood in sacrifice to the diuell . 3. of kissing satans backe parts . 4. of carnall societie by satan , with witches , together with the speciall sleights of satan therein , p. 92. and the vse thereof , page 94. chap. 6. seuenthly , diuers other meanes are layd downe , whereby satan confirmes his proselites , as cap. 7. page 124. diuers kinds of witch-craft are opened , both 1. that which consists in diuination ; wherein first is shawed , p. 128. that satan can foretell in some measure things to come . p. 129. 2. how farre he may proceed therein , page 131. wherrin is layd downe the difference betweene diuine and satanicall predictions , page 132. 3. the diuers meanes are discouered , whereby satan foretells things to come ; as , by true creatures . as 1. flight of birds , page 136. 2. the intrals of beasts , ibid. 3. the obseruation of the starres , and heauenly bodies condemned , p. 137. with answere to obiections to astrologie , page 138. 4. dreames . 5. lots . wherein is set downe the right vse of these things , namely how the doctrine of the starres is to be vsed . what dreames are to bee heeded , page 144. and so the differeuce between diuine , and other dreames manifested , p. 135. as also how lets are to be vsed , and heerein the peruerse abuse of these things discouered , and reiected , p. 149. secondly , it is declared how satan deceiues , and foretels things to come by forged meanes : as , answering in the shape of a dead body , p. 151. 2. where it is prooued particularly : that the resemblance appearing to saul was not true samuel but satan in his likenes . p. 152. thirdly , it is prooued that satan also vseth to foretell things to come without meanes , and that either by reall possessing of the soules & bodyes of men , p. 155. or else by obsession , and inspiring them with his euill counsels . where particularly is declared the differences betweene satanicall reuelations , exthusiasmes , and those true and heauenly reuelations wherewith the true prophets of god were furnished : to declare the will of the lord in extraordinarie times and oceasions : page 156. and so the vse thereof commended to the church of christ iesus . cha . 8. it yeeldeth further to declare another kinde of witch-craft , which consists in operation , p. 157. and heere first of working wonders by charmes , that it is vnlawfull . where are answered diuers obiections seeming to iustifie them , and so all sortes of charmes condemned , page 158. &c. either by words sacred or prophane , page , 160. or by making of characters , p. 167. images . circles . vsing of amulets . scratching of the witch . exorcismes . pictures of waxe , &c. together with the vse thereof to the church of god , page 169. secondly , it is declared ; that strange things are done by iugling , and deceiuing of the senses , page 171. wherein first , the manner thereof is set downe , page 172. 2. reasons answered for the lawfulnesse thereof , page 173. 3. it is prooued that this is plaine sorcerie ; and that the sorcerers of egypt were but plaine iuglers , page 174. and so 1 application hereof made to the church of christ. chap. 8. 109. out of these groundes thus soundly layd , it is further considered : who is the practiser of this art. namely the witch . where first , a witch is discribed and liuely painted out vnto vs , in her seuerall lineaments and true proportion : page 117. secondly , it is prooued , that men as well as women , are practioners therein . page 180. thirdly , and the policie of sathan discouered in bayting these diuers sects , with fit meanes to ensnare them with this dangerous hooke , page 181 according , both to the diuersitie of times , and estates of the church : page 183. and also , sutable to the seuerall conditions aud qualities of nature , p. 184. and so it is further manifested , that antichrist hath especially entertayned and aduaunced this diuellish art , as an especiall meanes to attaine and maintaine his visible monarchie : page 193 194. , &c. and here is also resolued , what especiall places witches doe most haunt together . with the vse thereof , page 199. & 200. chap. 9. it being apparant what a witch is , it is now further discouered , how many kindes of witches there are , p. 203. and heere first of the bad witch : page 206. 2. of the meanes whereby she executes her mischiefe , namely cursing : and so , 3. satans policies herein : page 208. 209. secondly , of the good witch : first , of her nature and condition , p. 211. 2 that her skill in helping is no speciall gift of god : but attained by the assistance of the deuill . p. 213. 3 of the meanes whereby shee binds to be helpfull . namely , the beliefe of men , and here , page 218. whether they can helpe any that doth not beleeue : page 219. 220. whether the good witch can hurt : and the hurting witch can help ? where the admirable wisedome and iustice of god is declared , page 224. and so it is approoued that the good witch is sarre more daungerous then the bad : p. 232. and thereupon aduice giuen for her auoydance and apprehension especially , and this in the 10. chap. and thus endeth the first book , contayning the truth , nature , and kinds of witch-craft ; together with the proper subiect of this art : and so of her entrance , confirmation , and practise therein , as also the seuerall kinds and dangers of them . the second booke , proceedeth to their detection , and conuiction : and to this ende . first , setteth downe the power and efficacie of witch-craft . whereby they execute their feates , and seuerall mischiefes , and so drawe themselues , yet more palpably within the compasse of authoritie . and heere first it is shewed wherein the power of witches is restrayned , page 230. and here it is enquired , whether the witch haue power to afflict the childe of god , and how farre : with the vses thereof ? page 248. how in these kindes of afflictions the elect differ from the wicked , page 253. secondly , is declared , wherein the witches power is apparant : and heere . first , of the actions concerning their owne persons , p. 257. secondly , of their actions towards others , p. 258. and so the policie of satan is discouered , in executing and conuaying of this power . 1 by naturall medecines , page 262 2 by prayers , and good councells : page 263. 3 by shrowding it vnder naturall diseases , and mixing it therewith . 4 and of his notable sleights , and daungerous snares therein , page 265. and all this chap 1. secondly is discoursed that witches ought to be detected . and to this end . first , the admirable wisedome and iustice of god is discouered , in making them instruments of their owne confusion page 270. secondly , two principall meanes are layde downe for their discouerie : namely , examination ; and conuiction . and heere , first , are commended diuers waighty presumptions , tending probably to detect the witch . p. 274. 2 , diuers manifest proofes are added , tending to the conuiction of the same , page 277. and so false meanes of detection being reiected , and some doubts answered concerning the same : vse is made thereof to the church of god , and this is in the second chap. thirdy are discouered the remedies against witch-craft . whereof the principall is , the execution of authoritie , in cutting of the offenders , both for the practizing of their mischieifes : aud also : for release from the same , p. 280. and here first is prooued , that these mischiefes may bee preuented : page 282. 2. the meanes of preuention are layd downe . and these first preseruatiue , both , first , such as concerne the persons of men , page 284. and 2. such as concerne their habitations , page 289. secondly , to these are added , restoratiue remedies : and these : either generall , to dissolue the works of satan , p. 293. or else : speciall respecting priuate persons , page 295. and this chap. 3. the true remedies beeing thus discoursed : examination is further made of such counterfaite and vnlawfull meanes , as are vsed to the discouerie of witches . and here first of the gift of miracles which is prooued , now to bee ceased , and needlesse heereto , and therefore falsly arrogated , and wickedly forged to the same : where obiections are auswered , and the truth cleered , that these are but lying wonders accomplished by the power of satan , page . 297. as appeareth by the means whereby they are wrought : namely ; first , the name of iesus , which is not effectuall by diuine power to any such ends , p. 302. secondly , the reliques of saintes , page 304. thirdly , the signe of the crosse : page 305. fourthly , vse of holy water , salt , images , agnus dei , graines , &c. p. 306 5. exorcismes , and here it is resolued whether it be lawfull to relieue a witch , and how farre it may be done . p. 307. and this in the 4. cap. fiftly is proposed and prosecuted a principall remedie against witch-craft : namely , execution of iustice : and heere likewise , first is propounded the iust punishment belonging to this sinne : that witches by the lawe of god are to die the death , where both obiections are answered . page 313. and the equitie of gods lawe cleared and maintained . chap. 5. lastly , by way of conclusion , are layd open the seuerall vses of this doctrine of witch-craft for the further edification of the church of god. heere beginneth the third booke . those are , first of reproofe , and that 1 of the atheisme of these times , sect . 1. page 320. 2 for contempt of the word . page 322. sect . 2. 3 the idolatrie and false worship of this present age is iustly taxed and conuinced . page 324. sect . 3. 4 as also the grosse profanenesse and generall rebellions of the present generation . page 325. sect . 4. 5 lastly , it is a manifest conuiction of that damnable hypocrisie , and accursed dissimulation that raignes in this present age . sect . 5. chap. 1. page 327. a second generall vse is for instruction : and that , first , teaching how to auoyde and remedie the causes of witch-craft . which are , first , that grosse and wilfull ignorance that swarmes in the land , where is prooued , first , that this is a maine cause of witch-craft . page 329. 2 how this is to be remedied . page 330. chap. 2. a second cause of witch-craft , is infidelitie . 1 this is prooued by many circumstances . page 331. 2 the meanes laid downe how to remedie this euill . page 332 chap. 3. a third cause of witch-craft , is malice , declared by many pregnant reasons . page 334. 2 and the particular meanes layd downe to preuent and remedie this mischiefe . page 335. chap. 4. a fourth cause of witch-craft is couetousnesse , as appeareth : 1 by many liuely euidences . p. 337 and so we are directed how to remedy this great sinne . page 338. a fift cause of witch-craft , is curiositie , heere , 1 the reasons hereof are discouered . page 339. 2 and the way declared how to meet with this sinne . page 341. chap. 6. the sixt and principall cause of this iudgement of witch-craft is pride . as appeareth , 1 by diuerse pregnant euidences heereof . page 342 : and so , 2 we are informed how to encounter this mischiefe . p. 344. cha . 7. a second generall instruction is to teach vs heereby the truth of our naturall condition , that we are the very slaues of sathan , and vessels of wrath . page 346 chap. 8. a third generall instruction heere is , to teach vs how wee may be freed from this naturall bondage , what is the principall meanes heereunto . page 347. chap. 9. a fifth generall instruction , is to teach vs a conscionable and sincere vse of all other meanes of our saluation , as of prayer , sacraments , and both concerning preachers and people . page 351. chap. 11. a sixt generall instruction , is to prouoke vs to sinceritie and power of religion in all our wayes . page 352. chap. 12. page 352. a seuenth generall instruction , is to informe vs in the sleights and cunning of sathan , that so we may not be ignorant of his dangerous snares . chap. 13. page 353. eightly , heere is matter of instruction , both for the particular triall of our owne estates page 354. as also for the discerning of the true church of god militant heere on earth . chap. 14. page 357. ninthly , wee are heere instructed , both how to behaue our selues in generall vnder the crosse , especially how to carrie our selues in this affliction of witc-craft . chap. 15. page 356. as also how to preuent such snares as are in this practise of witch-craft , most cunningly layd to intangle and drawe vs to the liking and entertainement thereof . page 357. chap. 16. a third generall vse , is for consalation , and that many wayes : and that generally , 1 to comfort the church of god , in regard of the grieuous iudgement of witch craft . 360. chap. 17. 2 to comfort in particular such as are afflicted with this iudgement . page 361. chap. 18. the conclusion of the whole . errata . pa. 25. l. 17. for bad reade good 26. li. 2. for preached practised 27. lin . 17. for hurt helpe 37. li. 6. for witches workes 57. lin . 8. for imitate initiate 69. lin . 4. for promise procure 100. l. 26. for match marke 125. li. 13. mischiefe mistresse 164. li. 21. sometimes societies . 160. li. 18 for serue some 292. li. 18. for runne a rule 302. li. 8. primitiues prime times 339. li. 13. deliuered diuerted 341. lin . 14. for with within . 344. lin . 27. for end euill . the mysterie of witch-craft discouered . the first booke . chap. i. of the occasions and scope of this treatise ; wherein is especially proued that this doctrine of witch-craft is very necessary to bee handled and prosecuted in these daies . diverse haue beene the motiues and occasions which haue lead mee to treatise of this subiect at this time . some more generall , concerning the diseases of the time. others speciall , concerning my selfe . the generall are : because the wise and glorious god by his speciall prouidence in these daies , requireth an especiall account of our faith in this truth : and that in these respects . first , that we should in thankefulnesse , acknowledge his great power and mercy , that hath so honoured and iustified the reuelation of the glorious gospell of his sonne iesus , by which this mysterie of satan which in former ages hath beene either smothered , or peruerted , to the further erecting and maintaining of the kingdome of darknesse ; is now gratiously and cleerely , not onely discouered , but further also reformed to the true vse thereof , and so wee rightly enformed how to deale therein : and so by the power of god , the magistrate enabled to take such course therein , as may best serue to the demolishing of the kingdome of anti-christ . secondly , seeing the power of the gospell is thus able to discouer and confound the kingdom of satan , may not this condemne our vnprofitable receiuing thereof , who still maske it in our sinnes , and will not come out of them , whereas the very deuils giue testimony thereunto ? if they beleeue and tremble , if they cannot endure the glorious light of the gospell , if they forsake their holds , and confound their proselites , being forced to discouer them by the power of the word , and so to be the executioners of gods righteous iudgements against them ; shall not this bee our condemnation , that though light bee come into the world , yet still wee loue the darkenesse more then the light ? wee lesse obey the gospell then the deuils do ; wee angels in name , are lesse affected then these infernall spirits ; wee spurne against authoritie , when these are controuled by it ; wee continue in our sinnes , when these are cut off by the magistrate ; wee iustifie sinne , when these discouer and vnfold it ? surely seeing god is glorifyed in confessing of our sinnes , shall not the deuils rise vp in iudgement against vs ? may not they teach vs to yeeld more obedience to the gospell ? and seeing , for our disobedience to the truth , it hath pleased the lord to giue vs vp in his iustice to strong delusions ; either , to rest in the forme of religion denying the power thereof , or else , to runne backe to aegypt againe : euen to loath this heauenly manna , and so to doate vpon the fitches and onions , yea the garbidge and very deepenesse of antichrist , exalting him aboue all that is called god , in seeking for helpe vnto blessers , and good witches , as wee call them , who being commonly ignorant , prophane , and superstitious , proue verie dangerous instruments for the restoring and encrease of the kingdome of antichrist . as both colouring their diabolicall practise vnder pretence of holy prayers and naturall meanes , and thereby aduancing that lip-labour and formall deuotion , the very life of popery . as also by their pretence of great charitie in relieuing so many infirmities , iustifying that false fire of popish loue , and fained miracles : but especially nuzeling the people in ignorance by their example and corrupt practise , and seducing them from the light of the gospell , and such holy meanes as therein are offered for their reliefe , to most indirect and desperate remedies , as to enthrall their soules to hell for euer , that the poore carkase may haue present ease : as requiring trust and confidence to bee reposed in them , and so excluding vtterly from christ , and so from saluation . seeing ( i say ) these blessers are highly esteemed of in these daies , as being dangerous factors for anti-christs kingdome : ought not euery true member of christ to see this plague , to giue warning of it , that so their bloud may not bee required at his hands ? and hath the glorious lord beene without witnesses in these daies to discouer the practises of anti-christ , his creepings in againe , and that by these means of sorceries and enchantments ? surely , the name of his maiestie bee blessed for euer , that hath raised vp euen a cloud of witnesses in these declining daies ; as to contest against anti-christ , and his hellish monarchie , so withall to discrie his deepenesse in these his deuilish instruments , and therefore especially to detect and confound the same . consider , i pray you , with mee the wisedome of our god , and let vs magnifie his name together . hath hee not ordained the magistrate and the minister for the seasonable ouerthrow of anti-christs kingdome ? and hath hee not very meruailously disposed in these times , that as anti-christ hath renued his hopes by these and other desperate engines of his spirituall warfare , so he hath beene confronted by gods powerfull ordinances ? as the magistrate not onely in making seucre lawes against the encrease of his kingdome , but further also by his happie pen , cutting down his vsurped authoritie to the very roote ; and further also discouering and confounding this mysterie of witch-craft , as being a maine proppe and hope for the vpholding and continuance thereof . and concerning the ministers of the gospell , haue not these in their places , as they haue the more in generall beene zealous against antichrist kingdome , as they haue more discerned the mysterie and marke of the beast , so they haue beene more quick-sighted to discerne him in this policie of witch-craft , and so haue more earnestly laboured against the same ? and shall i hold my peace in this day of good-tydings ? shall i not also bring my fagot to the burning of these witches , and so to further the destroying of the kingdome of antichrist . hath not the lord enabled mee to discouer the practise of antichrist in that hellish plot of the gunpowder-treason ? hath hee not preserued mee gratiously from many such diuelish practises of these antichristian instruments , not onely in keeping mee from seeking for their helpe , when my children were suspected to bee afflicted by them , that so my soule might bee endangered thereby : but especially in preserusing mee from many cursed snares which by these mischieuous instruments haue beene priuily laid for me , to the endangering of my life , and hinderance of the gospell ? surely were there no generall reasons to induce mee heerevnto , yet mine owne priuate respect , might well heerein prouoke mee to erect some such like altar in memoriall of gods mercies towards mee ; and to enable and aduise my brethren to keep themselues from witch-craft . must i not confesse , to the glory of my god , that as yonger studies are subiect to pride and curiositie , so curiositie , through pride , not contenting it selfe with common knowledge , is prouoked hereby to taste of the forbidden fruit , euen to diue into secrets belonging onely vnto god , to foreknow things to come , and so to gaine some high and diuine esteeme in declaring of them ? and doth not art giue some colour and shew heerevnto ? as yeelding out of generall precedences of the coniunctions and motions of heauenly bodies , some probable coniectures concerning the motion & successe of these inferiour things ? and doth not satan most cunningly and dangerously shroud himselfe vnder this art ? as concluding particular certainities out of generall probabilities , and coniectures , which the curious student coueting after , as being ashamed to stagger in his skill ; while he cannot therefore finde this in his art , is therefore the rather baited by satan to seeke this skill from him , who will not now faile to tender his helpe for the satisfying of proud curiositie , and that by such meanes as are not likely to bee refused . for whereas flesh and bloud would bee afraid to encounter satan in his owne likenesse at the first , vnlesse it were further deluded and hardned in the trade ; therefore behold the dangerous cunning of satan to entice these nouices to his lure , and that by the appearance of contrarie semblance . to this end he appeares first transformed into an angell of light , pretending his willing subiection to certaine idle and worthlesse characters and names of god , whereby he deceiues his nouices two waies . first , in making them beleeue that this art is approued of god , in that it goes vnder his name . 2 that it is also performed by the power of god , as whose name is the ground of the charmes , and therefore shall haue good successe . 3 and that not onely in the thing attempted , but also to the party attempting the same , as hauing speciall fauor with god , hauing the lord ( as it were ) at his becke , being made of gods secret couusell , being as god , knowing things to come . for the further confirmation of this delusion , behold in this point another pollicie of satan ; that whereas man , through pride , desires soueraignety & dominion , therfore now ( in the second place ) satan offers himselfe vnto this nouice , as a slaue and vassaile , seeming to be commanded by him , whom he now labours to enthrall for euer , and therein notably gulling the ambitious spirit with this conceited emperie : what canst thou desire more then to preuaile with god , then to leade hell captiue in this triumphant manner , then by these meanes to preuaile with men ? thus are yong schollers puffed vp with knowledge , and the pride of knowledge exalts them aboue that which is meete , that so their fall may be more fearefull and irrecouerable . and was not my yonger studies subiect to this tentation ? surely blessed bee god in iesus christ that hath lent mee life to acknowledge his mercie in this behalfe ! was there not a time when i admired some in the vniuersitie famozed in that skill ? did not the lord so dispose of mee , that my chamber-fellow was exceedingly bewitched with these faire shewes , and hauing gotten diuers bookes to that end , was earnest in the pursuit of that glorie which might redound thereby ? did not wee communicate our studies together ? was not this skill proposed and canuased in common ? and did not the lord so arme his vnworthy seruant , that not onely the snare was gratiously espied ; but , by the great mercie of my god , the lord vsed mee as a meanes to diuert my chamber-fellow from these dangerous studies ? and shall not this mercie of our god bee had in euerlasting remembrance ? surely the mercies of god are euerlasting , worthie to bee sought out of all that feare him : how are they renued euery morning , so great is his faithfulnesse ? for did not my god exercise mee vsually with continuall buffetings of satan , that so i might be better enabled to discouer his sleights to others ? witnesse my diurnall records to this end , which if god continue life and health , may serue the common good. hath not the lord since , wheresoeuer it hath pleased him to pitch my tent , euen there to follow mee with this tentation , to bee assaulted with this pestilent-brood , and deuillish generation ? hath not hee vsed mee as an instrument , though most vnworthy , to comfort others according to the comforts that haue abounded vnto mee ? hath not my gracious god wonderfully deliuered mee from their cursed traines , and made mee able in some poore measure to declare his great mercies to the generations to come ? and haue i not often vowed to glorifie god in this behalfe ? haue not my meditations and experience beene faithfully stored vp to this end ? was i not purposed vpon a speciall occasion of the death of the ladie hales procured by witch-craft , to commend such obseruations to posteritie , but that the good knight her husband , for reuiuing and continuing of his griefe by that memoriall ouer-ruled that opportunity : but is not the lord mercifull to offer another seasonable and worthie occasion to pay my vowes ? surely , the lord bee blessed that awakens this secure age daily by renued tokens of his power and displeasure : and seeing wee will not obey his word , but reiect the power of it , vouchsafeth yet to preach vnto vs by his wonderfull workes . and seeing ordinary iudgements will not awaken vs ; euen from the belly of hell hee cries vnto vs , and sends forth his euill angels to vexe and torment vs. blessed bee his name that giues vs warning of the great and spirituall plague vpon our soules , by these torments vpon our bodies : that lets vs see the plague of grosse and palpable darkenesse threatned against vs by these common and fearefull delusions of the prince of darkenesse . doth not euery assise almost throughout the land , resound of the arraignement and conuiction of notorious witches ; either where grosse ignorance and popery most aboundeth , or where the truth of god is with-held , and prophaned , by vnrighteousnesse aud hypocrisie ? can wee forget the late assise at lancaster , where no lesse then fifteene were endited , and twelue condemned of that horrible crime , a countrie abounding on that part thereof , with grosse ignorance and popery ? hath not couentrie beene vsually haunted by these hellish sorcerers , where it was confessed by one of them , that no lesse then three-score were of that confedracie ? and is not this a place famous for the pride and glorie of the holy mountaine ? and was i not there enioyned by a necessity to the discouerie of this brood ? these are the occasions of this ensuing treatise , this is the scope and end thereof . and is it not then a word in due season for our present edification ? surely seeing the word and the sword do verie gratiously sort together , the one to authorize and confirme the other : seeing now the sword of the magistrate is seasonably brandished against these offenders : is not the word encouraged to iustifie that authoritie , which vsually is too fearefull and charitable in rooting out such euils ? ought not the word to encourage the sword to this glorious worke of detecting and confounding the kingdome of darknesse , which especially preuailes by these deuillish charmes . and that not onely in the ignorant multitude , and wilfully seduced papist ; but euen in the carnall protestant , and grosse hypocrite , though they haue receiued the knowledge of the truth ; for do wee not generally detaine the truth of god in vnrighteousnesse , making a shew of religion and yet denying the power thereof ; making our belly our god , and the wedge of gold our hope , turning the graces of god vnto wantonnesse , and so giuing vp our members as weapons to the seruice of sin ; do thereby plainely discouer whose seruants wee are , euen the bondslaues of satan who ruleth in the children of disobedience ? and doth not the lord very wonderfully discouer our shifts , and confound our painted shewes , euen by these euill angels which hee sends amongst vs ? doth not our atheisme on the one side , convince our heartlesse and deceitfull worship , while wee plead for satan , and maintaine his kingdome concluding his preuailings to bee but counterfaitings ; his contracts with witches to bee but delusions , ascribing his power in afflicing , to naturall diseases . and yet doth not the lord on the other side reiect our confidence that so our owne tongues and waies may fall vpon vs ? for doe wee yet feare those withes , whom wee conclude to bee harmelesse , hurting rather by our infidelitie , then any power of satan , or in themselues ? do wee not close with them desperately , releeuing them with our almes , and so binding them by our charitie , and euen tying them by the teeth , that they may not hurt vs ? nay , though wee make profession to seeke to god alone in our troubles ; yet when it comes to the pinch , doe wee not runne vnto the deuill ? hath not the blesser , more proselites and patients then the physition ; yea then the conscionable preacher ? the lord giue vs vnderstanding in these things . where is our faith in god ? is there not a god in israel that wee must runne to beelzebub the prince of darkenesse for helpe ? nay where are our wits and common sence ? do wee say that witches haue no power to hurt by satan ; and yet doe wee runne to those for helpe ? which seeing they haue no calling from god , nor vse any such meanes as are warrantable by the word , it must needs follow that they proceed from the father of lies ; who then hurts most dangerously when hee pretends to helpe : and must needes hurt desperately when hee is exalted and adored aboue all that is called god , requiring that homage which is onely due vnto god. thus , though light bee come into the world , though it bee entertained for a season , yet men loue darknesse more then the light , because their workes are euill ; and so are iustly giuen vp for their disobedience to this strong delusion , euen to worship satan ; and so to become two-fold more the children of hell then they were before . and doth not their example harden the papist in their idolatry ? and yet surely the iustice of god doth still gloriously appeare in these children of wilfull ignorance that still stoppe their eaires against the voyce of the charmer , charme hee neuer so wiselie . that seeing they will not bee conuerted by that milde voyce from heauen , they may bee confounded by this fearefull voyce from hell : that they may now discerne their true estate to bee no better then the deuils slaues , led captiue by him at his will , by these good and bad witches : these hurters and helpers . as trusting to these for helpe for the body , and so renouncing the soueraigne and safe remedie of the light of the gospell for the saluation of soules . as , fearing the other more then the liuing god , and his vicegerent the magistrate ; and so by this slauish feare , as with a strong eord being faster bound vnder the power of darkenesse , binding hereby iniquitie as with cart-ropes , while they adde drunkennesse vnto thirst , confirming ignorance and infidelitie by this palpable idolatry in seeking helpe of satan : and so being confounded in their vaine confidence of will-worship vnto god : as now being iustly convinced to offer sacrifice to the deuill , might either by this shame bee brought to repentance , or else being made vtterly inexcusable , might so bee giuen ouer to the fearefull expectation of the vengeance to come . certainely , if these accursed people yet seeke for signes and shadowes to confirme them in their superstition or reforme them to the truth : haue they not a signe from heauen , euen the signe of the sonne of man , daily crucified vnto them in the powerfull preaching of the gospell ? and yet behold their fearefull obstinacie . doe they not still dote after stockes and stones ? doe they not runne from the liuing to the dead ? doe not they renue their idolatrous crosses , to encrease their stony hearts ? do they not say vnto the stockes thou art my sauiour , and to the stone thou hast redeemed mee ? oh adulterous and faithlesse generation , how long will they prouoke the lord ? shall not his iealousie burne like fire to consume them and all their stubble with vnquenchable torments . and seeing they boast that they haue made a couenant with hell , and are at an agreement with death , as pretending that by their keyes they haue the power to open and shut hell at their pleasure ; and yet intending , and discouering plainely heerein their horrible athiesme , that they haue made falsehood their refuge , and are hid vnder vanitie , making the pleasures of sinne , their chiefe god and happines , and resting in their visible monarchie , as their soueraigne and supreme kingdome a . hath not the lord mightily reiected their confidence by giuing them another signe euen from the bowels of the earth : by letting satan loose to torment and delude them , to vexe their bodies and yet also to deceiue their soules ? surely the iustice of god is admirable heerein to bee laid to heart of all those that doe hate the whore , and desire her desolation , that so they may lift vp their heads because their saluation draweth neere ; in that they may discerne in this glasse of his prouidence , the confusion of anti-christs approachings : and so may take the oportunity , to hasten the same in their seuerall places and meanes which yet the lord in mercy affoords vnto them . and blessed bee god that giues some measure of wisedome to redeeme the time , and declare the wonders of the lord to the generation to come . shall not this make for the confirmation of our faith , that the lord will tread satan vtterly ynder our feete ? chap. ii. first prooueth that there are witches , and that 1 by testimonie from the word . 2 by testimony from all antiquitie . 3 by sound reason , and that drawne : first from the power , iustice and wisedome of the lord. secondly from the pride and policie of satan . thirdly from the damnable estate and desperate condition and corruption of man. secondly it reprooueth ; 1 those that impute this to melancholy . 2 the atheist that denies witchcraft . 3 that would haue all to be but illusion . 4 that iustifie bad witches . 5 and so answereth to all obiections that may bee iustly made against this doctrine . that there are witches ; first , this appeareth by the testimonie of the word , which witnesseth . 1 that there were such sorcerers that preached this skill , as 1. sam. 19. the witch of endor , & simon magus , acts. 8. and pythonesse in the acts 19. &c. 2 the iudgements of god are denounced against such by the prophets , as esay 44. 25. & 47. 12. 3 the magistrates by seuere lawes interdicted the practize of witchcraft as saul , 1. sam. 10. 3. & 9. 4 the sentence of death is pronounced against this by the law of god , as exodus 22. 18. thou shalt not suffer a witch to liue . secondly , the whole streame of antiquity also auoucheth the same . as appeareth by that which is declared heereafter concerning the entertainement and practize of sercerie : by all nations . 2 by the lawes of each nation , against this mysterie . 3 by the generall experience of all ages wherein eyther through ignorance this wickednesse hath appeared in open face among the gentiles , or else , for abuse of knowledge , euen hypocrites haue beene giuen vp to this iudgement of witchcraft , because they detaine the truth of god in vnrighteousnesse , and sacrifice to their art , yea to sathan himselfe , euen wherein they pretend to serue god , as appeareth afterward in the vse heereof . this also is manifest by sound reason and induction . and that from the power , wisedome and iustice of god. gods power is manifest ; as his yeelding vp the mightiest to the power of sathan , as gods executioner , so in brideling satan to hurt & cut where it pleaseth him , iob 1 & 2. 2. corin. 4. matth. 8. his wisedome admirable in this : that giuing the wicked their desire for the satisfying of the flesh . 1 they are willingly giuen vp to submit their soules to the power of satan , and so to be the executioners of their owne damnation . 2 and whereas satan , if he should appeare in his owne likenes , would not so easily be intertained , could not do so conueniently the will of god , in deceiuing the wicked : yet beeing now disposed by the lord of glory in this wise and glorious manner , that by the ministerie of men & women subiect to our infirmities : and therefore more likelie by reason of natures bonds , to preuaile with their like , satan shal tender his seruice vnto vs ; doth hee not conuey his poyson into our soules more easily ? doth hee not preuaile more effectually to our ensnaring and destruction ? the iustice of god shineth also most gloriously in this mysterie of witchcraft . as first , in making it a punishment to such as will not obey the truth , that they might be deluded and ensnared thereby . and so in sealing vp , in this strange & terrible affliction by witchcraft , & the desperate couenant that is therein ; euen eternall vengeance , and those intolerable paines of the damned , that the atheist may be vtterly confounded , and the desperate sinner , may be vtterly without excuse : as preaching to the rebellious world , by these prophets of satan the certaintie of their damnation , who refuse to embrace the glad tydings of their saluation from the messengers of the lord. and is not the iustice of god admirable heerein , that the wicked are now the choosers and executioners of their owne damnation , in beeing willingly ignorant of the trueth : in their best wisedome heaping vp teachers according to their owne lusts , purposely submitting themselues to these prophets of the diuell , that so they may be turned to their ineuitable condemnation ? secondly , it is manifest from the pride and cunning of satan . who although hee naturally hate god , yet in the pride of his heart he seekes to imitate him in all his actions , that so he may more desperately execute his malice both against god in disgracing his prouidence , and against man in furthering his destruction . and therefore , as god hath his couenant with man : so will satan haue a speciall couenant also with his seruants . as the lord hath his ministers to execute his wrath vpon the disobedient : namely , the magistrate , so sathan will haue his badde witches to execute against the sonnes of men . yea , as the lord hath his prophets and faithfull ministers to relieue and comfort his distressed people : so sathan will haue his good witches , to minister helpe to such as seeke vnto him , &c. and as the wise and mercifull god , because wee are not able to heare him , if he should himself speak vnto vs , doeth therefore conuey his will into earthen vessells 2. corinthians 4. 7. causing men , like our selues , subiect to the same infirmities with vs , to deliuer his councell , and prepare vs to the obedience thereof : euen so dealeth sathan the god of this world , with the children of disobedience . that whereas by reason of natures guilt and infirmitie , they could not endure his terrible and personall presence : therefore hee tendereth his will vnto them , by certaine delightfull and familiar charmes , yea by witches his vassales insinuateth himselfe into vs , colouring his presence and sleights by some shew of outward holinesse , as by abusing of holie names , prayers , reliques , &c. that so hee may the better winne from vs an approbation of his help ; and so the more dangerously ensnare vs in his cruell pawes . thirdly also this is manifest from the consideration of our owne cursed nature . and that not onely because wee are sathans slaues naturally , and so are led captiue at his will , euen to further our owne condemnation , and the condemnation of others : but especially in regard of those remaynders of originall goodnesse : as some naturall light , some conscience of good and euill , &c. whereby wee being vsually puffed vp , and so laboring to encrease these gifts : seeing wee know not the right meanes heereunto , namely , to seeke them of the lord : is it any maruell , if we fall to chaffer with satan for the obtaining thereof ? especially seeing hee will not faile to offer his helpe , and that vpon very faire and seemingly equal termes ? now if wee consider on the other side , that corruption wherewith we are infected euen from the mothers wombe . two things there are herein that further this compact with satan . the one is , the earnest and vnsatiable desire to accomplish our lusts : which seeing we cannot compasse by lawfull meanes , will we sticke at any thing , though it be the hazard of the soule , to attaine our desires ? math. 16. 25. especially , seeing as wee desire to commit sinne with greedinesse , so either for credite , wee would not be seene therein : and indeed it is satans policy to blind the eies of our minds , that so walking in darkenes , we may not know whither we go , but euen like fooles be led to the stockes , and oxen to the shambles : and hath not this practise of witch-craft many cunning sleights , and colours to hide and cloke sin , to illude and peruert our iudgemēts , that we may not discern whereabout we are ? consider to this end that which follows : & god giue vs vnderstanding in all things . adde we hereunto , that as sin encreaseth and ripeneth to vengeance , so naturall light by degrees is cleane peruerted and extinguished . and the bands of common honestie beeing wholy cast off and violated , the bridle is giuen to all desperate and presumptuous sins : and that the wicked may more securely reuell therein : religion is made a scorne of , and god is forgotten , and the knowledge of his wayes vtterly reiected : whereby the lord in iustice is prouoked to execute his fierce wrath , and to powre out the most bitter viall thereof vpon the soules of the wicked , yeelding them vp wholly to the power of sathan : whereby they are left to these desperate extremities , as to make reall couenants with him : to yeelde him vp their soules , and all at his deuotion ; to consecrate themselues to his seruice and homage , and so to become spectacles heerein of the certainetie of damnation , for the confusion of the atheist , that thinkes there is no hell , and the warning of the christian , to auoyd the danger thereof . 3 and seeing it is the iustice of almightie god to punish extraordinarie and monstrous sinnes , with strange and vnwonted plagues . therefore seeing the wicked cānot content them selues with common and naturall sins , but must further deuise sins against nature , as being iustly giuē vp hereto by the diuine iustice , punishing their carnall wisedome : in their strange and monstrous idolatrie and will-worship by those monstrous and vnnaturall impieties : is it not yet further iust with the lord , to leaue them to be tormented by satan , the god of this world , whom they haue consecrated themselues vnto , and that with strange and fearefull conuulsions , and horrible tortures , likelie to rend the bodie from the soule , but that the mightie hand of god ouer-ruleth sathan , and sustaineth nature , to the further aduancing of his diuine iustice and admirable power . and yet all this in shew by the ministerie of a poore , weake , and miserable woman , to the increase of their rage , and confusion of carnall wisedome , to the nourishment of infidelitie , and so to the sealing vp in these bodily torments of eternal vengeāce . 1 and therefore ; as this reproueth such as seeme to elude all with a conceit of melancholy , as if these diuellish practises and combinations betwixt the witch and satan , were but fancies and vaine dreames of a melancholy braine : seeing the symptomes of melancholie doe no whit agree with the persons of these witches . 2 as these , being fat , mery , delighting in cōpany , & all which are contrary where melancholy raignes : so this is also a plaine condemnation of the atheist of these times , who doth therefore willingly entertaine this errour ; that there are no witches : that so he may therehence conclude to his soule , that there is no hell , no diuells , &c. 3 this reproueth those , that , because many things are done by the delusion of satan , ( as hath bin manifested heeretofore ) do therefore conclude , that al is but illusion , and so would illude the maine ground of witchcraft , namely , that reall couenant that is betweene sathan and the witch , for the effecting of such things as on both sides are couenanted . 4 but especially , they are heere iustly to be taxed , that howsoeuer they will acknowledge the badde witch to worke with , and by satan , because shee hurteth : yet at no hand will yeeld , that the blesser and wise witch ( as they doe terme her ) hath any thing to do with the diuell , by vertue of such compact : but rather conceiue that it is some extraordinarie gift of god , giuen to such speciall persons , whereby they haue power to dissolue the witches of the diuel ; seeing it is manifest , that such extraordinarie gifts now ceasing , and this being proper onely to the word , in the mouth of a skilfull and approoued good workeman to that end , if any such thing fall out : it necessarily proceedeth from satans power , permitted iustly by the lord , to preuaile thus with his dearest seruants , to deceiue and ensnare vnstable soules , that forsaking the god of their saluation , runne to sathan for helpe for the bodie , to the destruction of the soule . and therefore , howsoeuer satan could without the ministerie of witches , do happily as great hurt to the bodie , and therefore it may seeme , that to vse them were needlesse : yet seeing it is the soule that he principally hunts after ; & so , by hurting the body , entendeth also the further ensnaring thereof . hence is it , that he employeth these instruments , to accomplish his will by , not onely ensnaring their soules , by satisfying their desires to hurt , and helpe whom they list : but hereby also endangering the soules of others . both those that are hurt , in prouoking them hereby , both to seeke for reuenge abroade , against the witch : when as they should beginne at home to be auenged of their owne sins : as also to seek for remedy of their hurt by diuellish meanes : and so they vsually buy this helpe with the hazard of their soules . and so also enthralling their soules yet more fearefully vnto sathan : in that receiuing help from such means as are tendered out of his schoole : heereby it comes to passe that satan is adored , and aduaunced aboue all that is called god. the holie and lawfull meanes of helpe are reiected , and despised . ignorance and atheisme is nourished in the world , infidelitie and all excesse of sinne , maintained and increased , and so iniquitie ripened vnto the day of vengeance . and yet . if here the cunning of sathan be to keepe these witches poore , and therefore it may seeme , that they should haue but a little list to follow this miserable trade : obserue we wisely the admirable iustice and wisedome of almightie god herein , both in ouer-ruling satan , that hee shall not minister to the witch according to her desire ; that so she may be confounded in her dtsperate bargaine , that hath parted with her soule , for enioying of that whereof she is disappoynted : as also heereby the desires of the witch being disappoynted , are more enflamed , and so eternall damnation hereby sealed vp vnto her . and withall , shee more abiected to the lust of sathan , renewing her couenant , and multiplying her sacrifices , that shee may compasse her desires : that so beeing still kept short , and confounded in her expectation : shee may breake out into more desperate attempts to the ripening of sinne , and hastening of vengeance . which shall with greater confusion light vpon her , in that being once arrested and conuicted by authoritie : she shall find her master whom she hath serued , not onely to be the meanes of her discouerie , and haling to iudgement , ( as heereafter shall be manifest ; ) but now he hath discouered her , to forsake her vtterly ( in regard of helping out of this brake ; ) that so shee may be yet further confounded , in her desperate choice , that hath forsaken a faithfull god , to serue such a maister , as will forsake her in her neede : and that to such a fearefull end , as heereby to sincke her in horrible despaire , and so to exclude her al hope of mercy and compassion from the lord ; and thereby to expose her vnauoydably to his mercilesse tyranny . and to this end serueth further , that the bad witches power being so limited , as hauing hurt , shee cannot helpe againe ; howsoeuer it may seeme to imply a unllotie in this trade ; or at least challenge the power and perfection of it ; yet indeed this restraint of the bad witches power , tendeth much to aduance the mysterie of this iniquitie ; as hereafter is made manifest , and so to make good the wisedome of this art : especially seeing this both for the present proues a great confusion to the witches power , as also giues occasion of her discouerie from the blesser , who in this case is sought to for helpe ; and so detecting the bad witch makes way for her riddance that her maister satan may haue more worke . and howsoeuer when the witch is punished , the partie afflicted hath no ease , yet this doth not argue that his affliction came not by that meanes . but herein appeareth ; first , the absolute power of god , who ties not the outward blessing simply to the vse of holy meanes : though the magistrate haue done his duetie in punishing the witch , yet the party afflicted must still abide gods leasure , the lord is not simply subiect to man : or else though that outward meanes may bee vsed for the punishment of the offender , yet seeing the affliction must bee sanctified before it shall bee remoued from the saints . and this proceeding hitherto may happily bee a meanes for the good of the witch , as being staid from further hurting , and so happily as shee belongs to the lord , by this temporall punishment may bee brought to true repentance : but it cannot simply and necessarily auaile the party afflicted ; therefore it is the great wisedome and bountie of the lord , not to cease the affliction vpon the punishment of the witch , but rather to linger it vpon his saints , vntill by more effectuall meanes of prayer , and vnfained repentance , they shall make an holy vse of the present chasticement , and so in it due season it shall bee remoued from them . and may not the wise and gracious god heerby meete with our confidence in the meanes ; not remouing the correction , though wee haue done the will of god for the further triall of our faith , and aduancement of his absolute power , in preseruing vs in this extremity ? and so thereby not onely confounding satan , and his instruments which thirst for bloud : but preparing vs heereby to a more glorious deliuerance . and what if it please our mercifull god to take vs to himselfe by this strange affliction doth not his exceeding mercie shine heerein ? not onely in sanctifying this grieuous affliction to his saints , though hee do not vtterly remoue it ; but further also in deliuering them by this affliction from this miserable world ; or at least leading them by the continuance of the rod , to sound repentance , that so they may howsoeuer be bettered by it . and therefore seeing the lord can raise light of darkenesse , and these outward things are common to all : though the deere seruants of god should bee chasticed with this scourge , may not this stand with the wise prouidence of the almighty may it not come within the compasse of this art , to haue euen gods children afflicted by witch-craft ? shall not euen all things turne to their good ? and what though the word seeme to condemne such as by poyson take away the life of man ; yet seeing these poysons are deliuered from satan vnto the witch , by vertue of the couenant betweene them ; and though some hurt bee done by poysons , yet much more is done by forcerie , and imployment of satan personally to that end , seeing the word doth as well condemne these witches : is it not manifest that such there are to be condemned ? and though happily they may speake many things falsly , as confessing that to bee done by them which is done by satan immediately , telling of many things that are vntrue , yet doth this the rather argue that they are led by satan , that hee doth many things by their appointment . for seeing satan is a lyer from the beginning , therefore doth hee both teach them to lie . 1 that those which yet will depend on them , may bee more inexcusable . 2 that hee may also by this meanes make a trade of lying . and hee doth also giue them ocsion to lie vnwittingly , in confessing that to be done by them which satan did of himselfe , that so hee may hasten them to their deserued condemnation , causing their own tongues iustly to fall vpon them , both in punishing their will though they did no hurt in this particular , and meeting with former hidden wickednesse by this supposed & arrogated crime . but heere it is replyed , that these poore women vse salues and good prayers to the accomplishment of their cures , and therefore neither is it likely that satan would conioyne with such holy meanes , and indeed it is needlesse , if these will doe it , to admit of satans assistance thereto . to which wee answere , that neither are such medicines as are applyed vsually fit for all such cures , because commonly they giue but one salue for all diseases : or if they were , why may not satan vse these to cloke and colour his presence ? as for prayers , neither are they auaileable in regard of the person , being vsually prophane , popish , or ignorant ; neither indeed allowable to such ends ; but where other lawfull remedies may not bee had . and may not satan hide heereby his assistance more dangerously ? may hee not deceiue vnstable soules more desperately ? thus it is apparant that there are witches , both by testimonies from the word , and by sound reasons conuincing the same : and so such obiections are answered as seeme to oppugne this sacred truth . now let vs consider further what witch-craft is . chap. iii. 1 what witch-craft is , 2 of the causes , 3 and effects thereof . vvitch-craft is a wicked art seruing for the working of wonders by the assistance of the deuill , so farre forth as god in iustice shall permit . an art ( i say it is ) because it hath it rules and obseruations whereon it is grounded : especially the couenant with satan , and the circumstances the author of these rules is satan the prince of darkenesse raigning in the children of disobedience , & therfore by his knowledge of diuine duties and malice against god and his children , framing these rules , to draw them from the seruice of god , to the seruice of the deuill . and conueying these rules vnto the witches his chiefe schollers , that they might more easily and familiarly teach the wicked , then if satan himselfe should personally appeare vnto them . and therefore it followeth that it is a wicked art , as proceeding from so fearefull a teacher , and tending to so wicked ends . as 1 to worke wonders , whereby it is proued to bee a wicked art , as proceeding from that roote of bitternesse euen a desire to bee like vnto god ; to the compassing whereof , what more colourable then to work wonders ? thus did satan preuaile with our first parents , and thus hee workes vpon their gracelesse posteritie , as being incouraged daily herein by our naturall corruption : and , that especially discouering it selfe . 1 by selfe loue , and high conceipt of our owne deseruing ; which being not answered , but rather crossed herein , that he that hath most is neuer cōtēted , he that hath lesse enuies him that hath more : heerevpon satan laies the foundation of this art in the heart of man , as heereby being perswaded that hee shall worke wonders , both to relieue his pouertie , and aduance his credit , as exceeding all in this , though hee come short in other things , and hereby compassing the height of his desire : thus did many popes aduance themselues , as syluester 2. benedict 8. and hildebrand . this selfe conceit staies not here ; but as outwardly it affects to bee as a god among men by honour and promotions , so doth it also inwardly affect and desire some such meanes , whereby it may raigne in the consciences of men . and to this end , knowing men to affect nouelties , doth it therefore in curiositie , search after knowledge and hidden mysteries , which being not supplyed by nature and ordinary meanes , are therfore not vnwillingly sought by this forbidden skill : and that the rather because hereby being enabled to confirme such new-found knowledge with strange & wonderful euents , by this meanes doth more strongly bind the conscience , & detaine in obedience : although all is done by no other meanes ; but 2 the assistance of the deuill : wherby it is further distinguished from all other arts , which produce their effects by vertue of their owne ground ▪ not any outward helpe : as also especially , seuering heereby the wonders that are wrought by this art , & those true miracles , that are wrought by diuine power . these are such as are wrought by the power of god simply , either aboue or contrary to nature , as exod. 14. 21. & exod. 6. 7. 8. those miracles done before pharaoh by moses , and iosh. 10. 13. the causing of the sunne to stand in the firmament , the preseruation of the three children in the fierie furnace ; dan. 3. 20. daniel in the lyons den , dan 6. 23. & math. 14. ioh. 9. these haue god truely to bee their authour , as being the onely creator of nature : 1 and therefore to god alone belongs to restraine or extend the power thereof : 2 especially seeing this is a kind of creation , whereby that is to bee made which was not before : ps. 136. 4. and therefore , if the prophets and apostles haue done any such wonders : it hath beene , 1 not by their owne power , or in their owne name , but by the name and power of god : 2 hauing an especiall and extraordinarie calling thereunto : act. 3. 12. nay though the son of god in his man-hood did many miracles , yet this was not by the manhood wholy , though thereby the worke being wrought , was dispensed & acted in such & such a visible manner ; yet the work it selfe being cōtrary to nature , was effected only by the power of the god-head : as in the raysing vp of the dead , the man-hood vttered the voyce , but the god-head fetched the soule from heauen and put it in againe vnto the body , yea giues life and power to heare the voyce vttered to rise , come forth : ioh. 11. math. 10. and therefore seeing christ as man onely , could not work these miracles , it followeth that whatsoeuer are wrought by men are deceitfull and counterfait , and being wonders and strange effects are therefore effected by the subtiltie of satan , as being able to doe strange things aboue the ordinarie course of nature , though not simply contrarie thereto , which ordinarily the wit of man cannot possibly produce : and that 1 because he being a spirit , is of extraordinarie knowledge and capacitie to search into the secrets of nature , and there to frame strange and wonderfull things : and that the rather because 2 he is ancient and full of experience , and so hath encreased his knowledge and profited his practise , which man by reason of his ignorance and forgetfulnesse , want of opportunitie cannot possibly compasse : and this 3 the rather because satan to his knowledge and experience hath great power sufficient euen to confound all inferiour creatures if the lord did not restraine : and withall 4 is exceeding nimble and readie in exequution , being able to conuey himselfe and other creatures in a trice euen from farre distant places . 1 and so by vertue of skill being able to apply creature to creature and the efficient causes to the matter . 2 and that speedily aboue the ordinary course of nature how can he but effect admirable things : 3 especially if we consider that the lord permitting , it is possible for satan to conuey himselfe into the substance of the creature , without any penetration of dimensions , and being in the creature although it bee neuer so solide , he can worke therein , not onely according to the principle of the nature thereof , but as farre as the strength and abilitie of those principles will possibly reach and extend themselues . by this it is manifest , that satan can worke wonders , and these according to his seuerall quaelities , are of two sorts . 1 illusions , or reall actions , satan deceiueth , 1. the senses , 2 the mind . the senses are deceiued , when wee thinke that wee see , heare , feele , and what indeed wee feele not : how satan doth this , see heereafter in the sect : of iugling : galatians 3. 1. 1. sam. 25. the mind is deceiued , when a man thinkes that of himselfe which is not true ; as when men thinke they are kings , or christ , elias , &c. now reall workes are such , as are indeed what they seeme to bee : which though to men that know not natures secrets , may seeme strange and admirable ; yet are they no true miracles , but lying wonders , in regard of the end , for which they are wrought , as to maintaine errour , though not in respect of the worke it selfe , such were those , iob 1. so can satan appeare in the shape of a man , not deluding the sense , but by assuming a true body , and therein vtter a true voyce . and yet he cannot change one creature into another : as a witch into an hare and cat ; this is a meere delusion of the sense , though the like was done by the mightie power of god , genesis 19. 26. lots wife . as for that of nebuchadnezzar , dan. 4. it was no change of his substance , but onely of his condition and qualities of his minde , verse 31. the lord inflicting madnesse , &c. vpon him , to punish his pride : and thus may satan worke wonders but yet with this limitation : so farre forth as god in iustice suffereth : implying thereby : 1 that god suffereth this trade to trie his children , and to punish the wicked , 2. thess. 2. 10. 11. 2 that sathan can goe no further herein then the lord permitteth : though his malice be infinite , yet his power is limited , exodus 7. 8. 1. reg. 22. 23. and this the lord doth 1 to confound satan in the toppe of his pride , and restraint of his malice ; 2 to preserue his children from his power and crueltie , 3 to humble the wicked that are his prentices in this art , as if by their power , and not a diuine hand , sathan were brideled , and to confound them also in their cruell expectations and designes against the church of god. ¶ thus farre concerning the nature , and generall description of this art. chap. iiii. now let vs consider further of sathans policie in training his schollers to this art , as also in trayning them vp , and confirming therein . as euery art hath it entrance and introduction , to allure and encorage thereto , yea to imitate and happily to beginne more rudely , and so by degrees to attaine to perfect skill therein : so is it in this art of witchcraft . the occasions that are ministred to sathan , to allure vs hereunto , proceede from our selues : namely those desperate passions of 1 wrath , 2 discontent , 3 reuenge , 4 couetousnesse , &c. which being ioyned with a 1 contempt of gods ordinance , 2 grosse and open prophanenesse , and 3 to desperate impenitencie ; do therefore giue satan occasion to conceiue , that god hath forsaken vs : and so now is his time to chalenge his owne , or at least to set vpon vs , to make vs his owne . to this purpose first doth he suite himselfe according to our seuerall raigning sinnes , nourishing vs in ignorance , and so preuenting meanes of repentance ; and yet , hindering for a while by all meanes the attaining of vnlawfull desires , that so hee may sinke the wicked in despaire , as being vtterly out of hope , to compasse their intents , and to satisfie their lusts : prouoking them to further despiting of god , and condemning his prouidence , in not yeelding vnto their vnreasonable , and insatiable desires : and so by this manner of meanes prouoking the wrath of god the lord further against them , they grow to solitarinesse , and heereupon giue fit oportunity to satan to enter them to this mysterie . ¶ of the manner of sathans compassing and trayning his nouices to his lure , and of his notable deceipts , and impostures therein . this is according both to the times wherein hee workes , as also the seuerall condition and qualitie of the persons vpon whom hee workes . you haue heard how sathan dealeth , to prepare the wicked to this art : now let vs consider the manner how he sets vpon them , to enter them heereinto : which is according , 1 to the times , which if they be of ignorance , then he appeares more grossely in some carnall and vgly shape , to bring into subicction by feare : and so also , for the same end , he appeareth in the same manner vsually by night . but if it bee in the day , or in the abundance of knowledge , then eyther onely by some voyce , or by some curious apparance , or by some friendly resemblance ; hee doth make his way , to entertaine parlie with the discontented and desperate parties . 1 not being daintie to question with them , what is that doth discontent ? and , 2 promising them , a sodaine , and certaine way of remedie . 3 prouided , that they follow his aduice , and do such things as he will require of them . 4 and contenting himselfe with some generall answer for them tending to this effect , that they seeme contented , desiring nothing more then to know what particular meanes it may be , that so they may be masters of their desires ; and so to this end concluding of a second meeting , for this time hee taketh his leaue . it is not long but he keepes touch with them , remembring them of their greeuances , reuiuing their hopes for helpe , kindling their desires to seek it from him : and so growing to some particular terms , what they must doe in requitall againe ; namely , 1 to addict themselues vnto his service : and when hee hath gotten this promise of them . 2 then he discouers vnto them what hee is : making it apparant by some more terrible forme , and thereby the rather to awe them with the presence of his power : and so to keepe them by terrour from starting backe , and yet to giue them hope by this resemblance of his power , that he is able to do for them , what they may desire , able to confound their enemies , and defend their friends . and so happily for that time also hee doth proceede no further with them . it is not long but he meetes with them againe , and then proceedeth to binde them to his allegeance , by entring into a solemne league , and couenant with them . but before we do come to speake heereof , let vs make some vse of satans former policies . surely , howsoeuer it be common to all . 1 to sinne of infirmitie , yet let vs take heede of presumptuous sinnes . 2 though wee sinne , yet let vs not reiect the meanes which may bring vs to repentance . 3 let vs learne in all things to cleere god , and condemne our selues , that so sathan may not preuayle against us . 4 take wee heede likewise of ignorance , and wilfull resting thereon , lest hereby sathan preuayle against vs. 5 and learne wee to moderate our desires , and to get the victorie ouer them , lest heereby sathan take aduantage to drawe vs to vnlawfull courses . 6 obserue wee the admirable iustice of almightie god , that presumptuous sinnes shall reape no better comfort then despaire , and so by despaire betray themselues to solitarinesse . and therefore , to preuent despaire , let vs daily renue our repentance . 1 renouncing our selues , by seeking to the mercie of our god. 2 and take we heed of discontens and murmuring against the lord , lest the lord leaue vs to sathans power . 3 and though we must daily distrust our selues , yet let vs not neglect the testimonies to take the surer hold on god ; lest sathan by degrees steale vpon vs , obseruing his cunning , 4 that first he worketh vpon the soule secretly and afarre off : and so commeth neerer to open contracts : and therefore labour we to resist in the beginning , vsing societie gratiously and following our callings . chap. v. satans policies in confirming his nouices in this their trade . this is discouered , eyther in the couenants that passe betweene sathan and the witch to this purpose : or else , such other stratagems and deuices that are vsed to this end ( of which in their places ) to make them sticke to their couenant , and so to performe the bargaine . concerning the couenant , certaine it is , that though ( as you haue heard ) sathan dallies for a time , to draw vs on : yet at length he will not faile to make sure of his prentice , by binding him in some solemne bond to faithfull seruice , and performance of what hath formerly beene promised . now in the couenant wee are to consider . first , the nature and qualitie of the couenant . secondly , the seuerall ceremonies , enterchangeably concurring to the solemnizing thereof . sectio i. concerning the couenant ; certaine it is , that there passeth such a couenant betwixt the witch and satan , as appeareth : 1 by the testimony of the word , as , psa. 58. v. 5. where the originall yeeldeth , thus , which heareth not the voyce of the charmer , or mutterer , ioyning societies together : wherein , the holie-ghost both setteth downe the effect of a charme : namely , that it is able to stay the adder from stinging those that shall touch him ; as also the ground of the charme , wherein it hath it power : namely , societies , or confederacies , cunningly made , not betweene man and man , but as the word importeth , betweene the inchanter and the diuell . so deuteronomie 18. ve . 11. the lord charges the people when they come into the land of canaan , that they should beware lest any ioyned society , that is , entred league with wicked spirites . 2 the practise of sathan proueth no lesse , who is ready to offer conditions of agreement , as appeareth , not onely in the proffer to our sauiour christ , but in these daily offers hee makes vnto men , to giue them this , to do that for them . 3 the euent and successe of witch-craft makes it plaine ; which being sometimes wonderfull , alwayes aboue the power of the silly witch . it must needes follow , that this effect proceedes from some such compact with sathan ; who is hereby bound vnto the witch to do such things , which shee of her selfe were neuer able to doe . the end of this couenaut is , to make sure of his prey , which by vertue here of he seizeth on : the lord leauing rebellious man hereby to his power , as by this couenant with sathan , wilfully forsaking god , and submitting vnto sathan as his soueraigne lord. but heere it is replyed in the defence of witch-craft , that both the diuell doth many things , and yet not at the witches command : and also that the witch wisheth , and performeth much euill , eyther by some cunning poysons , by outward violence , &c. or at least , though they may be done by sathan , yet shee is not so much as priuie thereto : nay many times shee seemeth to be against the same , and therefore it may seeme there is no such couenant . to which we answer , that though sathan doth some things beyond authoritie , yet he doth other things at the commaund of the sorceresse : and those which she commands not , though satan doth them ; these shall be put to the witches score : yea , though happily shee should seeme to be vnwilling : because eyther the diuell answeres heerein , in some measure , the generall malice of her heart , which is to do more hurt then she can : or apprehends some secret inckling , though there be no expresse commaund : or else , exceedes his commission , to the confusion of the sorceresse when she now shall discerne , how her seruant is her maister , doing what hee list , though he would seeme to be at her becke . to this end consider we further . sectio ii. of the kindes of couenants which are made betweene sathan and the diuell . these are of two sorts : the first expressed and man fist , because it is performed by solemne words ; satan appearing in some visible forme , and the witch answering really by some forme of speach , tending to this end , to admit of the diuell as her soueraigne lord , to renounce god , baptisme , christ and all , to yeeld him all seruice both of body and soule , while shee liues ; and so to leaue him bodie and soule to dispose of at his pleasure after death . 1 the occasion of this reall couenant , is eyther the vnsatiablenesse of mans desires , which to enioy he careth not what he parts with , and so expressing those desires by some intemperate and violent passion , giues occasion hereby to sathan to tender this seruice . 2 or else some extreamitie of affliction so oppresseth him , that being not able to vndergoe the burden , he cares not vpon what termes he promise his ease , and so is contented , for present release , to aduenture a future casualtie , or , 3 some matter of discontent , prouokes to reuengo , and rather then his spleene may not be satisfied , he will satisfie the diuells request . and so by these and such like preuayling corruptions , is at length brought to this fearefull issue , as to engage his soule to the bondage of sathan . another sort of couenant there is , secret , and mentall , as wee say , performed by consequence , and necessarie induction . and this vsually serues the turne , because satan hereby deceiues most dangerously : as deluding the witch that she is free , because she hath made no verball composition , when as indeed by those meanes , she is bound more fearefully . or else , this prooues in some cases a preparatiue to the other ; especially when the parties vse such means ignorantly , which are no better then sathans indirect and abhominable pranckes to procure ease against infirmities . as , to scratch the witch , to bang amulets about their necke , &c. which though some doe ignorantly , as thinking some inherent power to be in those meanes to cure diseases : yet doth this by degrees draw them from the vse of law full means , cause them to rest in those that are vnlawfull : and so nourishing them in infidelitie , prouoke them in time to forsake god ; and so they are iustly left to the power of sathan , by him to be ripened to the day of vengeance . if wee would know the tokens of this secret couenant . they are , first prayer for vnlawfull things : which howsoeuer it may seeme to be made to god , yet in truth it is offered vp to sathan : so that if now by such meanes wee become maisters of our desires , this is a pledge of this secret couenant . secondly , vsing vnlawfull meanes : such as are offered by satan for helpe in extremitie , as to goe to blessers , to scratch , to vse spells , &c. wherein if wee be conuinced with the truth , that these haue no proper vertue to doe such things , and yet shall vse them ; this is an other dangerous bond of this secret couenant . so that though all that vse these things are not brought to this trade of witch-craft , to hurt the bodies of others : yet are they hereby bewitched in their soules , and so proue spirituall deceiuers , to enthrall the souls of others to perpetuall perdition . a third marke of this secret couenant , is an ordinarie taking of gods name in vaine ; especially in blessing of cattell , which although the ignorant and vnbelieuing world hath taken vp of custome , yet the first tutors hereunto haue beene the witches , thereby to colour their sorceries , and draw more proselites to their deuotion . and therefore it were to bee wished , that we were more exceeding carefull in the sober and reuerent vse of the name of god ; especially , when wee thinke or speake of these outward things , lest custome breed profanenesse , and profanenesse contempt , and despight of god and godlinesse . and so , although at the first sathan enter not into vs , yet by degrees at the length he may so farre preuayle , as first to draw vs to make charmes of these holy names ; and so secondly vpon the effect answerring our infidelitie , wee be further drawne to vnlawfull desires , and to be contented to submit to satan for the obtaining thereof , and so at the length become practitioners in this art. vses of these diuers couenants . by this it is apparent , that notwithstanding the caueats of atheists and profane persons against the doctrine of witch-craft : that certainly there are witches , as appeareth by this couenant betweene them and sathan . and seeing insatiable desires are an especiall cause of the making this league with sathan : therefore we are taught secondly , 1 to set bounds to our vnlawfull desires ; 2 to be content with our estates ; 3 to prepare our soules to afflictions ; 4 to enlarge our desires for heauenly things ; 5 to suppresse our vnruly affections of euery anger , and especially 6 to cast our care vpon god in iesus christ , and 7 to haue our persons accepted of god in him : that so we may not be ensnared with sathans baites . and seeing the wicked are not ashamed to make open profession of their homage and allegeanee vnto the diuell : and therefore much lesse ought wee to be abashed to professe our faith in god , to giue a reason of our hope and confidence in him : if satan will haue reall promises and verball contracts , not contenting himselfe only with the heart and inward man : then surely ought not we to content our selues with good or bare purposes , but wee must labour to confesse with the mouth to saluation , as wee beleeue with the heart to righteousnes , as rom. 10. 10. if sathan will haue deedes as well as words , then let vs also not be hearers ouely , but also doers of the will of god , lest wee deceiue our selues . lastly , seeing sathan is growne so cunning , as to content himselfe with priuy signes and circumstances , not exacting of all sortes publique and expresse bargaines : shall not this teach vs , not to content our selues with bodilie seruice , and outward deuotion : but especially , to labour for trueth in the inward man ? shall not this winne vs to watch seriously ouer our thoughts and secret purposes ? shall it not send vs vnto christ , for the daily purifying of our hearts by faith in his precious bloud ? shall shall it not still round vs in the eare , to take heede of hypocrisie ? lest this be of al other the most sure bargaine with the diuell , seeing of all other , the hypocrite is first to goe to hell , as making a mocke of heauen . they shall haue their portion with hypocrites : of all other the hypocrite shall drinke deepest of the cuppe of vengeance . hitherto of the nature and kindes of the couenant : now let vs consider further of the conditions thereof . sectio iii. of the conditions of the couenant betweene sathan and the witch . these are enterchangeable , as , 1 what sathan will doe for the witch . 2 what the witch must doe for sathan . the ground of this couenant , is in imitation of the diuine wisedome , who by this meanes reuealeth himselfe vnto man , and bindes man vnto him : and so in high scorne and despight of the lord our god , by the same meanes doth sathan indeuour to withdraw man from god , to enthrall man more desperately to his seruice . and yet heerein to deceiue wretched man ; as by this outward ceremonie of the couenant being in imitation of that diuine breeding in the minds of his proselites , an opinion of sathans deitie , and so thereby auouching this subiection vnto him . the policies of sathan in this couenant is manifold . 1 as first , to make them beleeue there is a kinde of equitie in the businesse , and so the rather to sticke to it , the rather , when his performance is present , their turnes serued , that which they are to performe , to come , vncertaine , they may repent , or , hell is but a bugge-beare : yet , 2 to binde them more surely to his seruice hereby , seeing in honestie they are to keepe touch with him , seeing he keepes with them ; binding them heerein by that bond of ciuill honestie which nature so much standeth vpon , and resteth in , thereby , though confounding , yet also flattering the same . but hath not sathan ( i pray you ) in this couenant with the witch , a further reach , to deceiue others also ? yea surely , and that many wayes . as first , heereby hee would beare the world in hand , that he is now so at the witches commaund , as that , neyther may hee bee thought to haue any power else , but what is limited to her lusts , whereas indeede hee doeth many things of himselfe , and yet father them vpon the witch , to flatter her in her soueraignetie , and hasten her to vengeance : yea , exceedeth often the commission , which hee receiueth from her . and though she would haue many times the mischiefe vndone and released , because shee is tormented by such charmes , as sathan teacheth , to dissolue the witch-craft , as to burne some part of the thing bewitched , &c. and no doubt is in like maner haunted with some heart-pang , and hell of conscience , yet can shee not giue the least ease to the partie afflicted . especially sathan obseruing the nature of man to be prone to idolatrie , his purpose heerein is to withdraw the minde from god , and settle it vpon the witch : as if sathan were not gods instrument to afflict man , but onelie the witches seruant to doe what shee please , and so the witch and satan in the witch must bee adored and exalted aboue the lord. shee must be feared , rated , yea , sometimes shee must be innocently condemned , shee must bee sought vnto , closed with , pacified with gifts &c. sectio iiii. that which sathan bindes himselfe to doe for the witch , is , to appeare vnto her in what forme shee pleaseth . 1 to confirme her conceited power . 2 to preuent that feare which might arise from more horrible apparition , and so to nourish in securitie . heerein he deciueth diuersly : 1 as first , that hee is no where present but in these formes . 2 that he is alwayes present in these formes , whereas indeede he deludes oftentimes the senses hereby . 3 that accordingly to the multitude of formes , so are their many diuells , that the witch may the rather glorie in the multitude of these seruants . 4 that the creatures of almightie god , which in themselues are good and seruiceable for vse , may be feared , and hated , yea adored , and respected as presages of good or euill , as , when a hare crosseth the way , &c. and so our right in the creature questioned : but especially , sathans cunning in appearing in these forms euen of familiar creatures , which if they can hurt , it is but onely the body : 1 is , both to hide that speciall tyrannie and crueltie of his which he extendeth against the soule : 2 and to nourish this conceipt by these appearances , that his power is limited by that creature , and so not to bee feared , so to bee lightly regarded and despised of vs : as busying themselues about such trifles , as to keepe drinke from working , and whereas indeed vnder colour of these they prey vpon the soule , stirring vp to reuenge , coueteousnesse , vncleanesse , &c. yea ouerthrowing of kingdomes , rooting out the gospell : which that they may effect more securely when they are not espied and preuented , therefore they labour to occupie mens mindes in these base and sleight matters , that so they might not suspect , or preuent them in the other . and doth not satan notably delude the ignorant people , that by this couenant with the witch , to bee at her command , hee maketh the simple people beleeue , that he neuer comes but at the witches sending : and so both prouoketh by all meanes to curry fauour with the witch , by entertainment , gifts ; what not ? whereby they become subiect , through this infidelity , to satans power ; as also prepareth way heereby to seeke to the witch for helpe ; and so is further ensnared to the danger of the soule . nay doth he not by submitting himselfe to base meanes : as by burning a spitte red hote , &c. whereby he seemes to bee remoued , herein also further deceiue the simple people : as with-drawing them from the holy meanes whereby they may bee releeued , and causing them to rest in these accursed and deceitfull helps : which either do no good at all , or if they doe any , it is to doe a greater hurt , sectio . v. a second thing whereby satan binds himselfe to the witch , is to doe whatsoeuer the witch shall command . that is , to lie still when she lists to spare . to runne and hurt when she is moued , where and how it pleaseth her lust . and the more cunningly to conuey and execute this mischiefe , to shroud himselfe vnder any shape ▪ yea to conuey the witch vnder any shape , or forme , to the satisfying of her lusts , and yet to deceiue her more grossely therein . sectio . vi. shall wee now consider a little how satan deceiues by this subiection ? first , in that he pretends to bee at their command : he therby secures them as if their state were safe , they need feare no hurt from him , seeing he is at their becke . nay he thereby puffs them vp with a conceit of some extraordinarie fauour with god that giues them such power ouer satan : nay he further bewitcheth them that now they are as gods ; being able to command satan , whom none can ouer-rule but the lord : and so prouoketh to horrible blasphemie , and idolatrie , to aduance themselues in gods steed ; to saue life and to destroy it at pleasure : and therevpon inferres a further securitie of their estates ; that they which can thus dispose of others estates , they are wise enough to secure their owne : or at least , what need they more then to enioy this soueraignetie , to exercise this liberty , thus to satisfie their vtmost desires ? hitherto serues another sleight of satan herein : that being now at their command , he hath no power but from them : when they call he must runne , otherwise he quitcheth not : and hence ariseth this delusion , that seeing they know what 's best for themselues , therefore they will bee sure to keepe him safe from hurting them . and heere satan hath another tricke yet further to beguile them ; namely , to consire himselfe as an ape to his clog , to some box or prison , where he lies , as bound not to stir but when the witch calleth , she , as his goalor , must giue him libertie , whereas he still goes about like a roaring lyon , stirring vp in the heart desires of reuenge , couetousnesse , &c. while he seemes to lie still from bodily harmes , and nourishing pride and infideliue by this his sained bondage , and so hardening in security , while he ceaseth from outward hurts . sectio . vii . and doth he not also by this his sayned subiect on to the witch deceiue the vnbeleuing world ? yea certamely , and that many waies : as first , he with-draweth them from the acknowledgement of gods prouidence ; who onely hath power to send these euill angels to torment the wicked , and afflict his children , and so to rob god of his glorie herein , and to referre it to the witch , as if satan were onely at her dispose . and for their further confusion heerein , he prouoketh them in reuenge of their wrongs , not to look into their sinnes , which cause the same , or to looke vp to god who onely can heale , because he giueth the wound : but to crie out vpon the witch , to harry her to the iustice , to scratch , and practise against her , and so , many times , to shed innocent bloud in accusing wrongfully : or at the best , though the law may bee satisfied , yet god is not glorified , nor themselues truely releiued , seeing by vsing vnlawfull meanes for helpe , though the body may finde ease , yet the soule thereby is more dangerously ensnared . and hath not satan another dangerous fetch in this subiection ? that whereas many diseases come of naturall causes , which are well knowne to satan , though the simple people are vtterly ignorant thereof : yet seeing the witch in malice intends the hurt of her neighbour , and to this end sets satan on worke : heerevpon it is concluded that all diseases proceeds from sorcerie ; and so heereby all sober and wise meanes are neglected to preserue health , the bridle is giuen to all ryot and excesse : and if any thing fall out , the witch is blamed , and not our distempers . sectio . viii . thus we haue heard one part of the couenant , what satan must do for the witch : now let vs consider on the other side , what the witch must doe for him againe . the maine matter is , that she must giue her selfe vnto him bodie and soule , but this is coloured , first , by the time , he will not haue it presently , because yet she hath not made vp the measure of her sinne : and therein he deceiues her , that she may repent of her bargaine , god may change her minde , &c. and so drownes in securitie . and to this end he hath another colour , that is , the condition , if he performe faithfull seruice : and therefore he will of purpose faile her sometimes , that so she may hope her selfe free : yea he doth vsually leaue her , when authority arrests , to bring her to confusion , that so now she may shame the deuill , as wee say , and so performe some hypocriticall repentance . and yet for all this obserue , i pray you , his deepenesse , in making her sure . namely to preuent after repentance , or at least to deceiue thereby . chap. vi. of the ceremonies of the couenant . he hath further diuerse ceremonies accompanying this couenant which tend very fearefully to the confirmation thereof . and these are : first , as the lord hath a speciall seale to bind his seruants vnto his obedience ; namely , the seale of baptisme , rom. 4. so when satan hath once obtained this absolute promise of his prentices , to yeeld themselues wholy to his deuotion , then his manner is , to set his seale vpon them , thereby to appropriate them vnto him . and this is commonly some sure marke vpon some secret place of their bodies , which shall remaine sore and vnhealed vntill his next meeting with them , and then for afterwards proue euer insensible , howsoeuer it be pinched by any . to assure them thereby , that as therein he could hurt or heale them , so all their ill and well-doing must depend wholy vpon him : and that the intollerable griefe they feele in that place , may both serue to seale vp vnto them their eternall damnation ; and so to awaken and giue them no rest till the next meeting againe , that so they may hasten the vengeance that now they haue tasted of . this shall appeare the better if wee consider the ▪ next meeting , and such circumstances of place and actions , that are performed therein . sectio . i. of the place where the witch is summoned for further confirmation and binding of her to satan . when satan the prince of darknesse that ruleth in the children of disobedience , hath once entangled this nouice within his snares , and set his priuie marke vpon her , thereby to bind her vnto him more surely , that she may bee yet further giuen vp by the fierce wrath of the almightie to his power : he hath yet many other policies to effect the same . as first , she must bee conuented solemnly into the house of god , there to make open testimony of her subiection vnto him , by renouncing all former couenants with the lord. and heere vsually , these things are performed in their order . first , satan blasphemously occupying the place whence the holy oracles are deliuered , doth thence : first , require of his proselite an acknowledgement of her couenant , causing her vsually in her owne person to repeate the forme thereof : as in. do here acknowledge , that vpon such condition i haue giuen my selfe vnto satan to bee disposed of him at his pleasure : and secondly , when this acknowledgement is made , in testimoniall of this subiection , satan offers his back-parts to bee kissed of his vassall . thirdly , this being done , he then deliuers vnto his proselite , and so to the rest ( for many are conuened at this meeting ) the rules of his art , instructing them in the manner of hurting and helping , & acquainting them with such medicines and poysons as are vsuall herevnto . fourthly , taking also account of the proceedings of his other schollers , and so approuing or condemning accordingly . fifthly , for their further confirmation , he yet enioynes them another ceremonie : namely , to compasse about the fount diuers times , there solemnely to renounce the trinitie , especially their saluation by iesus christ , and in token thereof to disclaime their baptisme . sixthly , and in further token of their subiection vnto satan in yeelding vp themselues wholy vnto his deuotion , behold yet another ceremony heere vsually is performed : namely , to let themselues bloud in some apparant place of the body , yeelding the same to be sucked by satan , as a sacrifice vnto him , and testifying thereby the full subiection of their liues and soules to his deuotion . lastly , to gratifie them somewhat for this their dutifull seruice , it pleaseth their new maister oftentimes to offer himselfe familiarly vnto them , to dally and lye with them , in token of their more neere coniunction , and as it were marriage vnto him . these are vsually the ceremonies wherby satan binds his proselites to keep couenant with him . and his policies heerein are manifold : both in regard of the witches themselues , as also in regard of others that shall take notice thereof . concerning the witches . his policie in conuening them into the church is : 1 partly , to procure in them a conceit of the lawfulnesse of the businesse ( as being done in so holy a place ) thereby to make them secure in continuing therein . 2 as also to encourage thē the rather to hold out by reason of the companie where-with they meete , ready to hearten by presence and example . 3 and doth not satan by this convening them into the house of god , and there presenting himselfe vnto them , procure in their minds a conceit of his deitie and soueraigne power , that so they may yet better conceiue of their dealing with him , and more willingly performe all couenants , seeing as god he requires nothing but his due , as god he will performe with them to the full , and therfore they must not flinch from him . 4 and surely if wee shall looke vp vnto the ouer-ruling hand of god heerein , in giuing satan his enemie leaue to prophane the place of his worship , and thus to appeare there vnto his proselites for their further condemnation : may not the lord haue these ends herein in respect of these witches ? 1 that here they may receiue the punishment of their grosse hypocrisie , and prophanenesse for their former abuse of gods holy ordinances , and bodily seruice , lip-labour , &c. where they committed the sin . 2 that here they may be hastened to the participating of this punishment , by being prouoked to fearefull blasphemy , and renouncing of that god whom formerly they serued , and so might bee more iustly subiected to the power of satan . sectio ii. and may wee not heere learne many profitable things ? doth not our gracious god tender some light vnto vs out of this darknesse ? yea surely . 1 our prophanenes is reproued , that abuse and defile the house of god with our bodily seruice , & vaine thoughts and speeches , rather like a company of deuils , then the saints of god. 2 our superstition is condemned , in ascribing holinesse and perfection to the place of gods worship , as if the place did sanctifie our seruice , or sheild vs from danger : as if we were free from satan when once wee haue got the church ouer our backes : as if no prayers were auaileable but what were offered vp here . doth not satan hereby take away the benefite of priuate prayer which indeed as the life and touch-stone of the publike ? doth he not prouoke vs hereby to rob god of his glorie , in ascribing that vnto the place , which is proper onely to his maiesty ? doth he not vtterly frustrate & preuent all spirituall worship of the heart , as if the performing of a little lip-labour in the house of god would serue the turne ; wee need not stand vpō any inward touch or feeling , it shal suffice that we haue offered vp the sacrifice of our lips before the lord. surely when i cōsider the practise of the time , namely , when we come to the house of god which is appointed for publicke prayer to be performed iointly by the whole congregation , we then fall to mumbling our priuate deuotions , yea when the publick exercises are in hand , so that for the presēt we neither can ioine with thē , nay rather indeed do disturbe & giue offence to the congregation , in not consenting with them , mee thinkes euen satans proselites may heere condemne vs , who cary themselues more regularly in the house of god to serue the deuill , then wee here to the seruice of god. these wretches , i warrant you , are kept from sleeping , they spare not their bloud to please the deuill , they are contented to submit themselues to any base office heerevnto : nothing can keep vs waking , not though iesus christ bee crucified among vs daily , though we are partakers of his bloud , yet wee will not kisse the son of righteousnesse ; we cannot so much as shed a teare in testimony of our renouncing of sinne and satan ; whereas these wretches spare not their deerest bloud to shew their homage vnto satan . 4 and are we not hereby taught , now to feare our selues most , when we are before the lord , in his sanctuarie , because satan will now be one with vs , both to hinder vs in the seruice of god that we shall not profite , or else to puffe vs with pride , as if wee had deserued much heereby : and then to accuse vs of presumption , that so hee may driue vs to despaire . surely , seeing wee cannot be free from sathans snares , neither the house of god wil protect vs , nor our owne houses can shield vs , but sathan wil be closing to rob god of his glorie , and vs of the comfort of any publique duety ; shall not this send vs to the searching of the heart ? shall it not teach vs to worship god in spirit : that so sathan may not bee acquainted with what we are about , and so may not interrupt vs , or if hee guesse at our purposes , may be yet confounded , in that our hearts are best knowne to the lord ? it is our comfort vnspeakable before our god , that hereby wee desire to worship him in truth , because , as our hearts witnesse with the truth of our endeuours , so doe they also witnesse for god against vs , the imperfection of them : that the lord may be iustified when he iudgeth , psal. 5 1. 4. 5. that sathan may be preuented , and confounded , by this iudging of our selues , that heereby wee may be daily prouoked to perfection : by labouring to be found in christ , not hauing our owne righteousnesse , and so may grow vppe in him to perfect holinesse , philip. 3. 13. shall not this teach vs to trie our publike worship by this touch-stone of the heart , and not the place ? shall it not weane vs from the loue of this world : seeing no place so holy , no meanes so sacred , but by sathans policie they may be abused ? shall it not prouoke vs to hunger after our dissolution , that so we may freely and continually glorifie our god in his blessed kingdome ? doeth not this condemne that pompous and carnall decking of the house of god , rather to please the eie , then affect the heart , rather as a pallace for the god of this world to reuel in , and prey vpon new-fangled and silly soules , then a place of spirituall worship , for the great god of heauen and earth ? certainely , when i obserue some occupying the place of gods worshippe : and thence deliuering vnto gods people chaffe in stead of wheat , nay sometimes poyson in lieu of wholesome foode , making merchandise of the word of god &c. may i not conclude , that these are the diuells factors , bartering their owne , and their peoples soules vnto him , for alitle , vaine credite , and for a few shekells of siluer , and morsels of bread ? heerein farre worse then the diuell himselfe , that whereas he meanes plaine dealing , to drawe them to damnation : these notwithstanding pretend to shew them a nearer way to heauen , promising libertie , when themselues are slaues to corruption , and so nouzling in securitie , and excluding repentance , do thereby cary their people in a dreame ▪ vnto hell , 2. pet. 2. 19. 20. and when i consider on the other side , that faithfull teachers , who labour by enforcing the lawe , to bring the people to a sight of their sinnes , and so to a denyall of themselues , that they may hunger after christ iesus : being loaden with the burthen of their sinnes : that such , i say , are notwithstanding traduced , as preachers of damnation , no better then satans harbengers , to driue silly soules through despaire into the very snare and pitte of destruction . me thinks i obserue heere , a farre more dangerous practise of sathan , then this , with these nouices , to renownce their baptisme , euen to cause the people of god vtterly to reiect the true means of their saluation , namely christ iesus . in that he will not suffer them to see , what neede they haue of him , by humbling them with the law , that so they might bee forced out of themselues , to relie wholie on his sacrifice for the pardon of their sinnes . is there not more hope of the saluation euen of these witches , that are thus kept sensible of their wofull estate , either by the smart of their priuie match , or by such continuall tampering with them , sometimes by vgly apparitions , to terrifie them , eftsoones to keepe them watchfull by continuall employments . is there not , i say , more hope euen of the recouerie of such , then of many thousands in the world , who are lulled asleepe in securitie , and fatted vp , without all sense of danger , euen to vtter destruction ? oh that we were wise to vnderstand these things , to trie the spirites , and choose the good and perfect way . is not the prophet a snare vpon mispath ? and profound to deceiue ? is it not iust with god , that because wee haue not receiued the trueth , therefore to giue vs vp to strong delusions to beleeue lies , 2. thess. 2. 11. 12. well , this we may learne , by this impudencie of sathan , in abusing the place of gods worship : and drawing his proselites hither for their further confirmation in their subiection vnto him . and are we not yet further taught hereby , to make a profession to our god of our subiection to him , and that publikely , when wee shall be called hereunto further by the magistrate , to giue an account of our hope , or by the minister to approue our profiting by the word ; or by our christian brother , to confirme him therein ? nay , ought we not , to stop the mouthes of the wicked , by acknowledging our soueraigne lord the great god of heauen and earth : seeing the wicked are not ashamed to honour their master the diuel : glorying in this , that they are the damned crue ? &c. shall not euen these silly deceiued soules , rise vp in iudgement against such monsters , that are drawne to that through feare , or ignorance , or hope of present release , seeing these wittingly and malitiously , as it were defie god : & with an high hand , blaspheme , and treade vnder foot , the blood of the couenant , acknowledging willingly , and with great applause , their subiection to satan ? nay , shall not our politike and state-christians , bee condemned by these poore and base creatures , who vpon necessitie , and through faire promises onely are brought to this subiection ? surely , when i obserue , the wisedome of the flesh in many great & mightie of the world , that eyther come to the house of god , only to receiue honor , & to maintaine credit , and outward esteem ; or else , to hedge in some profit and suck some aduantage hereby ; or else rather , to honour the word by their presence ( for this is vsually the best end ) then to be humbled and reformed thereby ▪ rather , i say , to controule the ordinaunces of the mightie god , then to be brought in subiection vnder the power thereof : may i not conclude , that heerein they rather publish their homage unto sathan , then testifie any obedience vnto the lord ? are not these the very stratagems of satan , to ensnare vnstable soules , by causing them thus to abase the word , thus to peruert the holie ends therof , are not the wicked hereby iustly giuen vp to the illusions of satan , for the profaning of gods ordinance ? do they not by these abuses , testifie their obeisance vnto the diuell , while they pretēd the honor of god , doe they not in seeking their owne honor , abase that which belongs to the lord , approue themselues to be imps of that king of feare , who in all things seeketh to robbe god of his glorie . and what else may wee deeme of the high mysterie of carnall wisedome chalenging preheminence ouer the word of god , in determining lawes : besides , or contrary to it , confining & suiting it to it crooked rules ; binding and loosing it , for the satisfying of it lusts . is not this a plaine badge of of that man of sinne , that some of perdition ? is not this an apparant euidence of it subiection to satan ? and if wee shall scanne the mystery of that sublimated policie : that nowadayes , he is not a wise man , who is not a seruant vnto men , submitting himselfe to be new moulded & fashioned according to the lust of his patron . this blasphemously chalēging him as his proper creature ; & the creature reioicing as in his soueraigne creator , conforming heart and hand simply to his deuotions : may we not see satan here aduāced as god of this world in the children of disobedience ? may wee not conclude , that such absolute subiection as is giuen vnto man , is wholy taken from god , and giuen to the diuell ? and what may wee deeme of the common idolatrie of all sorts ? one makes the wedge of golde his hope : an other makes his mistris the soueraigne of his heart : this , makes his belly his god , the other sacrifices to his net , &c. are not all these ( in effect ) sacrificers vnto the diuell ? is not subiection and homage performed vnto him , euen in them all ? what shall we thinke of the generall and ordinarie seruice of god in these dayes ; the most feare him with their lippes , but their hearts are far from him : the best vsually serue him but by halfes , they cannot be saints , god must beare with thē in some sin ; they must liue , & therefore they must strain a litle : they are but flesh and blood , & they do what they can , god must be mercifull to them in this &c. do they not in all these , shew themselues seruants to him , whom yet they obey , euen the prince of darkenes , the great deceiuer of their soules ? is not satan the lord of their harts , while they serue god but with their lips ? & doth he not hereby hold their hearts faster bound vnto him , in that hee giueth way to their bodily seruice ; nay , will he not haue their tongues also at his deuotion , at a pinch , to curse the same god whom they seeme to blesse , or to slaunder their brethren , and condemne thē of hypocrisie , because they labor to serue god in spirit & truth ? and is not sathans cunning the more dangerous , in that he is content to hold the wicked but by one string ? is not their state more dāgerous , that while they seem to haue escaped the pollutions of the world , & to make a faire shew in the flesh ; as if they were good christians , glorious sepulchres , yet eyther inwardly they are full of rotten bones , or else one dead flie will be sufficient to corrupt all the ointment of the apothecarie , easily may satan recouer his full possession againe : euen by reason of that one traitor , which they shall nourish in their bosomes : shall he not reenter with seuen worse spirits , and so the later end of that man shall be worse then the beginning : the dog shall returne to his vomite : and the swine vnto the mire , of which he was cleansed , and so become twice dead , and pluckt vp by the roots : euen two-fold more the child of perdition , then euer he was before ? o that wee were wise to discerne our selues whose we are ! and whom we serue ! how long shall we halt betweene two opinions ? if god be lord , deseruing all seruice at our hands , inabling vs by his spirit , to offer vp our bodies and soules , as a reasonahle seruice vnto him : ( & what more reasonable then to giue him his owne , that hath bought it so dearely . ) if his yoake be easie to those that will take it vp , and his commaundements not grieuous , to those that will endeuour the performance thereof . if hee bee contented to accept according to that which wee haue , not requiring what he giue vs not . if he vouchsafe the will insteed of the deed : if hee that giues will , will giue the deed also , that wee may serue him in truth , though wee cannot bee perfect : that the sense of our imperfection , may still send vs vnto the fountaine christ iesus , that so from him wee may still draw forth waters to eternall life , being daily found in him , not hauing our owne righteousnesse , that so through him wee may daily make our requests manifest at the throne of grace : that we may bee carefull in nothing , nor fearefull of any thing : casting our care vpon god , because hee careth for vs , and committing our selues in well-doing into the hands of our faithfull creator , still forgetting that which is behind , that wee may hasten to that which is before , for the price of our high calling in iesus . who may not trie himselfe hereby whether he be in the faith or not ? who will not daily striue and endeuour to make himselfe thus manifest vnto god and to his owne conscience ? if hee that is in christ must bee a new creature ; so new that all old things must bee abolished , because hee that abids in the flesh cannot please god , rom. 8. and if wee nourish but one knowne sinne wee are guiltie of all : if wee must haue respect vnto all gods commandements , desirous in all things to please our blessed god , not caring for the flesh , to satisfie the lusts thereof : wil it any thing auaile vs to plead flesh and bloud ? if there be but one thing wanting , will all the rest any whit auaile vs ? if christ iesus bee not thus vs in , that the bodie is dead to same , but the spirit is life for righteousnesse sake ; are we any better for all our formall righteousnesse then very reprobates , the very slaues of satan to whom yet wee do obey , to whom we there performe most acceptable seruice , when wee doe thinke it sufficient to serue god according to the flesh , either by halfes , for a seasō , &c. let this serue for our triall heerein , and let vs giue our hearts to obserue heere further matter : doe wee thinke that sathan in tampering thus with witches , entendeth onely , eyther their owne bane , or else , by them to hurt onely the bodies of others ? no surely , as his principall end is , by all meanes to dishonour god , and discouer his malice , and rage against the almightie , so doth hee expresse his hatted against god , in destroying the creature , and in the creature that which most resembleth god. and therefore he not onely aimeth at the diuine soule , but by all meanes laboreth the generall confusion of mankinde : that so ( if it were possible ) he might robbe god of his glory , in sauing any ; you see how hee spared not our very sauiour himselfe , the head of his church , and will he not attempt ( if it may be ) the destruction of all the members ? and doth he not prosecute this his designe , in the other ceremonies , whereby he obligeth these miserable wretches yet faster vnto him ? for , what else doth that other practise of his ayme at , in taking account of his vassals , and informing them in the mysteries of his damnahle trade : rewarding them accordingly as their paynes hath beene , and enabling them hereby to commit further mischiefe ? as hereby he blasphemously imitates the offices of that great iudge and mightie sauiour : instructing them as a prophet in their seuerall dueties , censuring them as a supreame iudge and soueraigne , according to their exploits . as their high priest enioying the sacrifice of their blood , as a pledge and bond of their allegeance , and satisfaction for their failings : so doth he hereby also more desperately insnare their soules : as , 1 arresting them hereby wholly to stand to his verdict , & so to make a mocke of the day of christs comming . 2. deceiuing them vnder pretence of these naturall medicins , as if it were by vertue of them , not by anie couenant with him , that such effects followed . 3 and binding them hereby surely to him , by his familiar & carefull dealing with them , in furnishing them with all meanes , to become maisters of their desires . 4 puffing them vp with conceit of extraordinary skill in natures secrets , & so with a vain imaginatiō to be as gods , through such rare knowledge and great power : thereby lulling them in security : that so they may hasten their damnation . thus are these witches ensnared thereby . but may not this his policie extend it selfe also vnto others ? yea surely ; behold ( saith reuerend latimer ) the diuell is a more carefull and painefull dioclesian in his charge then many of our idle and idole pastours are in theirs . satan is neuer idle , he is alwayes going about to destroy the soules of men : these sleepie dogs lie still in their kennells , fatting themselues with the fleece & leauing the flocke to be deuoured of the wolfe . 2 satan is alwaies resident vpon his charge to keepe the same in his clawes : these leaue the flocke , and attend the courts of princes , or their hounds and hawlkes , or worse : as for the flock it may sink or swimme ; better farre to bee such ones dogges or horses then to haue their soules committed vnto them . 3 satan he will take account how his schollers do profite , he will see that the non proficient shall bee sneaped , and the painefull encouraged : these by their euill example corrupt the flocke , discourage those that are forward and zealous , encouraging those that liue at ease in syon , and will eate any flye , as peaceable men , quiet neighbours , wise and discrete subiects , &c. 4 satan will not cease to informe his proselites further in the mysteries of their trade , that so they may bee more skilfull and profitable in his seruice ; these complaine , that the people haue too much knowledge ; they labour rather to keepe them in ignorance , and to darken the light by their prophane handling thereof , that so they may plucke out the spirituall eyes of their people , and so to leade them about with them , like blind sampson , to sport with their follies , and gaine by their infirmities . thus shall satans vigilancie condemne the slecpinesse , and carelessenesse of carnall pastors . but this is not all that may bee gathered out of this ceremony . 1 may not this bee a stumbling blocke to the separation , to renounce our assemblies , when witches , yea the deuill and all , can lord it therein ? 2 may not this be an occasion to despise the holy ordinances of god , the word , baptisme , &c. seeing they are thus prophaned by these cursed miscreants , and so in seeking to runne from god , or rather from the deuill abusing these things , euen to runne to him , with the anabaptist and familist , for reuelations and enthusiasmes . if now wee shall take a further view of that other ceremonie in causing his proselite to compasse the font , and there to renounce her baptisme : as heerein he entends to harden her heart the more , by this blasphemous disclaiming of the seale of her saluation , and so to bind her more firme vnto him ; so hath he also diuers fetches heerein to deceiue others . as first , to cause ignorant and vnstable soules , to rest in the necessitie of the outward seale . as 1 to feare damnation if they want it , which gaue occasion to that blasphemous and sacrilegious intrusion of midwiues to the performance cie of that ceremonie in a case of necessitie . 2 to presume of certainty of saluation vpon the hauing of the seale ; as if outward baptisme made a christian , and nothing else , and so to open a gappe to all profanenesse . 3 and so by building saluation vpon the outward elements and meanes ; thereby to imply an vncertainety , and fayling thereof vpon the want of outward meanes : as if vpon extremitie , wee should bee enforced to deny our profession , therefore we should bee depriued of our saluation , if by persecution wee should bee driuen from the outward meanes , as the word , sacraments : therefore also our hope of safety were gone . and hence 4 erecting an anti-christian visibilities , as if no church ; where no publicke libertie of the meanes : that onely the true church where the forme of religion is kept a foote , howsoeuer the power thereof bee therein denyed . thus doth satan deceiue by this ceremonie of renouncing baptisme . and doth he not also notoriously beguile vnstable soules by that other ceremonie , in causing his proselite to confirme her subiection by venting of her bloud and offering it vp vnto him as a sacrament of her loyalty , and entire deuotion vnto him ? yea surely , he may pretend hereby thankefulnesse in the witch that thinkes nothing too deere for him . he may intend hereby the prophaning of the bloud of christ , as if her owne bloud should seale vp her faithfulnesse and pledge her zeale to encrease his kingdome . he may hereby make her more desperate and greedie to shed the bloud of others in reuenge of her owne . he may heereby prepare her by this continuall issue of bloud , causing paine and waste of the bodie , to hasten her owne destruction by accusing of her selfe , &c. but his intent is also to condemne the world : that will not affoord a good word for christ , not endure a fillip for him , much lesse insist vnto bloud in so good a cause , as also to scorne and condemn the manhood of the world that consists onely in this , to shedde their bloud in reuenge of their owne quarrels , or for the defence of their friends , a witch will do as much to please the deuill : a witch will not spare her bloud in her mr. quarrell . and so to deceine the world : as first heretickes , that if they iustifie it with their bloud the cause is good ; so say the papists , so boasted the ancient heretickes . secondly , seeing these witches are adored as gods , in the hearts of godlesse people , therefore if they spare not their owne bloud , may they not be prodigall of the bloud of others ? this is one ground of all that cruel murthering of infants , of friends , of enemies ; yea bathing themselues in the bloud of princes ; they ( for the most part ) are prodig all of their owne bloud , yea they offer it vp willingly vnto satan , to preuaile by this meanes in their wicked purposes , and must they not gratifie him with continuall shedding of bloud ? must they not satisfie their owne bloud by powring out the bloud of the greatest , that so thereby they may make way for generall conuulsions , and massacres of all sorts . thirdly , nay who will not seeke to imitate these ghostly fathers ; nay indeed who can choose but follow them ; either they will cosen and disapoint their followrs , and so through discontent and despaire will driue them to butcher themselues ; or else by partaking with them in their deuilish plots , they will draw them within the compasse of authoritie , that so their bloud may recompense their offenses . if now for euery drop of bloud which the witch shall shed , she may gaine so many soules to the deuill , or take away life from so many others , is not her bloud deerely bought ? looke to this you that seeke to these proctors for the deuill , you that betray the glory of your god in seeking helpe of sathan : behold the lord will giue you vp , and remember that which followeth . you shall haue the honour to kisse the deuils back-parts , and so hath the witch : the baser and vnseemelier the homage is , the more it binds , reason being turned vpside downe cannot iudge otherwise thereof : the more vnseemly the more it binds , as agreeable to flesh , that delights in filthinesse , it is iust with god to giue vp to such slauish basenesse , because his seruice being most pure and holy , is reiected . looke vpon poperie the nurse of witch-craft , most glorious in her greatest libertie to the flesh , in the grossest filthynesse thereof commending horrible vncleannesse not to bee named , as if delighted in kissing satans backe-parts : thus doth satan recompense his best schollers . that we may preuent this , learne we to regard the knowledge of god , to encrease therein , to make conscience of practise as wee know , so shall we not bee giuen vp to such monstrous wickednesse , rom. 1. 28. 29. 30. as for that priuate familaritie which satan hath with the witch , in conuersing with , and carnall knowledge of her body , whether this be performed really , or by some collusion , it matters not : i dare not simply deny but that satan may haue this dealing with her , as being able to assume a dead bodie that is not yet corrupted , and so by his spirituall qualities so farre to enliue the same , as that , though not by any seed therein , because it appeares that it purgeth out together with other humours , immediately vpon the dissolution , yet by some other seed , stollen from a liuing body ( to which i rather agree , because it is confessed that such seed is vsually very cold ) he may pearce the body of the witch . and further also so affect the same , as through the diuine iustice to procure some monstrons birth , either through mixture with the seed of the woman , or else ( which i rather incline vnto ) he may by his skill , through wind or other pestilent humours , so affect the body of the witch as that it shall swell , and encrease , as in a true generation , yea at the time of the birth , shall bee subiect to paine and such trauell as is vsuall to women in such case , and then in the time of the breaking open of the wombe may foist in some infant stollen else where , or delude the eyes of the beholders with some impe of his owne , in the shape of a child ; or with some dead childe taken vp and enliued to the purpose : which things are easie for him to doe , thereby as to giue testimonie of secret acquaintance , so to deceiue the witch with her new darling , which likely shall bee but a babie of a day old , so to encrease withall her sorrow , and yet ease of the trouble , which is happily the desire of such monsters , that so they may be free to the satisfying of his , and their owne insatiable lusts . this ( i say ) howsoeuer it may bee granted , yet i cannot see but all this may bee done , as well as others of as great consequence , euen by delusion and imagination ; and yet both to one end , euen to deceiue the witch , and others . touching the witch , she is hereby deceiued many waies : as 1 she is fed with shadowes in steed of substance , with cold and dead delights , in steed of reall contentment of the flesh . 2 she is put to a great deale of paine and torment in the bearing and birth : and in the issue , either some monster or abortiue is brought forth to encrease her sorrow , and procure horror and despaire . 3 this disapointment of her lust , enrageth and encreaseth the fire , and so prouoketh to further mischiefe for the satisfying thereof . 4 so is she faster bound vnto satan for the satisfying of her lusts ; and for the gratifying of her maister , still put vppon new mischiefes , that so at length she may make vp her measure . thus is the witch deceiued by this familiaritie with satan : and doth not this also proue a snare vnto others ? yea surely . this conuersing of satan with the witch , hath beene the ground of all these conceits of fairies , &c. whereby the papists kept the ignorant in awe . and is not the lord robbed heereby of the glorie of his iustice , who punisheth adulterie sometimes with strange and monstrous births , that because by this familiaritie with satan some such monsters are eft-soones brought forth , therefore all such effects are restrained to this cause : either some witches brat is foisted in , &c. or else caused by witch-craft , &c. thus is the lord robbed of the power of his iustice , when his immediate hand is ascribed vnto satan . chap. vii . of diuers other meanes whereby satan confirmes his proselites in their couenant with him . besides these former ceremonies and familiaritie , mentioned before , satan hath other meanes also , as occasion serues , and their dispositions sutable , to keepe his nouices from reuolting and starting from him . for there is no question , but notwithstanding all this former making sure , yet some occasion wil be offered to startle these witches , and so to procure some remorse for the bargaine . 1 eyther some outward affliction , or their owne present case , beeing likely miserable , suffring much want , &c. may breed discontent , and so repentance of the bargaine . 2 or else , the lord may awaken the conscience by the power of the word , and so confound this desperate match ; or sathan himselfe may of purpose faile his pretended mischiefe , leauing her for a season , or not doing according to her commaund , therby to prepare her by this qualme to eternall vengeance . wherein , lest shee should now grow altogether melancholie , and so submit her selfe indeed to the true meanes to vndoe her bargaine . obserue i pray you how sathan bestirreth himselfe . first , in this case , he will not stick to delude her with proffers of gold , and daintie fare , graunting her opportunitie ▪ to satisfie her lusts , where shee likes , as her age and disposition is , heaping on kindenesse vpon kindenesse vnto her ; fitting her with musicke and al carnal delights ; flattering and crowding most basely into them according to their mere stirring and generous disposition . if by these meanes hee cannot yet make them sure , but that the sting of conscience doth still stagger , and chalenge the bargaine ; then he discouereth him in another fashion . 1 not onely keeping them shorter , that they may fawne vpon him , but threatning to discouer them , that so they may vndergo the punishmēt of the law . 2 yea further also withdrawing himselfe from them , and so refusing to be at their checke ; yea crossing them in their desires , and contradicting or exceeding their commands . 3 if this wil not preuaile , then he causeth them to renue their homage by yeelding their bloud , to bee sucked of him , which hee will not faile now more freely to drawe out , euen to fainting and extreame pining of his staggering proselite , and appearing further vnto them in most fearefull and vgly shape , thereby to hold them in with feare , yea , not sticking sometimes to threaten with present death , by tearing them in peeces , scorching them with flaming flashes , &c. and all this to let them see what they are like to trust to : that so euen through despaire , they may rest content with their bargaine , vpon hope that their torments may be yet deferred , or at least vpon necessitie to please their cruell maister , and so resolue to make the best of a badde market , and to take their pleasure while they may , : ot at least to prepare way heereby for their discouerie , as being weary of his seruice , and greedie of further employment : it vsually falling out in such cases , that when by these terrors of satan , these silly soules shal be brought to despaire , the horrour of their conscience will not let them be at rest : but obscurely euen now wil not faile to vse often meanes of their discouery , eyther by voluntarily coming to the parties afflicted , to be scratched of them , or confessing themselues in generall , guiltie , of such and such things , and by their diligence about the distressed parties , and often enquirie concerning them , or else by their faint and sottish excuses of themselues . by such like meanes , i say , they will not obscurely detect themselues , through the guilt of their conscience , and so hasten hereby their deserued vengeance . chap. viii . of the diuers kindes of witch-craft , where especially of good and badde witches , and that the good witch is the most dangerous and powerfull . there are two principall kindes of witch-craft . namely , diuining , whereby strange things are reuealed , eyther , past , present , or to come , by the assistance of the diuell . or working , which is employed in the practise and reall working of strange things or wonders . concerning the former of these ; my purpose is so far to speake thereof at this time , as may concerne the discouerie of the good witch : who specially triumphs in this power of diuination , and coniecturing of vnknowne and hidden things . 1 and therefore , first let vs consider , by what meanes sathan may giue notice of vnknowne things . 2 how far hee can proceede herein . that sathan can discerne ( in some measure ) things past , and such as are to come , is apparent . 1 because he is acquainted with the prophecies of the word , and so stealeth out of them many secrets , concerning things to come . 2 sathan being exquisitely skilfull in the knowledge of naturall things , as of the influence of starres , constitutions of men , the kindes , and vertues of plants , rootes , hearbs , &c. may out of this experience giue a probable guesse , at euents of things , out of the certainety of their canses . 3 the presence of sathan and the euill angells , in most places , and communicating their knowledge together , where-through they are acquainted with the secret consultations of princes , may giue also furtherance to this knowledge of things to come , as hereby being able to inform their agents hereof , who acquainting by this means , the world withall gaine this reputatiō , to foretell things to come . 4 adde we hereunto , the power of satan , in putting into mens minds , wicked councels and purposes : which he discerning to be apprehended , & resolued on , doth thereby acquaint his proctors herewith , and so they become to foretell of the same . 5 consider we the agility of satans nature , wherby being able to conuay himself in a trice from place to place , hee comes by this meanes to the notice of many strange and hidden things to the vulgar and ignorant , and so communicates them , to serue his turne , to his proselites and creatures . 6 fspecially consider we , that satan being gods instrument to execute his iudgements in the world : hath therefore euen from the lord reuealed vnto him many things ; as the place , time , and manner , how such things should be done : which sathan ( being no blab ) can publish to serue his turne , so farre as shall tend to the triall of the church , and stumbling of the vnbeleeuing world : thus he came to reueale vnto saul his end , as being informed thereof by the lord : who had taken his good spirit from saul , & left him to sathan , and so informed satan in the meanes to execute his wrath vpon him , 1. sam. chapter 28. verses 20. 21. thus may satan attaine to some knowledge of things to come . if we would know how farre : 1 surely , wee are to vnderstand , that to the lord only belongeth this absolute prerogatiue , as to know things to come certainely , &c. 2 in the nature of the things themselues , without respect to their causes and signes . but sathan onely knoweth them probably , and by their signes & causes . this ground being laid , we may hence gather , that the good witches being informed by satan , know no further then their tutor , that is , probably , doubtfully , and deceitfully : and therefore must needes deceiue themselues and others . this shal appeare the rather , if we consider the meanes , whereby they attaine to this knowledge : which being no ordinance of god , to reueale secrets , nor any instinct of nature yeelding directly such effects : it must needs follow , that the knowledge contriued there-from , proceedeth from satans cunning , shrowding his familiaritie and intelligence vnder the rule of these creatures , that so it may not be discernd to come from him , but rather from the prediction of the rule of nature : as also , if it prooue doubtfull and contrary : yet sathans credite may be saued : seeing he can post it off to the vncertainety of the creatures , or some accident altering the former prediction . it being most certaine , that as the knowledge of satan of himselfe , is at the best doubtful & coniecturall in many things : so it becomes hereby much more intricate and deceitfull , when it is shrowded vnder the maske of natures infolded varietie . what this varietie of nature is , appears by the ancient practise of the heathen , among whom , by these & such like means satan raigned as the vnknowne god. these were the flight of birds . 2 the intrailes of beasts . 3 the obseruation of the stars and those celestiall bodies , esay 44. 4 dreames , dan. 4. 5 lottes , hest. 3. of all which we may thus conclude , that seeing 1 these were not ordained constantly to fore-tell things to come , 2 neyther haue any naturall propertie inherent in them , yeelding such knowledge , or any likelihoode thereto : neither indeed was it necessarie that men should be acquainted with what is afterward , otherwise then may concerne their saluation : seeing the word is sufficient for this : therefore it followeth necessarily : 1 that these are but satans cloaks to conceale his immediate and dangerous couenants with men . 2 that by these satan withdraws men from embracing of the word . 3 that for the contempt of the word , the lord in iustice giues vp to be deceiued by these , so farre forth , as not only to rest in these predictions , and so by the vncertaintie thereof to bee confounded thereby : but as if so be the reason of this vncertainety , and fayling in the successe of these predictions , proceeded rather from want of our obsequiousnes , and diligence in attending these predictions , then of anie reall improbability and absurdity in them : hereby satan maketh way for his further aduancing in our hearts aboue all that is called god , by procuring vs to a more base subiection and bondage to the lawe of the creatures , toyling vs with a more painefull studie and inquisition into the bookes of the creatures . and so prouoking vs to a worship of the creature , by confidence therein , aboue the creator blessed for euermore ; and so in the creature to worshippe the diuell especially : and that ; 1 by obeying his councell , in leading vs to know , what concernes vs not . 2 by vsing his meanes , for the compassing of this knowledge . 3 and by resting still in the meanes , though yet they doe deceiue vs. 4 embracing his intelligence , clouded vnder the vaile of naturall causes . 6 referring the successe of things , not to the prouidence of god , but to the power of satā , ordering the same therby . for our further information heerein , examine we in few words these kinds in particular , that so the vanitie of them , as they are vsed , in witchcraft , may the more liuely appeare to vs. first , concerning the flight of birds , and the noise they make in the same ; this , as it is plainely condemned in deut. 18. 10. & 11. so is there great reason hereof , seeing by no ordinance of god , or secret of nature , the flying high or lowe , on the right hand , or on the left , the diuersitie of noise &c. can prognosticate of things to come . as for the entrailes of beasts , ezech. 21. 11. whereby nehuchadnezzar is resolued in a doubtfull case , whether to attempt first ; eyther the iewes , or amonites : this also is a plaine colour of satans deceit , cōiecturing hereby , because neither by vertue of creatures , nor by any speciall ordinance of god afterward , haue these inwards of the creatures any such power cōferred into them , to fore-tell things to come . indeed , there is some prediction naturally arising out of obseruation of the seasons & alterations of weather , accruing to the phisition , mariner , & husbandman . and this according to that order , god hath set in nature , from the beginning : but this is only probable , as to guesse of faire or foule wether . which , though they allow some predictions by these creatures , yet are they no warrant for others , that are not ordained of god thereto . and therefore , whereas it is ordinarie to diuine of future things , by some such like , as by finding a peece of iron , signifying good lucke , but if siluer be found , then it is euill ; to haue a hare crosse the way ; to haue the salt fall towards him &c. these hauing no such vertue from nature and diuine ordinatiō , it must needs follow , that they are diabolical , or at least superstitious , & no way warrantable . concerning diuination by stars , the matter seemes more difficult . for although the word seemeth to condemne the same , deut. 18. 10. 11. according to the iudgement of the best diuines , who though they differ about the notation of the word , yet they agree all in this , that diuination by stars is directly forbidden : and the scriptures also in allotting the same punishment to the starre-gazer , as to the magician , doe confirme the same . yet hath this skill gained great authoritie and account in the world , and doth much deceiue the followers thereof : and that for these respects . first , because the starres are causes of many things heere below , and therefore it may seeme lawful to conclude and coniecture from such causes . and surely if they were particular causes of these lower things , i see not but wee might coniecture some what in particular from them : if these starres had power to communicate the knowledge thereof in particular vnto vs , or if it were needfull that wee should know such particular euents , or there were no other meanes to communicate what is necessarie vnto vs : but seeing 1. the starres are onely generall causes of things in the world , and that not certaine and infallible , but variable and subordinate , to the will of the creator , who can for his churches good , alter their particular effects . 2. seeing they are no ordinance of god to reueale such things vnto vs , as hauing no vertue from their generall influence to dispose and determine of particulars . 3. seeing it is is not needfull wee should know of such particulars , any otherwise then the word doth supply : and if this bee sufficient what neede wee other ? it must needs follow that these predictions are vnlawfull . 4. as reiected of the lord , and therefore proceeding from the deuill . 5. as presuming to fore-tell particular euents of things , which onely belong vnto the all-seeing and most wise god. 2 if it be alleaged , that what is fore-told by astrologie , vsually fals out true , and therefore why may we not be informed hence ? we answer , 1. that though it fell out true , yet were we not to enquire from hence , seeing the word forbiddeth the vse of such meanes . 2 that things fal out true in particular proceeds not frō the necessary influence of the heauēly bodies , but from the cunning of that infernall spirit , who supplieth by his knowledge , what is vncertain in that art , insinuating himselfe into the minde of the stargazer , being now puffed vp with his knowledge , and desiring successe therein , to satisfie his pride , what art cannot make good , he yet desireth may be accomplished . and so is giuē vp to satan in a iust punishment of this his presumption , to be lessoned by him in such further euents : and yet most fearfully to be deceiued by him to , as shrowding his diuellish inspirations vnder the cloake of that otherwise lawfull knowledge . for not to deny that , which the euidence of things doth auouch in this case : true it is , that the sunne and the moone were created for signes , genesis 1. 14. and so , so farre as they are ordained for signes , namely , to distinguish times and seasons , as sommer , winter , spring . &c. alterations of weathers in generall , they are to be obserued of vs : but , that hence we may gather any demonstration for the knowledge of particulars , to fall out in the world : seeing their grounds are vncertain , and the meere fictions of mans braine , exalting himselfe heerein in his pride and curiositie , aboue all that is called god. it must needes follow , that this is but a cloake of sathans forgerie , and not any art allowable from the lord. that thé grounds are vncertaine and most deceitfull , is apparent . 1 first , because the rules of this art haue no foundation in experience : seeing both the position of the heauens , and the course of the starres is mutable , and therefore can be no rule of certayne and immutable grounds ( such as the principles of art must be . ) 2 and secondly , there can be no certaine rules giuen of those things , which are not knowne : now , who knoweth the particular estate of all the starres ? or if he know them , is there any yet able to discerne the particular vertues of them , seeing there influences in the aire , and vpon the earth , are confused and vncertaine ? 3 but the speciall reason of the vnlawfulnesse of this art , is because it requireth confidence in the same , nay in the author therof ; they must beleeue he can resolue them : otherwise if he come doubting of his abilitie , or in way of tempting him , he cannot helpe him . now in common vnderstanding if the diuiner bring the thing to passe , here must needs be more then art ; for he that is maister of a lawfull art , can worke by his rules , whether a man beleeue he can or no : and therefore it necessarily followeth , that this art is diabolicall , as requiring that seruice which is due onely to god ; and so thereby entending the bondage of the soule , as is apparant by the rules and confessions of the chaldeans themselues . if here it shall be questioned how moses and daniel can then be said to haue skill in all the wisedome of egyptians and chaldeans , act. 7. 22. dan. 1. 17 the answere is plaine , either they might haue skill so far as was lawfull , or though they vnderstood the mysterie of these deuillish arts , yet it was not to practise , but rather to condemne the same , and so to dehort from the studie thereof . well , let this lesson students , that they be not bewitched with the glory & skil which this art pretendeth . let it aduice vs not to run to figerflingers , to recouer things lost . let it admonish vs that it is deuillish to obserue the signe for letting of bloud , whose ground is meere superstitious and diabolicall , seeing the ground is a meere figment , namely ; that there is a zodiacke and twelue signes therein , being a deuice of poetrie and vaine philosophie , nature yeelding no such ramme , or bull. &c. as they foolishly imagine . and the deuice confounds it selfe , as is plaine by the absurd relation and proportion betweene the rule and the thing ruled , as that the moone should rule in the cold and moist parts , when shee is in hot and dry signes , whereas rather when it is in hot signes , it should rule the hot parts and so contrarie . so that now the learned physition hath disclaimed this bug-beare , and therefore if it preuaile , it rather proceeds from our strong imagination , and gods diuine iustice , in punishing our infidelitie , then from any power in that poeticall fiction . 4 let this also reforme in vs that superstitious obseruation of daies and times , as if some were luckie and successefull , others euill and vnluckie . wherein if the successe answere our conceipt , it proceedeth not from the order in nature , or rules of art , but from diabolicall confidence , and diuine iustice , giuing vp to be deceiued with our owne counsels , and so by degrees , to grow further in league and bondage vnto satan . now concerning prediction by dreames , though it must needes bee granted that this was one of gods ordinances to reueale his will vnto his seruants , as numb . 13. 6. iob. 33. 15. math. 1. 20. 2. 13. 19. gen. 37. 7. 9. & 41. 25. dan. 9. &c yet hath satan cunningly imitated god euen in this point also , to deceiue his proselites by dreames and visions , and so thereby to enable them to fore-tell things to come ; as appeareth , deut. 13. 3. ier. 23. 25. the maistery will bee how wee shall discerne and distinguish betweene these dreames : to this end let vs take notice that as there are three sorts of dreames : 1 such as prooeed immediately from the lord , as those before , and therefore called diuine . 2 naturall dreames , proceeding from naturall causes : 1. as thoughts of the minde : 2. affections of the heart ; 3. or constitution of the bodie , according to which sutably seuerall dreames do follow : to cholericke persons dreames of warres , to phelegmaticke of waters , fearefull dreames to melancholicke persons , &c. 2 and so also by these dreames may we coniecture of the sinnes of the heart : because what we conceiue or practise in the day , will be corruptly dreamed of in the night , to make vs more inexcusable . 3 diuellish dreames framed in the braine by satan ; answerable to our desires , as appeareth not onely by the practise of the gentiles , who receiued their answers by dreames , but also by the practise of heretikes , as the maniches , anabaptists , familists , &c. who haue beene confirmed in their diuellish errours , by reuelations and dreames . thus , as heereby it is apparant , there are diuers kindes of dreames : so may wee also for our instruction , obserue many liuely differences betweene diuine and satanicall dreames . as , first , diuine dreames concerne generall and necessarie things to bee knowne , as the comming of christ , reuealing of antichrist , &c. but those from sathan , are either of curious , or triuiall and vaine matters , eyther not fit , or worthie to be knowne . if it shall be said , that the sybills satans prophets spake of these things : the answere is , 1 that so farre as they spake of them , they had their information from satan , who being acquainted with the prophecies , did informe his disciples accordingly : 2 yet so , as that neyther could he acquaint them with any distinct or cleare knowledge thereof : but rather onely in a confused and darke manner , whereby they might rather stumble , then informe others to beleeue the same , neyther did his prophets loue and affect the things that were reuealed , but rather were constrained to publish so much , as might make the times inexcusable , and so had no power to benefit others thereby . but in diuine dreames the case is cleane contrarie , for in this place heere is vouchsafed vnto vs , both a verie cleare and manifest reuelation of such things as concerne the good of the church . 2 the minde of gods seruants are affected and subdued to beleeue the same . 3 and they are enabled to communicate so farre vnto others , as that so many as are ordained to saluation shall giue credit and obedience therevnto : and the rather , because these diuine dreames are not onely agreeable vnto the blessed word , and so safely to bee beleeued , whereas satanicall dreames , as they are diuerse , or contrary to the word , so they labour especially to withdraw from obedience therevnto . 4 but especially , whereas the end of satans enthusiasmes is to set vp idolatry , and nourish all atheisme and securitie , deu. 13. on the contrarie , diuine dreames aime onely at the true worship of god , and further the doctrine and obedience of the gospell . 5 and heere wee are wisely also to distinguish of the times , for seeing now we haue the gospell sufficient to reueale the will of god , therefore we are not in these daies to build vpon dreames ; so that howsoeuer they were ordinary before and vnder the law , yet now if any shall rest herein , and expect resolution heereby , wee are to conclude that it is rather a satanicall illusion then any warning from the lord , and therefore at no hand to be heeded of vs. as touching diuination by lots , heerein also wee had need to bee informed , the rather because this delusion is common and preuailing with the ignorant sort , to abuse the same to wicked ends , and so therein to offer sacrifice to the deuill : and therefore , though there may bee some lawfull vse heereof , as in ciuill occasions , to diuide lands , discide controuersies in a case of importance and necssity , iosh. 14. 2. acts 1. 26. &c. so the name of god bee called vpon , and his prouidence attended , and obeyed in the successe thereof . yet neither are wee allowed to vse lots in iest , in triuiall and vnnecessarie meanes , as to set vp banqrouts , to further plantations , &c. by raysing summes of money thereby , seeing this may bee obtained by other meanes ; much lesse in gaming , to sport our selues hereby . especially wee are heere to beware of such lottery as tends to resolue doubtfull things , or fore-know things to come , either by opening a booke , casting a die , to declare good or bad successe ; seeing this both implies a secret beleefe , that such a feat can do it , and so is a worshipping of the deuill , &c. seeing by no secret propertie to that meanes such things are effected , it must needes follow that it is but satans colour , to hide his familiarity with the wicked . hitherto of diuination by true creatures . and doth not satan also deceiue by forged meanes ? yea certainely , as first by answering in the shape of a dead man. example hereof wee haue in that answere vnto saul , where satan deludes the king with the appearance of samuels person , when indeed it was onely the cunning of satan , resembling and counterfeiting the same : as is manifest ; first because the lord had denyed to answere saul by ordinarie lawfull meanes , and therefore would not endure to haue samuel raysed vp to answere him extraordinarily : luke 16. 2 the bodies and soules of the saints departed are in the hands of god resting from their labours , and therefore satan could not haue power to fetch the soule from heauen , though he might preuaile to raise the bodie frō the earth , which yet i see no reason for , seeing the body also must rest ; at least frō satans power ? and would samuel , think you , suffer saul to adore him ? surely it is the deuill that seekes honour and homage from men , as for the saints , they striue to giue all power and honor vnto god , act. 10. reu. 22. 8. 9. adde heerevnto that true samuel would haue reproued saul for running to witches , hee would haue exhorted him to repentance . 1 and therefore , though the word call him samuel , yet this was according to that , which seemed to delude saul . 2 and though saul might bee told by the appearance what should befall him , yet might this bee done by satan , as being either acquainted by the lord with his purpose heerein , or coniecturing by sauls case what was like to come to him for his disobedience to god. as for that which the church of rome doates concerning the walking of dead men , howsoeuer the lord gaue power vnto his prophets to raise the dead , yet neither had this witch any such power , neither was the case necessarie why it should be at this time , neither needed satan to vse this meanes , seeing he might doe the feat , as well by himselfe counterfeting the shape and person of samuel : neither may extraordinarie and miraculous working , vpon speciall occasion , bee traduced to warrant the ordinarie walking of persons after their deaths , whose soules , the holy ghost witnesseth to bee at rest , and can their bodies walke without their soules ? indeed when the lord was either to plant or restore a church out of it ruine and desolation , wee finde in the word this power of raysing from the dead to haue bene exercised profitably ; and therefore seeing now there was no such cause for this miraculous worke , it followeth to bee the delusion of satan , and not the finger of god. but here me thinkes i heere some reply that if this were but a collusion of satan blinding and deceiuing saul , why might he not also deeceiue the witch , as pretending to bee raysed vp by her , that she had power of him , when it might bee but some iugling trick to bleare her eyes ; she raised vp no deuill in samuels likenesse , but rather was meerely deluded with a conceit heereof . surely , howsoeuer the patrones of witch-craft would gladly thus cōclude to condemne the truth of the word , that there are witches , which worke by familiar spirits ; yet doth the circumstance of the historie plainely confound them : howsoeuer they also imply further , that the witch might suborne some man or woman in the likenesse of samuel to giue this answere : seeing no meere humane vnderstanding could attaine to that knowledge , and therefore it necessarily followeth , that the witch , by vertue of the couenant with satan , raised him vp ; he by his power and skill counterfeited samuel at an ynch , by his experience and office was able to acquaint him with gods wil , and so as an instrument of diuine vengeance to hasten him to his destruction . and as satan thus foretells things by meanes , eyther true or counterfeit : so doth hee also diuine without meanes , either possessing those that are his oracles , acts the sixteene chapter and sixteene verse : or inspiring them by outward obsession with his will and councells , whereby they become counterfeit prophets , and reuealers of things to come ; such as were the sybills , &c. of all which wee are to make this vse : 1 as to iudge wisely of the power and manifold cunning of sathan , 2 so to consider of the preciousnesse of the soule , for which satan takes such paines , becomes such a drudge , &c. and to preuent the diuell by our care and diligence , not so much for the bodie and the meate that perisheth , but for the poore soule , that it may be saued euerlastingly . 3 lastly , seeing sathan by these inspirations and exorcismes deceiueth the simple and vnstable soules , causing them to beleeue that such trances and inspirations are from god ; therefore learne we to distinguish betweene diabolicall reuelations , and the true gift of prophecie , which god in trances reuealeth vnto his seruants . as first , diuine trances may bee where the soule for a time is seuered from the bodie , 2. cor. 12. 2. but in these diabolicall though the senses may bee bound , or benummed for a time , yet the soule is neuer seuered from the body , because this is a worke miraculous to take the soule out of the body , and revnite it again . 2 in diuine trances the poures and faculties of soule and bodie though their operations cease for a time , yet remaine sound and perfect ; but in satanicall extasies , the parties being cast into phrensies and madnesse , the very faculties of nature are empaired , and and so distempercd as that they seldome recouer the right vse againe : at the best , they cary some skarre of satan to their graues ; whereas the saints receiue a further measure of illumination , and encrease of grace in all their powers and faculties : 3 diuine trances do alwayes tend to the good of the church , confirmation of the gospel , and aduauncement of pietie , acts 10. 11. those of sathan to the contrary . and thus farre of witch-craft by diuination . chap. ix . of witch-craft consisting in operation . consider we now of witch-craft in operation : which really worketh strange things . this is done , first , by enchantment ; namely , when by some charme wonderous workes are wrought . which is not onely expresly forbidden , deuter. chapter 18. verse 11. but is also manifest by the things wrought hereby . as , 1 raising of stormts . 2 poysoning of the aire . 3 blasting of corne. 4 killing of cattell . 5 breeding strange torments in the bodies of men . 6 casting out of diuells , &c. all which , and such like , workes belōging to the diuine power , & iustice , if therefore they shall be imitated , or in any measure effected , by the creature ; it is a plaine vsurpation of the diuine office , and a flat peruersion & disgracing of the diuine prouidēce , as being accomplished by indirect meanes . now , that these , and such , are the effects of witch-craft , it is not onely apparant by the confession of witches themselues : but further cleared by the testimonie of the word ; who ascribeth this power vnto the charmer , eccles. 10. 11. where the originall yeelds thus : if the serpent bite before he be charmed , what profite hath the maister of the tongue thereby , that is the charmer ? signifying therein , that if the charmer come in time , he might preuent by his charme , the serpents stinging . and what else ( i pray you ) doth balaams words implie , when being crossed by the power and mercie of god , hee is forced to confesse , that ther is no sercery against iacob , nor sooth saying against israel : doeth hee not therein acknowledge , that whereas hee was hired by king balaac by some charme to hurt gods people , ( as being by trade no better then a coniurer , though in the reputation of the ignorant and superstitious people hee was esteemed a prophet ) his charmes could not preuaile , the lord disappointed him . and surely , if wee should consider the nature of a charme , it will euidently appeare , that it is but a colourable and counterfeit meanes , vnder which sathan shrowdeth his power and malice to diuine withall , and so to destroy both bodie and soule . seeing a charme is no other then a spell consisting of strange words , wherin is pretended some secret efficacie , to bring forth some extraordinarie worke . it necessarily followeth , 1 that by the very nature of the words , and 2 qualitie of the parties that vse them , they are no-better then sathans cloaks to conuey his mischiefes more closely , for the endangering of the soule . the words are either barbarous & vnknowne , as were such , which in times of ignorance and infidelitie were vsed . and that these could work no such effect , it appeareth : 1 because this was no ordinance of god to this end , as hauing neither any power thereto by right of creation , or by any new institution , and gift from god : that they haue no power by vertue of creation , it is manifest , 1 because words are but sounds , and so passe into the aire , without any further effect . 2 if they had power to hurt , or do good , it must needes be by some contiguitie and presence with the thing it works vpon ; & therfore seeing these words are spoken concerning parties and things assent , and farre distant , and therefore they haue no power , as is pretended . and if some words should be effectuall of themselues : why then not all words of all sorts , tending to blessing or cursing : but this is presumed , that onely words proceeding from such cunning men and women , are auaileable ; and therfore it is not the words themselues , but some other secret magicall compact with such persons that effect the same . if it be replyed , that these wordes haue signification , and happily be vnderstood of the parties that vse them reciprocally : yet seeing they haue in themselues no further vse then for what they signifie , and though they be vnderstoode , as the charmes are now , as being of knowne names , and yet still can they not of themselues further auayle , then to the ends they were appoynted . and therefore it followeth , that they are no better then signes and watch-wordes to satan to worke his wonders by . for though the name of the trinitie and sacrament , serue to that end they were appoynted , namely , to norish the soule : yet to effect wonders by these , seeing it is contrary to their institution , &c. that blessing of god especially accompanying them , it foloweth , that when they are abused to other ends , as in charmes . &c. they are the diuells sacraments , to effect his trickes , by vertue of the compact betweene the witch and him : whereby he seemes to be bound and compelled to serue hir turn , the rather hereby to colour the wickednesse , as if now it were done by the power of god , resembled in these words , and not by the illusion & cunning of satan . as for the power of imagination in this case , which is pretēded to be the occasiō of those strange effects ; surely , though it cannot be denyed , but that our imaginatiō may hurt our selues : yet that the imagination of the witch should hurt others , or that these words poceeding from her conceit , should so preuaile on the bodies and minds of such as are afarre off , it is contrary to reason , & common sense . and therefore , though it be conceited , that the witch by her lookes may effect these things : or hauing some poysonous qualitie in them , to infect the ayre ; so the bodies of men , though this be a meere dotage , fitter for such bedlams , then to be corrected by any sound iudgement : yet , how can this hurt those which are absent ? neither wil it further this dotage , that either iacobs sheep , by looking vpon the roddes speckled and partie-coloured , brought forth the like : seeing this was an especiall worke of god , to blesse iacob , not any inherent vertue in the rods , or the eies of the sheep , bicause heere was som likelihood in nature hereto . much lesse shal that preuaile , that the basiliske kills with her sight ; and the woolfe taketh away the voice of such as he sodainely meeteth withall , seeing , as there is no ground of experience concerning these things , but onelie a common receiued errour : so ; if any such thing be , it may proceede from some force in nature incident to those creatures , as the basiliske being a poysonous substance , may infect the ayre , and so take away life , or else from some sodaine astonishment in such as vnexpectedly meete with them , causing strange alteration in the minde by feare and so effecting such stange things . but they alledge further , if enchanters can stay by their charmes the stinging of serpents , then certainely there is some force in these words . vnto which we answer , that the power proceedeth not from any vertue in the wordes , but by the presence of satan through compact with the charmer , as the word is plaine , ioyned sometimes very cunningly with the diuell , seeing no other , although he vse the same words , can effect the like things . if it be said , this is , bicause he hath not the same faith : this discouers the roote of bitternesse , and argueth them plainely to be diabolicall : as being both the bond of the couenant , wherby satan is tied to the witch : he doth all on this condition , that hee is acknowledged as her god , shee must trust in him , resigne vp her selfe wholy to his pleasure . as also by this bond , the witch tieth her proselites to her dispose : shee can doe nothing for them , vnlesse they beleeue in her , and so she enthralleth their soules , while she pretends good to their bodies . this will yet appeare more euident , if we consider the qualitie of the best and most colourable charmes , that are vsed to this end : namely , wordes of holy scripture : which seeing they haue their vertue not from him that vttereth them , much lesse from the power of the words in themselues , but from the alone efficacie of the spirite of god , annexed by gods promise heereunto , when the word is vsed as his ordinance : seeing therefore this is no ordinance of god to such ends , & therefore can not proceede from the operation of the good spirit of god : it followes necessarily , that it is the power of satan , shrouded vnder these formes of speech , especially , seeing it is not vsed to the conuersion of sinners , which is the right end ; but to wicked or vnnecessarie purposes , as raysing of diuells , killing of creatures , infecting of the aire , &c. and seeing the word is onely effectuall , not by reason of the sound , er letter thereof , but when it is 1 conceiued in the minde , 2 receiued with reuerence , 3 treasured in the memorie , 4 and mingled with faith in the heart : seeing it is muttered in these charmes ; 1 without vnderstanding , as being in an vnknowne tongue , 2 without faith , and 3 to wicked purposes . it must needes be some satanicall colour to conceale desperat wickednes . and so , though it be not abused of all so far forth , that it may include them within the compasse of such charmes , which haue entred into this certayne league with sathan : yet seeing for want of conscionable vnderstanding , and obedience thereunto , it is made no better then a charme to the common sort : therefore , as herein they bewray themselues in generall to be yet held vnder satans bondage , so are they heereby both subiect the rather to the power of witch craft , not onelie to be obnoxious to the hurts thereof , in their bodies & goods , &c. but especially to be ensnared with the miserie thereof , vpon anie occasion to become nouices & factors in this diuellish trade : it being iust with the glorious lord , to giue vp such as will not obey the truth , to the efficacie and depth of these strong delusions , not only to be deceiued thēselues , but to become sathans chiefe schoolmaisters to deceiue others . the like may be concluded of such other means whereby witches vse to performe their charmes . as making of characters , images , and signes in wax , or clay , & framing of circles , vsing of amulets , exorcismes ; an ordinarie practize of the apostata church , coniuring thereby their creame , salt , spittle , holy water , oyle , palmes , &c. vsing of the name of iesus with such often repetitions and crosses annexed . all which , & such like , being no secret operation of nature , nor ordinance of god to such ends : what other can they be , but the visors of satan , whereby hee maskes it more securely , and dangerously in his magicall practises , as heereby bearing the simple people in hand , that christ is a coniurer , that he is bound by those from doing hurt , to do good &c. and shall we thinke that crossing of the body , is of any other stamp : surely it is of all other a most dangerous charme , by how much it caries a shew of loue and deuotion . so may wee iudge of scratching of the witch , vnto which if the diuell seeme to stoope , that the bodie is eased , it is to seize more deeply on the soule , by withdrawing it from the right meanes , and resting it securely in these diuelish charmes . which , as it may seeme to admonish vs frō the vse of them , so it may prouoke such to repentance , hauing done these of ignorance , not contenting themselues with this excuse , that they meant no hurt , they conceiued the persons to bee honest of whom they sought helpe , &c. seeing because they had no certaine warrant , therefore good meaning without faith , is sinne before god , rom. 14. nay while they meane well , they trust in these things , and so doe robbe god of his glorie , and themselues , asmuch as lyeth in them , of their saluation . neither is there the like reason betweene physicke and these meanes : that is ordained of god , this , condemned of him ; and therefore though we are ignorant of the physitions receipt , yet we are to relye vpon his skill , and commend the successe to god : whereas wee may not vse these charmes being ignorant of of the vertue of them , seeing there can no blessing follow where god leads not ; where confidence is put in the meanes to thrust out god. as for the case of necessitie which is heere pretended ; wee can haue helpe no where else ; the physitian will not meddle , the paine is intolerable , the case desperate , and god is mercifull though we do amisse , yet may wee not seeke ease ; surely , the lord will not bee mercifull to presumptuous sinners , if hee purpose to try thy faith and patience in the enduring of the extremitie ; if hee entend heereby to fit thee for himselfe , and to ease thee of thy sinnes , and this miserable world , is it not good wayting his leasure to prepare thy selfe vnto him ? insteed of going to the wise-man , is it not now time to make vp thy accounts , to make thy peace with him ? certainely , when all lawfull meanes faile , what doth this argue but that either this is a signe of the end of thy daies ; or that the lord will helpe thee by his immediate hand ? and therefore either way thou must now cast thy selfe vpon him . if the lord cannot helpe thee , much lesse shall the deuill : and the lord will helpe thee , as shall bee best for his glorie , and thy good : and therefore in all thy waies acknowledge him , prouerb 3. and though hee should kill thee , yet trust thou in him , iob. 13. 15. hee shall bee vnto thee both in life and death aduantage : phil. 1. hitherto of that part of operatiue witch-craft which is performed by charmes . besides this there is another worke of sorcerie , vsually practised by satans instruments , which is commonly called iugling ; when strange feats are performed , not by reall charmes , but onely by deluding of the eye , and some extraordinarie sleight : not that any such thing is effected in truth , but onely in appearance , to the deceiued iudgement , being peruerted by such delusions as the eye falsely apprehends . now the eye may be deluded . first , by corrupting the humour of the eye , being the next instrument of sight . 2 by altring the aire whereby the obiect is conueyed to the eye . 3 by changing the obiect which is discerned . that there may be such delusion , not onely the holy ghost witnesseth of the galatians and others , who were then bewitched , and made beleeue that they saw that , which indeed they saw not ; but experience doth daily make it manifest . concerning the sleight done aboue the course of nature : as this maketh this trade to be plaine sorcery ; because it exceeds natures compas , so it necessarily followeth that some skill of satan is concurring heerein , as being by compact with the iugler to colour and further him herein ; either by corrupting the humour of the eye , or colouring the aire , &c. which are things possible for satan to do . for howsoeuer some strange things may bee done by bodily sleights and by opticke arts , yet these are kept within the compasse of nature : but the iuggler vndertakes things impossible and contrarie to nature , as to transforme one creature into an other , or else , to create and offer things that are not , and so seemeth to arrogate diuine power , in such workes of creation , and therefore must needes delude onlie the eye with the appearance of such things , seeing he cannot possibly do the things indeed . such were the wonders wrought by the egyptian enchanters , in imitation of moses , when they turned the rodde into a serpent , and waters into bloud : which , that it was a plaine delusion of the eye , by sathans forgerie , is manifest , because they could not be any reall creatures : seeing the lord did not make them , and the diuell could not , the workes of ordinarie creation ceasing , and no speciall reason now to be giuen , whie myraculously anie such creation should be renued by those seruants of pharaoh : but rather plaine reason for the contrarie , seeing this they did , tended to the disgrace of gods worke , by his seruants moses and aaron , and therefore though they could haue done such a worke , yet the lord at this time would not haue endured it at their hands . but it is most apparant that satan can doe no such thing , seeing the effecting of the like belongs onely to god , ioh. 2. and the word is plaine , that this their fained miracle was done by sorcery , exod. 7. 11. 22. & 8. 7. and therefore that the lord should do them against himselfe , it is altogether absurd and blasphemous to grant : and the circumstances doe plainely euince that they were not naturall frogs , by such differences as are manifest betweeue them , and those that moses created by the finger of god. as 1. that the frogges created by moses caused great stincke by the corruption that they bred , being gathered on heapes , whereas there is no such ascribed to the frogges of the enchanters . and ▪ so the bloud which moses brought forth , killed the fish , and stancke so that the egiptians could not drink thereof ; no such effect appearing from the magitians transmutation . and is it likely that they which could haue created these frogges , could not also haue destroyed the lice ? could not haue preserued themselues from those fearefull plagues ? exod. 8. 18. nay they confesse that they were not able to bring forth lice by their enchantment , much lesse destroy them . and seeing that moses serpents deuoured them , and yet retained their former quality , it necessarily followeth that they were no true serpents , the rather because vsually one creature doth not deuoure another of the same kind . and surely why could they not as well haue remoued such as moses made , as well as they had power to make the same ? chap. x. of the subiect of witch-craft . now let vs come to the maine subiect and occasion of this treatise : namely , to consider of the practiser of this mystery , to wit , the witch , whether man or woman . and heere , first consider wee the generall notion or description of a witch . secondly , wee will resolue these points , 1 whether men as well as women , may not bee practitioners in this art : and yet , why more women then men are engaged therein . thirdly , we will lay downe the diuers kindes of these witches : namely , 1 the bad witch , which is the hurter . 2 the good witch , as they are termed , because they doe seeme to helpe . where it shall bee resolued . 1 why satan vseth these seuerall instruments for these contrarie ends . 2 whether the good witch cannot hurt , or the bad witch helpe . 3 what places are especially infested with witches . sectio . i. as touching the generall description of a witch it may be thus . a witch is a magitian , who , either by open or secret league , wittingly and willingly , consenteth to vse the aide of the deuill in working of wonders . a magitian , i say , to signifie that that she professeth and practiseth this art , actes 8. 9. for that is the generall name to all such as practise these vnlawfull arts. 2 i adde , that consents to vse the helpe of the deuill , either by or secret league wittingly and willingly , which is the very proper passion , or certaine meanes to make her a witch . excluding heerein , first , such as be tainted with phrensie or weakenesse of braine , and so are thereby deluded by the deuill : because howsoeuer satan may worke vpon and by these , yet they neuer giue reall and willing consent vnto him . 2 such as are demoniackes , possessed by him , whereof though some are properly witches , as consenting to him , and so he possessing them out of them speaketh , by them working strange things : yet others though they bee possessed , yet they consent not thereto , they in their spirits striue against him : and so satan doth in them , and by them , strange things ; as speaking strange languages , doing things of extraordinarie strength , &c. which by the mercie of god though they afflict the bodie , yet they may tend to the saluation of the soule . 3 by this circumstance are excluded those that of blind zeale , and ignorant superstition vse such charmes to bring things to passe , either thinking they haue vertue in them thereto , or else not knowing the deepenesse of satan heerein : who though they defie the deuill , as they say , and indeed are not yet brought to this league , yet doe they sinne grieuously heerein , and vnlesse they repent , may iustly prouoke the lord to giue them vp to this or the like , desperate and reprobate sense . a third thing in this description , is the end of this trade , namely , to worke wonders . it being the pride of satan to aduance himselfe heereby as god , in the children of disobedience , and by these manifold trickes and glorious shewes , to detaine the miserable people in vile ignorance and idolatrie , and to hinder them from embracing the glorious gospell of iesus christ ; practising to this end , by his instruments , sometimes true , as by diuinations and charmes , and otherwise fayned workes , as by iugling , to puffe them vp also with a vaine conceipt of diuine power , thereby to secure them of their imaginarie happinesse , and so to draw them more securely to eternall vengeance , by enabling them heereby to execute their seuerall lusts with greedinesse , and vsing them as dangerous instruments to deceiue others . such were balaam , the inchanters of egypt , the witch of endor simon magus , bariesus , elimas the sorcerer , the pythonysse at phillipi , &c. actes the sixteenth , numb ▪ the twenty two , actes the eighth . by which description and examples , the first question is resolued , namely , that men , as well as women , may be subiect to this trade ; seeing as both are subiect to the state of damnation , so both are liable to satans snares , who hath seuerall trickes and colours , in this mysterie of iniquitie , to bait each according to their seuerall abilities and vses in the world , thereby the rather to fetch them ouer to this detestable art. for whereas man by ordination is fitter to command , and the woman to obey , therefore hath the god of this world , for ambitious and aspiring men so sutable a point in this trade , as to lead him thereto , with pretence of soueraignety , that he shall command the deuill , in a more secure and solemne manner , colouring the same by those manifold delusions , of circles , characters , &c. to this end , as are vsually practised in that high skill of coniuration . by the which ceremonies and solemnities as satan procureth in the minde of ambitious and curious man some higher conceipt of this soueraigne skill ; so doth he thereby more deepely cozen him , as fetching him of more roundly heereby to the entended bargaine , euen to subiect his soule in hope of this power . to this end we may obserue , that though the maine end bee one , in these diabolicall arts , euen to enthrall the soule in perpetuall bondage , yet hath satan diuers meanes to attaine these ends , both answerable to the seuerall conditions of the world , and particular estates and qualities of men : according to which diuersitie , this art , though it bee one in effect , yet hath it obtained diuers names , and sundry respects . concerning the times , as they haue obtained more or lesse light of the knowledge of god , so hath satan fitted himselfe in his policies accordingly . when , and where , there hath beene none , or lesse reuelation of the gospell , there hath satans appearances and workings beene more carnall and preceptible to common sense , his suggestions and deuices more grosse and palpable , his attempts more open and naturall , his worship more terrible to the flesh ; as appearing ordinarily in vgly shapes , being worshipped in most horrible formes , presented with most cruell and bloudie sacrifices , and honored with all grosse and shamelesse open filthinesse . so did the heathen , in their first rude and barbarous estate , worship the deuill ; then needed they no couenant to bind them from god to satan , when they acknowledged no other god but him : him they serued that he might doe them good ; him they worshipped for feare , least he should hurt them . as barbarousnesse decayed , and ciuilitie , by setled gouernement , beganne to take place , &c. so knowledge and skill was aduanced among men , whereby grosse wickednesse was somewhat brideled , and morall honestie , for the common and priuate good sake , was now outwardly embraced ; herevpon satan spinnes a finer thrid of more colourable idolatrie , and that by these meanes . benefactors of common-wealthes , and deliuerers of their countries from tyrants , not knowing god , were apt to robbe him of his glory , seeking their owne glorie and eternizing , by their renowmed actes . this satan discerning , doth easilie insinuate into them , and procuring some secret assent from them , by his skill and power enables them to doe wonders ; heerevpon the people cry , the voyce of god and not of man , act. 12. and this falleth out the rather , because the ignorant and godlesse people , receiuing good from them , cannot bee contained in any sober measure of respect towards them , but thinke euen all diuine honour too little for them . so wee finde that heathen princes were many of them great magitians and coniurers , as gaining hereby an opinion of dietie : and so did the people worship them with diuine honour , yea ascribed them , being translated among the number of the gods. thus became this art of sorcerie a companion of great princes and mightie conquerours : by this they attained many great enterprises in the world , and gained an opinion of omnipotencie and eternitie . and was there not another means heerein to set vp this art , in that age of knowledge , and greater ciuility ? yea certainly . as conquest brought forth peace , so peace yeelded libertie for knowledge and liberall studies : and knowledge brought forth pride to bee excellent therein , and pride begetteth curiositie to search into hidden mysteries , and curiositie breedeth discontent , and restlesse disquiet : heereupon sathan worketh : ministreth content to the minde by yeelding it that which art could not reach vnto ; so curiositie is satisfied , and pride nourished , and the soule through pride enthralled to sathan , and yet deluded iustly with the same colour of art : vnder which sathan hiding his secret compacts doeth eyther perswade them , that it is done by art , which is done indeede by his assistance , or satisfies them , that it is done by some power ouer satan , and therefore they neede not feare subiection to satan . hitherto serued those charmes , circles , characters , &c. by which satan seeming to be bound , deluded them with a vaine conceit of his subiection to them , and so as men were either more ambitious after honour , or curious after knowledge , so did sathan bait his diuellish art with more abundance of pompous and curious ceremonies , the rather to fetch ouer these glorious fooles thereto : and so he easily preuailed ouer the profoundest scholers ; the gymnosophists of egypt , magi of chaldea , sages of greece &c. most whereof gained their chiefest credite by this , that they were most skilfull in this diuellish trade . and so , because men were fittest for these ends , either to conquer kingdomes , or seeke after knowledge , so in these respects vsually the male sex haue beene trained to this art. by this they haue attained the reputation of wisedome and impery . succeeding ages gaue occasion to satan to work more closely , & yet to weaue his idolatry with a finer threed . for , together with the knowledge of humane arts , and sciences which resembled some sparks of diuine light , brake out also at length the day star of righteousnesse iesus christ , bringing with him sauing knowledge , and dispelling the more grosser mystes of heathenish idolatrie ; as being no way sit to encounter therewith : or at least in policie , not thinking it meete openly to oppose the same ; but rather by a more secret and colourable meanes , by closing therewith , to obscure , and so by degrees to banish the same . thus became sathan transformed into an angell of light ; and taking aduantage of the pride of nature , and vnthankefulnesse of men , that would not obey the gospel , but rather peruert it , to iustifie the flesh : as they were therefore giuen vp iustly by the lord to strong delusions : so is sathan still ready at a pinch to beguile vnstable soules , and insteade of the puritie and simplicitie of the gospell , to draw them by degrees into a mysterie of iniquitie , and so in the end , to most grosse and palpable idolatrie , iustifying and exceeding the most barbarous heathens therein . to this end , euen so soone as the good housholder had sowen his seede , the enuious man was readie to sowe his tares , raysing vp false apostles to withdraw the people from the simplicitie of the gospell , and so to prepare them , by giuing libertie to the flesh , to that corruption of doctrine , which afterwards ouer-spread the face of the churches . and at the first assault sathan so preuayled , as that howsoeuer , as yet the light of iudgement remayned with the church , as being able to discerne of spirites , euen to discouer such as said they were apostles , & yet in truth , were no better then sathans ministers : yet , by reason that the flesh was willing to cast off the yoake , and apt to turne the graces of god into wantonnesse : heereupon zeale beganne to decay , euen with the best , first loue was left ; the bond of perfection , and so way hereby made to carnall liberty , and for the maintenance thereof . corrupt doctrine by degrees was hatched , and embraced : whereof as the purest times were not altogether free , as may appeare by the nicolaitans and others , that went out euen from amongst the apostles , both to grosse prophanenesse , and also to doctrines of diuels , for the iustifying therof : so appeared heereupon the great mercie of god in casting this iezabel into a bed of affliction , and encreasing his church graciously with those ten bloudie and desperate persecutions , for the purging out of her drosse , and renuing of her first loue : whereby , as she wanne vnto her the hearts of her enemies ; so by this means she gained great friends : euen the kings of the earth beganne to worship the lord : and the mightiest became nursing fathers and foster mothers , esay chapter 49. chapter , to the distressed church of god. and now behold , the great haruest of the gentiles being wel-neare in , & so the man-childe beeing borne vnto god ; the time was come , for the further reuelation of gods iustice , for the former affliction of his church . and also to manifest yet further his great mercies vnto his church , in exercising the same with new afflictions , for the preuenting of that securitie , and purging out the carnallnesse , which by the fauour and arme of flesh had growne in the church . for euen thus it befell with the deare spouse of christ , that as her former afflictions , had now fitted her to some rest , which shee attayned by the meanes of constantine : so this rest and ease , accompanied with outward honour and acceptance with the greatest : instead of godlie simplicitie brought in carnall pompe and wisedome of the flesh . and the wisedome of the flesh , being once aduaunced , and grounded in the hearts of men , banished presently all godlie seueritie of life and zeale for the honour of almightie god ; and instead thereof brought in wil-worship , and prophanenesse . and did not carnall wisedome strike the chiefe stroake heerein ? yea surely , the church being now taken into the court of the emperour , and warming her selfe well by his fire : as she forgets her former affliction ; so is she not vnwilling to remit also of her sinceritie , as not being so sutable to the place and persons , that now shee hath to deale withall : now shee must a little become all vnto all , that so shee may eyther winne others , or holde her owne ; somewhat must be yeelded to her patrons , to shew her thankefulnesse : and some corruption must be swallowed vp , to maintayne credite . now chistian liberty must be strained to be an occasion to the flesh , and authority must be deified to maintaine the same . thus the poore church of christ being freed from the malice of heathenish idolatrie , is corrupted by prosperitie , to set vp spirituall idolatrie : not onlie aduauncing her patrons and benefactours aboue what was meete , but aduauncing also her selfe by their helpe , aboue all that was called god , and so by degrees hauing well feathered her neast , and strengthned her selfe by the arme of flesh , ouerthroweth cunningly the same , euen with it owne weapons , and aduanceth it selfe gloriously vpon the ruines and wrecke thereof . and thus the church flies into the wildernesse vpon eagles wings , by the fauour of earthly princes , being first highly aduaunced , and so thereby growing to loosenes and profanenes ; and so iustly left to grosse errors : both for the conceiuing , as also for the iustifying thereof ; whereby it cometh to passe , that corrupters of doctrine in the end preuailing , sincerity is banished , and so antichrist by degrees exalted aboue all that is called god : not onely in wil worship and bodily seruice , tyrannizing ouer the consciences of the faithlesse and rebellious generation : but aduancing himselfe by lying signes and wonders thereby , to maintaine the opinion of that arrogated trueth , and so to subdue and hold in captiuitie the deceiued world . and so as profane pompe succeeded godly simplicity , so barbarous ignorance also came in place of pure and sauing knowledge , that not onelie the third part of the earth was killed therewith , but euen the verie sea of doctrine was so corrupted by that mountaine of worldly pompe and glorie cast into the same , that euen the third part also of all things therein were vtterly destroyed : yea heauen it selfe euen the church of god escaped not this infection , but that the taile of the dragon euen drew downe the starres from heauen , reuelation chapter 12. verse 1. yea the dragon himselfe set vp his very throne of darkenesse in the temple of the lord. that his darling the whore of babylon might bee aduaunced thereupon , aboue all that is called god : and did not satan furnish his minion at all assaies , that so shee might prosper and preuaile ouer the children of vnbeliefe ? yea certainely , it was not enough for that man of sinne , to strengthen himselfe from the vsurped power of heauen , chalenging the keyes , to open and shut at his pleasure ; but he must also wrest into himselfe all power on earth , disposing of kingdomes , and deposing the mightiest at his pleasure . and that hee might appeare to be the true antichrist , in all things opposing the kingdome of iesus christ. behold , as all things vnder earth doe bow vnto the sonne of god , the very diuells tremble , and are subiect vnto him : euen so doth this abaddon assume the power of the dragon : and so by coniuration and enchantments , attaineth to and confirmeth his supreame authoritie . and thus witch-craft became an especiall proppe of antichrists kingdome . and that in diuers respects , accordingly as that man of sinne , by diuerse meanes aduaunced and confirmed himselfe . and these were , 1 opinion of diuine power . 2 presumption of perfect holinesse , and so of merites . 3 maintenance of idolatrie , and 4 outward greatnes and soueraigntie . to the furthering of al which this diuelish art stood him in great steed . as , for the first , as antichrist , intruded into the seate of the lord , both fitting in the temple of the lord , and raigning in the consciences of men , and so exalting himselfe in voluntary worship aboue all that is called god : so was hee much furthered heereunto , by this art of negromancie : as both heereby through fayned myracles and lying wonders . 1 gaining from the conceit of the deceiued people , the reputation of diuine power . 2 and by the power of satan , confounding his enemies , attaining to a cōceit of supreme & immediate iustice , as , 3 hereby relieuing extraordinarily his fauourites ; and so arrogating the conceit of diuine mercie . and thus also by this art gayned he an opinion of perfit holinesse : as , not onelie hereby being able to bleare the eyes of the world , not to discerne , or not to dare to discouer his abhominable wickednesse . but especially heere by being furthered to performe many glorious outsides of well-doing , that hee might be applauded as the mighty power of god. acts 8. and so : withall , by this meanes , bewitching the hearts of the ignorant , to admire the beauty of the strumpet , and so to fall downe and worship her . and , by this art , furthering also that deuice of canonizing of saints for their perfect holinesse , by such forged miracles as hereby were made shew of to that end : which as it was an especiall ground and foundation of that idolatry , which beginning of a reuer end estimation and affection to holie men ; grew at the length , not onelie to a worship of their persons , being dead , but of their statues and images also : which at the first , being onelie erected in memoriall of their well-doings by a thankefull world , grew at length to be adored and exalted also aboue all that was called god : and that especially by meanes of this diuellish art. for by this meanes these stockes and stones beeing made to speake and doe wonderfull things , as it confounded the image-makers , who by this practize condemned their doctrine of images : teaching that they were but otdayned as meanes to remember the people of those persons whom they did represent , and yet by this practize , making the people beleeue , that they were the saints themselues : so were the ignorant and heartlesse people hereby grossely deceiued and detained in this idolatrie , euen by those lying wonders and signes that were wrought at these images . and thus as that man of sin , attained to exceeding credit and riches in the world : so that he might further exalt himselfe aboue all that is called god : behold , he aduanceth himselfe aboue the great kings and potentates of the earth : and is furthered heereto especially by this art of coniuration . for hereby being acquainted with the secrets of all estates , gayned he oportunitie to preuent , or confound their determinations . by this meanes hee many times casts bones among them , that tearing & deuouring each other , they might both in the end , become his prey . by this , was hee able secretly to remoue the greatest opposite , and yet by the secret conueyance thereof to keep the credit of his holinesse : yea to gaine the opinion of diuine power and assistance . by this meanes , whosoeuer banded openly against him , was like to take the foyle . and thus , heereby nouzeling the world in ignorance and infidelity , excluded them by this meanes the protection of the lord : and so they became a prey vnto antichrist . the bondage of egypt must lie vpon their necks , these cruell taske-maisters must encrease their burdens & withdraw their means : that so at length the oppressed world might grone to the lord , who in his mercy , hath ( in some measure ) released the yoake of the oppressor , in restoring light vnto the world , and authoritie to the magistrate . and so now it is come to passe , that thogh in places of ignorance , witchcraft aboundeth , because , as yet , the strong man keepes possession : yet , where the light of the gospell hath once taken footing , as at the comming of christ the oracles ceased , so satan falls downe like lightning , at the preaching of the gospel , and the grosenesse of witchcraft is well cleared , and banished , only bicause , though the gospel be offred vnto al , yet seeing al receiue not the knowlege of the truth : therefore it is iust with god to giue vp men to strong delusions , to beleeue lies : and so satan becomes , not only a lying spirit in the mouth of the prophets , to deceiue vnstable soules , but taking euen seuen spirits worse , as the doctrine of the gospell , decayes in it purity , and so becomes a broker to profanenesse : so together with corruption of doctrine , popish delusions crept in againe , to beguile and enthrall vnstable soules : and among these delusions , witch-craft not the least , hath againe got some life and power , where the gospel hath beene reuealed . and that , 1 by being defended and iustified by godlesse men , as if there were no such thing , that it is but a conceit . 2 being detected , yet is it not punished thorowly . the blesser escapes , and the silly people that run to this white diuell , are let alone . which , as it may teach the wise to see the plague , and hide himselfe , so it may resolue vs concerning the places where witches haunt vsually . either in places of ignorance , and there in more grosse and sensible manner , or else in places of knowledge abused , where hypocrisie and carnall wisedome , hath thrust out the power of synceritie : there satan returnes with seuen worse spirits , witch-craft is embraced and countenanced of men , so much the more dangerously , by how much now witches are become great professors , and followers of the word , haue attained some knowledge , and pretend great holinesse , and honestie ; whereby as it appeareth that satan is now transformed into an angell of light ; so are wee informed heereby the rather to arme our selues against such cunning and desperate policies , which now especially are plotted to the ensnaring of our soules . chap. xi . of the diuers kinds of witches , and their effects . hitherto of the difference of witches , in regard of their training to , and interessing in their trade . now let vs further consider of their seuerall kinds and effects . howsoeuer satan doth especially by this art of witch-craft , raigne in the children of disobedience , and doth generally aime at the destruction of the soule ; yet as formerly he varied his pollices , according to the seuerall ages of the world , and diuerse dispositions and affections of men , in the enticing of them to this mysterie ; so doth he not want his dangerous snares to detaine them in his obedience , and that by limiting his power in such seuerall manner vnto each , that so they may confirme each other in their trade , and by their mutuall references to each other , doe more mischiefe in the world . and therefore as feare and loue are two speciall bonds to bind to obedience , therefore hath the diuine prouidence so disposed , that satans power in some , shall bee restrained onely to do hurt , that so such as will not feare god , may by this meanes stand in awe of the deuill , and of the witch his seruant , who are called bad witches . and so contrariwise , there are others who by diuine iustice , are giuen vp to satans power with this limitation onely , to helpe and do good , and these are called good witches , blessers , wise , and cunning-women . and this diuine dispensation is both sutable to the parties who are limited thereby , and also very auaileable for the execution of the diuine iustice. i say sutable it is to the seuerall qualities of the parties , thus diuersly dispensed , whereof some being vaine-glorious & drowned in poperie are therby caried with the applause of good workes , and therefore are fitted by satan therevnto : others are prone to malice , discontent , couetousnesse , &c. and so are likewise fitted by the deuill , with power to bee auenged . and doth not the iust and holy god , by this diuersitie and restraint of satans power , accomplish most wisely his iust wrath vpon the wicked ? yea certainely , and that not onely vpon the vnbeleeuing world , but vpon the very witches themselues . as for the vnbeleeuing and wicked generations they are hurt by the one , that they may with the danger of their soules seeke helpe of the other : and they haue helpe by the one , that so , as a punishment of their infidelitie they may bee giuen vp againe to bee hurt of the other . and so betwixt the good witch and the bad , afflictions are encreased , and yet repentance excluded , and so the measure of sinne is made vp among the children of disobedience , that so the measure of vengeance may accordingly be inflicted . and doth not this also very wisely , further the damnation of the witches themselues . yea certainely , the bad witch , by hurting , makes way for the good witches helpe , and so thereby encreaseth her sinne ; and the good witch in helping bewrayes the bad witch , and so , many times , brings her to the gallowes . the good witch in helping makes more worke for the bad , who being suspected , reuengeth her selfe vsually by doing more mischiefe , and so thereby ripens her sinne to the gallowes , and so still makes more worke for the blesser to encrease her condemnation . the bad witch , because she doth hurt , is hated of the world , and so thereby encreaseth her malice , and doth more harme . the good witch is honoured , and reputed as a god , because she doth good , and so is hardened in her sinne and ripeneth the same , by adding to all former sinnes , finall impenitencie , and so vsually commits the vnpardonable sin . thus doth the prouidence of god appeare in the diuers dispensation of his iudgements , by these instruments of his fierce wrath . who in these daies are for the most part women . 1 both because these are commonly more ignorant , and therefore fitter to be ensnared . 2 and also vsually more ambitious and desirous of soueraignety , the rather because they are bound to subiection . 3 and are also more obstinate where they take , and so fitter to stick to it . 4 and by reason of their sex and simplicitie haue more meanes to hide this sinne , or else to escape punishment , as being more capable of compassion , in regard of necessary occasions of child-bearing , &c. sectio . i. of the bad witch . thus she is so called , because she hath onely power from satan to doe hurt , and that by speciall league and conenant with satan . and this is also called the binding witch , in a blasphemous imitation of that diuine power of binding and afflicting which peculiarly belongeth vnto the glorious lord : ose. 6. 1. her power extendeth in shew euen as her maisters satan doth , not onely vpon the dumbe and senselesse creatures to breed terrour and inconuenience to man , but euen vpon man himselfe , both vpon his bodie to strike it with all kindes of diseases , yea with death it selfe , iob. 1. 17. as also vpon the soule , to afflict with madnesse , security , &c. and yet her power is restrained onely to doe hurt , and that in diuerse respects , as you haue partly heard : especially , 1 that heereby satans power and gouernement may bee more aduanced in this diuerse dispensation of his gifts . 2 that the bad witch may bee confouaded in her power , seeing it is not paramount , she cannot helpe what is hurt . 3 that way heereby may be made for ber detection by the blesser . 4 that the good witch may by this meanes vent all his cousening waies of spels , charmes , &c. to helpe withall . sect . iii. of an ordinarie meanes whereby these bad witches seeme to effect their mischiefes , namely , by cursing : where of satans policie in colouring his assistance heereby , and deceiuing and hardening the witch in her sin . as the bad witch hath power to hurt , so as it is obserued , doth shee vsually execute this power . 1 by horrible & fearfull cursings and execerations of those parties whom she malignes . inuocating vpon her bare knees ( for so the manner is ) the vengeance of god vpon them . and if she can conueniently to their faces , breathing out these fearefull curses and direfull execrations against them . so ( not to vse further instance ) is it confessed , that this condemned captiue vsed ordinarily to curse her neighbours , and thereby ( as shee vaunted ) to get the vpper hand of them . and this in an apish and blasphemous imitation of the diuine iustice , which by such maner of execrations is denounced against the wicked , deuteron . 28. leuiticus 26. iudges 5. curse ye meros , &c. now the policie of sathan in prouoking to these execrations is manifold . as not onelie , 1 hereby to encrease the witches sinne , by enraging her soule through these cursings to malice and reuenge . but heereby also the lord in his iustice returneth her cursings on her owne pate , though she may hurt the bodies of others thereby , yet the chief hurt shall rebound vpon her owne soule . the wrath of god like a riuer of brimstone inflaming those execrations which the accursed caitife sendeth vp to heauen , and so returning them backe vpon the author thereof : and is to seale vp hereby vnto her eternall vengeance , yet so , as that it is very fearefully cloaked euen by these cursings . for heereby satan not onelie perswades the witch , that whatsoeuer euill ensues , proceeds from the vertue of that curse , and not from his secret helpe . but in that the name of god is inuocated to take vengeance on these parties , thereby also the power of satan is further concealed : as if now the lord did answere the desires of these monsters . and so , in that hee doth answere them , therefore they are in great request with him : yea in that things succeede according to their cursings , heereby is arrogated the power of almightie god , and so the witch puffed vp with conceit of diuine authoritie . sectio iv. ¶ of good witches or blessers , as wee tearme them : heere first of their nature and condition . as the badde witch hath onelie power to hurt : so the good witch or blesser hath onely facultie to doe good : to helpe , &c. and that also by consent , in a league with the diuell : and is therefore blasphemously termed the vnbinding witch , as being able to vndoe what the other hath done . and this satan disposeth in notable policie , not onelie that some order may appeare in his kingdome of darkenesse , whereupon it may the rather be obeyed ; but especially , aduancing hereby his imaginarie power in the hearts of his proselites , that he is as god , able to doe all things , to hurt , and helpe , &c. and thereby secretly to delude his schollers , that if they can vnbinde others , why may they not vndoe their owne bonds : what reckoning to be made of anie couenant with sathan , seeing hee will thus bee content to haue his workes dissolued , &c. and this the rather , because he so diuides his gifts , as may be thought ; not to one all , but to each seuerall : whereby he i both blasphemously imitates the diuine prouidence ; 2 ties the witches more obsequiously vnto him , 3 makes shew of absolute libertie in his dispensation , 4 and hereby sitteth his instruments to doe more mischiefe , 5 and yet secureth them in their damnable estate : as being by this meanes more seruiceable to each other . sectio iiii. ¶ that their skill in helping to things that are stollen , and healing diseases , is not a gift of god : whereuppon they are accounted good , but rather they doe it certainely by the helpe of sathan . that it is not of god , appearth , 1 by the qualitie of their persons , because they are generally , ignorant , prophane , abhominable , and therefore the lord will not reueale such secrets vnto them , psalme 25. but vnto them that feare him . 2 by the consideration of the time , wherein these reuelations are pretended : which being the time of the gospell established , when an ordinarie meanes of reuealing gods will is on foote ; therefore now wee hauing the word , as we may not expect such reuelations , so they are not granted to vs , from the lord our god. especially , if we consider the matter pretēded to be reuealed , which is not any necessarie thing , concerning saluation , but onelie some particular accidentall matter , concerning the present estate of this life , for which we find not that there were any reuelations from the lord , but onelie concerning the generall state of kingdomes , and as it concerned the spirituall good of the church . besides , if we consider the manner of the reuelation , which is neyther by gods spirit immediatly , nor by an angell from heauen , not by the soule of some man , that is formerly dead , and that in some dreame or vision , for such were the reuelations from the lord ; but by seeing in the picture of men in a glasse , &c. which may easily , and must necessarily be done by sathan , as both prouoking the thiefe to steale , and being able to represent his image in the glasse as personating him before the glasse , and so the reflexion must needes returne the like resemblance . and this must necessarily follow , if we consider the end of this reuelation ; which is , to haue goods restored ; which being vtterly vnlawfull , because we should rest contented with this losse , as a chasticement for sinne , and so rather goe to god , to enquire the cause of the losse , and to haue sinne pardoned , then to runne to the wise woman to haue the losse restored . so that the thing being vnlawfull , it is iust with god , to leaue vs to seeke vnlawfull meanes , that so one sinne may be the punishment of another . lastly , seeing whatsoeuer helpe is lawfully to be vsed in any extremity is plainely commended to vs in the word : therefore , seeing the word doth directly condemne all these indirect and diu ellish helpes , and commandeth 1 to seeke helpe principally from the prophets of the lord , and 2 so to vse meanes of physicke , as the diseases require . therefore it plainly folows , that seeing these blessers are neither acquainted with gods word , nor skilfull in phisicke ; the help that they minister must needes come from satan , whose creatures , and vassals they now are , who coloureth his diuellish helpe , both with some formall prayers , and other medicins , that so hee may more dangerously beguile vnstable soules . this shal appeare yet more clearly vnto vs , if we consider further . that although these wisards pretend to helpe by holy meanes , yet , were there no other euidence to prooue their affistance from sathan , this one were sufficient , that these blessers are not onlie strangely tormented , while they are performing this cure , but are euen afflicted with the same diseases , which for the present , they seeke to remoue from others . now , that this is the worke of sathan , is manifest . 1 because the olde sybills and other witches were vsually so tormented , when they gaue their oracles , who are generally concluded to bee sathans prophets . 2 this their strange tormenting , in this pretended good act , argueth that it is not of god , who would not so requite his seruants , whom hee sets on worke , especially doing his will , but rather of satan , who by these torments convinceth them of the euill of their work , and confoundeth hereby the vnbeleeuing world , that will seeke to such for helpe : especially , if we consider further that whereas there is a reciprocall couenant betweene satan and the blesser , as hath beene declared , that as the deuill must doe what the witch would haue him , so the witch must endure what satan will impose . if now it fals out , that the disease which the witch would haue remoued from another , shall be transported vpon her selfe , as a pledge of further torments , to confound her in her present power , and yet to deceiue her withall , as if by this strange alteration and torment she descrued to obtaine this preheminence , as to helpe others , she hath bought it deerely : and so yet further to deceiue , as if because she hath her paine here , therefore she shall auoid further reckoning : is not the iustice of god admirable here ? is not his wisedome wonderfull to take the wise in their owne craftinesse ? sectio . v. ¶ of the couenant whereby these blessers binde themselues to doe good , namely , the beleefe of men , whether they can benefite any that doe not bleeue in them : and why they are beneficiall to such : and so consequently of the danger of these good witches , and that they are farre more dangerous then the bad. as satan binds his seruants vnto his obeysance by a speciall contract and couenant ( as hath beene shewed throughly before ) so the good witch , being lessoned by her accursed maister , doth hereby endeuor to performe truest seruice vnto him , euen by hunting after and ensnaring the precious soules of men : and to this purpose she hath no more dangerous snare then this condition of faith , that those who will haue helpe or succour at her hands , must beleeue shee can doe them good . for whereas faith is the onely bond whereby god is knit vnto man , and man vnto god : if therefore satan can but once breake this bond ; as he doth heereby : first , exelude vs the especiall prouidence of the almighty . secondly , so doth he make way hereby , for the full possessing , and preuailing ouer vs. thirdly , and hence it is that there must bee no helpe without this beleefe in the witches abilitie heerevnto : that so the blesser also being puffed vp with a conceipt of some diuine power , might so therein , not onely intrude into the office of the messiah , and thereby to depriue her selfe vtterly of the benefite of his sacrifice ; but also euen make a mocke of the sonne of god by translating that precious gift of faith , which onely entends saluation , to the attaining of euery base and vnfit trifle , and horrible wickednesse , yea offering vp heereby the deceiued soule , as a sacrifice vnto satan , which cost the precious bloud of the sonne of god. fourthly , especially , heerein doth appeare the desperate pride and malice of satan against iesus christ and his members . 1 as aduancing himselfe heereby in christs steed , in the deceiued hearts of the vnbeleeuers . 2 and robbing him , not onely of that proper homage which is due from the creature , namely , to depend on it sauiour : 3 but also of the soules of those that are thus ensnared . 4 as detaining them thereby in atheisme and contempt of gods ordinances for saluation , 5 and emboldening them to all desperate and outragious courses vpon presumption of helpe from these incarnate deuils . 6 and soripening thereby vnto eternall vengeance . and this the rather , because by this condition of faith thus required for helpe ; 7 it is thereby the rather warranted to come from god. 8 and so both the witches authority and power iustified to this end , as diuine , euen a speciall gift of god to such purposes . 9 as also the peoples seeking to such meanes is coloured . 10 and so , in that helpe heereby is procured for many wicked ends , therefore fearefull and blaspemous conceipts are heereby nourished in the mindes of vnbeleeuers , concerning the diuine nature ; as if the lord should approue of sinne , that hee furthers , and giues successe thereto . and when this gappe is once opened , how is sinne committed with greedinesse ? how is the deceiued soule drunkē in security ? how by this security prepared to suddaine destructiō ? and therefore though it were enough for satan to doe good at the command of the blesser , to hold her surer vnto him by these deuotions : yet seeing he is a roaring lyon , geing about seeking whom he may deuoure ; doth he also yet both further heereby the damnation of the sorceresse , in making her an instrument ( by this condition of faith ) to ensnare the soules of men , and so by the same meanes , encreaseth his prey , in deceiuing such vnstable soules who depend vpon such dangerous helpe . and therefore though no doubt , by diuine permission , he could helpe one with the good witches warrant ( this being but his colour to deceiue her and others ) and so much more ( if she imployed him ) without the faith of the parties , and happily doth tender some trifling helpe without this couenant ( to beleeue ) to tolle the simple on , to seeke further to him : yet seeing he specially is all these , aimes at the soules destruction , and as the diuine executioner to preuaile in the children of disobedience : therefore seeing the world generally will not receiue the knowledge of the truth , shall it not bee giuen vp to beleeue lies ? 2. thessalonians 2. 11. 12. euen to seeke vnto satan , forsaking god , &c. so to buy his helpe with the danger of their soules : in hunting after which , this aduersarie is now growne so cunning , as that howsoeuer heeretofore in times of ignorance , he vsed more carnall and palpable meanes for the ensnaring of them ; yet since the gospell of iesus christ hath beene aduanced , and the knowledge thereof hath in some good measure banished grosse ignorance in many places , therefore doth satan suite himselfe accordingly : and so , though he require reall couenants of some , in some cases , yet is he contented also with mentall couenants , as being able to gesse at the minde by some outward inclinations and distempers , and so doth more cunningly and dangerously deceiue euen the professors of this age , whom seeing they professe to beleeue in christ , therefore will he not require an open couenant to beleeue in him : as contenting himselfe : 1 that they allow helpe to bee sought from such meanes . 2 that in case of necessitie they will not stick to seeke themselues . 3 that they do not aswell further the blesser , as the bad witch to punishment , &c. all which , and such like , he takes as arguments of their secret confidence in him , as approuing his power , and iustifying the lawfulnesse of such meanes . sectio . vii . whether the good witch can hurt , and the hurting witch helpe . by that which hath beene said before concerning the limitation of the power of these witches , it may seeme to be concluded , that the good witch can onely help , and the bad witch onely can hurt . but yet experience seemes to proue the contrarie , not onely in hartley , that famous coniurer of lancashire , which betwitched mr. starkie of clee-worthes children , who was also a great blesser , &c. and so in diuers others : but especially in the witch that was the principall occasion of this treatise . for it appeareth by her examinations , that shee both vsed to forespeake ( as they call it ) that is to hurt , and wearie things , as also to blesse the same againe , and so to helpe as well as to hurt : as appeareth by the charme heereafter set downe to this end . to which wee answere . that though happily by couenant satan binds himselfe no further but to the blesser to helpe , and to the bad witch to hurt , because either they desire no further , or else this limitation may serue for such end as heeretofore . yet heerein also doth satans cunning appeare notably , that if vpon such composition onely to hurt or helpe , he yet proue better then his bargaine , as to assist such to helpe who haue done hurt , &c , by this meanes , he binds his seruants more obsequiously vnto him ; and yet deceiues them more grossely . as giuing them occasion now to conceiue , that seeing he couenanted with them onely to hurt or helpe : if now it shall appeare that the bad witch can also helpe , is not this a notable delusion to flatter her , that she hath some extraordinarie power aboue what satan can conferre vnto her , and so that the league betweene them is disanulled and broken : she is now free ( as she thinkes ) and rather by some diuine assistance can vndo and helpe what is fore-spoken , as they vse to speake ? and seeing satan in all these couenants with the witch , is no free agent , but the lords executioner to run and stay at his pleasure : as the lord therefore hath speciall ends in the disposing of this couenant to hurt or helpe ; so may he not haue speciall purpose in this , exceeding therein , that the same that hurteth may also helpe , and the same that helpeth may also hurt ? yea certainely : the lords purpose in permitting and wisely ordering these compacts betweene satan and the witch to hurt or helpe ; vsing the deuill herein as the instrument of his diuine iustice vpon the children of disobedience , hath beene in some poore measure manifested heretofore : and hereby doth hee wisely and gloriously make manifest , that satan is but his vassall , that all couenants betweene the witch and him , for onely hurting and helping , are subordinate to his power , alterable at his pleasure , that though satan agree with the one witch to helpe , and with the other onely to hurt , yet shall the hurting witch also helpe , and the helping witch hurt , that it may appeare also that these couenants are but iugling trickes betweene satan and the witch , to draw fooles to the stockes , and so on eyther side to beguile more fearefully : that seeing the blesser pretendeth to helpe : as she doth heereby draw more proselites after her , for good , so shall she haue power to hurt them , both to keepe them the more in awe , and so to seeke vnto her more slauishly , and depend the more constantly on her power ; as also when their sinne is heereby ripened , to confound them more fearefully , and so to execute the wrath of god vpon them . and the badde witch also , though the couenant bee , that shee must onelie hurt , that so shee may execute her malice vppon the bodies of vnbeleeuers , and so send them to the blesser for the further destruction of their soules : yet to spare this labour : and make the delusion more effectuall to deceiue , may not the god of wisedome deuolue both these faculties of hurting and helping to one person : may hee not heereby giue way to sathan to aduaunce himselfe fully in the hearts of the children of disobedience : as god of this world , to saue and destroy at his pleasure ? and as the lord in restraining sathan to hurt or helpe in those diuerse instruments , would giue an vnderstanding heart to consider the limited power of sathan , and so to depend vppon an higher power of the diuine maiestie : so seeing the naturall and desperate sinner , as hee is fast bound to the power of sathan , euen so willingly would hee serue none other maister : therefore , that hee may serue him the more cheerefully , it is the iustice of god , so to giue vp to sathans delusions , as that hee shall thinke hee needes serue no other maister . and hence it proceedeth , that the miserable soule affecting a sufficiencie in that god whom it subiects it selfe vnto , able to steed at all assaies ; therefore , seeing satan by these witches labours to erect his throne in the hearts of the disobedient : it stands with great policie , that this power of hurting and helping shall appeare in one and the same , both to resemble an vnitie in this fayned deitie , as also to confirme the conceited omnipotencie , and sufficiency thereof . and seeing wee are fallen into these euill daies , wherein iniquitie aboundeth , and ripeneth to the haruest , 2. tim. 3. 2 , 3. doth not therefore the admirable wisedome and iustice of god heerein gloriously shine ; that whereas vsually the good witch hath escaped and beene aduanced of man , and therefore puffed vp with pride , and so prouoked to doe mischiefe ; it now pleaseth the lord to giue her her desire , that she which helpeth may also hurt ? thereby , 1 to flatter her with a conceipt of her soueraigne power . 2 to nurse her heereby in desperate securitie . 3 so by this meanes to ripen her sin , and so to take her napping in her owne counsels . 4 exposing her to the sword of the magistrate , as hauing done such mischiefes , and so confounding not onely her owne confidence , but the repose of the world in her , who esteemes her the onely goddesse , seekes to her for helpe , &c. shall not this lesson the vnbeleeuing generation not to tamper with her , least though they regard not their soules , in seeking helpe from her , yet they may secure their liues and estates in not medling with her ? oh that wee could obserue the waies of god heerein ! may wee not hence learne wonderfull things ? shal not all idolatry come to the blocke ? shall not anti-christ that great coniurer , likewise be confounded ? and shal not his open and desperate practises of murthering princes , and bringing desolation in the world , iustified and taught , now hasten him to his confusion , who heretofore hath beene esteemed the common papa , the father and giuer of life , and saluation to the sonnes of men ? sect . viii . by this which hath beene said , it appeareth now plainely : that the blesser or good witch ( as we terme her ) is farre more dangerous then the badde or hurting witch : and , 1 that because first shee is lesse suspected and feared then the other , and therefore is like to do more mischeife . 2 nay she is magnified and adored among men as a demy goddesse , &c. and so causeth men to commit idolatrie to her by putting confidence in her . 3 she yeeldeth helpe for the satisfying of the flesh , and so hardnesse in sinne procureth hope of longer life , excludeth repentance , withdraweth from the loue of the word , and lawfull meanes , nourisheth in ignorance , prophanenesse , &c. 4 the badde witch vsually is haled to punishment , and so is preuented of much euill doing , and happily by this meanes brought to repentance : but the blesser is spared , and so permitted to doe more mischiefe , vnder pretence of well-doing , and thereby ripeneth her selfe more fearefully to vengeance . 5 shee yeeldeth helpe at a verie desperate rate ; namely , the endangering of the soule : and , what will it profite a man to winne the whole world , and loose the same ? math. 16. 26 , and so also is her estate most dangerous and fearefull in regard of herselfe , as by requiring this condition of faith , euen despiting the spirite of grace , & making a mocke of the sonne of god : & so vsually committing that vnpardonable sinne , hebr. 6. 4. 10. 16. 17. and therefore this serueth : 1 for the reproofe of the times wherein these darlings of satan are so embraced and adored . 2 it is an instruction to the magistrate , to bend the edge of his sword against these most dangerous instruments : and to giue way vnto the gospel , to cut them downe . 3 it is a caueat to the people , to take heede of these snares , to seeke after knowledge , and submit to holie meanes , that so the lord may haue mercy on their soules , that being within his protection , they may bee better secured concerning their bodies . the end of the first booke . the mysterie of witch-craft : the second booke . describing , 1 the power and effects thereof . 2 the detection of witches , with the meanes thereto . 3 the remedies against witchcraft . 4 the punishment of witches , with the nature and lawfulnes thereof . at london printed by nicholas okes. 1617. the mysterie of witch-craft . the second booke . chap. i. of the power of witches , what they are able to doe , and of satans cunning sleights and stratagems herein . the maine thing whereby sathan fetcheth ouer these monsters , and holdes them in his obeisance : is that great power which he deuolueth vnto thē . whereby being able , in shew , to do what they list , they are so transported with pride , and wholy blinded therewith , that either they are hereby secured in their estates , seeing they can do such feates , or else carelesse altogether thereof , for the intending and prosecuting of wonderfull things . it shall not therefore be amisse in the next place , hauing proued 1 that there are witches . 2 how they attayne to this high mysterie ; and , 3 what seuerall kindes there are of them . to adde now somewhat concerning this their extraordinary power . that so we may be rightly informed how farre they are able to preuaile : and withal , may discerne how notably they are abused by satan making them beleeue that their power is farre greater then indeed it is . to this purpose consider we these two things . first , wherein this power of witches is restrained : and , secondly , wherein it is enlarged , and particularly aduaunceth it selfe , concerning the first . sectio i. that the witches power is lesse then it seemeth , as appeareth ; first , because she is restrained by the lord , that shee can not hurt when she would . as , not the children of god alwayes whom she maliceth . neyther these so farre as she would : as not at all to hurt their soules finally : no not vsually to take away life . nor vpon each occasion , as shee is prouoked : the lord restraining her in loue vnto his children , and for the glorie of his great name : defending his seruants by the attendance of his holie angells , psalme 91. that the euill one shall not doe them any violence . neither wicked men , so farre as she would , and intendeth . as , not all , at all times , whom she maliceth : the lord in his iustice brideling her , 1 for the further confusion of the witch : 2 for the aduancement of his patience to the wicked : 3 for the fatting of them vp heereby to the day of slaughter , and to harden them in their atheisme , that there are no witches , no diuels , no hell , no heauen , but what is in this life . neyther to take life from those whom shee afflicteth , at all times : that so they may still enioy greater patience , and thereby , eyther bee brought to repentance , by the distemper of the chasticement , or be made inexcusable . and this , so is disposed : 1 both for the encrease of her malice , and so ripening of her sinne , being disappoynted , and restrained , it raging more within , the more it is outwardly curbed , and so fretting against god , when she cannot haue her will of men : yea raging , and many times tearing her selfe , when she is brideled from hurting others . 2 as also for the confusion of her skill and conceited kingdome , as being now enthralled , and iustly brideled , that so horrour of conscience hereby increasing , she may haue her condēnation sealed vp , and hereby be prouoked to renue her couenant with satan to obtain a greter measure of power , to make him more seruiceable to hir . 3 and the lord hath an especiall aime heerein , for the more orderly and comely gouernement of the world ; which is thus graciously preserued and aduaunced : whereas , if witches might haue their wills to hurt whom and how far they list : neither good magistrate nor minister should stand , none should be mightier then they to controule them , none holier to confound thē : their rage , enuy , & couetousnesse would make confusion & desolation euery where , and so the prouidence of god would be hardned , and the workes of his gouernment hindered and disgraced in the world . sectio . ii. her power is lesse then it seemeth . 1 because satan doth many things by diuine dispēsatiō imediatly , which yet notwithstanding he fathereth on the witch : and seemeth to doe at her sending , which yet he doth by his skill , in naturall temperatures of the bodies of creatures , and their diseased estates ; and so being able to guesse at the times , when they will come to their crisis , and are like to speed : then speeds he to the witch , prouoks her to malice the parties , & so offers to be sent to execute that malice , which falling out at the time when the witch sendeth , shee thereupon conceiues , that shee is the authour of the hurt . shee confesseth it a often on the gallowes ; whereas all this is but sathans immediate worke : and yet she iustly punished , for dealing with sathan , who thus deceiues . 1 to hasten her to iudgement . 2 to satisfie the rage of the world against her , & thereby either to make them guiltie of shedding innocent bloud , and so to increase their sinne . 3 to obtaine his prey of her soule more speedily . 4 and so to seeke a new maister , or dame , to increase his kingdome . 5 but his especiall policie herein is : by fathering it on the witch , to make worke for the good witch . now they must runne to her ; help must be had , and what more ready then the cunning woman , especially seeing she doth it with so little cost ? and doth it with so good prayers , at the least , procures ease , which nature is satisfied with , though it is bought at a deare rate , euen with horrible and blasphemous abuses of gods name , cursed confidence in satan , &c. 6 and seeing we are many times conceited & suspitious of our neighbors , ready to iudge vncharitably & rashly of them : doth not sathan further the conceit by deluding the witch , as to thinke that sathan did such things at her sending , which also sathan in his policy must haue published , to confirme vs in our vncharitable and crucell conceit , and so thereby prouoke vs further to shed innocent bloud . secondly , sathan doth also many things by deluding her senses : making her to beleeue that which is not , and so deceiueth her in the conceit of her power : as that shee is transformed into a cat and hare , and so can enter into places the doores being fast , which is contrary to a naturall bodie , &c. for though peter came out of prison and the doores all locked , yet was this done ; first , by the mightie power of god : secondly , nothing was done , but what might stand with the condition of a naturall body . the doores by the power of god were opened , and so gaue place to the bodie . the bodie was not contracted and exininated to pierce the same : neyther could the qualitie of the bodie endure the paine , neyther the quantitie be dispoyled of it dimensions . as for that dreame of the spirites transporting the bodie lying dead in the bed , and returning to it againe afterward : this being contrary to the diuine decree , that the soule being separated from the bodie , should returne to it againe , till the resurrection : it must needes be a delusion and forgerie of sathan . thirdly , the witches power is restrained by composition and couenant with the diuell , as the good witch must onely helpe , and the bad witch she must onely hurt : the one must be accounted the binding witch , that other the vnbinding : the policie of sathan heerein hath beene partly discouered before . as also the iustice of god in confounding this couenant , and enlarging this power is layd downe hereafter . fourthly , the power at least of the good witch , is restrained to the faith of the party whom she intends to help : either hee must beleeue , shee can help him , or else , he shall receiue no good from her ; of the reason and vse heereof elsewhere . fiftly , the power of all witches is restrained by the authoritie of the magistrate . for though , if a priuate person detain them , they may either hurt or escape , yet if once the magistrate hath arrested them , satans power ceaseth , in being not now able to hinder and defraud the iustice of the almightie : and lastly , it is also restrained to the good of the church . to this end examine we sectio iii. whether seeing sathan hath power from god , to afflict mā , that he doth the rather more hurt , by the means of witches no question , seeing wee are apt to distrust god , and depend vpon those , and to forsake gods word ; therefore it is iust with god , to giue vs vp to be deceiued by them : so that , it is not for the witches sake , but for the wickednes of man , that satans power is enlarged : both for the witches further condemnation , whose sinne is hereby increased , and also , for the punishment of mans horrible and strange sinnes : by those strange and fearefull plagues , especially to condemne the infidelitie of men , in fearing or seeking to these . onely herein obserue the policie of sathan , who though hee haue power from god , yet he will not execute it , but as sent from the witch , or at least , seeming so ; that so he may both diuert the mind of man from god , and so nourish him in ignorance and atheisme , as fearing and respecting the witch more then god ; as also , that hee may carrie the mind from home , from the consideration of our owne vilenes , and wickednesse , to looke abroad to the witch , to obserue her malice , and so to encrease our rage against her , and thereby encrease our sinne , and yeeld her more power ouer vs ; and thereby still to send the minde from god , and his true meanes of helpe , to the cunning woman , &c. sectio iiii. whether witches may haue power ouer gods children . no doubt they may haue it , so farre as to afflict the body , because these outward crosses are common to all , eccles. 9. 1. and we are subiect to infidelitie , and so to sathans power . yea wee are ignorant who are witches , and so many times are chastized for our foolish charity in relieuing them . 3 yea , wee may rashly condemne and censure them : and therefore bee liable to the hand of almighty god by them . i and so by sympathy with the bodie , the soule may be afflicted : yea sathan 2 may further afflict the soule , by reason that it cannot brooke so well the bodily misery , by working vpon the impatiencie thereof , and so forcing it to murmuring ; yea to a kinde of despaire : the rather , because the children of god , through ignorance or extremitie of paines , may by themselues , or others vse such vnlawfull meanes , or though they vse phisicke , and some such subordinate lawfull helpes ; yet the principall is neglected , repentance for sinne , and prayer vnto god. and seeing all things are alike to all men ; may not sathan worke so vpon the minde , as by such or the like disposition to bring it to many , and such like raging fittes , eyther tampering with the complexion , as melancholie , &c. or furthering those passions of discontent and despaire , by leading them heereto . and the prouidence of god in vsing sathan as an instrument , to inflict by witch-craft , these chasticements vpon his children , is manifold . as first , to humble his children : that they shall not escape this scourge , as well as others : so i remember the lady hales complained ; what could i haue no other affliction but this , i could haue endured any , so it had not beene by this , &c. 2 to comfort his seruants , that seeing they shall in this greatest affliction haue a comfortable issue to conquer satan , therefore heerevpon they may build the certainety of their saluation : as also , 3 to instruct them , that seeing satan may haue power to take away life , and yet not to hurt the soule finally , therefore heere is the triall of their faith , though the lord should kill them yet to trust in him ; heere the triall of their obedience , to yeeld vp life into gods hands ; heere also their wisedome tried , not to measure gods fauour by outward things , not to set by this life , which satan may preuaile against . and hath not the lord in this affliction of his saints , some further vse for the stumbling blocke of an vnbeleeuing generation ? yea surely , and that many waies : 1 both to flatter them , that their estate is good , seeing the godly fare as bad as they do . 2 and also to stagger them , that their estate is euill ; seeing , if gods children are thus afflicted , for al their knowledge , and holinesse in this life , what shall become of them , that haue no knowledge , hate holinesse , &c. 3 and heerein yet most dangerously to stumble them , that seeing the knowledge and holinesse of the saints cannot free them from the power of satan , therefore away with knowledge , wel-fare ignorance ; what boots it to bee precise ? let vs liue as wee list . nay seeing these meanes , cannot preserue , why may we not seeke to other ? and so a gap is open to all vnlawfull meanes . especially , if wee obserue satans policie heerein , who vsually being sent to afflict some holy one , returnes as confounded , he cannot doe it , because they haue faith , thereby intending , that none that haue faith , are subiect to his power : and so puffing vp euen the best with securitie , and thereby preparing them through vaine confidence to his malice : so perswading the world , that he can touch any that hath not faith , and so still robbing god of his glorie ; as if the let were not in his free prouidence , but in the goodnesse of man : as if the lord did not freely execute his prouidence , but was bounded therein by somewhat in man. and then he must be sent to the childe of the faithfull father , and preuaile there , as if the faith of the parents did not hold gods protection ouer their tender infants , aswell as ouer themselues : or the childe , because he hath power ouer him , is excluded gods protection , hath not faith , is not of the faithfull feed . and if now at the length it shall appeare , that sathan , though hee haue returned as disappoynted by the faith of the saints , yet shall preuaile ouer anie , to afflict and torment them : beholde then the dangerous delusions : eyther this matter of faith is but a mockerie , seeing it cannot resist sathan : why should it not repell him on the one side , as well as on the other , if there were any such thing , or it had anie such power ? or else , the saints may loose their faith : and so , if sathan preuayle against life , he must then also preuaile against faith , for the vtter abolishing of the power thereof . and what difference then between the wicked and godlie ? thus may the saints be subiect to this affliction : and thus may the world stumble thereat . sectio v. and yet in all these afflictions much differ from the wicked . 1 as both in the cause of the affliction . 2 in the measure of it . 3 in the issue thereof , for the cause , if the lord afflict his children with this scourge , neither is it in anger , or simply as a punishment of sin , though the lord may intend the chasticement of the sinner heereby : but especially , 1. to try their faith : 2. to prouoke to repentance : 3. and so to take them heereby out of this miserable world . but in the wicked it is otherwise : the lord is angry when hee leaues them to satan , hee entends the discouerie of their infidelitie , and vnmasking of their hypocrisie : by this sharpe affliction hee awakens heereby their drowsie conscience , and so in the horror thereof , seales vp vnto them eternall vengeance , and leauing them to be releiued by carnall meanes , subiects them thereby more surely to the power of satan , by whom , making vp , in this renuing of their daies , the measure of their sin , they are ripened and hastened to the day of vengeance . thus they differ in the cause . 2 as for the measure , the affliction either reacheth onely to touch the bodie , or else if the soule beare a part , still the hand of the lord is put vnder , psal. 37. 24. comforts are supplyed according to the affliction : or the sharper affliction , prepares to more sound and heauenly consolation . but for the wicked it is not so with them : the soule is especially aimed at by the malice of satan , and therefore , either the body is so smitten to driue the soule to despaire , or else by sending it to vnlawfull meanes , the soule is more fearefully ensnared by confidence in satan , and so hastened to it iust & vnauoidable confusion : and thus they differ in regard of the measure . 3 for the issue , the saints , if they escape out this affliction , 1 are more experienced in satans subtiltie 2 more enabled to comfort , and relieue others , 3 more purged of carnall confidence , 4 more humbled and cast vpon the mightie power of god , 5 more quickned in faith , 6 more weaned from the loue of the world , 7 more warie to keepe themselues within gods protection , more patient vnder the crosse , 8 more prepared to death , 9 more readie for the lord. and therefore , if they are translated heereby , they make an happie exchange of sinne ; for perfect holinesse , of miserie for eternitie , of transitorie for eternall happinesse , of deceitfull friends for the fellowship and eternall communion of the thrice blessed god , that innumerable company of heauenly spirites and soules of the righteous ; the vnseparable vnion with iesus christ their sauiour . but for the wicked ; if they escape , that which they seemed to haue , is taken away ; they grow worse and worse , filled with all vnrighteousnesse , seuen worse spirits seising vpon them . and if they are taken away , then is the end of all their vaine happinesse , and a full powring out of gods wrath vpon them . sectio vi. thus we haue heard wherein and by what meanes the witches power is restrained . now let vs consider on the other side wherein it appeareth . this may be discerned . 1. if we consider the actions proper to their owne persons . 2. as also in their actions towards others . concerning their owne persons . first , it cannot be denied , but that more speedily , then may stand with the ordinarie course of nature , they may assemble themselues to their meetings , or trudge to do any mischiefe ; as being carried by satans power aboue the earth , or sea , speedily , for some short space , not being seene of any : which is not hard for sathan to do , by thickning the ayre vnder and about them . as for any further means , whereby they may transport themselues in the likenes of an hare , &c. this we haue shewed before to be but a meere delusion , notwithstanding any tokens they bring for the proofe thereof . but that they may abuse the bodies of such , whom they malice to ride vpon them , in the night : this howsoeuer it bee not impossible , yet i take it , it may rather prooue a delusion of the parties sence that is thus pretended to be abused , then any such reall taking vp of his body out of bed , and laying him there againe , because this may bee doone with lesse adoe , and yet deceiue more effectually . thus of the actions of the witches towards themselues . touching his actions towards others . heere consider we these things . 1 their maner of consulting thereon , which is vsually in the church , where they meet , to worship their maister : heere , 1 the diuell enquireth what each would haue done . 2 they returne their particular occasions and businesses . 3 their demaund by sathan is graunted , and meanes propounded and tendred to the execution therof . as giuing them powders and poysons , cōposed by his skill , in the secrets of nature to take away life , to inflict diseases , & cure the same ; and especially , to cloake his damnable conueiance heerewith . teaching them to make pictures in wax or clay ; that by the rosting therof , the persons wherof they beare the name , may continually melt & dry away by sickenes : and this , in a blasphemous imitation of the diuine power ( who vsed such means to accomplish his miracles , ) the better to colour his diuelish cōueiances , which vsually are these . 1 to make men and women loue and hate one another : a matter possible for him to doe , by perswading the corrupt affections . 2 to lay the sickenesse of one vpon another , as vpon iob , yea to take away life , &c. by such pictures , though they are no cause thereof . it being easie for satan , being a spirit , to weaken and scatter the spirits of life , whereby through faintnesse the party shall sweate out naturall moisture . and so also by weakening the spirits , the stomacke shal be weakened : whereby not being able to breed new nourishment , the old must needs in short time be spent . 3 he can raise tempests , as hath beene proued before : and , 4 so to breed madnesse , and , 5 to haunt men and places with spirits , and so by a kinde of obsession to vexe and torment them . 6 yea , he can hinder the operations of nature , and so may be a means to hinder copulation , and so procreation , and that not onely in general : 1 as corrupting naturall heate , that the generating member may not execute accordingly . 2 that though it should pierce into the wombe , yet the seede being colde , may take no effect . or else , he may steale away the seed , that it shal not passe into the womb . but particularly also , though the party may haue ability to others , yet to serue one , for the like reasons , he may be impotent , not able to performe the worke of generation , and so deny that duety of marriage , and so happily produce a nullity thereof ; vnlesse by phisicke , or some spirituall means his power may be ouerruled , for which some time is to be graunted , and meanes vsed . 7 lastly , it cannot be denyed , howsoeuer the world wold obscure the worke of god herein : that euen by the meanes of witch-craft , sathan may be sent euen into bodies of men , really to possesse them . as of olde it was vsuall in the primitiue church , and the like punishment continuing for sinne , the like meanes remayning to remoue the scourge . i see not but now it is vsuall in these later times ; as hath appeared euidently by many instances : the papists themselues acknowledging as much , and the gospel herein powerful ! to confound poperie , and to iustifie the truth hereof . sectio vii . of sathans policies in the execution of this power . and first , that he vseth naturall medicines , both for helping , and hurting , giuing the badde witches secret powders , and poysons to doe mischiefe withall , and directing his white diuells ( i meane the blessers ) to salues and such like medicines , to helpe their patients withall . this he doth , partly , to make the blesser beleeue that it is not sathans power , but rather some vertue in these things , that accomplish such rare euents , and that so they may be more secure , and forget the couenant , and thereby accomplish their mischiefes with more delight , and greedinesse . partly also , to deceiue such as seeke vnto the witches . and that by securing them in the lawfulnesse of this businesse , seeing they receiue nothing but lawfull meanes . 2 by causing them to put confidence in the meanes : seeing through their infidelitie , they proue vsually effectuall . 3 thereby to deiect them from lawfull meanes , as phisicke , &c. 4 and so to nourish them in blasphemie , contempt of god , and all diuine assistance , to abolish all trust in god , and dependancie vppon him . sectio viii . he vseth also prayers for the helping of diseases . and this , as to colour the secret compact more dangerously : so , to countenance the vaine bablings , and repetitions of profane and ignorant persons . as also to shew his high malice , and derision of these diuine ordinances : and so also , to mocke and confound the lip-labor , and bodily seruice of the carnal christian . and so , to inferre , that all second meanes , as phisicke , &c. are needlesse , and vnprofitable , seeing it may bee done by good prayers : and this is a maine ground in the ignorant people , to reiect all lawfull helps : hence that speech of theirs ; god hath sent it , and he can take it away . wherein satans meaning is , to aduaunce himselfe in their hearts , to draw them to his deuotiō , by the vse of such praiers , &c. as being pretended to be from god , are therefore , in this respect , more greedily intertained . especially heerein to coosin the blesser the more desperately , eyther by prouoking her to robbe god of his glorie , and so to ascribe these prayers vnto sathan , conceiting heereby some diuine power , not so much in sathan , who instructs her , as , in her selfe , that by these meanes is able to doe such wonderfull things ; especially seeing , to the doing thereof , a more strong and certaine faith is arrogated . as being yeelded for the reason , why the blesser can doe that by prayer , which another , vsing the same prayer , cannot doe , because he cannot beleeue . and so by this presumption of faith , deluding her in the safetie of her estate , that shee is at least in high fauour with god , in no danger of damnation , whereby she is confirmed in her practise , and so makes sure her condemnation . sectio . ix . ¶ satan shrowds his power vnder naturall diseases . and doth not satan also shrowd his power sometimes verie cunningly and dangerously vnder naturall diseases . as both , being able to iudge of the nature and criseis of them , and so to adioine his power thereto , to the hastening of death , by preuenting the helpe of physicke , or infatuating the same . as also hereby , being able to assimilate his malicious and desperate afflictions of the bodies and soules of men , to some such like naturall diseases , that so his power may bee shrowded vnder natures distempers . certainely , experience makes this manifest vnto vs , and the policie of satan herein is manifold . and that first to hide his owne secret compact vnder such naturall infirmitie , that so he may both deceiue the witch , as imagining , that by her naturall medicines she cures only a naturall disease , and so , that her compact with satan was either conceited onely , or else is now dissolued . but especially , that he may deceiue others hereby ; and that both the parties afflicted ; as detayning them by this meanes from the searching of their hearts , and yeelding themselues vnder the mightie hand of god , by vnfained repentance , laboring to make peace with him , that so they may be soundly cured : and so sending onely to naturall meanes , as if it were but some ordinarie and common infirmitie , incident to nature : and so , if it be cured by such meanes , ( as many times the lord giues successe to the meanes to punish our security , and satisfie carnall wisedome ) then satans power is lesse feared , lesse regarded , whereby he preuailes yet further on the soule , by nouzeling it in selfe-conceit of the goodnesse of it estate , and so the meanes are aduanced , gods holy , and ouer-ruling hand abased , and reiected : and the witch set in the place of god , and so heereby she preuailes more fearefully : not onely in the hearts of those that are holpen , to put confidence in her , but in others also , who are desirous to bee holpen at so easie a rate . and so the skilfull physition ( that ordinance of god appointed hereto ) is neglected and despised ; and so in the issue , the whole glorie and crowne redounds to the diuell : his power is aduanced , his kingdome enlarged , the gospell and scepter of iesus christ condemned or neglected , and atheisme , yea grosse idolatrie , encreased and confirmed . but if these seeming naturall diseases be not cured by these meanes ; yet the credit of the witch , and satans in her , is yet notwithstanding saued . 1. either , they sought too late . 2. or , else they did not apply the medicine well . 3. or , else they did not beleeue it could doe good . 4. or , it hath holpen manie others . 5. or , yet it may doe good : and therefore seeke for more : goe to some other blesser , that hath better skill : make peace , with more confidence . 6. or now , goe to the physitian at last , to consume their estate , and so breed discontent and despaire . 7. or , languish in despaire , seeing god is forsaken , or sought too late vnto . and so satan triumphes in his spoyles , confounds the vnbeleeuing generation , that liues securely , notwithstanding such a messenger from hell , might rowse it out , thereof . and so god is glorified , in making the world without excuse , that still will liue in ignorance , and desperate atheisme , in horrible prophanenesse , and workes of the diuell , and hastening hereby the comming of his holy sonne iesvs , with his reward with him , to recompence to euerie one according to his workes . chap. ii. of the detection of witches , and meanes thereto . of the detection and punishment of witches : that they are to bee punished with death , especially the blesser and good witch , as they terme her . sect . i. of vnlawfull meanes of detection . hauing discouered the power of witches , and so followed them to the vtmost of their glorie and aduancement : seeing now pride goeth before destruction , and the glorie of the wicked is their shame : let vs now consider of heir fall and confusion , and of such meanes as further the same . wherein we may behold the admirable wisedome and power of god , who as hee leaues them to their owne lusts , to embrace satan , and submit vnto him , for the obtaining of their desires ; so hath hee so disposed in his wonderfull iustice , that the god whom they worship , when he hath them sure his owne , seeing he is greedy of his prey , and would gladly haue other imployment to doe more mischiefe , therefore he cares not how soone the bargaine be performed , and rather then faile , though all other meanes of detection should cease , himselfe will bee the instrument to bring his beare to the stake : and this he doth , by being an instrument for the detection of the witch , and yet in such dangerous policie , as that heerein also he hunts after vnstable soules , while he seekes to giue them content in the discouerie of the witch which hath done them so much mischiefe . to this is it , that he hath not onely the blesser readie to discouer and detect the bad witch , that so he might thereby encrease the poore peoples rage against the witch , whereas indeed they should be angry at their sins . but whereas in their affliction they should seeke vnto the lord that smites them , by this discouery of the bad witch , he encreaseth the reputation of the blesser , and so prouoketh the people more eagerly to runne after her . and now the good witch vttereth easily all her deceitfull wares , to the deluding of the parties that are thus inquisitiue , and many times to the condemning of innocent bloud . and to this purpose , because people will bee loath to credit her word , concerning the supposed harmer and bad witch , therefore she hath vsually either some glasse wherein to shew the partie offending : or else hath certaine deceitfull and satanicall experiments , to confirme her former detection of the witch ; as namely , by casting her into the water , sticking of needles , or bodkins , vnder the stoole where she sits , burning of the thing bewitched , &c. by which , either she confirmes the superstitious people in a wrong conceit , it being easie for satan to further these signes heereto ; or if they conceiue aright , yet by vsing these indirect meanes for discouerie , they shall yet deeplier engage their soules vnto the power and malice of satan . and therefore though the bad witch may bee detected by these meanes : yet neither is the wise christian to vse these meanes for the discouery of this monster ; neither is the magistrate to admit of this detection , as a sufficient euidence for the certaine discerning and iudging of the witch . it will then be demanded , what detections and presumptions lawful wee may haue to discouer a witch ? to which wee answere , that as the lord hath ordained the punishment of these offenders , so no doubt hee hath also disposed the meanes whereby they may be detected , that so they may be iustly punished . sectio . ii. of lawfull meanes of detection , and i of presumptions . the meanes of these detections are principally two. examination , and conuiction . touching examination ; this is , when the magistrate makes enquiry concerning this crime , and that not vpon euery corrupt passion , or sleight occasion , but vpon weightie presumptions , probably coniecturing of the witch . these are : 1 notorious defamation of this crime , by the most of neighbours which are of the best report . 2 the accusation of a fellow witch , either at examination , or at the day of death is not to bee neglected , because now authoritie hauing seized on hit , though she may lie before she be discouered , yet now hauing confessed herselfe , she is an instrument of the lords iustice , to satisfie authoritie , and cleare the innocent , by speaking truth , &c. ( though otherwise shee would not ) to accuse the delinquent . 3 a third presumption is from the effect of cursing : for when a bad tongued woman shall curse a partie , and death shortly follow , this is a shrewd token that shee is a witch , because witches are accustomed to execute their mischeuous practises by cursing and banning , & this may be sufficient for examinatiō , thogh not of cōuiction . 4 if after enmity , quarreling , or threatning , a present mischief do folow . 5 if the partie suspected be anie kim , or of special acquaintance with a cōuicted witch , because it is the manner of them to conuey their trades and spirits one to another , and especially to those that are nearest about , and most familiar with them . 6 it is obserued , that the witch receiues som mark from satan to owne her by , in some priuy place , which is vsually raw , whence the spirit draws bloud , &c. and this , if there be no other reason in nature , is a shrewd presumption , to examine at least . 7 and so if in examination wee find the partie contrarie and in diuers tales : not onely fearefull , for this may be in a good case ; but doubtfull and different , this may bee a presumption to argue a guiltie conscience : thus of presumptions . 2. of examination . now concerning examination , this may either be made by question from the magistrate , by certaine wise and crosse interrogations to this end : or else by torture , when together with words , some violent meanes are vsed , by paine , to extort confession , which may haue necessarie place when the partie is obstinate . 3 of conuiction . hauing vsed the best meanes by examination , the next is conuiction , whereby after iust examination , the witch is discouered ; to this must concurre , not bare presumptions , but sufficient proofes : not such as heeretofore haue beene reckoned , or like to those ; as scratching the suspected party , &c. the confession of a partie dying , that such a one hath bewitched him . but for manifest conviction , these proofes are to be esteemed sufficient . 1 the free confession of the crime by the party suspected , after due examination , being found in diuers tales . i but say the partie will not confesse , here then the testimonie of two sufficient witnesses is currant , prouing one of these two things : either , that the party accused hath made a league with satan ; or hath done some knowne practise of witch-craft , producing likely arguments for the confirmation thereof : as 1 that the witch hath called vpon the deuill for helpe . 2 that she entertaines a familiar spirit , and had conference with it in any forme , or likenesse . 3 that she hath shewed ones face in a glasse being absent . 4 that they haue fore-told things to come . 5 holpen to things lost , whereof they haue had no ordinary meanes of knowledge . 6 that they haue healed by prayers , spells , amulets . and so , howsoeuer the league with satan be secret , and therefore not able to be discouered , yet is both satan willing to haue it knowne by effects , for the increase of his kingdom , & hastning the cōfusion of his slaues , and so by such like effects hee doth discouer them : 1 to haue speedier possession of them , lest afterward by remorce they might bee brought to repentance , 2 as hating so detestably euen all mankinde , that he cannot endure they should inioy the world , or the benefits thereof , no not an houre : 3 but especially , the policie of satan in this discouerie is , 1 to satisfie the rage of the people , who now hauing found the witch , instead of being auenged of their sinnes , doe intend nothing more then the satisfying of their malice in destruction of the witch , 2 and so therein to procure credite and estimation to the good witch , to make more worke for her , by whose meanes , this enemy to mankind , this badde witch hath beene discouered . and yet we may obserue the ouer-ruling hand of god herein , that though satan do hasten the speedie discouerie of the witch : yet the lord in his holy wisedome , oft-times disposeth , that such shall liue long , yea die vndetected : eyther because some of them , may belong to the election , and therefore may repent of this great sinne by holy meanes , and so bee freed both from temporall and eternall punishment . or some remaine longer vndisclosed , to execute greater mischiefe in the world : as they are more cruelly bent thereto . or else , there may be some couenant with sathan by the wach for some terme of yeares , which hee is contented to binde himselfe to , to haue her more sure , and secure thereby . and thus of the proofes to discouer the witch , without which shee may not safely be condemned . chap. iii. of the true remedies against witchcraft . hitherto of the meanes to discouer witch-craft : now let vs consider of the meanes whereby we may preuent , and be deliuered from the same . sectio i. vvherevnto , seeing the lord hath gratiously afforded the blessing of gouernement as a speciall means to discouer witchcraft : and so by cutting off the offender by the law , very mercifully also to preuent the same . therefore let vs acknowledge vnfainedly the goodnesse of god heerein . pray we for the magistrate , that the lord may giue him a discerning spirit herein : and yeeld we al conscionable obedience to him vnder god , that for our sins he may not be giuen vp to security & such strong delusiōs , as either to neglect the prosecuting of this sin , or to iustifie the same . surely , as we haue great cause to be thankefull to our god for that which our gracious soueraigne hath commended for the perpetuall good of the church to this end : so are we also to blesse his maiestie for that further courage and conscience of our true christian and renowned king , that hath also iustified the kingdome of christ against that vsurped hierarchie of the roman antichrist , being that arch-coniurer , & deceiuer of the world : o how hath he bin displayed and liuely painted out by the pen of a ready writer ! and shall not the lord preserue his anoynted to burne the whore with fire , and make her desolate ? o that the lord would make vs worthy of such a blessing , that our eyes might beholde the fall of antichrist ! that the kingdome of iesus christ may be set vp in full beautie , that the first-borne may come in , and iesus christ may come to iudgement : euen so blessed father , hasten this thine eternall word , and let all the people say , amen . now let vs further consider of the remedies of witch-craft . these consist eyther in preuenting of the evils and dangers thereof , or , in the recouerie and release from the same . that these may be preuented , it is manifest : first , because otherwise , all should be afflicted : for sathan maliceth all , would have none free , and therefore the lord that hindereth his malice heerein , hath also ordayned meanes heereunto . secondly , the very witches themselues haue confessed , that they could not preuayle against some : and we see ( by gods mercie ) the most freed from them . what may be the meanes heereto ? sectio . ii. of the particular remedies against witch-craft . these are either , 1 deceitfull and dangerous . and these are of two sorts . 1 eyther such as seeme to helpe , and yet doe nothing in truth . 2 or else , if they yeelde helpe to the bodie for the present . 1 they both leaue it hereafter to further mischiefe . 2 and especially do hurt the soule , both : first , for the present : but , 2 chiefly for the time to come . 2 these remedies are sincere and safe . and these are generall , or particular . naturall or spirituall . and these eyther , preseruatiue or restoratiue : or , priuate or publike . sectio iii. preseruatiue remedies , are such , whereby men are kept from the power & hurts of witches : and these are such 1 as concerne the persons of men , 2 or , the places of their abode . 1 to preserue the persons of men , the chiefe & onely soueraigne means is , that whereas by nature , wee are all the diuells slaues , led captiue by him at his will , subiect to all sorts of his delusions and torments , vpon anie occasion : therefore we would discerne this naturall condition out of the word . 2 discerning of it , wee would not rest therein : but rather be brought to a deniall thereof , to renounce the same by true sorrow and repentance , and so labour to attaine vnto the glorious libertie of the sonnes of god. and this , by embracing iesus christ , and so be partakers of the couenant of grace , in his bloud , 1 by receiuing the gospell , 2 beleeuing the precious promises therein contained , 3 applying the same to our particular conditions , 4 and so returning thankefulnesse vnto our god. for these his rich mercies in the pardon of our sinnes , by yeelding vp our soules and bodies as a liuing sacrifice vnto our god , in obedience to his blessed will , euen with all sinceritie , and readinesse of minde , and purpose of heart , together with conformitie of the outward man in our reasonable seruice of god all the dayes of our life . as heereby , hauing the promise , 1 to be kept by the mighty power of god to saluation , 2 to bee alwayes within the speciall protection of the lord to bee kept in all our wayes : 3 to this end to haue the ministring of the blessed angells , to preserue vs from the euill one , that there may no witch-craft preuayle against iacob , nor sorcery against israel , otherwise then before hath beene layd downe : not that the elect may be altogether free from this affliction , but that it shall turne to their good , their soules shall be safe , and they are nothing so often subiect thereto as the wicked and reprobate . and therefore , laboring to walke honestly as in the presence of god ; remembring that his angells attend for our protection and comfort , and so being carefull not to grieue those heauenly souldiers , but to encourage them in their watch and guard ouer vs , 1. corinthians chap. 11. and verse 10. this soueraigne remedie subordinates also many speciall prouisoes and caueats , according to our seuerall occasions in the world : as next to renue our right in christ daily by vnfained repentance . to arme our selues daily by conscionable meditation in the word , and the prouidence of the almighty in the protection of his children , psal. 91. to feare our selues continually , in respect of our owne worth or sufficiencie , and so to renounce carnall confidence , and policie , &c. wholy to resigne vp our selues into the sole protection of the almighty . to maintaine our christian libertie and humility with all wisedome , not being seruants vnto men , but to bring them to christ , not to entangle our selues with the world , though wee must vse it : to auoide as much as may be euen lawfull pleasures , and recreations , especially , if they be doubtfull & of euill report , as carding &c. wherin vsually satan hath a cast . to be choise of our company , especially , of papists , profane persons , cursers , swearers , &c. because by these instruments god tries our sincerity , and satan if we grow indifferent , eyther prepareth to the trade , or preuayles to afflict vs by them . to be wise in our liberalitie , and almesdeedes , not distributing to each sort of poore , because many times witches go vnder this habite , as being left to this miserie , for the confusion of their conceited soueraignetie , and prouocation of their enuie and malice , to doe further mischiefe : especially , to take heed if any such suspected seeke vnto vs ; to bee straight-handed towards them , not to entertaine them in our houses , not to relieue them with our morsels : especially , if wee discerne them as their nature and neede is , to be free mouthed , and light fingered , to craue of the best , and not to be satisfied , and to be bold & impudent , &c. and therefore heere it standeth vs vpon to vse a christian courage in all our actions , not to feare their curses , nor seeke for their blessings , for after these things do the gentiles seeke , &c. yet not with ratings or reuilings , but , the lord rebuke thee sathan . if wee do good to any , let it be especially to the houshold of faith : and so to examine such of their beliefe , of their experimentall knowledge concerning saluation , and so we may by gods mercie , both preuent our selues from being hurt by them , and happily discouer them , and hasten their confusion . and therefore if we haue got any inkling of their leagues or spirites , or prayers , &c. we are in no case to conceale this , lest wee bee confederate with satan : or at least , for our infidelitie , and carnall wisedome , but in the name of god let vs manifest what wee know ( if occasion serue ) to the magistrate : especially if there be any hurt done , wee are bound in conscience to iustifie god ; to bring his iudgements to light , to hasten his enemies to their confusion , and procure any lawful case to his poore afflicted seruants . thus may we preserue our persons from the malice of sathans instruments . sectio iiii. preseruatiues for houses . concerning our houses , because it is the policie of sathan to worke by degrees , and so by shaking our faith , and distracting , or hindering vs in holy dueties , to disquiet or feare vs ; and thereby to worke vpon our infidelities , and distempers , bringing vs thereby to neglect of holy means , and prouoking to impatiency , wherby wee may giue the lord occasion to leaue vs to his snares : therefore hath he vsed to haunt and molest our dwelling places , with apparitions and strange annoyances of noise &c. and therefore it is very fit to preuent him heerein by holy meanes . and these are , first , the dedication of our houses : and this is done , 1 not onely by conscionable prayer vnto god , when wee come vnto them : 2 but also by solemne vowing and consecrating them to the seruice of god , as in the first epistle of paul to timothy chap. 4. verse 5. 3 to make choice of our habitations where wee may enioy the powerfull ordinances of god. and , 4 if we come to any houses where any monuments of idolatrie haue remayned , thence to remoue them . 5 yea , if ( as the manner was in poperie ) for the verie building of their houses , to fashion them according to the idolatrous temples : if in such cases we alter so much , as may take away the resemblance of sathans throne : i thinke it ( sauing better iudgements ) though for the publique , in indifferent things , wee are to leaue things to the magistrate , to bee ordered and disposed of by him : yet in our priuate affaires , where wee haue power in our hands , i say , i thinke it may stand with christian wisedome and courage . 6 but howsoeuer , wee may not be ouer-curious in these things , i doe speake as a foole : i take it , nay , i dare auouch ( by the grace of almightie god ) that wee shall vndoubtedly much sanctifie them by holie order , and discipline in the familie , by holie exercises of prayer and meditation in the word , catechizing of the families , purging out incarnate diuells thence , i meane prophane and rebellious seruants , psalme 101. that hate to be reprooued , not buying their seruice so deare , as to giue them libertie to profane the sabaoths , to let them liue in ignorance , profanenesse , &c. lest for these things the wrath of god come vppon vs , and the lord leaue vs to be afflicted by euill angells . this in generall hath beene the practise of the saints , and out of the particulars of their practise these particulars may be auouched , as deuter. 20. 5. wee haue runne for the dedication of the house , wherein was acknowledged , that wee receiued it as the free gift of god : not that great babel which we haue builded for the honour of our name , dan. 4. psalme 49. &c. but that which god of his mercie hath giuen vnto vs , 1. chron. 29. and therefore we should giue it vnto him againe , in consecrating it to his seruice . examples we haue of abraham building an altar where hee dwelt , to worship god , genes . 12. 8. of noah when hee came out of the arke to inhabite the earth , that great possession which then the lord restored , and enfranchised him withaall , genes . 8. 20. of iacob , when hee came to bethel , which he consecrates as an house vnto god , though otherwise it was the house of his habitation . so did hezekiah sanctifie the people , when they came to receiue the passeouer , fearing lest they had not glorified him in their families and habitations , 2. chron. 31. so did iacob purge his familie of idolatrie , casting out all the idolls of his wife rebecca , &c. genesis chap. 35. vers . 1. 2. thus of the remedies preseruatiue . sectio . v. restoratiue remedies generall . now the restoratiue means follow , and these are either 1 generall concerning whole countries . or else , speciall , respecting particular persons . the generall remedies to dissolue the workes of sathan are . 1 the free libertie of the gospell , luke 10. v. 18. sathan like lightning falles downe thereat : so doth moses to this end commend the reuerend and obedient hearing of the lords prophets , deut. 8. 18. 2 conscionable execution of iustice , against all other offenders , but especially against these , and among these against the good witch : she is the meanes of encreasing the other : and yet it is lamentable to obserue , that the good witch is spared , and accepted vsually of all , because shee helpeth at a pinch , holdeth life and present hopes , though the badde witch now and then , because wee would not loose our present happinesse , we cannot endure afflictions , is haled to iudgement . thus of generall restoratiues . sectio vi. particular follow for priuate persons . though not absolute and necessarily effectuall , as was the gift of casting out of diuells which ceased with the apostles and prime churches : yet profitable and conuenient to be vsed , euen vnto the worlds end of all christians , very comfortable in the issue and successe thereof . these are , 1 to search out the true cause of this affliction , namely their sinnes , lam. 3. 39. 40. 1. sam. 5. 15. 2 to approoue our faith in the free mercie of god by heartie prayer and fasting , for pardon especially of sinne , and remouall of the affliction , as may stand with gods glorie , submitting heerein to the will of god , 1. sam. 16. 3 submitting patiently to the affliction , and comforting our selues with the speciall protection of our god , and faithfull promise that this shall turne to our good , assuring our selues that the lord wil not suffer vs to bee tempted aboue our strength , but wil grant in his good time a ioyfull issue : not measuring our estate in gods fauor simply by the successe heerein , much lesse by the affliction it selfe , which is common to all , but resoluing , though hee kill vs , yet to trust in him , and trying our selues by the different bearing and qualifying of the affliction that it hath 1 more weaned vs from the world : 2 more humbled vs in a hatred of sinne . 3 more prouoked vs to hunger after heauen . 4 more purged and prepared vs thereunto . and thus of the true remedies . chap. iiii. of false remedies . shall wee now take some view of the false and superstitious remedies , vsed by the genttles , and encreased by the papists , to release and preuent these mischiefes ? surely , neuer more need to display and confound these practises , and yet to name them , is sufficient to confute them : which are they ? examine we the foundation . first , in imitation of apostolike callings , there is also presumed apostolike power , to worke miracles , to cast out diuels , and so by a miraculous gift , to heale such mischiefes as do proceede from witches . vnto which we reply , that that extraordinarie calling ceasing , the effect ceaseth withall : as 1 being not necessary for these times , seeing they were ordayned onely for the confirmation of the doctrine of the gospel , newly planted and to bee rooted in the hearts of infidels , or to bee iustified thereby against their forged miracles ; which being now approoued and acknowledged of the christian churches , and hauing a constant and ordinary ordinance of the word , to instruct the same sufficiently . there is no neede of such extraordinary signes , so witnesseth the spirit , 1. cor. 14. 28. that change of tongs , and some generall miracles , are for a signe not to them that beleeue , but to them which beleeue not : as if the holy ghost should say , that the gospel in the first preaching thereof , was accompained with strange and miraculous operations , as a signe to manifest the power thereof to the confusion of all the fayned miracles of the gentiles , wherein they vaunting , might bee detained from embracing the glorious gospel of iesus christ , as being offered to the world without efficacie , from base and contemptible meanes : but that the power of the lord being manifest in the weakenesse of his seruants by these miraculous operations , as it was sufficient to make knowne vnto them , that the gospel was nothing inferiour to the oracles of the deuil , seeing it was honoured with such excellent and supernaturall workes : so by the inward working thereof in their conscience , in discouering the secretes of their hearts , and meeting with their hidden , false and secret corruptions , which of all others was the greatest miracle : it might thereby gaine the true esteeme among them , that god was in , and with the meanes : 1. cor. 14. 25. 26. and thereby might prooue effectuall to conuert the vnbeleeuing , as the lord had ordained him vnto saluation . actes chap. 13. verse 46 , 47 , &c. secondly , as it is not necessarie that these giftes should nowe remaine : so if they did remaine , they might then challendge the effectualnesse of the apostles preaching , as if that the gospel were not sufficiently confirmed by them , seeing still it needs to be confirmed by miracles . 3 and seeing the promise and the gift goe together , therefore , in that the promise was onely made to the apostles , concerning those times , to doe those things , and not to the generations of the churches succeeding ; therfore seeing the promise was only in force vnto them , it followeth also necessarily , that the gift was limited accordingly . and therefore , though it be pretended , that the church of the iewes had this power , and why not then the church of the gentils , vnder christ , seeing christ was nothing inferiour to moses ? yet seeing no certainetie can be gathered out of the word , of any such iewish power , but that rather they are condemned heerein , as doing it by the helpe of sathan , and so our sauiour in that reply , driues out one naile with another ; and when they accused him to cast out diuells , by helpe of beelzebub , returnes it vpon them , by whom then doe your children cast them out ? as if he had said , cast the beame out of your owne eyes . it is you that cast out diuells by the help of beelzebub , and would you excuse your selues by condemning of me ? or do you measure me by them ? therefore they shall be your iudges , they shall iustifie mee whom you condemne , their maister hath acknowledged me to be the sonne of god , though they worke by satan , and therefore shall rise vp in iudgement against you , that condemne me to worke by sathan , who by them hath iustified me , to be the mightie power of god. as for that they alleadge , that such tokens shall follow them that beleeue : in my name they shall cast out diuels , &c. marke 16. 17. this is to be vnderstood concerning the church immediatly after christ , to be fulfilled onelie vnto them , and their immediate successours ; for some short time , so long as the church continued vnder heathen gouernors and persecutors , which were to bee conuinced and bridled by these mightie workes . and therefore , though in all ages of the church , there haue appeared alwayes some , that haue cast out deuils ; yet hath this beene , not by the power of god , which ceased in the decay of zeale and synceritie , with the primitiues ; but by the power of delusion , through the efficacy of satan , whereby antichrist then rising , and aduancing himselfe in the heartes of gods people , as being giuen vp thereto for their disobedience to the gospel , by meanes of these fained and diuellish wonders , confirmed in the hearts of the vnstable people , his voluntary worship , and doctrine of diuels ▪ and so enabled himselfe thereby aboue all that is called god. and that these are but lying wonders and deceiuable may appeare yet further by the meanes whereby they are wrought . the first whereof , is the name of iesus , by the vertue whereof the diuell is pretended to giue place , and against his will to bee thrust out of possession . wherein , though wee denie not , that it is lawfull to call vpon the name of iesus in prayer , for the deliuerance of any , that are possessed , and bewitched , yet that wee may presume , that our prayer shall take effect , otherwise then may stand with gods glorie , and the good of the church : this is contrarie to the nature of the thing wee pray for , which being a temporall , ought to be begged , but with condition onely , if god will , as may stand with his glorie , as in the sixe and twentie chapter of saint mathews gospell : and also , contrarie to our duetie and allegeance , which doe pray , that the will of god may bee done in all things , that our wills may be subiect vnto his . and seeing the pupists wil haue this name of iesus effectuall , not so much , because it is inuocated by a beleeuer , hauing faith and vnderstanding to call on god aright ; as onely , by the very name vttered in so many letters and syllables ; though without faith , yea without vnderstanding , which by vertue heereof , shall bee able , being repeated , to cast out sathan without exception or resistance . this certainely can bee no miracle , but a satanicall delusion . 1 because the name of christ , thus barely pronounced without faith and vnderstanding , hath no warrant from the word . 2 neither doth it allow vnto any ordinarie christian any such speciall calling heereunto . 3 nay , it is flat contrary to the nature of the word , which is onely effectuall , not when it is spoken , and barely pronounced , but when it is vnderstood and beleeued both of the deliuerer , and the receiuer also , as that and other like scriptures are to be vnderstood , philip. chap. 2. vers . 10. hebr. 4. 2. much like may be answered concerning the reliques of saints : another remedie which they haue , to cast out diuells . for howsoeuer they alledge , that a dead man was raised at the graue of elizeus , that peters shadow and pauls handcherchiefs did many strange things : yet doth not this proue , that their reliques may doe the like . first because the times are now different , there is no need of such meanes , as was in those dayes . secondly , the gift is therefore ceased , as seruing for necessary times , and the reliques , are for the most part counterfait , and therefore they can produce but counterfait miracles . touching the signe of the crosse , howsoeuer this bee applyed to cure in these cases ; yet , this is blasphemous impietie , to ascribe to the creature , what is proper to the creator . namely to doe miracles . neither the apostles , nor the sonne of man himselfe , his godhead being set apart , beeing able to doe these things , but onely the finger of god. exod. 8. matth. 12. as for the vse of holy water , graines , salt , images , agnus dei , &c. to this purpose the truth is , these are prophane superstitions , because they are not sanctified by the word , to that end : that which elisha did by casting in salt , being not from the vertue of the salt , which was not hallowed but by an extraordinary calling , and gift enabling there vnto . lastly , whereas also it was ordinary among the papists , to vse exorcismes to this end ; namely , to adiure and command the diuell in the name of god , to goe from the partie . this is now ceased , because the gift of miracles , as also the promise annexed to the gift is ceased withall . for the better vnderstanding hereof obserue wee farther herein ; that howsoeuer by these deceitfull remedies afflicted parties seeme to be relieued , and deliuered from satans power : yet indeede it is nothing so . this appeareth : because , though the torments may cease , yet the diuell leaueth not the parties , but onely ceaseth for a time willingly , to establish men in errour , and in worshipping of himselfe , and so entreth deeper into them . and this is the effect of all such remedies as are procured by coniuration , and the charmes and spels thereof : wherby though the diuel seeme to be bound from hurting , yet the party thereby indeed is more bound to his power & malice , & though he seeme by the vertue of such holy names of iesus , &c. to be cast out , yet doth he only cease to afflict the bodie for a time , that so he may procure greater confidence in this his trade : and thereby take possession both of body and soule . it may bee heere then demaunded , whether seeking acquaintance with the witch , and vsing of her to our houses bee daungerous , and whither ( i say ) it bee lawfull to relieue them , or no : if wee suspect them to bee such , seeing it is conceiued that they haue power ouer vs by the same ? to which wee answere , that in our beliefe we are first bound by the law of god to doe good to the houshold of faith , gal. 6. 10. and so after these , to relieue where there is most corporall need , as for the releiuing of these witches , seeing suspition may deceine : therefore we may not simply neglect these , if they be onely suspected ; so wee doe it from a good ground : namely , obedience to gods commandement ; and a compassion to them , especially to doe their soules good : adioyning some spirituall exhortation withall , to instruct them if they bee ignorant , to deterre them from such damnable and odious courses . auoiding wisely vaine glory to bee seene of men , as matth. 6. 5 , 6 , 7. especially taking heed , that we relieue them not , as the gentiles were woont to worshippe their gods ; that they may not hurt vs , in carnal policy , seeking to bind thē to vs : as knowing that feare in this case , as it may giue iust cause to the lord , to leaue vs into their hands , for the punishment of our infidelitie : so if our bodyes escape , yet a worse thing may certainely follow ; namely , the stealing away of your heartes from god by this meanes , and so the enthralling of our soules vnder the power of satan . and being wise also , in the manner of our reliefe , whereby we may happily try them : 1. namely to giue them onely for necessitie , of the meanest , seeing these being puffed vp with their consorted powers , thinke nothing to good for them . as i haue obserued , they must fare of the best , &c , 2. and to keepe our selues within the bounds of mans authoritie , to see them releiued at their houses , and that by setting them a worke , and so paying them an ouer-plus for it , that they may prouide for themselues : for hereby happily you may also discerne thē , as being an idle & vagrant generatiō , alwaies gadding : their own house is a wild-cat , they must needs be stirring whom the diuel driues . 3. and lastly , to relieue their bodyes as vpon any iust occasion not to conceale their wretchednesse , but to accuse and draw them to the iudgement seates , for the saluation ( if it may bee ) of their poore soules . and though iudgement may sease vpon them : yet so long as they liue they may be relieued , onely with the coursest , and that for necessitie , especially heere an interpreter , one of a thousand prooue their best purueyor to minister a word in due season , for the comfort of the soule . chap. v. of a principall remedie against witchcraft : namely , the due execution of iustice vpon the offenders . thus haue we shewed both what deceitfull and daungerous remedies haue and may be vsed , to ease this affliction . as also what lawfull remedies are to be applyed hereto . it now remaineth , that wee adioyne a speciall publicke remedie , for the preuenting and rooting out of this mischiefe ; namely , execution of iustice. and here first , let vs determine , what measure of punishment is due to this sinne. secondly , we wil adde some motiues to encourage the godly magistrate , to the execution of the punishment . sect . i. of the punishment of witches with death . what punishment is due to witchcraft . the word of god doth clearely prooue , that thou shalt not suffer a witch to liue . exod. 21. 18. and so the practise of holy men , hath been agreeable thereunto in the due execution of this sentence against them in all ages . as appeareth : not onely among the heathen , who euen by the light of nature were endued for the very safety of life , to punish this sinne with death . but especially among christians where generally such malefactors are condignely punished . and that this practice ought to stand in force , appeareth . 1. because , this being a iudiciall law whose penaltie is death , seeing they haue in them a perpetuall equitie , and doe seeme to maintaine some morall precept , is perpetuall : as seruing to maintaine the equitie of the three first morall precepts of the first table ; which cannot be kept , vnlesse this law be put in execution . 2. this iudiciall lawe , hath in it the equitie of the lawe of nature , and therefore is perpetuall : it beeing naturall that an enemie to the state , a traitour , &c. should die the death . and such is a witch , vnto god , the king of kings . 3. the witch is an idolater , wilfully and in a most presumptuous maner , as renouncing god willingly , and chosing satan to bee her soueraigne lord , therefore according to that lawe , shee is to be stoned to death , deut. 17. 3. 4. 5. 4 the witch is a seducer of others to idolatrie , as appeareth by their common practise both vpon their friends to whom they vsually bequeath their spirits , and vppon all whom they instruct , to rest in charmes , &c. and therefore to be put to death , deuter. 13. 6. 9. 5 nay , shee is a murtherer both of soules and bodies ; and therefore , in this respect , doth also deserue death . sectio . ii. answer to obiections against this execution . 1 and therefore , though the diuell doe the mischiefe , yet is the witch confederate and accessarie thereto : nay ( in her owne conceit ) principall and mistris : and therefore by the lawe of accessories , is to die the death . 2 therefore , though they should repent , yet die they must , to iustifie god , and preuent further ensnaring : that though their body perish , yet the soule may be saued , 1. cor. 5. 3 though she repent not , yet seeing shee must haue some time of repentance ; though she do not , yet is iustice to proceede without respect of persons . in zeale to gods glory , and loue of sinceritie , so moses , exo. 32. 28. and phinehas , &c. num. 25. 8. and this sincerity of iustice doth require : that though death and such hurts ensue not , yet for the offence done to god , in combining with sathan , &c. the parties are to be executed accordingly . for so the word doth plainely imply : and heretofore the law hath been defectiue in this case : yet blessed be god , for a further perfection heerein : and will not the lord daily perfect his worke ? if wee beleeue , shall wee not see greater things then these ? well , 1 let this instruct the godly magistrate to haue an eie , especially to the blesser , that raigneth among vs : and to draw the people to the true and lawfull meanes of helping soule and bodie , by rooting out of these good witches , which are rife almost in euerie parish , and placing in stead thereof a conscionable minister , as that the people may require the lawe at his mouth , that he may pray to the lord for them , that they may bee healed . 2 let this teach him to punish sinne , of conscience , not for by respects , meeting with the witch , as an idolator offending against god , not so much as a murtherer sinning against man. 3 let his owne safetie mooue him heereunto , who as hee hath beene , euen so still by the execution of iustice , may be free from these monsters . 4 and lastly , let the glorie of god ( in aduauncing the gospel ) especially heere preuayle , which is by no kind of thing more vndermined then by witches . is glorious in nothing more then in rooting out antichrist the great coniurer and deceiuer of gods people , and banishing superstition the very bedde and nursery of witch-craft . the end of the second booke . the mysterie of witch-craft . the third booke . discouering , the seuerall vses of this doctrine of witch-craft . london printed by nicholas okes. 1617. of the divers vses of this doctrine of witch-craft . the third booke . chap. i. first , it serueth for reproofe , and that many wayes . sectio i. as first of the atheisme , and irreligion that ouerflowes in the land. doth not satans policy in this trade of witch-craft , pretending to afflict and hurt , but , when he is seene by the witch : and then to hurt only the bodie , or goods ; plainely obscure and abolish out of the minds of men , the prouidence of the almightie , as if satan were not subiect to god , and sent by his prouidence , that he were not countermaunded by the power of god , but onely subiect to the witches power ? doth not this exalt her in the place of god , prouoke the people to feare and loue her , & c ? 2 and seeing the hurt appeareth onely by his cunning to be done to the bodie , doth not this nourish the people in this atheisme , that either their soules are in no danger , all is well with them , or they neede not trouble themselues thereabout , seeing the diuel doth not trouble them ? nay , doth not this nourish this conceit in their mindes , that they haue no soules , or else , that they are mortall ? they end with this life , and therefore vse all meanes for the maintenance hereof , and then care is taken sufficiently . 3 doth not this conuince the atheist that dreames of generall grace ; all shall be saued ; seeing by this doctrine and practise of witch-craft : it is now apparant , that not onely naturally we are the bondslaues of satan , but that many purposely yeelde vp themselues to his cursed will , renounce their saluation , to become his slaues , binde themselues to eternall damnation , and so are made oft-times fearefull spectacles of the diuine vengeance , being carried away by the diuell , and haled violently to destruction ? 4 doth not this iustly confound that , common delusion , that there is no hell , but to be in debt , in prison ? &c. doth not this conuince such as liue in that profane and fearefull manner , as if there were no god to iudge them , no diuell to torment them ? do not their desperate courses plainely discouer to whom they doe belong ? are they not of their father the diuell , because his workes they doe , are they not running headlong to hell , by their desperate impenitencie ? doth their damnation sleepe , that so turne the grace of god into wantonnesse ? hath not the god of this world blinded them , that they cannot obey the truth ? are they not appoynted to perdition that thus crucifie the lord of life ? is there any more sacrifice left for sinne for such , but euen violent fire to consume the aduersaries ? herbrews cha . 10. 26. 27. iude verse 4. iohn chap. 8. 44. sectio viii . it is a plaine conuiction of the contempt of the word . for as the lord , when pharaoh would not beleeue his seruant moses , did therefore giue him vp to be deluded by his sorcerers and enchanters , who dooing such wonders in shew , as moses did in trueth , did thereby harden pharaohs heart , and so ripened his sinne and iniquity : euen so it is iust with god , because we despise his word , and contemne his true prophets : therefore to leaue the common people generally to bee hardned by such fained wonders as the prophets of sathan make shew of in the world , that they might bee effectuall , to encrease transgressions against the lord , and so to ripen them to the day of vengeance . thus did the lord giue vp saul , for his disobedience and contempt of the word , to seeke vnto witchcraft , 1. sam. 28. whereby hee ripened his sinne , and drew on speedy vengeance vpon himselfe , and gods people for his sake , 2. sam. 29. thus was ahaziah left to seeke helpe of the god of ekron , that so he might receiue of the lord the sentence of his destruction , 2. reg. 2. sectio . iii. of reproofe . it reprooueth the idolatrie and false worship of the times , conuincing the falshoode and abomination of poperie , and iustifying the truth and vertue of the gospel of iesus christ. as that , first , where superstition raignes , and is not yet weeded out , there wee see witch-craft to be magnified , and so to abound as in the orcades among the heathen . but where the gospel hath got footing , there all vncleane spirites depart , grosse witch-craft is banished , authoritie preuaileth , to the rooting out thereof : the word preuaileth to heale our infidelitie , and so secure vs from their dangerous snares . and yet ( which is to be lamented ) wee see the good witch still to get ground , euen because she helpes , and satisfies the flesh : doth not this argue plainely , what god we worship principally , euen our pleasure , our riches , our health ? is not the good witch respected , because she supplies these ? and is not our belly then our god ? the wedge of golde our hope ? doe wee not for our owne sakes respect the blesser ? is it not a plaine worship , yea idolatrie which we commit with her ? sectio iiii. it condemneth the grosse profanenesse and disobedience of the ages present . 1 in that the infernall spirites are more obseruant and diligent for the hurt of the soule , then we are for the saluation thereof : they are compassing continually , omitting no base offices to serue their mistresse turnes . 2 the aboundance of witches , the horrible sottishnesse and wilfulnesse of the people which runne to these blessers , that are giuen vp by god the lord , to forsake the true meanes of their saluation , and fly to diuellish helpes : doth not this plainely argue the general disobedience of the people ; and therefore , because they receiue not the loue of the truth , therefore god hath left them to these strong delusions , to beleeue lies , as in the second epistle of saint paul to the thessalonians in the second chapter and eleuen verse . surely , as the lord gaue vp saul to a spirite of errour to bee tormented , and mis-guyded thereby , because hee forsooke the euerliuing lord , and disobeyed his prophets : so is it iust with almightie god , to giue vp the people to be besotted with this iudgement , euen because they haue detayned the trueth of god in vnrighteousnesse , and reproached the same by their profane and most abhominable conuersation . sectio v. reproofe of hypocrisie . it reprooueth the hypocrisie and fearefull dissimulation that raignes euen among professors . and that first , as sathan pretends subiection to the coniurer and sorcerer , when indeede his purpose is to bee maister of all : euen so the hypocrite , how soeuer he pretend subiection to the lord , yet his purpose is to serue his owne lusts , to aduaunce himselfe aboue all that is called god , to bring men into bondage , to smite them on the face , 2. cor. 11. 2. thess. 2. 12. 2 as satan pretends many things to be done by the witch , which indeede are done by himselfe , that he may bring the witch into danger , abuse others by her , and conceale his wickednesse more cunningly : euen so doth the hypocrite father much vpon god , which is but the deuice of his owne braine . and doth not this plainely conuince the hypocrisie of the times , that whereas the good witch is farre more dangerous then the bad , yet because the blesser helpes , and serues turne , to maintayne life ; &c. therefore shee must escape : whereas the bad witch , because she is hurtfull , therefore she must bee punished . doth not this argue , that not for conscience sake , but for our owne respects iustice is executed , sathans power is oppugned ? and doth not sathan , when hee pretends to doe most good , then doe most hurt ? surely so doth the hypocrite , vnder colour of long prayers , deuoure widowes houses ; euen as the blesser , vnder pretence of good prayers , enthralleth the soule , so doth the hypocrite , by pretence of formall prayers and bodily worship detaine men in wil-worship , and all profanenesse to the ruine of soule and body . chap. ii. a second generall vse , is for instruction , that first wee would leaue to auoyd the causes of witch-craft . which are 1. ignoraunee . 2. infidelitie . 3. malice . 4. coueto usnesse . 5. curiositie , &c. 6. pride , &c. concerning ignorance of god. that this is a cause of witch-craft , appeareth : because , through the ignorance that is in vs , we are led captiue by sathan at his pleasure , as being subiect iustly to his strong delusions , because we haue not receiued the loue of the truth ; because wee know not whom to worship , how to worship god a right ; therefore doth the god of this world blind vs because the gospel is hid from vs. 2. cor. 4. 5 , 6. and doth not witch-craft vsually preuaile ; when either there is no meanes for knowledge , or else the truth of god is detayned in vnrighteousnesse , and so for our disobedience wee are iustly giuen vp to such delusions , remember what hath formerly beene obserued to this end . the remedie thereof is : 1. to haue the word of god dwell plentifully among vs ; both in the publike ordinances of the preaching and expounding thereof ; as also in the priuate reading , & conferring of the same in our families . 2. to haue the power thereof , to rule vs in all our wayes : to yeelde obedience thereunto , to hearken to this voyce alone , and to cleaue therevnto constantly : endeuouring so to walke , as we haue receiued christ iesus . col. 2. 4. and to be daily cast into the mould thereof . 2. cor. 3. chap. iii. touching infidelitie . that this is also a cause of this fearefull iudgement , appeareth : 1. because by vnbeliefe , we lye open to satans power . 1. pet. 5. 8 , 9. 2. through vnbeliefe in god , we are brought to beleeue in him , to embrace and adore him as the god of this world . 2. cor. 4 , 5 , 6. 3. hereby wee prouoke the iust lord to leaue vs to his power , to be insnared of him in all deceiueablenes of error , and damnable impietie . 4. this is the speciall bond whereby satan tyes his proselites vnto him , and they that seeke help from them , they must beleeue that they can helpe them , &c. and therefore , the remedie thereof is : 1. as to learne to know god in iesus christ. ioh. 17. 2. 2. to labour aboue all things to be found in christ iesus . psal. 3. 10. 1. by seeing our selues in our selues to be vtterly lost by the law. rom. 7. 2. and feeling our state to be most desperate and irrecouerable . 3. groane we earnestly vnder the burden thereof . matth. 11. 28. 4. and hunger wee after iesus christ to be eased thereof . matth. 5. 5. seeking vnto him in his blessed and precious promises : to bee eased of our sinnes . 6. meditating seriously on the power and vertue of his sacrifice , which he hath offered for our sinne . 7. and applying the same , to our particular soares and diseases . 8. resting in iesus christ alone , as our onely and sufficient sauiour . 9. and reioycing in him aboue all the treasures in the world , as in the most precious pearle . matth. 13. 10. labouring to approue our loue vnto iesus christ. 1. by forsaking all things for his sake , our beloued sonne ; yea , if it be required , euen life , and all . matth. 19. 2. being ready to take vp his crosse , and follow him . matth. 16. 22. 3. denying still our owne wisedome and righteousnesse , that wee may bee found in him . 1. cor. 3. 18. 4. and for thy sake , louing the brethren . 1. plucking them out of the fire . 2. and exhorting each other daily ; waiting with great patience their conuersion , and maintaining the fellowship with all meekenesse of wisedome , and holinesse of conuersation . 2. tim. 2. 2. in all constancie and patience , working out our saluation . phi. 2. 12. chap. 4. as for malice . that this is an occasion of witch-craft , apppeareth : 1. because . 1. depriueth vs of the loue of god , and so causing the lord to hate vs , wee are giuen vp to this damnable practise . the rather , because it is both a present and effectuall meanes ( as wee thinke ) to execute the vtmost of our reuenge and it is also a most daungegerous meanes to colour our malice , while it so bringeth it about , that partly for feare , wee are forced to relieue such instruments , that they may doe vs no harme , and wee are drawne to seeke helpe from them in our extremities , whereby their malice being concealed , is more increased , and beeing often disappoynted by satan , is more inflamed , sealing vp to these cursed captiues their eternall damnation : and hastning hereby the vengeaunce of the lord vpon them , both in the pining of their bodyes , by this their confounded malice , and prouoaking them to maligne god the more , the more they are disappoynted , whereby his wrath is more kindled against them : they are hereby more eager vpon satan to execute their rage , more deepely obliged vnto them , by new imployments and at length more desperately confounded by him , in their detection and punishments . learne wee therefore to remedie this sinne , thus : 1. labour wee to haue the loue of christ shed abroad in our hearts , that so for his sake , wee may loue one another . 2. and consider we , that vengeance belongeth vnto god , hee is able to right our wrongs , he is onely for to doe it . 3. consider wee not so much , what hurt may arise from the creature , as what good may redound vnto vs thereby ; and whether wee receiue not daily good from the hands of our god , sufficiently to counteruaile the euill of the creature ? whether our god bee not able to recompence any euill from the creature , whatsoeuer ? whither hee cannot turne it to our great good ? 4. giue we not way to the least passion of anger , or discontent , least our yeelding to these passions , draw our confirmed malice . 5. and be we wise to set bounds to our vnreasonable desires , least being not satisfied therein , we breake out to enuie , and so to malice others . 6. especially labour wee to apprehend the fauour of god in iesus christ : that so being at peace with his maiestie , and gayning true contentednesse in our estates , we may possesse our soules in patience , and maintaine the vnitie of the spirit in the bond of peace . 7 : and practise wee especially the loue of our enemies ; striue we to ouercome euill with good , to forgiue our enemies , to pray for them , &c , 8. enuring our selues to beare afflictions . 9. and weaning our soules from the loue of the world . 10. still endeauouring to make euen with our god , and to be prepared against the comming of iesus christ. chap. v. a fourth cause of witch-craft is couetousnesse . 1. a as excluding through distrustfull and insatiable desires , the protection of the almighty . 2. exposing to desperate contempt of the word , in all fearefull impietie . 3. hereby enraging and prouoking the conscience to iust reuenge . 4. whereby despayre seasing on the soule , is become hereby a praye vnto satan , vpon hope of present release . 5. being forced by such insatiable desires to vse unlawfull meanes to compasse the same , is therefore bayted by satan with fit matter hereunto : what will hee not promise to fetch ouer the poore soule ? what will not the soule part with to enioy the present payment ? what 's this birth-right to it , since it dyes for hunger , giue it the present , and take the future who list . gen. 27. the remedie therefore of couetousnesse is : 1. first , to conuert our desires to heauenly obiects ; and so to affect that dureable and true riches . 2. and so discerning daily our want of grace , wee shall still be coueting the best giftes . 1. cor. 12. 3. as for earthly things , desire we onely our daily bread , as for to morrow let it care for it selfe , matth. 6. 4. and cast we our care on god , because he careth for vs. 1. pet. 5. 5. let our request be made manifest vnto god , who will not faile vs , nor forsake vs. and learne wee to bee contented with our estates , submitting to the wil of god in all things . consider we the iudgements of god , vpon th couetous persons , he is a spoyler of others , and therefore shall bee spoyled : he pines himselfe and robs others ; his children shall bee vagabonds , and his memoriall perish . psal. 109. meditate wee often on the diuine prouidence extending to the briutish and dumbe creatures . matt. 6. and consider we seriously of the loue of god , in iesus christ ; who if hee haue prouided heauen for vs , will hee deny vs these things ? and seeing with all our care we winne nothing , without his blessing , labour we rather to vse well what wee haue , then to be coueting more : that our little being blessed , may be sufficient vnto vs. psal. 37. and therefore seeke we the blessing of god , by renewing our right in christ iesus , and daily sanctifying of the creature , by the word and prayer : and so shall the mind bee quieted in the smallest treasure . 1. tim. 4. 5. chap. vi. a fift cause of witch-craft is curiositie , and that because : heereby the mind is deliuered from necessary knowledge , to scarch after vaine and hidden mysteries . and so is nourished in wauering , and vncertaintie in iudgement . and thereby is easily remooued from such sound principles and grounds of truth as it hath receiued some tast of out of the word of god. and so is brought by degrees to forsake god , and his holy gouernance , as crossing corruption and confounding carnall wisedome . and so is iustly forsaken of god , and thereby giuen vp by the power of satan to be deluded . and so iustly deluded , by such vaine pretence of extraordinary skill and knowledge ; as through pride of heart is affected through discontent ensuing from an enraged conscience , is greedily embraced to giue present satisfactiō . and thereby is prouoked , with any future harmes , to procure present ease and content . hereupon future hopes are deluded , and so desperately reiected concerning saluation , vppon a vaine perswasion , of what this extraordinary knowledge will aduaunce vs to . namely to be as gods to know good and euill especially if here any possibility shall appeare to execute such power , by doing wonderfull things , as may exalt vs to this conceit of diuine excellencie . and this is furthered by a base esteeme of such knowledge as concernes saluation , as being ordinarie , common to all , obuious to euery capacity . and therefore seeing , all shall not be saued : hereupon wee are easily ensnared to seeke after further knowledg , to looke for reuelation , to search into hidden mysteries . here satan closeth with a prophane heart , tenders meanes of the hidden mysteries , colours them with holy names , and glorious pretences ; as of subiection to man , &c. and so easily preuailes vpon an vnstable soule , to drawe it with some couenant with satan to some liking of this skill , especially beeing carried so couertly , likely to preuaile so effectually . the remedie hereof is . to informe the iudgemēt throughly by the blessed word . and so to be brought in subiection by the power thereof , to the denyall of carnall wisedom , with an holy resolution in all things to be guided by it . to magnifie the mercy of god , for so plaine and easie a rule to them that will vnderstand , and to cleaue to this rule alone for direction in all our wayes . psal. 8. 6. neither leaning on the right hād after dreames , and speculations : neither leaning on the left hand to humane traditions as if the word were insufficient . being still humbled in the sense of our saylings , to what is commanded , and for our ignoraunce of that wee should know : and liuing by faith , in expectation of what is promised . endeauouring as wee haue receiued christ , so to walke in him . chap. vii . the last and principall cause to draw vs into this deadly snare , is pride , and vaine glory . 1 as being both the ground of all the other euills . 2. being the first sinne that entred into the world , and discouered our fearefull bondage vnder satan . 3. beeing the last sin that we shal put of , and therefore when satan hath done with all other , he begins with this . 4. being the sin that accompanies our best actions , to depriue god of his glory and our selues of the comfort of thē . 5. giuing the lord occasion to leaue vs to satans power , for this our great blasphemie and sacriledge . 6. giuing satan occasion the rather to preuaile in regard of such pretences and maskes which this sinne hath to shrowd it selfe vnder , as thankefulnesse of god : ioy in his blessings : furtherance of others good in communicating with thē , what god hath vouchsafed vnto vs. and being his most effectuall baite to ensnare vs in this daungerous couenant , because by pride we are blinded that wee cannot see our miserie , nor any daunger lyes vpon vs : and therefore are more easily drawne to make vp the measure of it . by pride , we are prouoked to conceit our own excellency so farre as to thinke nothing good enough for vs : and we think the lord doth vs wrong , in not respecting vs accordingly . and therfore we will right our selues , and entertaine what is offered , though it bee by satan , yet wee presume to make it serue our turnes , wee conceiue so highly of our selues , that nothing can defile , nothing preuaile to our hurt . is it not our great preuiledge to command satan ? shall it not make for our glory , to hurt and helpe at our pleasure ? will it not please vs highly , to heare , the voyce of god , and not of man. thus doth satan by pride , draw vs-into his snare . and therefore learne we to remedie this great euill . as : first , labour we to discerne throughly our cursed nature , take we an often view of that poysonous fountaine , and though in regard of outwarde conformitie and faire shew , we may haue cause to lift vp our heades , yet when wee looke throughly within , we may hang thē down with shame . 2. consider not the good we do , so much as the euil we daily commit , yea , that end that accōpanies our best actions . 3 and acknowledge wee , that whatsoeuer good we haue , i it is vndeserued on our part , 2 we daily deserue to be stripped of it . 4 remember wee , the most glorious creatures haue beene ouer-taken with this sinne , and therefore , let vs feare our selues most , when wee enioy greatest fauours . 5 and yet trust god most , when he seemes to do least for vs. 6 labouring to doe all things as in the presence of the almightie : and , 7 auoiding very carefully the applause and estimation of men . 8 not measuring the grace of god by outward complements . 9 nor despising the least grace in others , though we farre exceed them . 10 abounding in thankefulnesse to god , euen for the least of all his mercies . 11 and daily reckoning with our selues for the abuse of his blessings . 12 walking faithfully and diligently in the callings which god hath placed vs in . 13 and submitting to those afflictions , that are incident thereto . 14 meditating often on the humiliation of iesus christ. 15 and on that fulnesse of glorie that makes for vs in heauen . chap. viii . conuinceth naturall corruption . and doth not this doctrine of witch-craft , describe vnto vs the truth of our naturall condition , that we are the very slaues of sathan , and vessels of wrath , folowing the prince that ruleth in the children of disobedience , and so being led captiue by him at his will ? ephesians chap. 2. vers . 1. 2. yea certainly , though we should neuer so much wash our selues with niter , and stand vpon our sincerity , yet the bleating of the sheepe , and lowing of the oxen , i meane , such running to blessers , and closing with cursers , our fearing these , and worshipping the other : our refusall of knowledge , and lawfull meanes for helpe , and seeking to these diuellish and most vnlawfull remedies are apparant euidences , that his seruants wee are whom we thus subiect vnto , him we acknowledge to be our maister , our lord , and sauiour , whom especially we seeke vnto , in the time of our trouble . chap. ix . that hereby we are taught the right vse and excellencie of faith. and doth not this doctrine of of witch-craft shew vs also the true meanes , whereby wee may be deliuered from the bondage of sathan , and so be translated into the glorious libertie of the sons of god ? yea surely . we are hereby instructed in the excellencie of faith , and so to labour the attayning and preseruing thereof . as that we may out of the former discourse perceiue , that this faith is it , which sathan requires of his seruants , to binde himselfe vnto them , ( if they will beleeue in him : ) his special aime is at our most precious faith , if he can shake vs heerein , if hee can cast vs from this hold , he makes sure account of vs , he holds vs heereby certainely to damnation : doth not this plainly euince the excellencie hereof ? doth it not by the contrary confirme , how necessary this is to saluation , that it alone is sufficient hereto , acts 13. 2 doth not the blesser require this couenant of her proselites , shee will helpe them : if they beleeue in her , that she can doe them good ? &c. and who are they that are freed from sathans power , are they not onely the faithfull ? those which are truely elected , eyther sathan cannot touch them at all , or else his afflictions shall tend to their good : well may hee afflict the body , but the soule shall be bettered by it . and shall not this teach vs especially to procure this shield of faith , that so we may beate backe the fierie darts of the diuell ? ephesians chapter 6. vers . 12. 13. shall it not lesson vs , to learne still to liue by faith in the sonne of god : not hauing our owne righteousnes , that so in him we may be more then conquerours , romans 8. 34. 35. galat . 2. 20. chap. x. heereby we are instructed to a conscionable vse of the word of god. for , seeing it is not the letter and sound thereof onely that auailes , for so ( as you haue heard ) it may be abused by sathan to charming and sorcery , vnlesse we both vnderstand , and receiue reuerently , yea treasure it vp in our hearts , and by faith apply it to our selues , for the peace of our soules : then surely is it not enough onely to heare , and not vnderstand ; not enough to vnderstand onelie , and not to retayne in memorie : nay , not sufficient to remember , vnlesse we beleeue the same , and so expresse our faith , in being transformed thereby into the same image from glory to glory , 2. cor. 3. and this may serue to admonish vs , concerning that customarie and vnreuerent taking of the name of god in our mouthes , apparant in our ordinarie speeches ; as oh lord iesus &c. which being no lesse then charmes , as it confirmeth witches in their damnable trade , so it exposeth vs to be afflicted by them : yea leaueth vs to the iudgement of the lord , euen to take that from vs which wee seemed to haue , of hypocrites and formall professors to become open blasphemers and professed atheists , scorning god , religion , &c. chap. xi . teacheth the abuse of the beliefe and the commandements . as also wee may heere be informed concerning the abuse of our beliefe , as prayers , which seeing they are repeated without vnderstanding , and so out of their right ordinance and vse , are they anie better then a charme ? is it not rather a seruice vnto the diuell then vnto god ? may not this admonish preachers , to apply themselues to the capacitie of their people , to speake with vnderstanding , power and euidence of the spirit , not with the enticing wordes of mans wisedome , lest they approoue themselues no better then charmers , binding the people faster vnder the power of sathan , by nouzeling them in ignorance , pride , infidelitie , profanenesse , &c. 1. cor. 2. and the people also may here haue their lesson ; not to liue in ignorance , but to embrace the light of the gospel , whereby sathans forgeries are detected , and graciously preuented ▪ whereby they may be diuerted to the true and holy meanes , not onely for the bodies good , but especially for the help and saluation of the poore soule . chap. xii . teacheth to make conscience of sinne . vve are heereby also taught to make conscience of all sin , and to haue respect vnto all gods commandements ; labouring daily to be renewed by repentance : and so interest our selues daily in the fauor of god by iesus christ : that seeing afflictions follow sinners , and sathan hath no power ouer vs , but by our corruption , and corruption being suppressed , and daily maistered by repentance and faith in christ , preuents sathans power : therefore : as it is best to auoide so , in the next place , if we haue sinned , let vs do so no more , lest a worse thing do befal vs , lest the lord leaue vs to satans power , euen to be smitten by euill angels iohn 5. chap. xiii . teacheth the deepenesse of sathan . seeing the policie of sathan is notably discouered herein , in hiding his power , cloking his tyrannie and crueltie against the soule , by tampering about these pety matters of the body , diuerting vs dangerously from the spirituall combate which satan hath against the soule , to looke onely to bodily harmes , as if wee had no soules , but bodies onely , that were in danger . may wee not hence learne the deepenesse of sathan ? doth not this teach , that sathan playes the hypocrite , making shew to helpe , when he intends most hurt , and pretending onlie to hurt the body , when he intends the hurt of the soule , should not this teach vs lesse to regard the flesh , and to haue more care for the soule : to arme it especially by prayer and repentance : to watch ouer our thoughts , &c. secret corruptions , &c. whereas we vsually pray for our cattell , which was but a policie of witches , to make vs beleeue , that by prayer they were preserued from witch-craft ; whereas indeed that blinde and ignorant prayer , was but a colour of satans help , shrowding his assistance vnder that pretence of diuine worshippe . had wee not now more need to pray for our selues , not crossing and blessing , &c. as the manner was in poperie , but rather crossing our corruptions , and mortifying our lustes , whereby wee shall best preuent the power of sathan ? chap. xiiii . and haue we not hence matter of triall , both for our priuate , and generally for the church of christ ? yea certainly ; for our selues , we may discerne , whether wee haue sauing grace , or no. for seeing ( as you haue heard ) sathan and his instruments , may doe wonderfull things : therefore let not this content vs , though we had euen a miraculous faith , seeing to such it shall be said , depart from me , i know you not , mat. 7. 22. 23. but rather , let vs get better euidence of sauing grace , labouring that our names may be written in heauen , luke 10. 17. and taking the true and only path of holinesse thereunto , euen true faith in iesus christ , working by loue , and keeping vs to the end , constant and vnmoueable vnto the day of christ , 1. cor. 15. vers . vlt. and seeing diuells and false prophets may do such wōderfull things , therefore learne we hence , to discerne of gods truth , and his holie spouse : namely the true church , not that that is confirmed by wonders and signes , for such is the synagogue of antichrist , but that which continues in the apostles 1 doctrine , and 2 fellowshippe 3 in breaking of bread and 4 prayer , act. 2. 44. 45. 46. &c. chap. xv. and may not the saints of god thereby learne how to behaue themselues vnder afflictions . namely , as not to presume , but that it may befall them : no faith can simply priuiledge from the correction of the almightie : so if the lord shal exercise them herewith . they are 1 to examine the speciall cause thereof : and so , 2 by repentance to make their peace with god. 3 begging instantly the sanctifying of the affliction : and , 4 so the remouall of it , as may stand with gods glorie . 5 not measuring , either the fauor of god simply , by the remouall therof ; or his anger by the continuance thereof , or their remouall thereby . but comforting themselues , though it take away the miserable life , yet liuing and dying wee are the lords : happy if we go to heauen though in a fierie chariot . chap. xvi . how to preuent sorcerie . seeing there is naturally in euerie christian the seeds & grounds of such euills , which may draw , as by these degrees , 1 to the approbation of this trade 2 to vse thogh ignorātly , the very spells and charmes hereof ; 3 to retaine vnder pretence of charitie , these cursed instruments , and so to grow familiar with them , to conceiue well of their prayers , &c. seeing ( i say ) by these degrees , & such like ; vnstable soules may easily be ensnared , and drawne on to this diuellish compact : therefore let vs learne also to preuent this fearefull league . to this end , let vs take heed of liuing in grosse and wilfull ignorance : and while wee haue the light , let vs embrace it conscionably , lest we be giuen vp for our disobedience to these strong delusions . 2 let vs be thorowly perswaded of the prouidence of god , not onely in generall , ruling and disposing all things , so that euery creature is at his cōmand , not so much as an haire of our heads can be touched vnlesse the lord dispose . 3 but specially apprehend we that prouidence of the almightie , whereby he hath taken the soule of man into his especiall protection ; as hauing elected vs to saluation , before the foundations of the world were laid , and that in iesus christ , to the praise of his glorious grace : that so we may neither thinke our soules to bee at our owne dispose : much lesse may giue way vnto santhans suggestion , as to haue them disposed at his pleasure : especially seeing hee hath no right thereto : nay , is the maine enemie , and murtherer thereof from the beginning , chap. 8. of saint iohn . 4 and so let vs learne to resigne vp our soules daily into the hands of our god ; by casting our care vpon him : and , 1. pet. 5. daily making euen with him , by vnfained repentance . submitting daily to his blessed will in all things : and , making our requests daily manifest vnto him . contenting our selues with his gracious dispensation : and yet still hungring continually after his glorious presence , psalme 42. philip. 1. 23. 24. 2. corint . 5. 1. 2. and so committing our selues in well-doing into the hands of our faithful creator , 1. pet. 4. 5 make we conscience especially of holie duties , as to do them , 1 of knowledge , 2 with all holie preparation , 3 with all reuerence and intention , 4 with all humilitie and obedience , 5 especially being well perswaded of what we doe , 6 and principally of the acceptance of our persons therein , &c. aboue the same . seeing , as whatsoeuer is done ignorantly or prophanely , is no better then a sacrifice to the diuell : so it is iust with god for this prophaning of his ordinance , to yeelde vs vp to strong delusions , euen 1 to rest in the worke done , 2 to flatter our selues , that the doing thereof may excuse vs for any grose filthinesse : 3 to thinke that god will be pleased with any idoll seruice : 4 so to make a mocke of god and his ordinances : 5 and therefore iustly to be giuen vp to the power of satan , to the satisfying of our lusts : 6 to abuse holy titles and prayers to the effecting hereof : and so by degrees to be brought to this execrable skill ; in steed of seruing god , to submit wholy to satan , intertaining any colourable and accursed meanes for the compassing hereof . and thus of the vses for instruction . chap. xvii . a third generall vse , is for consolation . and that , eyther in generall to the church of god. 1. that sathans power is limited by the lord , for the triall of the elect , and purging out of hypocrites and prophane persons out of the church ; and therfore comfort we our selues in the supreame power of our god. tread wee satan vnder our feete , as a captiue layd bound to our hands , by our captaine iesus christ. 2. assure we our selues ; that the power that is now so curbed , shall once for euer bee destroyed : the lord shall tread satan vnder our feet . rom. 16. 1. cor. 15. 54 , 55 , &c. secondly , here is exceeding comfort ▪ that satan cannot preuaile effectually vpon any to their condemnation , vnlesse with full consent they yeelde themselues wholy to his subiectiō . and if otherwise , he afflict them against their wils , it shall howsoeuer , turne to their good . christ wil be vnto them both in life & death an aduantage : and therfore , here is matter of exceeding comfort vnto the saints , that seeing they are not their owne , but are bought with a price , therefore none can take them out of the handes of christ. if satan therefore shall mooue them to close with him , to giue way to him , their answere is ready : they are not their owne , let him aske their master leaue : they cannot giue way to him , he comes too late ; they haue couenanted with christ iesus already ; he hath deserued all seruice at their handes , hee is sufficient to requite them , nay hee hath prouided their wages alreadie , no lesse then a kingdom is prepared for them ; yea , a kingdom immortall and vndefiled , which fadeth not . and if satan should take aduantage of our weakenesse and corruption , and therupon challenge vs to belong vnto him , to yeelde subiection to him : our answere is ready , we are not our owne . it is not i but sinne dwelleth in me : let satan therefore take my sinne , for that indeed is of him yea , he shal answere for my infirmitie , because his malice prouoked it , his cunning allured me to it . as for me , wherein i am now my selfe , i delight in the law of god concerning my inward man : i hate the euill that i do , euen worse then the diuel , and i shall desire to be found in iesus christ , that my sinne may bee pardoned , and my corrupt nature healed : that satans power may bee abolished , and corruption may bee swallowed vp of glory . chap. xviii . conclusion to the wise and humble reader . thus hast thou at length ( deare christiā ) some part of my poore obseruations , concerning this mysterie of witch-craft . wherein for thy better satisfaction , and mine owne greater humiliation : as i am not ashamed to acknowledge , that which thou canst not but discerne ; * that i haue borrowed most of my grounds : for the proofe & discouerie of the doctrine of witch-craft , from the painefull and profitable labours of the worthies of our times ▪ that haue waded before mee heerein , to confirme the authoritie thereof , against the atheisme of these euill dayes : that so each might haue the perfect honour of their owne paines . so haue i thought good , to ad such experiences and collections of mine owne partly gathered out of such treatises as to this purpose haue bene published frō time to time touching the discouery and conuiction of witches : and partly digested from particular obseruation of the hand of god , vpon parties afflicted , that so the doctrine may be made more profitable , for the edification of the church . wherein i haue spared the seueral allegations , and particular testimonies herein , least the volume might swell too much , and so proue tedious , & triuial : referring thee and my selfe , for warrant herein vnto those manifold treatises which haue bin frequently published to this purpose , and are vsually to be had vpon the stationers stalles . and if any thing ouer & besides hath bene added out of my particular obseruations from such generall passages , and priuate meditations , for the further fastning of this doctrine vpon the conscience of the wise christian , that he may not dwel in the generall speculation thereof to increase curiosity , & so nourish atheisme : but rather may bee prouoked to a more holy vse of the same , by obseruing the generall methode , and deepnesse of satan herein to ensnare vnstable soules . as i desire thē herein with me , to magnifie the free grace of god ; so i entreat them in the bowels of iesus christ , to make the vse thereof . that whereas the speculation of truth , without conscience of profiting thereby , is the means to depriue vs euē of the knowledge thereof ( which i take to bee a maine reason , why this doctrine so generally acknowledged , both by heathen & christians is notwithstanding questioned and opposed ; because it meeteth with particular corruptions and crosseth carnal , and politike designes ) that therefore thou wouldest still conioyne the spirituall vse thereof , with the knowledge of the same . obseruing herein , not so much what witches may doe for the hurt of the bodie , but what snares in the harme of the body they lay for the soule : by withdrawing the mind frō the knowledge and loue of the glorious gospel of iesus christ ; and bewitching the same , with the loue of superstition that would faine , and by this means ( as hath bin obserued ) is very likely to preuaile among vs , obseruing wisely , that such oppositions , as haue been made against this manifest truth , haue not bin so much in regard of the literall truth it selfe , as in respect of such spirituall consequence of more sacred and necessarie trueths which depend thereupon . as the power of the gospel in preuailing against witchcraft , and so therein confounding all formall worship , & popery . the effect of the gospel following necessarily vpon the doctrine , namely , the day of iudgement ; the punishment of the wicked in hell , &c. the authority of the magistrate , in punishing these hel-hounds , &c. wherein as thou mayest obserue the wonderfull wisedome of god , in confounding the craftienesse of idolaters , that while with one breath they are glad to beg this testimony from hell , for the iustifying of their hellish idolatry & worship , in aduancing of their lying miracles ; and so do approue , to this end of this doctrine of witchcraft , yet euen with another ; they would faine blow away this truth againe , because it makes to the cōfirmation of the power of the gospel , as discouering the iuglings , and treacheries therin : so let this aduice thee , not to rest in the forme of religion , but to labour to embrace the power therof : & to make vse of these spirituall obseruations : to this end . promising thee , that as i haue endeuoured to discouer some part of satans deepnesse heerein , so ( if the lord spare health & liberty ) shalt thou be shortly furnished with a more plentifull discouery of satans delusions against the whole practise of sanctification to settle thy conscience : wherof thou hast for the information of thy iudgement the some * formerly deliuered vnto thee . and so i heartily commend thee to the grace of god , which is able to builde thee further in the power of godlinesse , and so to present thee blamelesse , vnto the comming of our lord iesus christ. praying thee to passe by such faults of forme and complement , as my manifold infirmities and want of leasure may giue occasion of , and to amend such other of impression as thou shalt hereby be furnished . and so againe ; crauing thy hearty prayers for the continuance , both of publicke and priuate-libertie , i commend thee vnfainedly to the blessing of our good god , who will for his glorie reserue light in israel , for the full demolishing of the kingdom of antichrist ; and for the glorious and more perfit aduauncement of his holy sonne iesvs , in all his ordinances : to whom be praise and obedience throughout all the churches . and in whom i rest . thy poore remembrancer at the throne of grace . tho. cooper notes, typically marginal, from the original text notes for div a19294-e4910 generall reasons mouing to this treatise . iam. 2. act. 19. 3. ioh. 3. 9. angli quasi angeli . iosh. 7. 9. 2. thess. 2. 11. delusions of the time . note . miracles . magistrates . r. iacobus . in daemonologia . ministers . mr. perkins gifford , north-brooke . note . lam. 3. 23. in cheshire and couentry . scot. eph. 2. 2. tim. 2. 32. esay 28. 45 heb. 11. 26 a a and esteeming hell as a bug-beare and puting the euill day farre from them that they may approach to the seat of iniquitie . amos 6. 3. ps. 106. 25. note . psal. 10. 5. iob 21. 15. note . rom. 1 25 26. note . vse of c̄uiction . why witches are kept poor . why satan for forsaketh the witch after that authority hath seized on hir why the bad witch cannot help what shee hath hurt . why though the witch bee punished , yet the affliction is not remoued . the saints subiect to this calamitie , and why . witches though they work by poyson , yet to bee punished for compact with satan . witches though they lie yet to bee conuicted . willing lie . why they lie . witches though they vse salues and prayers yet be conuicted of sorcerie . gen. 3. discontent in the heart of man. curiosity true miracles . prophets & apostles how they wrought miracles . christ iesus how he wrought miracles . concerning illusions . reall workes . 2. thess. 2. 9. deut. 13. 1 note . how to preuent despaire . obiect . ans. note . markes of the secret couenant . and blind charitie . note . 1. tim. 4. 4. note , note . note . of the cōvening of wiches into the church . in daemonology . 1 approbation of the couenant . 2 kissing of backe-parts . 3 information in the rules and mysteries of his art. 4 accounting for profite . 5 renouncing baptisme . 6 sacrificing of their bloud . 7 carnall and familiar conuersing with them . satans policies herein 1 in respect of witches . vses herein to the saints . 1 prophanesse reproued . 2 superstition cōdemned . 3 priuate praying in publique exercises taxed . customary and formall worship reproued . 2 instruction to wall in great feare in gods house . 2 to serch & subdue the heart to worship god in spirit ▪ 3 publike worship to be tried by the heart . to recant vs from the loue of the world . 1 reproueth pompous & carnall decking of god his house . 2 here reproued carnall & merchantlike teaching . 2. per. 2. 2. ezech 13. note . faithfull teaching iustified . mat. 11. 28 gal. 3. 24. desperate estate af secure ones . instructiō to professe christ publikely . 1. pet. 3. 15 damned crue taxed . state-christians condemned . as rather seruing the diuell then god. note . authority aboue and cōtrary to the word , reproued . absolute subiection to man cōdemned . diuers idolatries of the world reproued . as the homage to sathan . iac. 3. 34. hypocrits condēned 2. pet 2 20 gala. 6 12 matth. 23. eccle. 10 1 luk 11. 20 2. pet. 2. 22 iude 12. mat. 23. 15 rom , 12 , 1 mat. 11. 29 〈…〉 2. cor 3. 12 phil. 2. 13 phil. 3. phil. 4. 6. 1. pet. 5. 7. 1. pet. 7. 18 phil. 3. 13. 2. cor. 5. 10 2. cor. 5. 17. iam. 2. 11. psal. 119. heb. 13. 18 rom. 13. 14. lue. 18. 25 2. cor , 13. 5 rom. 8. 2. cor. 13. 5. triall of sinceritie . mat. 4. 5. 6 vse of the ceremony of accounting with his proselites , 1 sathan herein blasphemously imitats god , vsurpeth the offices of christ. how the witches are deceiued hereby . note . conuictiō of idle ministers hereby . esay 56. 12 note . iud. 16. 24 stumbling blocke to the separation . stumbling blocke to the familist and anabaptist . policie in renouncing the outward seale . 1 in causing the ignorant to rest therein . to build saluation vpon visible means . vse of the sacrifice of bloud . to the witch . vse to the world of condemnation . 2 of deceit ; 1 heretickes . papists herein deceiued . practise of papists . vse of kissing satans back-parts . the glorie of popish religion it shame . of incubi & succumbi . how satan may haue carnall copulation with witches , and of the effects thereof . the witch how deceiued hereby . how others are deceiued . god robbed of the glorie of his iustice . occasions of repenting of the bargaine . how sathan dealeth herein . 1 making glorious proffers . 2 vsing strange terrours . feareful apparitions . note . two kinds of witch-craft . how satā knoweth things to come , and how farre . by aquaintance with the scriptures . by skill in nature . by his presence in most places . by his power in putting euill purposes into the minde . by his nimblnes & agilitie . by diuine reuelation m. perkins how god knoweth things to come , and how satan actes 17. 2. thess. 2. 11. 12 note . diuinatiō by slight of birds condēned . diuinatiō by entrals of beasts wicked . mat. 16. 2. 3. predictiōs by what creatures vnlawfull . diuinatiō by starres vnlawfull reason . esay 47. 13 14. dan. 2. 2. obiect . 1. answ. reasons why. obiect . 2. answ. note . astronomy how far lawfull grounds vncertain . reason . note . obiect . 3. answ. vse to students . to all christians to physisitians and chirurgeons : no zodiack nor signes . letting of bloud by obseruation of the signe condemned . obseruation of daies and times condemned . obseruation of dreames , how lawfull and vnlawfull . how to discerne betweene diuine & diabolical dreames . 3 kind of dreames . 1 diuine . 2 natural . 1 from complexion . from condition of sinne . diabolicall . how the sybilles spake of christ. diffrence betweene diuine & diabolicall prophecies of christ. note . act. 13. no diuine dreames now to be expected . 2. tim. 3. 17. examination of diuination by lots . ciuill lots lawfull . sporting lots vnlawfull . diuining lots vnlawfull . of satans deceit by answering in the shape of a dead man 1. sam. 28. that the apparition vnto saul was diabolicall , & not reall samuel . reu. 14. 12. answ. to obiections confutation of walking spirits . note whē miracles vsed . obiect . answ. of satans fore telling without means by possession . obsession vses hereof . differēce betweene diabolicall trances & the gift of prophecie . of enchātment , and it vnlawfulnesse , i proued by the effects . note . 2 by the word . nu. 23. 13. 3 by the nature of a charme . a charme , what . words of charmes , either obscure & barbarous obiect . answ. or blasphemous knowne charmes . imagination reiected . infectious lookes disclaimed . obiection of iacobs sheepe answered . 2 obiection of the basiliske and wolfe answered . obiect . 3. answ. obiect . 4. of the parties . of scripture char . word how effectual . hebr. 4. 2 note . word comonly made a charme . characters , images , &c. cōdemned . rome . scratching vse , to decline these meanes . obiect . answ. that we relie vpon paysicke : therefore why not on these charmes ? note . of sorcerie by lugling , it properties . eye how deluded . gal. 3. 12 that iuggling is sorcery . that iuggling is not by opticke skill . egyptian enchanters onely deluded the eye . heere are excluded , 1 lunatickes . 2 demoniackes . two sorts of them . actes 16. 3 superstitious persons . note . how satan baitesmen and women diuersly to this trade . note . note satans policie in suiting variety of times with seuerall baites . oracles ceased . 2. cor. 11. galat. 3. 2. cor. 10. 11. galat. 5. reul . 2. 23. 1. cor. 15. 1. tim. 4. 2 1. tim. 4. reuel . 2. reu. 12. 13 reu. 12. 14 coloss. 2. 2. thess. 2. reuel . 8. 7 verse 8. 2. th. 2. 10 philip. 2. iames 2. note the ground of idolatrie . note . bellarm. ose. 7. plutarch . 2. thess. 2. 11. 12. 1. reg. 22. luke 11. scot. & alij vse . of the places where witches haunt , in what places witches most abound , and how . policie of satanin limiting of his power to bad witches . to good witches or blessers . gods wisdome in this diuersitie . in confoūding the vnbeleeuing world repētance excluded , in condēning the witches . witches for the most part women . of the bad witch . why bad witches vse cursing . sathans policie to deceiue others . what good witches are with their power . sathans policie heerein . of the power of blessers , in healing and restoring stollen goods , whether it be of god. proued by the time. secondly , matter of reuelation reuelatiō of what . thirdly , maner of reuelation fourthly , by the end of this reuelation . fiftly , not warranted by the word . note . note this . 6 by the strāge torments vpon them . note . note . of the couenant of the blesser , namely , that she must bee credited . note . note . psal. 50. note the policie of satan in times of knowledg . note . note sathans cunning . note the ouer-ruling power of god. note this . note . 2. tim. 3. 2. 3. note . note . vse 1. the good witch most dāgerous . notes for div a19294-e40450 of the power of witches . the power of wiches restrained , 1 by the lord. in regard of the elect . in respect of the wicked . sathan doth many things without the witch . note . gifford by his skil . note . note . deluding the witches senses . how peter came out of the prison , the doors being shut . refutatiō of that cōceit , that the soule returnes to the dead body 3 restraint by composition . 4 restraint by the faith of the patients . fiftly , restraint by the magistrat first quere note . sathans policie heerein . second quere . gods chidren may be afflicted by witches in bodie . in soule . eccl. 9. 1. 2 why gods children may be chastized by witches iob. 13. 15. actes 20. the wicked heereby stumbled . note . note . note satans policie in the affliction of the saints . diffrence betweene the godly & the wicked in their afflictions . math. 25. psal. 6. 1. 1 difference in the cause . note . 2 difference in the measure . 3 difference in the issue . wherein the witches power is enlarged . actions cōcerning their persons . speedy motion . inuisible . note . what the witch can do towards others . note . iob. 1. note . note . possession of naturall medicines . sathans policie heerein . of praiers note . note . note . note satans policy heerein . note . note . note this . vses . 1. satans triumph . 2. gods glorie . gods wisedom herein . satan the authour of discouerie . note . by vsing the blesset to discouerie . os. 6. 1. of lawfull meanes of detection : and first of presumption . note . proofes hereunto . note . note satans policie herein gods ouer-ruling hand herein . authoritie of the magistrate . in demonologia . iew. that sorcery may bee preuented . preseruatiues for persons . how to renounce nature . how to be in christ. note . iude 8. gala. 6. 10 witches will not indure this vsually . be liable to his malice . first by an holie dedication . apostolike power herein . refuted , 2 reason . 3 reason . marke 16. 1. obiection from the lewes answered . mat. 12. 27 acts 19. 13 obiection from the promise answered . 3 obiection from experience answered . 2. thess. 2. 9. colloss . 2. 23. 1. tim. 4 2. 2 proued false by the means imployed in them . note . an obiection answered . note ▪ the error of papists . reliques of saints reiected . 2. reg. 13. 21. act. 19. 21. act. 5. 15. signe of the crosse disclaimed herein , other remedies reiected , as holy water , graines , &c. exorcisme refuted . quaere . concerning the releeuing of witches . esay . 58. tull. ne noceant . note . prooued . note . mans law reformed herein . anno 1. iacobi notes for div a19294-e54070 first the atheist . zach. 13. 3 4. math. 23. 2. tim. 2. 23 , 24. 2. thes. 2. gal. 6. 6. 1. cor. 1. heb. 3. 13. heb. 10. 14. rom. 5. 2. rom. 12. phil. 4. 7. matt. 6. 33. psal. 127 1. how to resigne vp our selues into the hands of god. 1. cor. 6. iohn 17. * * as his maiesties daemonologie , mr. perkins , mr. gifford , and others . * * in the first part of the christians dayly sacrifice . satan's invisible world discovered, or, a choice collection of modern relations proving evidently against the saducees and atheists of this present age, that there are devils, spirits, witches, and apparitions, from authentick records, attestations of famous witnesses and undoubted verity : to all which is added, that marvellous history of major weir, and his sister : with two relations of apparitions at edinburgh / by georg sinclar ... sinclair, george, d. 1696. 1685 approx. 367 kb of xml-encoded text transcribed from 149 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-11 (eebo-tcp phase 1). a60284 wing s3858 estc r4971 12898753 ocm 12898753 95210 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a60284) transcribed from: (early english books online ; image set 95210) images scanned from microfilm: (early english books, 1641-1700 ; 728:23) satan's invisible world discovered, or, a choice collection of modern relations proving evidently against the saducees and atheists of this present age, that there are devils, spirits, witches, and apparitions, from authentick records, attestations of famous witnesses and undoubted verity : to all which is added, that marvellous history of major weir, and his sister : with two relations of apparitions at edinburgh / by georg sinclar ... sinclair, george, d. 1696. [32], 220, [34] p. printed by john reid, edinburgh : 1685. first edition. reproduction of original in duke university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng weir, thomas, 1600?-1670. superstition. witchcraft. 2003-07 tcp assigned for keying and markup 2003-08 spi global keyed and coded from proquest page images 2003-09 rina kor sampled and proofread 2003-09 rina kor text and markup reviewed and edited 2003-10 pfs batch review (qc) and xml conversion satans invisible world discovered ; or , a choice collection of modern relations , proving evidently against the saducees and atheists of this present age , that there are devils , spirits , witches , and apparitions , from authentick records , attestations of famous witnesses , and undoubted verity . to all which is added , that marvellous history of major wei● , and his sister : with two relations of apparitions at edinburgh . by mr. george sinclar , late professor of philosophy , in the colledge of glasgow . no man should be vain that he can injure the merit of a book , for , the meanest rogue may burn a city , or kill an hero , whereas , he could never build the one , or equal the other . sr. g. mck . edinburgh , printed by iohn reid . 1685. to the right honourable george earl of winton , lord seton and tranent , &c. and one of his maiesties most honourable privy council . my lord , i present your lo : with an oblation , both lame and imperfect . 't is all which my ability can afford . i must sacrifice with barley-meal , because i want frankincense . farre litabit qui non habet thus . but what imperfection is in it , i supply it with the sincerity of my respects , who presents it . 't is a subject , that the learndest prince , and greatest monarch in his time was not ashamed to treate of . i seriously implore your lordships protection , for , i have to do with many adversaries of this visible world , who will not fail to ride tilts at me , with bul-rushes and windle-strawes . as for those of satans invisible uuorld , in the name of the lord , i defy them . i know the acutness of your lordships ingine and profoundness of your knowledge , in all such and other matters , that there is no theme which i am able to treat of , or thesis which i am able to publish , but your lordship is able by your power and authority to protect it , and by your reason to defend it . i am the more encouraged to offer this to your lordship , a noble patrician , because i have seen tracts of this subject consecrated to kings , dukes , and princes . i have sure experience of your lordships bounty and favourable aspect , which gave wings to my new philosophical experiments , to flie thorow holland , france , and germany , which have made them so acceptable to strangers . neque phoebo gratior ulla est , quam sibi quae vari praescripsit pagina nomen . if my writings had such good fortune and success abroad , by the auspicious conduct of your lordships name upon the frontispice , what must they have at home , where your power , interest , and relations are so considerable ? where your ancestors are so famous , having been useful to their countrey , in peace and war ; others of them imployed in publick affairs at home and abroad , and all of them most eminent for their unstained loyalty to their prince , and zeal for his interest ; and that since malcome the third , six hundred years agoe , to your lordship , who is the twentieth and fifth , lineally descended from dougald the first of the family . what a faithful achates , and companion was christopher seton the third , to king robert the bruce , in all his troubles ? whose love to his king , was like the love of jonathan to david , for which , and his valiant atcheivements , be bestowed his sister christin upon him in marriage , and the flower-de-luce to his coat of arms , one of the chief ornaments of the royal badge . — patruo te principe celsum , bellipotens illustrat avus . — was not alexander seton , the second son of lord william , and lady katharin sinclar , or rather , saint katharin , who builded the famous chappel of seton , for his excellent endowments of body and mind , made head of the noble family of gordons , by marrying the heretrix of huntly ; and that three hundred years ago ? and was not his sister isabel , by the same mother , bestowed in marriage upon that most princely youth john stuart of darnly , from which two , the royal race is descended : so that i may say without flattery , your family is come off princes , and reciprocally , princes are come off your family . quis venerabilior sanguis , quae major origo quam regalis erit ? — what was that illustrious knight alexander the third , who during the time of john the balliols vsurpation , three hundred and fifty years ago , was made governour of berwick , whom the king of england , while he was beseiging the town , could neither by threatnings , nor fair promises , inveigle or perswade to betray his trust. the garison labouring under great penurie of provision , a truce was made upon this condition , that if relief came not before such a limited day , the town should be delivered up . the scottish army approaching , under the conduct of the valiant douglas , and king edward fearing that the town might be releived , sent to the governour , certifying him ( though the dayes of truce were not yet expired ) that if he did not render it forthwith , both his sons , the one an hostage , the other a prisoner of war , should be crucified immediately before his eyes . but the magnanimous father , and incomparable mother , being driven to this insuperable dilemma ; dextrum scylla latus , laevum implacata charybdis obsidet — love to their dearest children perswading , and love and respect to their countrey , and familie disswading , carrie like two invincible hero's , and by admirable resolution , and constancy , beyond what roman histories can parallel , they prefer their countrie to their dearest pledges , fidelity to treacherie , and glory to shame . on which barbaritie , the famous poet johannes johnstonus aberdonensis , writteth thus in his book intituled , the scots hero's , huc averte oculos , neu tristia fata tuorum , respice — vincit amor patriae constansque in pectore virtus , omnia pro patria sustinuisse valens . this strange tyrannical , barbarous , and monstruous fact , is suppressed in the histories of england , and buried in silence , not unwiselie , it being capable neither of defence , nor excuse . my lord , neither can i pass over in silence lord george , the fifth of that name , claros inter habent nomina clara viros . your great grand-fathers father , who being master of the royal oeconomy to the queen , was sent by order of parliament to france , to make up a match between francis the dolphin , and mary queen of scots . and after , was sent by king james her son , to henry the third , for confirming the ancient alliance , whose third son alexander , for his knowledge and skill in juris-prudence , was manie years a senator of the colledge of justice , and thereafter president to the senate , and one of the kings honourable privy counsellors , and at last made by king james , earl of dumfermling , and lord high chancellour of scotland ; from whom , by his two daughters he had two grand children , two matchless hero's , john duke of lauderdale , and john earl of tweeddale , both of them , as was said of julius caesar and cato , ingenti uirtute , men of most eminent parts and endowments . fortes creantur fortibus , & bonis est in juvencis , est in equis patrum virtus : nec imbellem feroces progenerant aquilae columbam . i come at last to your lordships father and grand-father , who imitating their noble ancestors , were notable examples of love and piety towards their soveraign : both of great humility and goodness . your grand-father was admirable , even to excess for liberalitie to his other children , and hospitalitie to freinds and strangers , more becoming a prince , than a subject . your mother of the renowned gordons , a paragon of nature for her matchless beauty and goodness , rara quidem facie ; forma pulcherrima dido . my lord , i have touched a little the historie of your familie , but cannot relate all it deserves . it is well done by others , and augmented by the learned notes of sir alexander seton of pitmeden , knight baronet , that honourable gentleman , one of the honourable senators of the colledge of justice . but for what end ( my lord ) have i celebrated the praises of your predecessors ? is it because i have nothing to say of your self ? far be it . your large possessions purchased by the prudence and heroick valour of your fore-fathers , are managed with frugalitie and moderation . non minor est virtus quam quaerere , parta tueri : casus inest illic , hic erit artis opus . the ancient honour and dignitie of your familie is preserved without the least stain or spot of disloyalty ; so that i may trulie say , as is ingraven upon the frontispice of your statelie palace , decus decori addis avito . this treatise is called satans invisible uuorld discovered , but i am ascertain'd , that by your transcendent skill , you have discovered an invisible world , far beyond what any of your ancestors could do ; i mean your subterraneous world , a work for a prince , and a subject to write of , by that great philosopher kircher . what meanders and boutgates are in it , are rather to be admired then beleived . there daedalus for all his skill would mistake his way ? what running of mines , and levels ? what piercing of gaes ? what cutting of impregnable rocks , with more difficultie , than hannibal cutted the alpes . — qui montes rupit aceto . what deep-pits , and air-holes are digged ! what diligence to prevent damps , which kill men and beasts in a moment ! what contriving of pillars , for supporting houses and churches , which are undermined ! what floods of water run thorow the labyrinths , for several miles , by a free level , as if they were conducted by a guide ! how doth art and nature strive together , which of the twain shall advance your lordships interest most ! what curious mechanical engines has your lordship , like another archimedes , contrived for your coal-works , and for draining of coal-sinks ! what a moliminous rampier , hath your lordship begun , and near perfected , for a harbour of deep water , even at neip-tides ! portus ab accessu ventorum immotus & ingens . how bountiful has nature been in forming a choice coal under ground , within a stone-cast of your new-haven ? your experimental skill in improving your coal , for making of salt , is praise worthie . your defending of the salt-pans against the imperious waves of the raging sea , from the n. e , is singular . your renting of rocks , for clearing of passages into your harbours , which none of your predecessors were able to do , is stupendious . as the result of the wise government of your affairs , redounds to your self , so does it to the publick . advantage of the countrie , and others , so that men may say , — te toti genitum se credere genti . how manie hundreds of young and old have their beeing and livelie-hood , by their dependence on your lordships vertuous actions about the coal and salt , and things belonging thereunto , who art your self the greatest coal and salt-master in scotland , who is a nobleman , and the greatest nobleman in scotland , who is a coal and salt-master ; nay , absolutelie the best for skill in both , of all men in the nation . what fruitful corn-fields , where ceres hath her chief habitation lye within the prospect of your dwelling house at seton ▪ which perswades me to maintain this paradox , there is no subject in britan has so much casual and land-revenue within a mile of his house , as your lordship has . in a word , your affability in converse , your sobriety in dyet and apparel , your friendship and kindness to your freinds , your candor and ingenuity , with the prudent management of your affairs , have indeared all men to you ; so that i may say , if your predecessors were famous of old for their feates of war , in the time of war , so is your lordship famous for your arts of peace , in the time of peace . but , my lord , i fear i am wearisome , and therefore i shall close as i began , imploring your patrocination to this small enchiridion . and as i have been long since devoted to you in all dutie and love , so shall i ferventlie pray for your preservation and happiness here and hereafter , while i live , and shall think my self happie to be under the character of your lordships , most dutiful and obedient servant , george sinclar . in auctorem & opus , encomiasticon . miramur tam multa tui monumenta georgi ▪ ingenii & claram famam , quam scripta per orbem conciliant docta dum lucubrata quotannis conspicimus tot missa manu : dum falsa refutas dogmata divini pandens mysteria verbi ; et monstras rectum per tanta pericula callem , quo sacrae veritatis amans , incedere possit tutusiter , sacro firmatus lumine mentem : et vero faciles non flectat tramite gressus . nunc aliud conaris opus , regnique recludis atria tartarei , qualisque potentia diti sit permissa dei rerum cui summa potestas consilio sapiente doces , & quanta sit ejus impietas , quae dira paret , semperque minetur exitia humano generi , quae funera saevus ediderit , miserasque animas demiserit orco . mira etiam sed vera refers simulachra per urbes visa per obscurum noctis errantia passim , horrendum dictuque nefas animasque sepulchris excitas , notos , questu implevisse penates confessasque suae non ullis cognita vitae crimina , medeas artes , aut foedera diri servitii stygio se cum pepigisse tyranno aut caedem graviusve nefas . nec longe petitis uteris exemplis , sed quae vicinior aetas protulit , & nostris etiam conspeximus oris . esse igitur manes , & subterranea regna . et flammâ & stygio ; stagnantem sulphure lacum atque animas , queis posse mori natura negavit qui dubitent cum haecmira legant , atque affore tempus quo tandem notis redeant corporibus omnes spiritus , exactae capiant & praemia vitae . ergo homines horum memores , dum certa facultas dum ratio tempufque finunt , & carpitis auras aethereas , properate gradum , pacemque verendi numinis , & veniam vestris exposcite factis . tu quoque de vera sic relligione mereri perge modo quo coepisti sinclare , tuisque non deerit laus digna piis conatibus unquam : postera sed vestros celebrabit fama labores . patricius sinclarus . reader , if thou call in question , what i have said in the preface , anent the number of these absurd tenets , maintained by the cartesian philosophers abroad . i refer thee , for full satisfaction , to petrus van mastrick , that famous professor of theology at utricht , who in his late book entituled gangraena carte sianismi , has set them all down , and far more than i have mentioned , citing author , book , and page , and has notably confuted them . for proof of what i have written anent these other tenets , mentioned in the last page of the book , see malebranche his books , la recherche de la verite . de la nature , & de la grace , and his meditations chrestiens , together with mr. arnaulds book de vraes , & de fausses idees , where all these opinions are ridiculed , and most rationally confuted . the preface to the reader my purpose is only by some few collections to prove the existence of devils , spirits , witches , and apparitions . the philosophical arguments , which are brought for this end , though very cogent , yet many of them are so profound and speculative , that they require a greater attention and sagacity , than many learned men , that are not used to consider , will allow . neither can the common and vulgar sort of readers , reach the understanding of such reasonings . therefore i judge they are best convinced by proofs which come nearest to sense , such as the following relations are , which leave a deeper impression upon minds and more lasting , than thousands of subtile metaphysical arguments . the essay considered in it self , is but mean and of small moment , but taking it as it relates to one of the out-works of religion , which the bold , and too much daring infidelity of some have assaultd , it will be thought seasonable , especially now , while atheism , and quakerism that sink of , folly and madness ( as one calls it ) out of which there is no great leap into the other , doth now so much obtain . and while parties venting there animosities one against another and men scrambling for conceits , and their own private advantadges , do not see how this damnable evill , a lesson never believed in hell , nullus in inferno atheus est , ante fuit , comes on by large strides , and enters the breach , which they have made . if this prevail , farewell all religion , all faith , all hope of a life to come . let us eat and drink for to morrow we must die . sober and wise men have often said , if they did not believe to live again , they would not desire to live a moment . the relations are plain and easy , and all of them may be attested by authentick records , or by famous witnesses , there are here , no old wives trattles about the fire , but such as may bide the test , and strick trial of any mans examination . what belief can be given to any human histories , and matters of fact , related by famous writters , as much may be given to these following relations . i have collected some of them from saducismus triumphatus , that excellent book composed by doctor glanvil , and doctor more , and the rest are purchased from persons of eminent honesty and faith. this book is not the worse , but the better , that i have transcribed some of the choisest relations there , and insert them here . it is not possible to write a book of this nature , but the author must collect , since it depends , not upon a man 's own invention , but essentially upon information from others . the advantage lays here , that a man may have this book for a small price , though no other relations had been in it , but what are there . whereas that other book cannot be sold in the shops under six or seven shillings . there is one relation here , viz , the devil of glenluce , which i have been at great pains to be informed of , which doctor more hath so much valued that he hath taken it word by word from my hydrostaticks , and has thought it worth his while to insert it among his relations . it is now enlarged by many excellent additions , and publishd here again . none yet , that ever i heard of had the confidence to say , that it was but a trick , and an imposture to amuze and wonderstricke simple and credulous persons . i believe , if the obduredest atheist among men , would seriously and in good earnest consider that relation , and ponder all the circumstances thereof , would presently cry out , as a dr : of physick did , hearing a story less considerable . if this be true , i have been in the wrong closs all this time , i must begin my account a new . this one relation is worth all the price that can be given for the book . some indeed have also said , that the daemon of tedworth , was but an imposture , and that doctor glanvil confessed so much himself , but he hath sufficiently vindicate that , men only speak as they would have it . glad would many be , if all such relations were acknowleged to be but tricks and waggeries , that they might live as they list ; because men are horribly afrayed to believe there should be any spirit ; lest there should be a devil , and an account after this life : they are impatient of any thing that implyes it , that they may with a more full swing , and with all security from an after reckoning indulge their lusts , living like brutes , and dying so . i have insert likewise a notable story of the devil that troubled a protestant ministers house , at mascon in france , to let see , that none can plead a protection from his malice . the devil endeavours more to smite the shepherd , than any of the flock , though he be an utter enemy to both . many worthy ministers of the gospel have been the butt of the devils malice , an instance whereof is clear from the twentieth and first relation . but what are the reasons , why there is so much disbelief of devils , witches , and apparitions ? there is first an affected humour in many to droll , scoff ' and mock at all such relations , and are rather willing to believe a world in the moon , than the truth of such a narrative . and witchcraft being a large subject to expatiat upon , men find ample occasion to speak of cheats ▪ and impostors , of jugling tricks , of melancholious fits of distempered persons , of old wives fables , which they talk of at an high rate , and so conclude by their frolick and wanton fancy ▪ that whatever is spoken by sober men , anent the reality of witches , and spirits , are but ridiculous , and inconsistent with reason . and to this purpose the drolling wagge actuating and elevating his scoffing vein , especially with a glass of good claret , quibles luckily , and by making others laugh , they think him , and he thinks himself , a third cato fallen from heaven . whereas he is but a man like his neighbours . and though at first , he only intended to play the wanton , yet by such frequent merriments ( as a man by lying in sport , comes at last , by an habit , to lye in earnest ) his reason becomes an obedient slave to his fancy , and concludes in seriousness , there are neither devils nor witches . the half-witted hearers admire him , and take every jest for an argument , and his loud laughs upon an idle tale of a devil or a witch for demonstrations , that no such creatures are . the other reason , why folk disbelieve witches and spirits , is atheism . for if a man take good notice , he will find there is of it lurking at the root of the saducean principle . 't is probable that the saducees in christs time , were as great patrons and advocates of witches , as either scot the inglishman ; the father of the witch patrons , whom king iames mentions in his demonology , or webster , wagstaff . or the author of the namle pamphlet . printed anno 1659. a third reason is , because it is commonly believed that many innocent persons have suffered as witches , especially such as have b●en tortur'd to a confession . let it be so , but will it follow , that all suffer after that manner , and though many of their confessions seem ridiculous , as their transformation into catts and hares , and their transportation into far countreys which is evident enough ; yet such things as their renouncing their baptism , and giving up themselves from top to toe , to the devils service and receiving his mark ( they willing to take it ) and injunctions to do all manner of evil , cannot be thought ridiculous . if we can believe , that the devil can speak with an audible voice , and come under a visible shape , as is very probable , he appeared to our savior , why should it be thought incredible , that he may not do the like to men and women . satan offered to make a fair bargan with christ ; if thou wilt fall down ( says he ) and worship me , i will give thee all these kingdoms . why ( much more ) may he not make compacts with men and women ? if witchcraft , were but a new trade , which had never been heard of before , and but a few in a countrey-side , that profest their skill in it , and told such foolish stories of themselves , that man might be esteemed singular , that would believe them . but since this employment hath been verified by millions in all ages , in all places , and hath obtained the general approbation of all sober judicious men , but especially so well verified from holy scripture , why should any man as webster and wagstaff , judge all witchcraft but delusions . samuel said to saul , that rebellion was like the sin of witchcraft ; that is , the one is as great a sin as the other . would ever the spirit of god compare rebellion , especially against himself , to a non-ens , to a thing that is not , or to jugling tricks , or legerdemain , such as the hocus pocusses play . were jannes and jambres the egyptain magicians , who withstood moses , only two juglers , or couzening rogues , that cast down before pharoah carved and painted serpents instead of real ones . they have been very artificially done , that the true serpents mistook them for real ones . it was a victory to brag of indeed , that moses obtained over pharoahs magicians , if they were but arrant cheats , who had no more to do with evil spirits , or evil spirits with them , then evil spirits have to do with other sinners . there is that well known place , exod. 22.18 . thou shalt not suffer a witch to live , which would be a law of extream severity , or rather cruelty against a poor jugler for his tricks of legerdemain . why is witchcraft call'd a work of the flesh , and reckoned up among the rest of these damnable sins , gal. 5. the greek word is pharmakeia , veneficium , sorcery , or the art of poysoning , whereof they have great skill from the old drugist their master . not that they mischieve people ordinarly by natural poyson , as arsenick , or the like , but rather by some hellish malignancy infused into things , by the art and malice of the devil . it is such a poyson , that no alexipharmacon or orvieton can be an antidote against . men and women have been wronged by the touch of a witches hand , by the breath , and kiss of their mouth , as is well known of late . by their looks , which is called fascinatio physica , a forelook or ill-eyes . the greek word is bascania , from bascaino to bewitch or envy , quasi phasei kaino , oculis interficio , as when a witch sendeth forth from her heart thorow her eyes venemous and poysonful spirits , as rayes , which lighting upon a man , will kill him . the basilisk killeth this way , but the devil and the basilisk are both serpents . what was simon magus ? but especially that notable magician apollonius thianeus , one beyond most that ever the world knew . and that damsel possessed with a spirit of divination : in the greek a spirit of python , by which name apollo ( the devil ) was called by the heathens . the witch of endor is so notable and evident an instance of confederacy with the devil , that the witch patrons to find an evasion , have set theit wits upon the rack . but it is such a choak-pear to them as that they shall never be able to chew or swallow . doctor glanvile maintains , it was the true samuel that appeared to saul . but it is far more probable that it was the devil in samuels lickness . for it is most incredible , that god who had just now refused to answer saul , by the means which himself had appointed , would answer him , or suffer samuel to answer him , by the use of those means , which god detested . secondly , if it had been the true samuel , or some good spirit , he would not have received that worship from saul , which good spirits would not suffer ; rev. 19.10 . and 22.8 , 9. thirdly , among the other sins , for which he condemneth saul , he omitteth this of asking counsel of one that had a familiar spirit to enquire of it , for which transgression with others he is expresly said to have died ; 1 chron. 10.13 . which the true samuel who was so zealous for gods honour and so faithful a reprover of sin , would never have neglected , especially now ▪ when he took saul , in the very fact , lastly , he pretends himself to be disquieted and brought up by sauls instigation , and the witches art , which is most false , impious , and absurd to imagine concerning those blessed souls who are returned to their god ; eccl. 12.7 . isa. 57.2 . luke 16.22 . rev. 13.14 . many in all ages have written of devilry and witchcraft , men of eminent knowledge and parts , as we may see by one instance of king iames his demonology , a piece as far beyond all other mens writtings on that subject ; as himself was beyond all princes in his time . i cannot omit to mention the opinion of his majesties present advocat , ( sir george mackenzie , ) a gentleman of great knowledge and experience in all such matters , in his 16. pleading for mevia accused of witchcraft ; i am not of their opinion ( sayes he ) who deny that there are witches , though i think them not numerous , and though i believe that some are suffered by providence , to the end that the beeing of spirits may not be denyed , &c. and in his criminals , he acteth the part both of a divine , a lawyer , and a good philosopher , in order to witchcraft . but what can be the reason of so much atheism in the world ? there are many , but i shall only touch at two : first , there are a monstruous rable of men , who following the hobbesian and spinosian principles , slight religion , and undervalue the scripture , because there is such an express mention of spirits and angels in it , which their thick and plumbeous capacities cannot conceive . whereupon they think , that all contained in the universe comes under the notion of things matterial , and bodies only ; and consequently , no god , no devil , no spirit , no witch . hobbs the inglishman is too well known by his atheistical writtings . benedictus spinosa , or rather maledictus ; a stranger abroad , a profain abuser of the scripture ; will have all those devils , which christ and his disciples cast out , to be but diseases in mens bodies . there is a second reason , namely the absurd principles of the cartesian philosophy , eagerly maintained by cartes his followers , in their publick writtings and disputations abroad . they do not indeed assert , there is no god , but rather seem to prove so much , especially by his idea , which is connatural to all men . this may seem a plausible reason , but when it s put to the test , or touchston , it , with others of that kind , are not found sufficient , nor able to convince atheists . that their principles are absurd , and dangerous , i shall mention a few of them , which are owned and maintained publickly abroad , especially in holland . as ( 1 ) that we must doubt of all things , before we can come to any clear distinct knowledge of them . we must suppose ( they say ) there is no god , no heavens , no earth ; nay which a man ought to tremble at to speak of , that god is a deceiver . ( 2 ) they incroach upon the sound orthodox religion , and the articles of our faith , and go quite contrary to all christian , and protestant divines , and would have the orthodox theology reformed by their fanatical philosophy . ( 3 ) that philosophy is not subservient , or an hand-maid to divinity . ( 4 ) that philosophy is as sure , as divine , and also revealed as the scripture is . ( 5 ) that the scripture in things natural , speaks according to the erroneous opinion of the vulgar . that philosophy and philosophers are the interpreters of the scripture in things natural . ( 6 ) that the scripture in things moral and practical , speaks according to the erroneous judgment and opinion of the vugar . ( 7 ) that the scripture in matters of faith speaks also according to the erroneous opinion of the vulgar . ( 8 ) that philosophy is the infallible interpreter of the scripture . ( 9 ) that the cortesians their clear and distinct perception is the onely rule of all truth . ( 10 ) that there is in every man an idea of god , without the consideration of which , no man can attain to the knowledge of gods existence , and nature , though he were never so well furnished with the light of nature , and the knowledge of the works of creation and providence . ( 11 ) that god may be properly defined . ( 12 ) that the divine essence consists only in cogitation . ( 13 ) that god cannot properly be called a spirit ; because ( say they ) a spirit , to speak properly , denotes some corporeal thing . ( 14 ) that the life which the scripture attributes to god , and whereby he is called the living god , is nothing else but his understanding and his will. ( 15 ) that god by his power can make one thing contradictory to another , ( 16 ) that god can deceive , if he please . ( 17 ) that god can make an infinitum , both as to bulk and number . ( 18 ) that god is from himself , not only negative , but also positive . that is , he is not only independent from all things whatsoever , but is from himself , as if he were the cause of himself both prior and posterior to himself . ( 19 ) that his omnipresence , is nothing else , but his most efficacious will , by which he sustains and governs all things . ( 20 ) that the mysterie of the trinity , may be demonstrat by natural reason . ( 21 ) that the communicability of the divine essence , doth not arise from its infinitness . ( 22 ) that the three persons of the god-head are neither distinguished among themselves , really , nor modaliter . ( 23 ) that the three persons , are neither distinguished from the divine essence , really , nor modaliter , nor ratione ratiocinat● . ( 24 ) that in explaining the work of creation , we may lawfully make use of false suppositions . ( 25 ) that the first chaos , was able of it felf , to produce all things material . ( 26 ) that god did not creat all things for man. ( 27 ) that the world hath a soul. ( 28 ) that the world as to its bulk is indefinite , but may be infinite . ( 29 ) that there is a world in the moon . ( 30 ) that the angels might have existed and been ; before the world was made . ( 31 ) that the essence of angels consists only in cogitation . ( 32 ) that what marvellous works have been performed by angels ( as killing an hundred fourscore and five thousand of the assyrians ) wer done by their bare thought and cogitation . ( 33 ) that the essence of the soul of man consists only in cogitation . ( 34 ) that every man hath two souls , one rational the other animal . ( 35 ) that the rational soul may be absent , and yet the bodie living , by vertue of the animal soul. this ( by the way ) is a brave invention to let see how witches may be transported to balls of dancing , and far countreys , and their bodies tary at home . for the devil may put their rational soul into some aerial vehicle , or a body made of condensed air , and carry it whithersoever he pleases , while the animal soul may keep life in the body at home . ( 36 ) that it is proper only to the will to affirm , and deny . ( 37 ) that the will is infinite after its own manner , and that it can will all things which god can will. ( 40 ) that the idea of god in man , belongs to the image of god in man. ( 41 ) that brutes want life , sense and perception . ( 42 ) they confound gods omnipresence with his providence . ( 43 ) that the explication of original sin , is to be sought for , from the inmost cabins of the cartesian philosophy . ( 44 ) that the intellect doth not err , nor can err . ( 45 ) that it is in the will of man , not to assent , but to things clearly and distinctly perceived . ( 46 ) that the decree of god leaves the free actions of men , indetermined . ( 47 ) that the personal subsistence , namely , that subsistence , by which the humane nature subsists is but a meer figment of divines . ( 48 ) that the divine nature cannot be present , or united to the humane nature , but by an external operation . ( 49 ) that grace in the conversion of a man is not irresistable . ( 50 ) that faith is not knowledge . ( 51 ) that faith doth not belong to the understanding . ( 52 ) that faith consists only in hungering and thristing after righteousness . ( 53 ) that death is not the separation of the soul and body . ( 54 ) that the resurrection is not the re-union of the soul and the body . ( 55 ) that the souls of the righteous do not properly pass immediatly into heaven . ( 56 ) that the souls of the wicked do not presently pass into hell . these are a part of the cartesian tenets . what dangerous principles they are , and what dreadful consequences may be drawn from them , is evident to all sober men . james arminius , and his followers called remonstrantes bred much trouble to the belgick churches : , but not comparable , to what this man cartes , especially his followers , have done . the arminian tenets were but five in number , as to heads and had some shaddow of reason . but the cartesian novelties far exceed the number of heads , which the hydra or lernean serpent had . they are big with , and ready to be delivered of vaninianism , arianism , socinianism , vorstianism , nestorianism . novitates cartesianae ( says a learned man ) multis parasangis supera●t arminianas , the cartesian novelties go far beyond , for number and weight the arminian tenets . they not only gnaw about ( arrodunt ) as a gangren , but ( exedunt ) they eat up the most part of the whole body of theology , to the utter ruin of the christian faith. let no man mistake me , for it s not my design to discourage any man that teaches or learns new philosophy . ego ipse amo novam philosophiam ; verum non quia est nova , sed quia est bona . it is very fit , that students in philosophy , should have ex omni aliquid , should know all the different sects and opinions of learned men , for their accomplishment , providing first , as the great philosopher says , this axiom be observed , quicquid movetur aliquo quiescente movetur . there ought to be layed down some sure principles , as a foundation upon which students may walk surely , which for their evidence and certainty , may never be called in question . archimedes said well when one asked him , if he was able to move the earth with his mechanical engines ? da ubi stabo , & terram movebo . give me a place to stand upon ( says he ) and i shal move the earth ; intimating , that no desing how small , or how great soever can be accomplished without sure grounds layed down first as a foundation : otherwise men might resolve to build castles in the air. to put an end to this matter , i shall inquire at the witch patrons , why pharo's magicians , were not able by their inchantments to turn the dust of egypt into lice , as aaron did with his rod. they cast down their counterfeit serpents , turn water into blood , brought up frogs upon the land of egypt ; and yet were not able to produce lice , the meanest of all vermin . it is said , the magicians did so with their inchantments , that is , they endeavoured by their magical art to do it , but could not , for say they to pharo , the finger of god is in this ; for neither we nor the devil our master can counterfeit this miracle . it must be said , that either the lord laid an inhibition upon these evil assisting spirits , that they had no power to withstand moses any longer , or ( if these sorcerers were onely men , that used legerdemain and slight of hand ) that he restrained them from playing their tricks any more . if the first be granted then there must be wretched wights , that do strange miraculous things by the assistence or consociation of evil spirits , and consequently wizzards or he-witches . if the second be said , viz , that the lord only restrained these juglers from using bare slight of hand , then what will not follow . first , that poor jugling fellows , were able to contend and debate with moses , who was immediately assisted by the power of god. secondly , that this victory , which moses obtained over these men , was but mean and small , not to be boasted of , which is the basest derogation to the glory of that victory , and the vilest reproach against the god of israel , and his servant moses , that ever was heard of . it is evident that this conflict was between the kingdom of light , and the kingdom of darkness , and the evil spirits thereof . and is it likely that the spirit of god , would compare seducers , men of corrupt mindes , reprobate concerning the faith , nay the worst of men ( 2 tim. 3. from the first to the 9. verses . ) to jannes and jambres , if they had been but cheats , and juglers . they have been famous at that time for their sorceries , that they were remembred many years after , as witness numenius the pythagorean philosopher , that mentions jannes , and pliny that mentions that same wizzard . the lord put such an affront upon the devil , and his instruments , while they were not able to produce a louse , that they never compeired again with their enchantments . this was a part of that glorious victory . speaking of the cartesian philosophy , i forgot to relate that mr. forbes one of the regents of the kings colledge of aberdeen , has this year in his publick theses , confuted the chiefest points of the cartesian philosophy , both iudiciously , and modestly . my little book , i send thee forth into the world where some will welcome thee , some mock thee , some contradict thee , be not discouraged , though thou be the youngest of five . degeneres animos timor arguit . thy brethren before thee , have met with foul and maleapart censures . tune cede malis ; sed contra audentior ito , quam tua te fortuna sinet . say with valiant aeneas , when the prophetess sibylla was shewing him what bad fortune he was to meet with — non ulla laborum o virgo , nova mi facies inopinave surgit omnia praecepi , atque animo mecum ante peregi . per varios casus per tot discrimina rerum tendimus in latium . carmen steliteutieon . euge sy geryonos rhopalo tria somata ripsas , amphitrioniades hos megas allos ese , heimati t'allotrio seo cerbere keuthe karenon . ou dynaton phoreein eelioio phaos . satans invisible world discouered : or , a choice collection of relations anent devils , spirits , witches , and apparitions . relation i. touching the troubles which sir george maxwel of pollok met with from the devil and his haggs . pollok 24 of iune , 1684. sir , i send you herewith the true account , my father caused me write from his own mouth , which is the surest relation i can give , either of his own trouble , or what concerns jennet dowglas , the first discoverer of these pictures . there fell out some less matterial circumstances in the family during her abode there , whereby it fully appeared , that she knew what was done in distant places , and understood languages . for instance , when a chapter in the greek new-testament was read , she made us understand by signs what the purposes were , ( for at that time she was dumb , whether really or counterfeitly , its hard to determine ) and did exactly give an account to my self , what we did at two miles distance from the place where she was , without any information given to her , which i know of . i rest your affectionat friend , john maxwel . vpon the 14. of october , 1676. my father was surprised at glasgow , in the night time , with a hot and firy distemper ; and coming home the next day , he was fixed to his bed . the physician fearing a pleurisy , and a fever , opened a vein , and the application of medicaments being made , the firy heat was abated ; he remaining for seven weeks together under a great pain chiefly in his right side , though not fixed to his bed . there had come to pollok-town a young dumb girle , but from whence was not known , who had remained there for four weeks before , but seldom frequenting sir george maxwels house , till at length she came to some more familiarity , and converse with his two daughters . and having observed sir george sick , and weak in his body , she signified unto them , that there was a woman , whose son had broke his fruit-yeard , that did prick him in the sides . and seeing this woman one day in the hall of pollok amongst a great many other company , she assured his daughters that this was the woman . and the day following , she told the gentlewomen , that this woman ( whose name was jennet mathie , relict of john stewart , under-miller in schaw-mill ) had formed an wax-picture , with pins in the side , which was to be found in her house , in a holl behind the fire , offering to bring it unto them , providing she were accompanied with men to protect her from violence . at first , they hardly understood her , till she went to one of the gentlewomens closets , and bringing thence a little bee-wax , she plyed it before the fire , shewing the dimensions and quantities of the picture . the gentlewomen not regarded the information , because they thought it fabulous ; yet his two servants laurence pollok , and andrew martine , knowing how much the girle loved their master , and knowing that his life was in hazard , if this picture were not found ; resolved at all adventure , to try whether the information were true or false ; and therefore going alongs with her to the said jennet mathies house , one of them planted himself on the one side of the fire , and the other on the other side , while in the mean time , the little girle coming quickly by laurence pollok , putteth her hand in the holl behind the fire , and then slips into andrew martine , beneath his cloak the waxen-effigie , which had two pins in it , one in each side , but that in the right side , so long as to pierce thorow to the other ; that in the left was not so long , nor so deeply thrust in . this picture being brought to pollok , sir george his son , without acquainting his father , apprehended jennet mathie , procuring the next day , the lord ross his order for conveying her to prison . she being interrogat touching the picture , after several subterfuges , alledges , it was the deed of the dumb girl . it was also enquired , whether sir george or his lady had given her at any time provocation to this malice ? but it was well known , they had been courteous to her , and upon her complaints , had rebuked some for spreading bad reports upon her name , as not appearing sufficiently well founded to a conviction . only upon the 14 of october , above specified , before sir george went to glasgow , he had called before him a servant in pollock-toun , that had broken his orchard in harvest last , who confest the fact , and that hugh-stewart a son of jennet mathies , was his complice . but a bystander declared , that he was not now in pollok-land , but in the darnlie . to whom sir george replied , i hope my fingers may reach him in darnlie . this was all , which could be thought a provocation to mathie . no harme being done in the mean time to her son , whom sir george to this hour doth not so much as know by the face , but hath suffered him all the time of his sickness to live in his mothers house , evensince her imprisonment . in the mean time ▪ mathie remaining obstinat , was searched for insensible marks , before the sheriff depute of renfrew , and many famous witnesses at paisley , and very many found upon her . after the finding of the picture of wax foresaid , there was some abatement of sir george his sickness , but not to any observable degree , so low was he brought . but upon the fourth of january following , his sickness recurred with that violence , that for four or five days , his friends and relations had no great confidence of his life . but they were more amazed on the 7th . of january , being the sabbath day when they had an express from the dumb girle , who was at pollok-town , but could not get over the water to the house , the river being so swelled at that time ) signifying , that john stewart , mathies eldest son , had four days since formed an effigie of clay , for taking away sir george his life . and when she was called for , she declared , it was in his house , beneath the bolster among the bed-straw . the next day following , james dunlope of houshill , and ludowick stewart of achinhood , with some of sir george his servants , and tennents , went to stewarts house , taking the little girle with them , resolving to make a very exact trial , that it might not be said , that the dumb girle had brought any thing hither . wherefore , they caused john stewart himself to light a candle and hold it , while ludowick stewart , and another did in his sight , lift the clay effigie from among the bed-straw , beneath the bolster ( the little girle , all the while standing at a distance from the place ) but the picture having been made , only three or four dayes before , and not sufficiently hard , did break into two pieces . in it were three pins , one in each side , and one in the breast . stewart had nothing to say for himself , but that he knew not , who had put that thing there . he was instantly apprehended , and so was a little sister of his lately entered into the fourteenth year of her age , named annabil stewart , who was said to have whispered before , some-what of the waxen effigie . this poor creature proved thereafter through gods favour a key to the detection of making both the pictures . at first , she was very obstinate , but the next day she confessed , that being present in her brothers house , the fourth of january while the clay picture was formed , the black gentleman being present , ( which was the name she gave the devil ) together with bessie weir , marjorie craig , margaret jacksone , and her brother john : but when confronted with her brother , she did not with confidence adher to her confession . vpon the finding of this picture , sir george did very observably recover in his health , and all the pain , which was in his side did by degrees wear away . iohn stewart remained , notwithstanding his sisters confession above measure obstinct , untill he was searched the next day for insensible marks , whereof he had great plenty . at the finding whereof , he was so confounded , that immediatly he confest his paction with the devil , and almost all the other heads exprest in his judicial confession afterwritten ; and declared , that his complices who formed the effigie with him were the same , his sister had named . she also came to a free and full confession of her paction with the devil , and her accession to the forming both of the waxen picture in her mothers house , and of the clay one in her brothers house . vpon information of the premisses , the earle of dundonald and the lord ross , granted a warrant for apprehending bessie weir , margaret jackson , and marjorie craig , who had been fellow sisters in the foresaid sorcerie . margaret jackson , a woman aged about fourscore of years , after a day or two , confessed paction with the devil , and her accession to the making of both the pictures , and condescended upon the complices above named . many insensible marks were found in her body . vpon the 17 of january last a third portrait of clay was found under jennet mathies bolster in the prison-house of paisly , which the dumb girle had given information of . but it seemed to be the picture of some woman , and probably of some of the family of pollok . for annabil stewart did freely declare , that their malice was against the whole family of pollok . for turning to young pollok , and his lady , she said , and against you also . this portrait was found before four famous witnesses . the lords of his majesties privy council , being informed of these pictures and effigies , the depositions of three confessing witches being sent , did grant a commission for their trial , and also for the trial of the other three , that were obstinat . and in regard of the singularity of the case , they ordered the process to be very solemn , commissionating for the trial some judicious gentlemen in the countrey . viz. sir patrick gauston of gauston , james brisband of bishoptoun , sir john shaw younger of greenock , and john anderson younger of dovehill . to whom they added mr. john preston advocat ( a gentleman well seen in criminals , and who exercised the office of a justice-depute for several years ) a sine quo non , in the commission . and that the whole process might be the more exact , they appointed george lord ross assessor , with power to vote , and decide . and further ordered mr. robert martine clerk to the justice court , to be clerk to the process , which was to be recorded in the publick books of adjournal . the commissioners of justiciarie held their first court at paisly , the 27 of ianuary ; before whom annabil stewart deponed that in harvest last , the devil in the shape of a black man , had come to her mothers house , and required the deponent to give her self up to him , and that the devil promised , she should not want any thing that was good . that being , enticed by her mother jennet mathie , and bessie weir , who was officer to their several meetings , she did put her one hand to the crown of her head and the other to the sole of her foot , and did give up her self soul and body ( whole seal here is bad seal ) to the devil . that her mother promised her a new coat , for the doing of it . that the new name the devil gave her , was annippy . that he took her by the hand , and nipped her arm , which continued to be sore for the space of half an hour . that the devil in the shape of a black man lay with her in the bed , under the cloaths . that she found him cold . that thereafter he placed her nearest to himself . that she was present in her mothers house , where the picture of wax was made , and that it was made to represent sir george maxwel of pollok . that the black man , jennet mathie her mother , whose name was from the devil lands-lady ; bessie weir , whose name was sopha , marjorie craig , whose new name was rigeru , margaret jackson whose new name was locas , were all present at the forming , and making of the said effigie . that they bound it on a spit , and turned it about before the fire . and that it was turned by bessie weir , saying as she turned it , sir george maxwel , sir george maxwel , which was exprest by all of them . that this picture was made in october last . that upon the third day of january following , bessie weir came to her mothers house , and advertised her to come to her brother john stewarts house , the following night by twelve a clock in the night . and that accordingly she came to the place , where she found bessie weir , marjorie craig , margaret jackson , and her brother john stewart , a man with black cloaths and a blew band , and white handcuffs , with hoggers on his feet , and that his feet were cloven . that she sat down at the fire side with them , where they made a picture of clay , and placed pins in the breast , and in the sides . that they did place pins in the picture of wax , one in every side . that the black man did put the pins into the picture of wax , but is not sure , who did thrust them into the picture of clay . that the pictures produced , are the pictures she saw made . that the black mans name is ejoall . this declaration was made before famous witnesses , subscrived by the two notars publick for her , robert park younger , patrick carswel in paisley , and subscrived by the commissioners . john stewart did judicially depone before the justices , that upon the third day of ianuary instant , bessie weir in pollok-toun came to him late at night . he being without doors at his own house . that she did intimate unto him , that there was a meeting to be at his house , the next night ; and that the devil in the shape of a black man , margaret jackson , marjorie craig , and the said bessie weir , were to be present , and that bessie weir required him to be present which he promised to do . that the next night , after he had gone to bed , the black man came in , and called him quietly by his name , upon which he arose from his bed , and put on his cloaths . that margaret jackson , bessie weir , and marjorie craig , did enter in at the window , in the gavil of his house . and that the first thing , which the black man required was , that he should renounce his baptism , and deliver up himself wholly unto him , puting one of his hands , on the crown of his head , and the other to the sole of his foot . and that he was tempted hereunto by the devil , promising he should not want any pleasure , and that he should get his heart sythe on all that should do him wrong . that the new name given to him by the devil was jonas . that thereafter the devil required every one of their consents , for the making an effigy of clay for taking away the life of sir george maxwel of pollok , to revenge the taking of his mother jennet mathie . that every one of the persons above named , did give their consent to the making of the said effigie . and that they wrought the clay , and that the black man did make the figure of the head and face , and the two arms to the said effigie . that the devil set three pins in the samine , one in each side , and one in the breast . and that the said john did hold the candle all the while the picture was a making . that he observed one of the black mans feet to be cloven , and that the black-mans apparel was black , and that he had a blew band about his neck , and white handcuffs , and that he had hoggers upon his legs without shooes , and that the black mans voice was hollow and ghousty . that after they had begun to the forming of the picture , his sister annabil ( a child of 13 or 14 years of age ) came knocking to the door , and she being let in by him , stayed with them a considerable time , but that she went away before the rest , he having opened the door unto her . that the rest went out at the window , thorow which they entered . that the picture was placed by bessie vveir , in his bed-straw . further confessed , that he had envy and malice against the said sir george . her quarrel being , as he conceived , that sir george , had not entered her husband to his harvest service . that the effigie was made upon the fourth of january last . and the devils name amongst them was ejoal . that the new name given to himself was jonas , and bessie vveir her name , who was officer , was sopha . that margaret jacksons name from the devil was locas , and that his sisters name was annipy , but doth not remember what marjorie craigs name was . this confession had the same solemnities , which the former had . mar●aret jackson , did the same day judicially confess , that she was present at the making of the first effigie , which was made in jennet mathies house in october last , and that the devil in the shape of a black man , jennet mathie , bessie vveir , marjorie craig , and annabil stewart were present at the making of the said effigie which was made to represent sir george maxwel of pollok , for taking away his life . that 40 years since , or thereby , she was in pollok-shaws croft , with some few sticks on her back ; that the black man came to her , and that she did give up her self to him from the top of her head , to the sole of her foot , having first renounced her baptism . and that the new name she had from the devil was locas . that about the third or fourth of january last , or thereby , in the night time when she had wakened , she found a man in the bed , whom she supposed , had been her husband , who had died twenty years before , or thereby , and that the man did immediatly disappear . and that this man was the devil , and that this was the first time she knew him . that upon thursday the fourth of january last , she was present in the house of john stewart at night , when and where the effigy of clay was made , and that she saw the black mans cloaths were black , and that he had white handcuffs , and that bessie vveir in pollok town , and annabil stewart in shaws , and marjorie craig were present the foresaid time and place at the making of the foresaid effigy of clay . that she gave her consent to the making of the samine . that the devil , who had appeared in the shape of a black man , his name was ejoal . this confession had the same solemnities , which the two former had . vpon the fifteenth of february 1677 , the justices being conveened again in court at paisley , john stewart , and annabil stewart , with margaret jackson , did adhere to their former judicial confession . but jennet mathie , bessie weir , and marjorie craig did obstinately deny . one remarkable passage there was concerning jennet mathie . the iustice upon the 27 of january commanded the iaylour to fix her feet in the stocks , that she might not do violence to her own life . the man declared , that the next morning he found her bolster , which the night before was laid at least six yards distant from the stocks , now placed beneath her ; the stocks being so heavy , that two of the strongest men in the countrey could hardly have carried them six yards . he wondering , did ask her , how she had win to the bolster ? she answered , that she had creept alongs the floor of the room , drawing the stocks to the same place . and before the court , she said , she had gotten one foot free out of the holl , and with the other had drawn the stocks , a thing altogether impossible , the stocks being so weighty , nor she able to take out her foot out of the hole . the iustices having examined all witnesses in matters of fact , touching the effigies , sir george his sickness , and the recovery of his health , upon the finding of the same : considering also the bad fame of those who were obstinate and having confronted them with the confessing witches , who in their faces avowed their accession , in manner exprest , in the confession above written . considering lastly , all other circumstances of their case , committed them to the trial of a judicious inquest , who being found guilty were condemned to the fire to be burnt , and their effigies with him . only annabil , in regard of her nonage , and the evidences she seemed to give of her penitencie was reprived by order of council , but to remain in prison . in the mean time both she , and her brother john , did seriously exhort their mother to confession , and with tears did annabil put her in mind of the many meetings she had with the devil in her own house , and that a summers day would not be sufficient to relate what passages she had seen between the devil and her . but nothing could prevail with her obdured and hardned heart . it is to be noted , the dumb girle , whose name was j●nnet douglas doth now speak , nor very distinctly , yet so as she may be understood , and is a person that most wonderfully discovers thines past , and doth also understand the latine tongue which she never learned . relation . ii. being a wonderful discovery of murder by an apparition . about the year of our lord 1632. near unto chester in the street , there lived one walker , a yeoman of good estate , and a widower , who had a young woman called anna walker to his kinswoman , that kept his house , who was by the neighbours suspected ●o be with child , and to as towards the dark of the evening one night sent away with one mark sharp , who was a collier , or one that diged coals under ground , and one who had been born in blak-burne-hundred in lancashire , and so she was not heard of , for a long time , and no noise , or little was made about her . in the winter time , one james graham , being a miller , and living about two miles from the place , where walker lived , was one night alone very late in the mill grinding corn. and as about twelve , or one a clock at night he came down the stairs , from having been puting corn in the hopper , the mill-doors being shut , there stood a woman upon the midst of the floor with her hair about her head hanging down , and all bloody , with 5. large wounds on her head . he being much affrighted and amazed , began to bless himself , and at last asked her , who she was , and what she wanted ? to whom she answered , i am the spirit of such a woman , who lived with walker , and being got with child by him , he promised to send me to a private place , where i should be well lookt to , until i was brought to bed , and well recovered , and then i should come home again , and keep his house . and accordingly said the apparition , i was one night late sent away with one mark sharp , who upon a moor ( naming a place which the miller knew ) slew me with a pick ( such as men dig coals withal ) and gave me these five wounds , and after threw my body into a coal pit hard by , and hid the pick under a bank : and his shoes , and stockings being bloody he endeavoured to wash : but seeing the blood would not wash forth , he hid them there . and the apparation further told the miller , that he must be the man to reveal it , or else that she must still appear and haunt him . the miller returned home , very sad and heavy , and spoke not one word of what he had seen , but eshewed as much as he could to stay in the mill after night without company , thinking thereby to escape the seeing again of that frightful apparition . but notwithstanding , one night when it began to be dark , the apparition met him again , and seemed very fierce and cruel , and threatned him , ( that if he did not reveal the murder she would continually pursue and haunt him . yet for all this , he still concealed it , until some few nights before christmas , when being soon after sun-set walking in his garden , she appeared again , and then so threatned him , and affrighted him , that he faithfully promised to reveal it the next morning . in the morning he went to a magistrate , and made the whole matter known , with all the circumstances . and diligent search being made the body was found in a coal pit , with five wounds in the head , and the pick and shoes and stockings yet bloody , in every circumstance , as the apparition had related to the miller . whereupon walker & sharp were both apprehended , but would confess nothing . at the assize following , ( viz. at durham ) they were arraigned found guilty , condemned , and executed , but would never confess the fact . there are many persons yet alive that can remember this strange murder , and the discovery of it : for it was , & somtimes yet is , as much discoursed of in the north of england as any thing , that almost hath ever been heard of , and the relation was printed , though now not to be gotten . relation . iii. touching the witch-craft of agnes sympson . though this be of two old a date , to comply with the title of our stories , yet being a true copy of record so authentick , though not so fresh , it may haply not be amiss briefly to name some effects , kinds , and circumstances of her sorcery ; as her skill in diseases , that the sickness of william black was an elf-shot . her taking the sick parties pains and sicknesses upon her self for a time , and then translating them to a third person . her use of long scriptural prayers and rhyms , containing the main points of christianity , so that she may seem to have been not so much a white witch , as an holy woman : her useing of such nonsensical rhyms , for the instructing of ignorant people and teaching them to pray , as these two prayers , the black and white pater noster in meeter , in set forms to be used morning and evening , and at other times , when occasion offered . white pater noster , god was my foster . he fostered me under the book of palm tree . saint michael was my dame , he was born at bethelem . he was made of flesh and blood , god send me my right food : my right food , and dyne two , that i may to you kirk go . to read upon you sweet book , which the mighty god of heaven shoop , open , open , heavens yaits , steik , steik , hells yaits . all saints be the better , that hear the white prayer , pater noster . the black pater noster runs thus . four newks in this house , for haly angels , a post in the midst , that 's christ iesus , lucas , marcus , matthew , joannes , god be into this house , and all that bel●ngs us but when she sought for an answer from the devil upon any occasion , he appeared to her in the shape of a dog , but the way of dismissing , and conjuring him to goe was thus , i charge thee to depart on the law thou lives on , as she did , when she dismist him , after her consulting him about the old lady edmistons sickness . but the manner how she raised the devil , was with these words , elva come and speak to me ; who came in the lickness of a dog. her sailing with her cummers , and fellow withes in a boat to a ship , is very remarkable , where the devil caused her and them to drink good wine and bear without money , she neither seing the mariners , nor the mariners her . and after all , the devil raised a wind , whereby the ship perished . her baptizing , and using other ceremonies upon a cat , with other witches , to hinder queen ann , from coming into scotland . her raising of a spirit to conjure a picture of wax for destroying of mr. iohn moscrope . but to be more particular , i shall give you her own confession to king james . item fyled and convict of sameckle , that the devil in mans lickness met her going out to the fields from her own house at keith , betwixt five and six at even , being alone , and commanded her to be at north-berwick kirk the next night . to which place she came on horse-back , conveyed by her good-son , called iohn couper , and lighted at the kirk-yeard , or a little before she came to it , about eleven hours at even . they danced along the kirk-yeard , geilie duncan playing on a trump , and iohn fein mussiled led the ring . the said agnes and her daughter followed next . besides , there were kate gray george moilis his wife , robert grierson katharin duncan , bessie wright , isabel gilmore , iohn graymail , duncan buchanan , thomas barnhil and his wife , gilbert mackgill , iohn mackgill , katharine mackgill with the rest of their cummers above an hundred persons , whereof there were six men , and all the rest women . the women made first their courtesy to their maister , and then the men . the men turned nine times widder-shines about , and the women six times . iohn fein blew up the kirk doors , and blew in the lights , which wer like mickl black candles sticking round about the pulpit . the devil started up himself in the pulpit like a mickle black man , and calling the row , every one answered here , mr. robert grierson being named , they all ran hirdie girdie , and were angry : for it was promised he should be called robert the comptroller , alias rob the rower , for expriming of his name . the first thing he demanded was , if they kept all promise , and had been good servants , and what they had done since the last time , they had conveened . at his command they opened up three graves , two within , and one without the kirk , and cutted off from the dead corps , the ioints of their fingers , toes , and niese , and parted them amongst them , and the said agnes sympson got for her part , a winding-sheet , and two ioints . the devil commanded them to keep the ioynts upon them while they were dry , and then to make a powder of them , to do evil withall . then he commanded them to keep his commandements , which were to do all the evil and mischief they could . before they departed , and were dismist , they behoved to kiss his arse , with reverence to the reader . he had on him , an gown , and an coat , which were both black ▪ and they that were assembled , part stood , and part sat . john fein was ever nearest the devil at his left elbock , graymail keeped the door . that which is observable in john fien is , that the devil ▪ appeared to him not in black , but in white raiment , but proposed as hellish a covenant to him as those fiends that appear in black . his skimming on the sea in a boat , is remarkable , with those of his complices , and his foretelling the leak in the queens ship by the help of the devil . his raising winds with the rest , when the king sailed into denmark , by casting a cat into the sea , which the devil delivered to them , and taught them to cry hola , when they first cast it in . his raising a mist , at the kings return from denmark , by getting satan to cast a thing like a footbal , ( it appearing to john like a wisp ) into the sea , which made a reek to arise , whereby the kings majestie might be cast upon the coast of england . his opening of locks by sorcery as one by mere blowing into a womans hand , while he sate by the fire . his embarquing in a boat with other witches , and all of them sailing over sea , and entering within a ship , and drinking good wine and ale there , and sinking the ship , when they had done , with the persons in it . his kissing satans arse , ( with reverence ) again at another conventicle . his being swiftly carried above in the air in chasing of a cat to catch her , to cast into the sea , thereby to raise winds , according to the prescription of satan . his pretending to tell any man how long he should live , if he told him but the day of his birth . relation iv. a proclamation over the mercat cross of edinburgh , at twelve a clock at night . after that king james the fourth , had mustered his army in the borrow-moor , being at that time a large spacious field , and most pleasant and delightful , by reason of many staitly oaks , which overshadowed the place ; about midnight , in the moneth of july , there is a proclamation heard at the mercat cross of the town , summoning a great many burgesses , gentlemen , barons , noblemen , to appear before the tribunal of one plot-cock . the provost of the town standing in his own fore-stair , or gallery , having heard his own name cited , cryed out , that he declined that judicatory , and appealed to the mercy of god almighty . this was the army which the king led into england , and were defeat at floudon , on that fatal day , tuesday the 9th . of september , 1513. where the king , with near about five thousand of the noblest and worthiest families of the kingdom did fall . relation v. a miraculous cure of a dutch-w●man , accompanied with an apparition . the narrative taken by a dutch-merchant from her own mouth , begins thus , a miraculous cure upon jesch claes , a woman about fifty years of age , for these many years , well known to my self and the neighbours . this woman for fourteen years had been lame of both her legs , one of them being dead and without feeling , so that she could not go , but creep upon the ground , or was carried in peoples arms as a child , but now through the power of god almighty , she hath walked again , which came to pass after this manner , as i have written it from her own mouth . in the year 1676 about the 13. or 14. of this moneth october , in the night between one and two of the clock , je●●h claes being in bed with her husband , who was a boatman , she was three times pulled by the arm , with which she awaked , and cryed out , o lord ! what may this be ? hereupon she heard an answer in plain words : be not afraid , i am come in the name of god , to tell you , that your malady which hath been for many years upon you shall depart , and it shall be given you from god almighty , to walk again . but keep this to your self till further answer . whereupon she cried aloud , o lord ! that i had a light , that i might know what this is . then had she this answer , there needs no light , light shal be given you from god ▪ then came a light over all the room , and she saw a beautiful youth about ten years of age with curled yellow hair in white rayment to the feet , who went from the beds head to the chimney with a light , which a little after evanished . hereupon did something gush from her hip , or diffuse it self through her leg as a water to her great toe , where she found life rising up , and feeling it with her hand , she cries out , lord give me now again my feeling , which i have not had for so many years . and further she continued crying and praying to the lord according to her weak measure . yet she continued that day , being wednesday , and the next day thursday , as before till evening at six a clock . at which time she sat at the fire , dressing the food . then there came as like a rushing noise in both her ears , with which it was said to her , stand , your walking is given you again . then did she immediately stand up , that had for so many years crept , and went to the door . her husband meeting her , was exceedingly afraid , drew back . in the mean while , she cryed out , my dear husband , i can walk again . the man thinking it was a spirit , drew back saying , you are not my wife : but his wife taking hold of him , said , my dear husband , i am the self same that hath been married these 30 years to you . the almighty god hath made me to walk again . but her husband being amazed , drew back to the side of the room , till at last she clapt her arms about his neck , and yet he doubted , and said to his daughter , is this your mother ? she answered , yes father , this is my mother indeed , i have seen her walk also , before you came in . this person dwells upon princes island in amsterdam . this relation , is attested by many famous witnesses . relation vi. strange pranks plaid by the devil at wood-stock in england , anno 1649. the commissioners , october 13. 1649. with their servants being come to the mannor-house , they took up their lodging in the kings own rooms ; the bed-chamber , and withdrawing-room : the former whereof , they also make their kitching , the council-hall their brewhouse : the chamber of presence , their place of sitting to dispatch business , and a wood-house of the dining-room , where they laid the wood of that ancient standard in the high-park , known of all , by the name of the kings oak , which ( that nothing might remain that had the name of king affixed to it ) they digged up by the roots . october 14 and 15 they had little disturbance : but on the 16 there came as they thought somewhat into the bedchamber , where two of the commissioners , and their servants lay , in the shape of a dog which going under their beds , did as it were , gnaw their bed-cords : but on the morrow finding them whole , and a quarter of beef , which lay on the ground untouched , they began to entertain other thoughts . october 17 something to their thinking removed all the wood of the kings oak out of the dining-room into the presence-chamber , and hurled the chairs and stools up and down that room . from whence it came into the two chambers , where the commissioners , and their servants lay , and hoyested up their beds-feet so much higher than their heads , that they thought they should have been turned over and over : and then let them fall down with such a force , that their bodies rebounded from the bed a good distance , and then shook the bedsteads so violently , that themselves confest their bodies wer sore with it . october 18. something came into the bed-chamber , and walkt up and down , and fetching the warming-pan out of the withdrawing-room , made so much noise that they thought five bells could not have made more . and october 19. trenchers were thrown up and down the dining-room and at them who lodged there ▪ whereof one of them being wakned , put forth his head to see what was the matter , but had trenchers thrown at it . october 20. the curtains of the bed in the withdrawing-room , were drawn to and fro , and the bedstead much shaken , and eight great pewther-dishes , and three dozen of trenchers thrown about the bed-chamber again . this night they also thought whole armsful of the wood of the kings oak , were thrown down in their chambers , but of that in the morning they found nothing had been moved . october 21. the keeper of their ordinary , and his bitch , lay in one of the rooms with them , which night they were not disturbed at all . but october 22. though the bitch kenneld there again , to whom they ascribed their former nights rest , both they and the bitch were in a pitiful taking , the bitch opening but once , and that with a whining fearful yelp . october 23. they had all their cloaths pluckt off them in the withdrawing-room , and the bricks fell out of the chimney into the room . and on the 24. they thought in the dining-room that all the wood of the kings oak had been brought thither , and thrown down closs by their bed-side ; which being heard by those of the withdrawing-room , one of them rose to see what was done , fearing indeed that his fellow commissioners had been killed , but found no such matter : whereupon returning to his bed again , he found two or three dozen of trenchers thrown into it , and handsomely covered with the bed-cloaths . october 25. the curtains of the bed , in the withdrawing-room , were drawn to and fro , and the bed-stead shaken as before , and in the bed-chamber , glass flew about so thick ( and yet not one lozen of the chamber windows broken ) that they thought it had rained money . whereupon they lighted candles , but to their grief they found nothing but glass . october 29. something going to the window opened and shut it : then going into the bed-chamber , it threw great stones , for half an hours time , some whereof lighted on the high-bed , others on the truckle-bed , to the number in all of above fourscore . this night there was also a very great noise , as if fourty peece of ordinance had been shot off together . at two several knocks it astonished all the neighbouring dwellers which is thought might have been heard a great way off . during these noises which were heard in both rooms together , both commissioners and their servants were struck with so great horror , that they cryed out to one another for help : whereof one of them recovering himself out of a strange agony he had been in , snatcht a sword , and had like to have killed one of his brethren coming out of his bed in his shirt , whom he took for the spirit that did the mischief . however at length they got all together , yet the noise continued so great and terrible , and shook the walls so much , that they thought the whole mannor would have fallen on their heads . at its departure , it took all the glass of the windows away with it . november first , something as they thought walkt up & down the withdrawing-room , and then made a noise in the dining-room . the stones , which were left before , and laid up in the withdrawing-room , were all fetcht away this night , and a great deal of glass ( not like the former ) thrown about again . november the second . there came something into the withdrawing-room treading as they conceived much like a bear , which first only walked about a quarter of an hour : at length it made a noise about the table , and threw the warming-pan so violently , that it quite spoiled it . it threw also a glass and great stones at them again ; and the bones of horses , and all so violently , that the bed-stead and the walls were bruised by them . this night they planted candles all about the rooms , and made fires up to the rantle-trees of the chimneys , but all were put out , no body knew how , the fire and burn-wood , which made it , being thrown up and down the rooms , the curtains torn with the rods from their beds , and the bed-posts pulled away , that the tester fell down upon them , and the feet of the bed-stead cloven into two . and upon the servants in the truckle-bed , who lay all the time sweating for fear ; there was first a little , which made them begin to stir , but before they could get out , there came a whole tub full , as it were of stinking ditch-water down upon them , so green , that it made their shirts and sheets of that colour too . the same night the windows were all broke by throwing of stones , and there was most terrible noises in three several places together , to the extraordinary wonder of all that lodged near them . nay the very rabbet stealers , who were abroad that night , were so afrighted with the dismal thundering , that for haste they left their ferrets in the holes , behind them , beyond rosamonds well . notwithstanding all this , one of them had the boldness to ask , in the name of god , what it was , what it would have , and what they had done , that they should be disturbed after this manner ? to which no answer was given , but it ceased for a while . at length it came again , and as all of them said , brought seven devils worse than it self . whereupon one of them lighted a candle again , and set it between the two chambers in the door-way , on which another fixing his eyes , saw the similitude of a hoof , stricking the candle , and candlestick into the middle of the bed-chamber , and afterwards making three scraps on the snuff to put it out . vpon this , the same person was so bold , as to draw his sword , but he had scarce got it out , but there was another invisible-hand , had hold of it too , and tugged with him for it , and prevailing , struck him so violently , that he was stunned with the blow . then began violent noises again , insomuch that they calling to one another , got together , and went into the presence chamber , where they said prayers , and sang psalms , notwithstanding all which , the thundring noise still continued in other rooms . after this , november 3d. they removed their lodgings over the gate ; and next day being sunday , went to ewelm , where , how they escaped , the authors of the relation knew not . but returning on munday , the devil ( for that was the name they gave their nightly guest ) left them not unvisited , nor on the tuesday ▪ following , which was the last day they stayed . relation vii . an apparition to king iames the fourth , and his courtiers , in the kirk of lithgow . while the king stayed at lithgow , attending the gathering of his armie , which was defeat at flowdon , being full of cares and perplexity , he went into the church of saint michael , to hear evening-song , as then it was called . while he was at his devotion , an ancient man came in , his amber coloured hair hanging down upon his shoulders , his forehead high , and inclining to baldness , his garments of azure colour , somewhat long , girded about with a towel , or table-napkin , of a comely and very reverend aspect . having enquired for the king , he intruded himself into the prease , passing through , till he came to him , with a clounish simplicity , leaning over the canons-seat , where the king sate . sir , said he , i am sent hither to entreat you , to delay your expedition for this time , and to proceed no further in your intended journey : for if you do , you shal not prosper in your enterprise , nor any of your followers . i am further charged to warn you , not to use the acquaintance , company , or counsel of women , as you tender your honour , life , and estate . after this warning , he withdrew himself back again into the prease . when service was ended , the king enquired earnestly for him , but he could be no where found , neither could any of the bystanders ( of whom diverse did narrowly observe him , resolving afterwards to have discoursed with him ) feel or perceive how , when , or where he passed from them , having in a manner vanished in their hands . relation . viii . anent the major who returned from death , to tell the captain , whether there was a god or not . concerning the apparition of the ghost of major george sydenham ( late of dulverton in the county of somerset ) to captain william dyke ( late of skilgate in this county also , and now likewise deceased : ) be pleased to take the relation of it , from a worthy and learned gentleman , doctor thomas dyke , a near kinsmans of the captains thus . shortly after the majors death , the doctor was desired to come to the house to take care of a child , that was sick there , and in his way thither he called on the captain , who was very willing to wait on him to the place ; because he must , as he said , have gone thither that night , though he had not met with so encouraging an opportunity . after their arrival there at the house , and the civility of the people shewn them in that entertainment ; they were seasonably conducted to their lodging , which they desired might be together in the same bed ; where after they had lyen a while , the captain knockt , and bids the servant bring him two of the largest and bigest candles lighted , which he could get : whereupon the doctor enquires what he meant by this ? the captain answers , you know cusin , what disputs my major and i have had touching the beeing of god , and the immortality of the soul. in which points , we could never yet be resolved , though we so much sought for and desired it . and therefore it was at length fully agreed between us , that he of us who dyed first , should the third night after his funeral , between the hours of twelve and one , come to the little house which is here in the garden , and there give a full account to the surviver , touching these matters , who should be sure to be present there at the set time , and so receive a full satisfaction . and this says the captain , is the very night , and i am come on purpose to fulfill my promise . the doctor disswaded him , minding him of the danger of following strange counsels , for which he could have no warrant , and that the devil might by some cunning device make such an advantage of this rash attempt , as might work his utter ruine . the captain replies , that he had solemnly engaged , and that nothing should discourage him . and adds , that if the doctor would wake a while with him , he would thank him , if not , he might compose himself to rest : but for his own part he was resolved to watch , that he might be sure to be present at the hour appointed . to that purpose , he sets his watch by him , and assoon as he perceived by it , that it was half an hour past 11 , he rises , and taking a candle in each hand goes out by a back door , of which he had before gotten the key , and walks into the garden-house , where he continued two hours and an half , and at his return declared , that he neither saw nor heard any thing more than what was usual . but i know said he , that my major would surely have come , had he been able . about six weeks after , the captain rides to eaton to place his son a scholar there , when the doctor went thither with him . they lodged there at an inn , the sign whereof was the christopher , and tarried two or three nights , not lying together now as before at dulverton , but in two several chambers . the morning before they went thence , the captain stayed in his chamber longer than he was wont to do , before he called upon the doctor . at length he comes into the doctors chamber , but in a visage and form much differing from himself , with his hair and eyes staring ▪ and his whole body shaking and trembling . whereat the doctor wondering , presently demanded , what is the matter , cousin captain ? the captain replies , i have seen my major . at which the doctor seeming to smile , the captain confirms it , saying , if ever i saw him in my life ; i saw him but now . and then he related to the doctor what had passed thus . this morning after it was light , some one comes to my bed-side , and suddenly drawing back the curtains , calls captain , captain , ( which was the term of familiarity that the major used to call the captain by ) to whom i replied , what my major ? to which he returns , i could not come at the time appointed , but i am now come to tell you that there is a god and a very just and terrible one , and if you do not turn over a new leaf ( the very expression , as by the doctor punctually remembred ) you shall find it so . the captain proceeded . on the table by , there lay a sword , which the major had for●erly given me . now after the apparition had walked a turn or two about the chamber , he took up the sword , drew it , and finding it not so clean and bright as it ought , captain , captain , says he , this sword did not use to be kept after this manner , when it was mine . after which words he presently disappeared . the captain was not only throughly perswaded of what he had thus seen and heard , but was from that time observed to be very much ▪ affected with it . and the humour , which before in him was brisk and jovial , was then strangely altered . insomuch as very little meat would pass down with him at dinner , though at the taking leave of their friends , there was a very handsome treat provided . yea , it was observed , that what the captain had thus seen and heard , had a more lasting influence on him , and it was judged by those who were well acquainted with his conversation , that the remembrance of the passage stuck closs to him , and that those words of his dead friend were frequently sounding fresh in his ears , during the remainder of his life , which was about two years . relation . ix . a remarkable story of discovered witch-craft at lauder , anno 1649. and of the wyls which the devil used in deceiving poor creatures . in the beginning of the year 1649 , a common report passing up and down in all mens and womens mouths , of an eminent warlock whose name was robert grieve , alias hob grieve , traffecking in these parts of the country , and deceiving many simple people , he was at last discovered , apprehended , and imprisoned , at the town of lauder , and after long shiftings , and denyal , wherein he had learned of his hellish-master , to be most subtile ; by the great goodness of god , he was at length brought to a serious acknowledgement of his guilt , and confession of his being the devils officer in that country for warning all satans vassals to come to the meetings , where , and whensoever the devil required , for the space of eighteen years and more . he acknowledged also , that his wife ( who twenty years , or thereabout before , was burnt at lauder ) was the occasion of his coming into that snare : for they being poor , and having little or nothing to live upon , he began to grudge under that condition , and to complain of his lot ; which his wife perceiving , desired him not to be troubled , but shewed him , that if he would follow her counsel , she should acquaint him with a gentleman , who would teach him a way how to become rich . to which motion he hearkned , and at her desire went down with her to a haugh on gallow-water , near to the stow , where she trysted the gentleman : and when they had come to that place , and tarried a considerable space , seeing no body , he began to wearie , and tell her , that he would be gone ; but she pressing him to stay , and assuring him , that the gentleman would not fail her : at length there came a great mastiff bigger than any butchers dog , and very black running upon him , which put him into such a confusion , and astonishment of spirit , as that he knew not where he was : but his wife laboured to comfort him , under that consternation , assuring him , that the gentleman would come presently and perform what he had promised to him . and accordingly in a short space the devil apeared in the shape of a black-man , and fitting his discourse to the mans tentation , made many promises to him , that if he would become his servant , he would teach him wayes , how to be rich , and how to be much made of in all the countrey . vnto which demand of the devil , he acknowledged , that he consented to , not so much for any hopes of future riches , as for fear least he should instantly be devoured by him , ( for he suspected in the very mean time , that it was the devil , ) and then he gave him that charge , to be his officer to warn all to the meetings ; ( as was said before , ) in which charge he continued for the space of eighteen years and more , untill he was apprehended . he was most ingenuous in his confession , an great evidence whereof was this , that there was neither man nor woman delated by him , but were all confessors , when apprehended ; and confronted with him , and dyed confessing . one instance is remarkable , and worthy of observation , which is this . after he had delated many , and as many of those were apprehended , as the prison could conveniently contain and the keepers attend , he gave up another woman in the town of lauder , whose name the magistrates resolved to conceal for a time , till the prison should be emptied of some of those , who were already apprehended , and had confessed ; and accordingly secrecy was engaged unto . but the devil , came that same night unto her , and told her , that hob grieve had fyled her for a witch , but assured her , that if she would rise up and go and challenge him for it , and never come away , till he and she were confronted , that then he would deny it . whereupon she arose and came to the prison window , and railled upon hob grieve , calling him warlock and slave to the devil , and all evils which her mouth could utter : and when desired to go home by the centries , and also by the magistrate , she sat down upon the tolbuith-stair , and said she should never go to her house , till she and that slave to the devil were confronted , whereupon the baillie came to the preacher desiring him to come and speak to her , to desire her to go home to her house , for there were none accusing her , who accordingly came , and entreated her to go home : but she obstinately refusing to go , till she should be confronted with that rascal , who had delated her an honest woman , for a witch . the baillie was constrained to her desire . whereupon many being present as witnesses , she was conveyed up to the prison to the room , where hob grieve was . and so soon , as she came in his sight , she fell down upon her bare knees , and began to scold the man , and to accuse him of a lie , in speaking of her name . says she , thou common thief , how dar thou for thy soul say , that ever before this time , thou saw me or i saw thee , or ever was in thy company , either alone , or with others . all which language he heard very patiently till he was desired by the baillie to speak . whereupon he asked her , how she came to know , that he had delated her for a witch . for says he , surely none but the devil , thy old master , and mine has told thee so much . she replyed , the devil and thou perish together , for he is not my master , though he be thine . i defy the devil , and all his works . whereupon he sayes to her , what needs all this din , does thou not know , that these many years , i have come to thy house , and warned thee to meetings , and thou and i have gone alongs together . and thereafter he condescended to her upon several places , and actions done in these places by her , and others , to all which i am ( said he ) a witness . by this she was so confounded , that immediately in presence of the bailly , the preacher , the school-master , and many witnesses , she cryed out , oh now , sayes she , i perceive that the devil is a lyar , and a murderer from the beginning : for this night he came to me , and bade me come and abuse thee , and never come away , till i was confronted with thee , and he assured me that thou would deny all , and say , thou false tongue thou lyed . and having said this , she with many tears confessed , that it was all truth which he had said , and prayed the minister , that he would intreat god for her poor soul , that she might be delivered out of the hands of the devil . vnder this confession she continued even unto the day of her death . another evidence of ingenuity in him was this , that after five or six men and women , whom he had delated , were also convinced , and had confessed their witch-craft , he earnestly desired , that he and they might be taken to the church , on the lords-day , to hear the word of god ; which being granted , and they conveyed with a guard to the church , all of them sat down together before the pulpit . the preacher lectured on these words , mark 9.22 . and oft times it hath cast him into the fire , and into the water to destroy him , &c. the father of the lunatick-child complained to christ of the devils cruelty towards his son . and the preacher briefly noted , that observation from the words , that what ever the devil did to such as he had gotten any power over , his aim and end was always to destroy the poor creature both soul and body . this truth being seriously applyed , and spoken home by the preacher to the said hob grieve , and the rest of the confessing witches , and warlocks , they were all immediately so confounded , that all of them cryed out with a dreadful and lamentable noise , a lace ! that is a most sure truth ; oh , what will become of us poor wretches ? oh , pray for us . but hob grieve especially bare witness to that sad truth , by a general declaration , in the face of the congregation , that he had experience of the truth thereof . for , said he , there is no trusting to his promises ; for in musselburgh water , when i had a heavy criel upon my back , he thought to have drowned me there ; and since i came into prison , he did cast me into the fire , to destroy me , as is well known to the present preacher , and magistrates of the place , and many others ; and concluded with an exhortation to all , to beware of the devil ; for whatever he says or doth , his purpose is to destroy you , and that you will find to be the end of his work , as we know to our dolefull experience this day . another evidence of the devils art in studying the destruction of the poor creature , was manifest in that same place , and year 1649. a certain woman in the town of lauder was fyled ( not by hob grieve , but by some other ) and for a long time denyed . the magistrates of the place for this cause , were loath to meddle with her , but adjudged to death all the rest , who had confessed ; and ordained them to be burnt upon the munday after : she hearing of this , and that she alone was to remain in prison , without hopes of escape , was prompted by the devil to make up a confession in her own bosom , as she supposed might take away her life , and thereupon sent for the minister , and made that confession of witch-craft which she her self had patcht up before witnesses ; and in the close she earnestly intreated the magistrates , and the ministers , that she might be burnt with the rest upon munday next . her confession was , that she had covenanted with the devil , and had become his servant , about twenty years before , when she was but a young lass , and that he kissed her , and gave her a name , but since , he had never owned her , and that she knew no more of the works of the devil , as she should answer to god , but what she said was true . but intelligent persons began to be jealous of the truth of that confession , and began to suspect , that out of the pride of her heart , in a desperate way , she had made up that confession to destroy her life , because she still pressed to be cut off with the rest upon munday . therefore much pains was taken on her by ministers , and others , on saturday , sunday , and munday morning , that she might resile from that confession , which was suspected to be but a tentation of the devil , to destroy both her soul and body , yea it was charged home upon her by the ministers , that there was just ground of jealousie , that her confession was not sincere , and she charged before the lord to declare the truth , and not to take her blood upon her own head . yet stifly she adhered to what she had said and cryed always to be put away with the rest . whereupon on munday morning being called before the judges , and confessing before them , what she formerly said , she was found guilty , and condemned to die with the rest that same day . but being carried forth to the place of execution , she remained silent , during the first , second and third prayer , and then perceiving that there remained no more , but to rise , and go to the stake , she lift up her body , and with a loud voice cryed out . now all you that see me this day , know that i am now to die as a witch by my own confession , and i free all men , especially the ministers and magistrates of the guilt of my blood . i take it wholly upon my self : my blood be upon my own head . and as i must make answer to the god of heaven presently , i declare i am as free of witch-craft , as any child : but being delated by a malicious woman , and put in prison , under that name of a witch , disowned by my husband and friends , and seing no ground of hope of my coming out of prison , nor ever coming in credit again , through the temptation of the devil i made up that confession , on purpose to destroy my own life , being weary of it , and chosing rather to die than live , and so died . which lamentable story , as it did then astonish all the spectators , none of which could restrain themselves from tears , so it may be to all a demonstration of satans subtility , whose design is still to destroy all , partly by tempting many to presumption , and some others to despair . these things to be of truth , are attested by an eye and ear witness who is yet alive , a faithful minister of the gospel . relation . x. a true narrative of the drummer of ted-worth . in the year 1661 , about the middle of march a gentleman named mr. mompesson , in the county of wilts , being at a neighbouring town called ludgarshal and hearing a drum beat there , he enquired of the bailly of the town , at whose house he then was , what it meant . the bailly told him , that they had been for some days troubled with an idle drummer , who demanded money of the constable , by vertue of a pretended pass which he thought was counterfeit ; vpon this mr. mompesson sent for the fellow , and askt him by what authority he went up and down the countrey in that manner with his drum. the drummer answered , he had good authoritie , and produced his pass with a warrant under the hands of sir william cawly and collonel ayliff of gretenham . mr. mompesson knowing these gentlemens hands , discovered that the pass and warrant were counterfeit , and thereupon commanded the vagrant to put off his drum , and charged the constable to carry him before the next justice of the peace , to be further examined , and punisht . the fellow confessed the cheat , and begged earnestly to have his drum. mr. mompesson told him , that if he understood from collonel ayliff , whose drummer he said he was , that he had been an honest man : he should have it again , but in the mean time he would secure it . so he left the drum with the baillie , and the drummer in the constables hands who it seems was prevailed on by the fellows intreaties to let him go . about the midst of april following when mr. mompesson was preparing for a iourney to london , the bailly sent the drum to his house . when he was returned from that iourney , his wife told him that they had been much afrighted in the night by thieves and that the house had been like to have been broken up . and he had not been at home above three nights , when the same noise was heard , that had disturbed his family in his absence . it was a very great din and knocking at his doors , and the outsides of his house . hereupon he got up and went about the house with a brace of pistols in his hands . he opened the door where the great knocking was , and then he heard the noise at another door . he opened that also , and went out round his house , but could discover nothing , only he still heard a strange noise , as a thumping and drumming on the top of his house , which continued a great space , and then by degrees went off into the air. after this the noise of thumping and drumming was very frequent , usually five nights together , and then it would intermit three . it was on the outsides of the house , which is most of it , of board . it came constantly as they were going to sleep , whither early or late . after a moneths disturbance without , it came into the room where the drum lay , four or five nights in seven , within half an hour after they were in bed , continuing almost two hours . the sign of it just before it came was , they still heard an hurling in the air over the house , and at its going off , the beating of a drum , like that at the breaking up of a guard. it contitinued in this room for the space of two moneths , which time mr. mompesson lay there to observe it . in the fore part of the night , it used to be very troublesome , but after two hours all would be quiet . mistris mompesson being brought to bed , there was but little noise that night she was in travail , nor any for three weeks after , till she had recovered strength . but after this civil cessation , it returned in a rudder manner than before , and followed and vext the youngest children , beating their bedsteads with that violence , that all present expected when they would fall in pieces . in laying hands on them , one should feel no blows , but might perceive them to shake exceedingly . for an hour together it would heat on the drum , round-heads , and cuckolds , and tat-too , and several other points of war , as well as any drummer could . after this they would hear a scraping under the childrens bed , as by something that had iron tallons . it would lift the children up in their beds , follow them from one room to another , and for a while haunt none particularly but them . there was a cock-loft in the house , which had not been observed to have been troubled , thither they removed the children , putting them to bed , while it was fair day , where they were no sooner laid , but their troubler was with them as before . on the first of november 1662 ▪ it kept a mighty noise , and a servant observing two boards in the childrens room seeming to move , he bid it give him one of them ; upon which the board came ( nothing moving it , that he saw ) within a yeard of him . the man added , nay let me have it in my hand ; upon which , it was shoved quite home to him ; he thrust it back , and it was driven to him again , and so up and down , to and fro , at least twenty times together , till mr. mompesson forbad his servant such familiarities . this was in the day time , and seen by a whole room full of people : that morning it left a sulphurious smell behind it , which was very offensive . at night the minister one mr. craig , and diverse of the neighbours came to the house on a visit. the minister went to prayer with them , kneeling at the childrens bed-side : during prayer-time , it withdrew into the cock-loft , but returned as soon as prayer was ended , and then in sight of the company ; the chairs walkt about the room of themselves ; the childrens shoes were burled over their head , and every loose thing moved about the chamber . at the same time a bed-staff was thrown at the minister , which hit him on the legg , but so favourably , that a lock of wool could not have fallen more softly ; and it was observed that it stopt just where it lighted , without rolling or stirring from the place . mr. mompesson perceiving that it so much persecuted the young children , he lodged them out at a neighbours house ▪ taking his eldest daughter , who was about ten years of age , into his own chamber , where it had not been a moneth before . as soon as she was in bed , the disturbance began there again , continuing three weeks drumming , and making noises ; and it was observed that it would exactly answer in drumming any thing that was beaten or called for . after this , the house where the children were lodged out , happening to be full of strangers , they were taken home , and no disturbance having been known in the parlour , they were lodged there , where also their persecutor found them , but then only pluckt them by the hair , and night-cloaths , without any other disturbance . it was noted , that when the noise was loudest , and came with the most sudden and surprising violence , no dog about the house would move , though the knocking was oft so boisterous and rude , that it had been heard at a considerable distance in the fields , and awakened the neighbours in the village , none of which live very near the house . the servants somtimes were lift up with their beds , and then let gently down again without hurt , at other times , it would ly like a great weight upon their feet . about the latter end of december 1662. the drummings were less frequent , and then they heard a noise like the gingling of money , occasioned as it was thought , by somewhat mr. mompessons mother had spoken the day before to a neighbour , who talkt of fairies leaving money , viz. that she would like it well , if it would leave some to make amends for their trouble . the night after the speaking of which , there was a great gingling of money over all the house . after this , it desisted from ruder noises , and employed it self in little apish , and less troublesome tricks . on christmass-even a little before day , one of the boyes arising out of his bed , was hit on a sore place on his heel , with the latch of the door , the pin that it was fastned with , was so smal that it was a difficult matter to pick it out . the night after christmsas-day , it threw the old gentlewomans cloaths about the room , and hid her bible among the ashes . in such silly tricks it was frequent . after this it was very troublesome to a servant of mr. mompessons , who was a stout fellow , and of a sober conversation . this man lay within during the greatest disturbance , and for several nights something would endeavor to pluck his cloaths off the bed , so that he was fain to tug hard to keep them on , and sometimes were pluckt from him by force , and his shoes thrown at his head . and now and then he should find himself forcibly held , as if he were bound hand and foot : but when ever he could make use of his sword , and struck with it , the spirit quitted its hold . a little after these contests , a son of sir thomas bennet whose workman the drummer had sometimes been , came to the house , and told mr. mompesson some words that he had spoken , which it seems were not well taken . for as soon as they were in bed , the drum was beat up very violently and loudly ; the gentleman arose , and called his man to him , who lay with mr. mompessons servant , just now spoken of , whose name was john. as soon as mr. bennets man was gone , john heard a rusling noise in his chamber , and something came to his bed-side , as if it had been one in silk . the man presently reacheth after his sword , which he found held from him , and it was with difficulty , and much tugging that he got it into his power : which as soon as he had done , the spirit left him ; and it was alwayes observed , that it still avoided a sword , about the beginning of january 1662. they were wont to hear a singing in the chimney , before it came down . and one night about this time , lights were seen in the house . one of them came into mr. mompessons chamber which seemed blue and glimmering , and caused stiffness in the eyes of those who saw it . after the light , something was heard coming up the stairs , as if it had been one without shoes . the light was seen also 4 or 5 times in the childrens chamber ; and the maids confidently affirm , the doors were at least ten times opned and shut in their sight , & when they were opened they heard a noise , as if half a dozen had entered together . after which , some were heard to walk about the room , and one rusled as if it had been in silk . the like mr. mompesson himself once heard . during the time of the knocking when many were present a gentleman of the company , said , satan , if the drummer set thee to work , give three knocks and no more , which it did very distinctly and stopt . then the gentleman knockt , to see if it would answer him , as it was wont , but it did not . for further trial , he bid it for confirmation , if it were the drummer to give five knocks and no more that night , which it did , and left the house quiet all the night this was done in the presence of sir thomas chamberlain of oxford-shire , and diverse others . on saturday morning , an hour before day , january 10. a drum was heard beat upon the outsides of mr mompessons chamber , from whence it went to the other end of the house , where some gentlemen strangers lay , playing at their door , and without , four or five several tunes and so went off into the air. the next night , a smith in the village , lying with iohn the man , they heard a noise in the room , as if one had been shoeing of an horse , and some what came , as it were with a pair of pincers snipping at the smiths nose most part of the night . one morning mr. mompesson rising early to go a journey heard a great noise below where the children lay , and running down with a pistol in his hand , he heard a voice crying a witch , a witch , as they had also heard it once before . vpon his entrance all was quiet . having one night played some little trick at mr. mompessons beds feet , it went into another bed , where one of his daughters lay . there it passed from side to side , lifting her up as it passed under . at that time , there were three kinds of noises in the bed. they endeavoured to thrust at it with a sword , but it still shifted , and carefully avoided the thrust , still getting under the child when they offered at it . the night after it came panting like a dog out of breath . vpon which one took a bed-staff to knock , which was caught out of her hand , and thrown away , and company coming up , the room was presently filled , with a bloomy noisome smell , and was very hot though without fire , in a very sharp and severe winter . it continued in the bed panting and scratching an hour and a half , and then went into the next chamber , where it knockt a little , and seemed to ratle a chain : this it did for two or three nights together . after all this the old gentlewomans bible was found in the ashes the paper side being downwards . mr. mompesson took it up , and observed that it lay open at the third chapter of mark , where there is mention of unclean spirits falling down before our saviour , and of his giving power to the twelve to cast out devils , and of the scribes opinion , that he cast them out through beelzebub . the next night they strewed ashes over the chamber , to see what impressions it would leave . in the morning they found in one place , the resemblance of a great claw , in another of a lesser , some letters in another , which they could make nothing of , besides many circles , in the ashes . about this time ( says my author ) i went to the house on purpose to inquire the truth of those passages of which there was so loud a report . it had ceased from its drumming , and ruder noises before i came hither , but most of the more remarkable circumstances before related , were confirmed to me there , by several of the neighbours together , who had been present at them . at this time it used to haunt the children , as soon as they were laid . they went to bed that night i was there about eight of the clock , when a maid-servant coming down told us it was come . the neighbours that were there and two ministers who had seen and heard diverse times , went away : but mr. mompesson , and i , and a gentleman that came with me went up . i heard a scratching , which was very strange , as i went up the stairs , and when we came into the room , i perceived , it was just behind the bolster of the childrens bed , and seemed to be against the tyking . it was as loud a scratching , as one with long nails could make upon a bolster . there were two little modest girls in the bed between seven and eleven years of age , as i guest . i saw there hands without the cloaths , so that they could not contribute to the noise , that was behind their heads . they had been used to it , and had still some body or other in the chamber with them , and therefore seemed not to be much afrighted . i standing at the beds-head , thrust my hand behind the bolster , directing it to the place , whence the noise seemed to come . whereupon the noise ceased there , and was heard in another part of the bed. but when i had taken out my hand , it returned , and was heard in the same place as before . i had been told , that it would imitate noises and made trial by scratching several times upon the sheets as 5 and 7 and 10 which it followed , and still stept at my number . i searcht under , and behind the bed , turned up the cloaths to the bed-cords , graspt the bolster , sounded the wall behind , and made all search that possibly i could to find if there were any trick , contrivance , or common cause of it : the like did my friend , but we could discover nothing . so that i was then verily perswaded , and am so still , that the noise was made by some daemon or spirit . after it had scartcht about half an hour or more , it went into the midest of the bed under the children , and there seemed to pant like a dog out of breath very loudly . i put my hand upon the place , and felt the bed bearing up against it , as if something within had thrust it up . i graspt the feathers to feel , if any living thing were in them . i looked under , and every where about , to see if there were any dog or cat , or any other creature in the room , and so we all did , but found nothing . the motion it caused by this panting , was so strong , that it shook the room and windows very sensibly . it continued thus more then half an hour , while my friend and i stayed in the room , and as long after , as we were told . during the panting , i chanced to see as it had been something , ( which i thought was a rat or mouse ) moving in a linning bag , that hung up against another bed , that was in the room . i stept and caught it by the upper end with one hand , with which i held it , and drew it quite through the other , but found nothing at all in it . there was no body near to shake the bag , or if there had , no one could have made such a motion , which seemed to be from within , as if some living creature had moved in it . my friend and i lay in the chamber , where the first and chief disturbance had been . we slept well all night , but early before day in the morning i was awakned ( and i awakned my bed-fellow ) by a great knocking just without our chamber door . i askt who was there several times , but the knocking still continued without answer . at last , i said , in the name of god ▪ who is it , and what would you have ▪ to which a voice answered nothing with you we thinking it had been some servant of the house , went to sleep again . but speaking of it to mr. mompesson , when we came down , he assured us , that not one of the house lay that way , or had business , thereabout , and that his servants were not up till he called them , which was after it was day . which they confirmed , and protested , that the noise was not made by them . mr. mompesson had told us before that it would be gone in the midle of the night , and come again divers times earlie in the morning about four a clock , and this i suppose was about that same time . there came one morning a light into the childrens chamber , and a voice crying a witch a witch , for at least an hundred times together . mr. mompesson at another time ( being in the day ) seing some wood move that was there , as of it self , discharged a pistol into it , after which they found several drops of blood on the hearth , and in divers places of the stair . for two or three nights after the discharge of the pistol , there was a calme in the house , but then it came again , applying it self to a little child newly taken from the nurse , which it so persecuted , that it would not let the poor infant rest for two nights together , nor suffer a candle in the room , but carry them away lighted up thorow the chimney , or cast them under the bed. it so scared this child , by leaping upon it , that for some hours , it could not be recovered out of the fright . so that they were forced again to put the children out of the house . the next night after , some-thing about midnight came up the stairs , and knockt at mr. mompessons door , but he lying still , it went up another pair of stairs to his mans chamber , to whom it appeared standing at his beds-foot . the exact shape and proportion he could not discover , but he saith he saw a great body with two red glowring , or glaring eyes , which for some time were fixed steadily upon him , and at length disappear'd . another night strangers being present , it purr'd in the childrens bed like a cat , at which time , the cloaths and children were lift up from the bed , and six men could not keep them down : hereupon they removed the children , intending to have ript the bed. but they were no sooner laid in another , but the second bed was more troubled than the first it continued thus four hours , and beat the childrens leggs against the bed-posts , that they were forced to arise , and sit up all night . after this it would empty chamber pots into their beds , and strew them with ashes from the hearth , though they were never so carfullie watcht . it put a long picked iron in mr. mompessons bed , and into his mother a naked knife upright . it would fill porrengers with ashes , throw every thing about the room , and keep a noise all day . about the beginning of april , 1663. ae gentleman that lay in the house , had all his money turned black in his pocket . and mr. mompesson coming one morning into his stable , found his horse , he was wont to ride on , laying on the ground , having one of his hinder leggs in his mouth , and so fastened there , that it was difficult for several men to get it out with a leaver . after this , there were some other remarkable things ; but my account goes no further . only mr. mompesson write me word , that afterwards the house was several nights beset , with seven or eight in the shape of men , who as soon as a gun was discharged , would shuffle away together into an arbour . the drummer was tryed at the assizes at salisburg upon this occasion . he was committed first to gloucester-gaol for stealing , and a wilt-shire man coming to see him , he askt , what news in wilt-shire ? the man answered , he knew of none . no , saith the drummer ! do you not hear of the drumming at a gentlemans house at tedworth . that i do enough , said the other . i quoth the drummer , i have plauged him , and he shall never be quiet , till he hath made me satisfaction for taking away my drum. vpon information of this , the fellow was tryed for a witch at sarum , and all the main circumstances , which i have related were sworn at the assizes by the minister of the parish , and diverse others of the most intelligent and substantial inhabitants , who had been eye and ear witnesses of them , time after time for diverse years together . the fellow was condemned to transportation , and accordingly sent away : but i know not how ( it is said by raising storms , and afrighting the sea-men ) he made a shift to come back again . and it is observable , that during all the time of his restraint , and absence the house was quiet , but as soon as ever he came back at libertie , the disturbance returned . he had been a souldier under cromwell , and used to talk much of gallant books ; which he had of an odd fellow who was counted a vizzard . vpon this occasion , i shall here add a passage , which i had ( saith my author ) from mr. mompesson , but yet relates to the main purpose . the gentleman , who was with me at the house mr. hill , being in companie with one comton of summer-set-shire , practised physick and pretends to strange matters , related to him this story of mr. mompessons disturbance . the physitian told him , he was sure it was nothing but a rendezvous of witches and that for an hundred pounds , he would undertake to rid the house of all disturbance . in persuit of this discourse , he talkt of manie high things , and having drawn my friend into another room a part from the rest of the company , said , he could make him sensible , he could do something more then ordinary , and askt him whom he desired to see . mr. hill had no great confidence in his talk , who was then manie miles distant from them at her home . upon this compton took up a looking-glass that was in the room , and setting it down again , bid my friend look in it which he did , and there , as he most solemnly and seriously protested , he saw the exact image of his wife in that habit , which she then wore , and working at her needle in such a part of the room , ( there represented also ) in which , or about which time she reallie was , as he found upon enquirie , when he came to his own house . the gentleman averred this to me , and he is a very sober intelligent , and credible person . compton had no knowledge of him before , and was an utter stranger to the person of his wife . thus i have written the sum of mr. mompessons disturbances , which ( saith my author ) i had partly from his own mouth related before diverse , who had been witnesses of all , and confirmed his relation , and partly from his own letters , from which the order and series of things is taken . the same particulars he writ also to doctor creed ; then doctor of the chair in oxford . relation . xi . the devil of geuluce enlarged with several remarkable additions from an eye and ear witness , a person of undoubted honesty . this is that famous and notable story of the devil of glenluce , which i published in my hydrostaticks , anno 1672 , and which since hath been transcribed word by word by a learned pen , and published in the late book intituled saducismus triumphatus , whom nothing but the truth thereof , and usefulness for refuting atheism could have perswaded to transcribe . the subject matter then of this story , is a true and short account , of the troubles , wherewith the family of one gilbert campbel , by profession a weaver in the old parish of glenluce in galloway , was exercised . i have adventured to publish it de novo in this book , first because it was but hudled up among purposes of another nature . but now i have reduced it , to it 's own proper place . next , because this story is more full , being enlarged with new additions , which were not in the former , and ends not so abruptly , as the other did . it happened ( says my informer , gilbert campbels son who was then a student of philosophy in the colledge of glasgow , ) that after one alexander agnew , a bold and sturdy beggar , who afterwards was hanged at drumfries for blasphemy had threatned hurt to the familie , because he had not gotten such an almes , as he required , the said gilbert campbel was often times hindered in the exercise of his calling and yet could not know by what means this was done . this agnew , among many blasphemous expressions had this one , when he was interrogate by the judges , whether or not , he thought there was a god , he answered , he knew no god but salt , meal , and water . when the stirs began first , there was a whistling heard both within and without the house . and jennet campbel going one day to the well , to bring home some water , was conveyed , with a shril whistling about her ears , which made her say , i would fain hear thee speake , as well as whistle . hereupon it said , after a threatning manner , i 'le cast thee iennet into the well . the voice was most exactlie like the damsels voice , and did resemble it to the life . the gentle-woman that heard this and was a witness , thought the voice was very near to her own ears , and said the whistling was such , as children use to make , with their smal slender glass whistles . about the middle of november , the foul fiend came on with new and extraordinary assaults , by throwing of stones in at the doors , and windows , and down the chimney-head , which were of great quantity , and thrown with force , yet by gods providence , there was not one person in the family that was hurt . this did necessitate gilbert campbel , to reveale that to the minister of the parish , and to some other neighbours and friends , which hitherto he had suffered secretly . notwithstanding of this , his trouble was enlarged ; for not long after , he found often-times his warp and threeds cut , as with a pair of sizzers , and not only so , but their apparel were cut after the same manner , even while they were wearing them , their coats , bonnets , hose , shoes , but could not discern how , or by what mean. only it pleased god to preserve their persons , that the least harm was not done . yet , in the night time , they had not liberty to sleep , something coming and pulling their bed-cloaths , and linnings off them , and leaving their bodies naked . next , their chests and trunks were opened , and all things in them strawed here and there . likewise the parts of their working-instruments , which had escaped were carried away , and hid in holes and bores of the house , where hardly they could be found again . nay , what ever piece of cloath , or houshold-stuff was in any part of the house , it was carried away , and so cut and abused , that the good-man was necessitate in all haste and speed , to remove and transport the rest to a neighbours house , and he himself compelled to quite the exercise of his calling , whereby he only maintained his family . yet he resolved to remain in his house for a season ; during which time , some persons about , not very iudicious , counselled him to send his children out of the family , here and there , to try whom the trouble did most follow , assuring him , that this trouble was not against the whole family , but against some one person or other in it , whom he too willingly obeyed . yet , for the space of four or five dayes , there were no remarkable assaults , as before . the minister hearing thereof , shewed him the evil of such a course , and assured him , that if he repented not , and called back his children he might not expect , that his trouble would end in a right way . the children that were nigh by being brought home , no trouble followed , till one of his sons called thomas that was farest off came home . then did the devil begin a fresh for upon the lords day following in the afternoon , the house was set on fire , but by the help of some neighbours going home from sermon ; the fire was put out , and the house saved , not much loss being done . and munday after being spent in private prayer , and fasting , the house was again set on fire upon the tuesday about nine a clock in the morning , yet by the speedy help of neighbors it was saved , litle skaith being done the weaver being thus vexed , and wearied both day and night , went to the minister of the parish , an honest and godly in andesiring him , to let his son thomas abide with him for a time , who condescended , but withal assured him that he would find himself deceived , and so it came to pass , for notwithstanding that the lad was without the family , yet were they that remained in it , sore troubled both in the day time , and night season , so that they were forced to wake till mid-night , and sometimes all the night over , during which time , the persons within the family suffered many losses , as the cutting of their cloaths , the throwing of piets , the pulling down of turff and feal from the roof , and walls of the house , and the stealling of their cloaths , and the pricking of their flesh , and skin with pins . some ministers about having conveened at the place , for a solemn humiliation , perswaded gilbert campbel to call back his son thomas , notwithstanding of whatsoever hazard might follow . the boy returning home , affirmed that he heard a voice speak to him , forbidding him to enter within the house , or in any other place where his fathers calling was exercised . yet he entered , but was sore abused , till he was forced to return to the ministers house again . vpon munday the 12 of february , the rest of the family began to hear a voice speak to them , but could not well know from whence it came . yet from evening till mid-night too much vain discourse was kept up with satan , and many idle and impertinent questions proposed , without that due fear of god , that should have been upon their spirits under so rare and extraordinary a trial. they came that length in familiar discourse , with the foul-thief , that they were no more afrayed to keep up the clash with him , than to speak to one another . in this they pleased him well , for he desired no better , than to have sacrifices offered to him . the minister hearing of this , went to the house upon the tuesday , being accompanied with some gentlemen , one james bailie of carphin , alexander bailie of dunraged , mr. robert hay , and a gentlewoman called mistris douglas , whom the ministers wife did accompanie . at their first in-coming the devil says , quum literarum , is good latine . these are the first words , of the latine rudiments , which schollars are taught , when they go to the grammar school . he crys again a dog. the minister thinking that he had spoken it to him , said , he took it not ill to be reviled by satan , since his master had troden that path before him . answered satan , it was not you , sir , i spoke it to , i meant by the dog there , for there was a dog standing behind backs . this passing , they all went to prayer , which being ended , they heard a voice speaking out . of the ground , from under a bed , in the proper countrey dialect , which he did counterfeit exactly , saying , would you know the witches of glenluce ? i will tell you them ; and so related four or five persons nam●s that went under a bad report . the weaver informed the company , that one of them was dead long ago . the devil answered , and said , it is true , she is dead long ago , but her spirit is living with us in the world. the minister replied saying ( though it was not convenient to speak to such an excommunicat and intercommuned person ) the lord rebuke thee , satan , and put thee to silence ; we are not to receive information from thee , whatsoever fame any person goes under ; thou art seeking but to seduce this family , for satans kingdom is not divided against it self . after which all went to prayer again , which being ended ( for during the time of prayer no noise or trouble was made , except once , that a loud fearful youel was heard at a distance ) the devil with many threatnings boasted and terrified the lad tom , who had come back that day with the minister , that if he did not depart out of the house , he would set all on fire . the minister answered , and said , the lord will preserve the house , and the lad too , seeing he is one of the family , and hath gods warrant to tarry in it . the fiend answered , he shall not get liberty to tarry ; he was once put out already , and shal not abide here , though i should pursue him to the end of the world . the minister replyed , the lord will stop thy malice against him . and then they all went to prayer again , which being ended , the devil said , give me a spade and a shovel , and depart from the house for seven days , and i will make a grave , and ly down in it , and shall trouble you no more . the good man answered , not so much as a straw shal be given thee , through gods assistance , even though that would do it the minister also added god shal remove thee in due time . the spirit answered , i will not remove for you , i have my commission from christ to tarry and vex this family . the minister answered , a permission thou hast indeed , but god will stop it in due time . the devil replied , i have sir , a commission , which perhaps will last longer than your own . the minister dyed in the year 1655 in december . the devil had told them , that he had given his commission to tom to keep . the company enquired at the lad , who said , there was something put into his pocket , but it did not tarry . after this , the minister and the gentlemen arose , and went to the place , whence the voice seemed to come , to try if they could see , or find any thing . after diligent search , nothing being found , the gentlemen began to say , we think this voice speaks out of the children , for some of them were in their beds . the foul spirit answered , you lie , god shall judge you for your lying , and i and my father will come and fetch you to hell , with warlock thieves : and so the devil discharged the gentlemen to speak any thing , saying , let him speak that hath a commission , ( meaning the minister ) for he is the servant of god. the gentlemen returning back with the minister , sat down near the place , whence the voice seemed to come , and he opening his mouth , spake to them , after this manner , the lord will rebuke this spirit in his own time , and cast it out . the devil answering , said , it is written in the 9th . of mark , the disciples could not cast him out . the minister replyed , what the disciples could not do , yet the lord having hightned the parents faith , for his own glory did cast him out , and so shall he thee . the devil replyed , it is written in the 4th . of luke , and he departed and left him for a season . the minister said , the lord in the dayes of his humiliation , not only got the victory over satan , in that assault in the wilderness , but when he came again , his success was no better , for it is written , iohn 14. behold , the prince of this world cometh , and hath nothing in me , and being now in glory , he will fulfil his promise , and god shal bruise satan under your feet shortly , rom. 16. the devil answered , it is written , matth ▪ 25. there were ten virgins , five wise , & five foolish ; and the bridegroom came , the foolish virgins had no oyl in their lamps , and went unto the wise to seek oyl , and the wise said , go and buy for your selves ; and while they went , the bridegroom came , and entered in , and the door was shut , and the foolish virgins were sent to hells fire . the minister answered , the lord knows the sincerity of his servants , and though there be sin and folly in us here , yet there is a fountain opened to the house of david for sin and for uncleanness , when he hath washen us , and pardoned our sins , for his names sake , he will cast the unclean spirit out of the land . the devil answered , and said , sir you should have cited for that place of scripture , the 13 chap. of zech. and so he began at the first verse and repeated several verses , and concluded with those words , in that day i will cause the prophet , and the unclean spirit , pass out of the land , but afterwards it is written , i will smite the shepherd , and the sheep shal be scattered . the minister answered , and said , well are we that our blessed shepherd was smitten , and thereby hath bruised thy head , and albeit in the hour of his sufferings , his disciples forsook him matth. 26. yet now having ascended on high , he sits in glory , and is preserving , gathering in , and turning his hand upon his little ones , and will save his poor ones in this family from thy malice . the minister returning back a little , and standing upon the floor , the devil said , i knew not these scriptures , till my father taught me them . then the minister conjured him to tell whence he was . the foul-fiend replyed , that he was an evil spirit , come from the bottomless pit of hell , to vex this house , and that satan was his father , and presently there appeared a naked hand , and an arm from the elbow down , beating upon the floor till the house did shake again , and also he uttered a most fearful and loud cry saying , come up father come up , i will send my father among you , see there he is behind your backs . the minister said i saw indeed an hand , and an arm , when the stroak was given , and heard . the devil said to him , saw you that ? it was not my hand , it was my fathers : my hand is more black in the loof . o said gilbert campbel , that i might see thee , as well as i hear thee ! would you see me , says the foul-thief ; put out the candle , and i shal come butt the house among you like fire balls . i shall let you see me indeed . alexander bailie of dunraget says to the minister , let us go ben , and see if there be any hand to be seen . the devil answered , no , let him come ben alone ; he is a good honest man , his single word may be believed . about this time the devil abused mr. robert hay a very honest gentleman very ill with his tongue , calling him witch and warlock . a little after the devil cryes ( it seems out of purpose and in a purpose ) a witch , a vvitch , ther 's a witch sitting upon the ruist , take her away : he meant a hen sitting upon the halk of the house . these things being past , all went to prayer during which time he was silent . prayer being ended , the devil answered and said , if the goodmans sons prayers at the colledge of glasgow , did not prevail with god : my father and i had wrought a mischief here ere now . to which alexander bailie of dunraged replied , well , well , i see you confess there is a god , and that prayer prevails with him , and therefore we must pray to god and commit the event to him . to whom the devil replied , yea sir , you speak of prayer with your broad lipped hat , ( for the gentleman , had lately gotten a hat in the fashion with broad lipps ) i 'le bring a pair of shears from my father , which shal clip the lipps of it a little . whereupon he presently imagined , that he heard and felt a pair of shears , going round about his hat , which caused him lift it , to see if the foul-theif had medled with it , during this time , several things but of less moment passed , as that he would have tom a merchant , rob a smith , iohn a minister , and hue a lawier , all which in some measure came to pass . as to jennet the goodmans daughter he cryes to her , jennet campbel , jennet campbel , wilt thou cast me thy belt. quoth she , what a widdy would thou do with my belt ? i would fain ( says he ) fasten my loose bones closs together with it . a younger daughter sitting busking her puppies , as young girls use to do , being threatned by the fiend , that he would ding out her harns , that is brain her , answered without being concerned , no if god be to the fore , and so fell to her work again . the good wife of the house having brought out some bread was breaking it , to give every one of the company a piece . cryes he , grissel wyllie , grissel wyllie ; give me a peice of that hard bread ( for so they call their oat cakes ) i have gotten nothing this day , but a bit from marrit , that is as they speak in that countrey margaret . the minister said , beware of that , for it is a sacrificing to the devil . the girle was called for , and asked if she gave him any hard bread , no says she , but when i was eating my due piece this morning , something came and clieked it out of my hand . the evening being now far spent , it was thought fit , that every one should withdraw to his own home . then did the devil cry out fearfully , let not the minister goe home , i shall burn the house if he go , and many other ways did he threaten . after the minister had gone foorth : gilbert campbel was very instant with him to tarry , whereupon he returned , all the rest going home . when he came into the house , the devil gave a great gaff of laughter : you have now sir done my bidding . not thine , answered the other , but in obedience to god , have i returned to bear this man companie whom thou doest afflict . then did the minister call upon god , and when prayer was ended , he discharged the weaver , and all the persons of the familie , to speak a word to the devil , and when it spak , that they should only kneel down , and speak to god. the devil then roared mightily , and cryed out , what ? will ye not speake to me , i shall strike the bairns and do all manner of mischief . but after that time no answer was made to it , and so for a long time no speech was heard . several times hath he beat the children in their beds , and the claps of his loof upon their buttocks would have been heard but without any trouble to them . while the minister and gentle-men were standing at the door readie to goe home , the ministers wife , and the good-wife were within . then cryed satan , grissel put out the candle . sayes she to the ministers wife , shall i do it ? no says the other , for then you shal obey the devil . vpon this he cryes again with a louder shout , put out the candle . the candle still burns . the third time he cryes , put out the candle , and no obedience being given to him , he did so often reiterat these words , and magnify his voice , that it was astonishment to hear him , which made them stop their ears they thinking the sound was just at their ears . at last the candle was put out . now sayes he i 'le trouble you no more this night . i must insert here , what i heard from one of the ministers of that presbytrie , who with the rest were appointed to meet at the weavers house , for prayer , and other exercises of that kind . when the day came , five only met . but before they went in , they stood a while in the croft , which layes round about the house , consulting what to do . they resolved upon two things , first there should be no words of conjuration used , as commanding him in the name of god to tell whence he was , or to depart from the familie , for which they thought they had no call from god. secondly that when the devil spake , none should answer him , but hold on in their worshipping of god , and the duties they were called to . when all of them had prayed by turns , and three of them had spoken a word or two from the scripture , they prayed again , and then ended , without any disturbance . when that brother who informed me , had gone out , one hue nisbit , one of the company , came running after him , desiring him to come back , for he had begun to whistle . no , sayes the other , i tarried as long as god called me , but go in again i will not . after this , the said gilbert suffered much loss , and had many sad nights , not two nights in one week free , and thus it continued till april ; from april to july , he had some respite and ease , but after , he was molested with new assaults ; and even their victuals were so abused , that the family was in hazard of starving , and that which they eat gave them not their ordinary satisfaction , they were wont to find . in this sore and sad affliction gilbert campbel resolved to make his address to the synod of presbyters , for advice and counsel what to do ; which was appointed to conveen in october 1655. namely , whether to forsake the house or not ? the synod by their committy appointed to meet at glenluce in february 1656. thought fit that a solemn humiliation should be kept through all the bounds of the synod ; and among other causes , to request god in behalf of that afflicted family ; which being done carefully , the event was , that his troubles grew less till april , and from april to august , he was altogether free . about which time the devil began with new assaults , and taking the ready meat that was in the house , did sometimes hide it in holes by the door-posts ; and at other times did hide it under the beds , and some times among the bed-cloaths , and under the linnings , and at last , did carry it quite away , till nothing was left there , save bread and water . this minds me of a small passage , as a proof of what is said . the good-wife one morning making pottage for the childrens break-fast , had the tree-plate wherein the meal 〈◊〉 snatcht from her quickly . well says 〈◊〉 , let me have the plate again . whereupon it came flying at her , without any skaith done . 't is like , if she had sought the meale too , she might have got it ; such is his civility when he is entreated . a small homage will please him ere he want all . after this he exercised his malice and cruelty against all persons in the family , in wearying them in the night time , by stirring and moving thorow the house , so that they had no rest for noise , which continued all the moneth of august after this manner . after which time the devil grew yet worse , by roaring , and terrifying them by casting of stones , by striking them with staves on their beds in the night-time . and upon the 18. of september about midnight he cryed out with a loud voice , i shall burn the house . and about 3. or 4. nights after , he set one of the beds on fire , which was soon put out , without any prejudice , except the bed it self . thus i have written a short and true account of all the material passages which occurred . to write every particular , especially of lesser moment , would fill a large volum . the goodman lived several years after this , in the same house : and it seems , that by some conjuration or other , the devil suffered himself to be put away , and gave the weaver a peaceable habitation . this weaver has been a very odd man , that endured so long these marvellous disturbances . relation . xii . anent mother iackson her vvitch-craft . this story hath as much certainty with it , as any human story can have . the author that writs it is a famous minister of the gospel , and attested by famous witnesses . this woman was arraigned and condemned at newgate for bewitching one mary glover a m 〈◊〉 rchants daughter in themes-street . one doctor boncraft did inform judge anderson then lord chief justice , that the said mother jackson was wronged and that the maid did counterfeit . whereupon the lord chief justice gave order to sir john crook then recorder of london to make trial of them in his chamber at the temple . the maid being sent for came with her mother and diverse of her neighbours : and about an hour after , the witch was sent for , and was brought in disguised like a countrey-market-woman , with a mufflet hiding her face , and an old hat , and a short cloack spattered with mire . when she entered the chamber the maid suddenly fell down backward upon the floor , with her eyes drawn into her head , her tongue toward her throat , her mouth drawn up to her ear : her bodie became stiff , and senseless . her lips being shut closs , a plain and audible voice came out of her nostrills , saying hang her , hang her . then did the recorder call for a candle , and a sheet of paper , and held the paper flaming to her hand , till her hand did blister . the blister did break and water came out , which dropt down upon the floor , the maid lying still and senseless as a dead body , with the voice coming out of her nostrills saying hang her , hang her . then the recorder called for a long pin , which he held in the flame of the candle , till it was very hot , and thrust the head of it into her nostrills to see if that would make her neese , wink , or bend her brows , or stir her head , which she did not , but lay still as one dead , and senseless , then i told the recorder ( saith my author ) that i had often prayed with the maid , and that when i did conclude with the lords prayer , the maid , as soon as i said ( but deliver us from all evil ) was tost up , and shaken as if a mastive dog should take a little curr into his mouth , and shake him . then the recorder bad the witch say the lords prayer , which she did till she came to these words , but deliver us from evil , which she skipt over and would by no means be brought to say them . then they bad her rehearse the articles of the christian faith , which she did , till she came to these words ( our lord ) but would by no means be drawn to confess that jesus christ was our lord. i told the recorder also that when the maid was in her senseless and dead fits , if the witch did but lay her hand upon her , she was tost and thrown towards her . thereupon the recorder caused the maid to be taken up , and layed upon a bed , and cloaths to be layed upon her , especially her head , because she should not see , nor hear . then he made signes to the women to stand round about the bed , and that the witch should stand among them and that everie one should lay hands one her softly , which they did , and the maid did not stirr , till the witch laid her hand upon her . then all the cloaths were thrown off , and the maid tost towards her . whereupon the recorder looking upon the witch said , lord have mercy upon thee , woman , and sent her to new-gate . then as soon as she was gone , the voice that came out of the maids nostrils ceased , and she came to her self , and went home with her mother . about 3 weeks or a moneth after the witch was condemned , the maid continued every second day in most strange and fearful fits , and torments . the recorder hearing of it , did blame me , and all the ministers of london . and told me , that we might all of us be ashamed to see a child of god in the claws of the devil , without any hopes of deliverance , but by such means as god had appointed , fasting and prayer . within few dayes after , it pleased god to make me an instrument to draw five ministers , and other good christians together to set a day a part , and to joyn with me , in that holy exercise , wherein we continued from morning till after candle lighting . then on a sudden , after a fearfull conflict which did much amaze some , and caused them to cry with a confused noise , jesus help , jesus save , the maid did start up out of a wand-chair , where she sat , and with her strength did lift me up with her , i kneeling behind her , and holding her in my arms , she did throw white froth out of her throat and mouth round about the chamber , and on a sudden fell down into the chair , as one truely dead , with her head hanging down into the chair , her neck , arms limber and souple , which before were stiff as a frozen thing : then suddenly life came into her whole body , and her eyes which were drawn into her head , and her tongue , which was pulled into her throat came into their right place . then she looked up with a chearful countenance round about the chamber , and with a loud voice spak , saying , o he is come , he is come , the comforter is come , the comforter is come , i am delivered , i am delivered . her father hearing these words , wept for joy , and with a faultring voice , said , o these were her grand fathers words , when he was at the stake , the fire crakling about him . it seems he died a martyr in queen maries time . then she kneeled down , and offered a sweet evening sacrifice of thanks and praise to god for her deliverance , till her voice grew weak . then did the minister speak to her to forbear , and let one of them end the day with thanksgiving . and in regard that i ( saith the minister ) had begun the day with prayer , the companie desired me to make an end with thanksgiving . this being done , care was had of her , to put her to some minister for a year , least satan should assault her again . and by common consent she was put to me , and i took her home to my own house , for being my servant for that time , and her mother and sister , and lodged them at my house in great saint helens . which then was my living this relation was publisht in the year 1642. by the minister , whose name is lewes hughes and is yet to be seen in print . relation xiii . king duff the 78 king of scotland bewitched . though this be well known to all who read our scots histories , yet it will not be amiss to insert it here , as in its own place , for their sake especially who have not heard of it . while the king was about the setling of the countrey , and punishing the troublers of the peace , he began to be sore afflicted in his body with a new and unheard of disease , no causes of his sickness appearing in the least . at length , after that several remedies and cures were made use of to no purpose , a report is spread , the authors thereof being uncertain , that the king was brought to that sickness and trouble by witches . this suspicion arose , from an unusual sweating he was under , his body pining and withering away by little and little and his strength failling day by day . and since all his physicians ; had done their utmost , and yet no appearance of recovery , it was supposed his case was extraordinary , therefore all men being vehemently intent upon the event , news came to court that night-meetings were kept at forres a town in murray , for taking away the life of the king , this was presently received and believed for truth , because no other thing did occurr for the present more probable . whereupon trusty and faithful men are presently sent away to one donald governour of the castle there , in whom the king had the greatest trust and confidence . this man having gotten some knowledge of the business from a certain young wench , whose mother was under a bad report of being skilful in this black-art , found out and discovered the whole matter . the young harlot is taken , because she had spoken some words rashly anent the kings sickness , and that within a few dayes his life would be at an end . some of the guard being sent , found the lasses mother , with some haggs , such as her self , roasting before a small moderate fire , the kings picture made of wax . the design of this horrid act , was that as the wax by little and little did melt away , so the kings body by a continual sweating , might at last totally decay . the waxen-image being found and broken , and those old haggs being punished by death , the king did in that same moment recover . compare this with the first relation , and you will find them jump and agree exactly . relation xiv . the apparition of edward avon , to his son in law thomas goddard . thomas goddard of marleburgh in the county of wilts , weaver ; on the ninth of november 1674 going to ogburn , at a style on the highway about nine in the morning , met the apparition of his father in law , one edward avon of this town glover , who dyed in may last , having on to appearance , the same cloaths , hat , stockings , and shoes he did usually wear when he was living , standing by , and leaning over that style . which when he came near , the apparition spake to him with an audible voice , these words , are you afraid ? to which he answered , i am , thinking on one who is dead and burried whom you are like . to which the apparition replyed with the like voice . i am he you were thinking on , i am edward avon your father in law , come near to me , i will do you no harm . to which goddard answered , i trust in him that bought my soul with his precious blood , you shal do me no harm . then the apparation said , how stand cases at home ? goddard askt what cases ? then it askt him , how do william and mary , meaning as he conceived his son william avon , a shoe-maker here , and mary his daughter , the said goddards wife . then it said , what ? taylor is dead , meaning as he thought one taylor of london , who married his daughter sarah , which taylor dyed about michaelmas last . then the apparition held out his hand , and in it as goddard conceived , 20. or 30 shillings in silver , and then spake with a loud voice . take this money , and send it to sarah for i shut up my bowels of compassion toward her in my life time , and now here is somewhat for her . and then said , mary ( meaning the said goddard's wife , as he conceived ) is troubled for me , but tell her god hath shewed me mercy contrary to my deserts . but the said goddard answered , in the name of iesus i refuse all such money . then the apparition said i perceive you are afraid , i will meet with you some other time . and immediately it went up the lane to his appearance . so he went over the same style , but saw it no more that day . he saith , the next night about 7. of the clock , it came & opened his shop windows and stood in the like cloaths , looking him in the face but said nothing to him . and the next night after , as goddard went forth into his back-side with a candle light in his hand , it appeared to him again in the same shape , but he being in fear , ran into his house , and saw it no more then . but he saith , that on thursday the 12. instant , as he came from chilton , riding down the hill between the mannor-house and axfoord-farm-field , he saw some what like a hare crosing his way , at which his horse frighted , threw him into the dirt , and as soon as he could recover on his feet , the same apparition there met him again in the same habit , and there standing about eight foot directly before him in the way , spake again to him with a loud voice : source ( a word he commonly used when living ) you have stayed long , and then said to him , thomas , bid william avon take the sword that he had of me , which is now in his house , and carry it to the wood , as we go to alton , to the upper end of the wood , by the way side , for with that sword i did wrong thirty years ago , and he never prosper'd since he had that sword . and bid william avon give his sister sarah twenty shillings of the money which he had of me . and do you talk with edward laurence , for i borrowed twenty shillings of him several years ago , and did say i had payed him , but i did not pay it him ; and i would desire you to pay him twenty shillings out of the money which you had from iames elliot , at two payments . which money the said goddard now saith was five pounds , which james elliot a baker here owed the said avon on bond , and which he the said goddard had received from the said elliot since michaelmas at two payments , viz. 35. shillings at one , and 3 pound 5 shillings at another payment . and it further said to him , tell margaret ( meaning his own wife as he conceived ) that i would desire her to deliver up the little money which i gave to little sarah taylor the child , or any one she will trust for it . but if she will not , speak to edward laurence to perswade her . but if she will not then , tell that i will see her very suddenly . and see that this be done within a twelve moneth , and a day after my decease , and peace be with you . and so it went away over the rails into the wood there in the like manner , as any man would go over a style to his apprehension , and so he saw it no more at that time . and he saith , that he paid the twentie shillings to edward laurence of this town , who being present , now doth remember , he lent the said avon twentie shillings about twentie years ago , which none knew but himself and his wife and avon and his wife , and was never paid it , again before now by this goddard . and this goddard further says , that this verie day by mr. majors order , he with his brother in law william avon went with the sword , and about nine a clock this morning , they laid down the sword in the copse near the place the apparition had appointed goddard to carry it : and then coming away thence , goddard looking back , saw the same apparition again in the like habit as before . whereupon he called to his brother in law ▪ and said , here is the apparition of our father , who said , i see nothing . then goddard fell on his knees , and said , lord open his eyes that he may see it , if it be thy blessed will. and the apparition to goddards appearance , beckned with his hand to come to it . and then goddard said , in the name of the father , son , and holy ghost , what would you have me to do ? then the apparition said to him , thomas take up the sword and follow me . to which he said , should both of us come , or but one of us ? to which , it answered , thomas , do you take up the sword. and so he took up the sword and followed the apparition about ten poles in length further into the copse , and then turning back , he stood still about a pole and a half from it , his brother in law staying behind at the place where they first laid down the sword. then goddard laying down the sword upon the ground saw something stand by the apparition like a mastiff-dog of a brown colour . then the apparition coming towards goddard , he stept back about two steps . and the apparition said to him , i have a permission to you , and a commission not to touch you : and then it took up the sword , and went back to the place , at which before it stood , with a mastiff-dog by it as before , and pointed the top of the sword into the ground , and said , in this place lies buried the bodie of him , whom i murdered in the year 1635. which is now rotten and turned to dust. whereupon goddard said , i do adjure you in the name of the father , son , and holy ghost , when did you commit this murder . and it said , i took money from the man , and he contended with me , and so i murdered him . then goddard askt him , who was confederate with him in the said murder ? and he said , none but my self was accessory thereto . then goddard said , what would you have me to do in this thing ? and the apparition said , this is , that the world may know that i murdered a man , and buried him in this place in the year 1635. then the apparition laid down the sword , on the bare ground there , whereon grew nothing , but seemed to goddard to be as a grave sunk in . and then the apparition rushing further into the copse , vanished , and saw it no more . whereupon goddard his brother in law avon , leaving the sword there , and coming away together , avon told goddard he heard his voice , and understood what he said , and heard other words distinct from his , but could not understand a word of it , nor saw any apparition at all . which he now also present affirmeth , and all which the said goddard then attested under his hand , and affirmed , he will depone the same , when he shall be thereto required . relation xv. some observable passages of gods providence to a godly minister , in giving him full clearness concernin bessie graham , suspect of witch-craft . she was apprehended about the end of august 1649. upon some threatning words , she had spoken in her drunkenness to john rankins wife in kilwinning . whereupon the poor woman ten dayes after took sickness , and shortly died . she was imprisoned in the steeple , for the space of thirteen weeks , all which time i ( the minister ) repared to her , but found her still more and more obdured . in all her discourses she was so subtile , that not only i could get no advantage by her words , but sometimes she made me think , that she was an innocent woman ; so that i was much grieved for her hard usage , if it could have been helped , and had my own secret wishes , she had never been medled with . yea , if she could have made an escape , i being innocent of it , i could have been glade : for i feared much , that all we could get proven on her , would not have been a sufficient ground , for the civil magistrate , to give a warrant , for putting her to an assize . or if they had given a warrant i feared the assize would not condemn her unless i had advised them thereto , wherein i was not clear , so that she should have been set at libertie , and i blamed for it , by reason of my not advising the assize to condemn her . at this nick of time one alexander bogs skilled in searching the mark , came , being often sent for , and finds the mark upon her ridge-back , wherein he thrust a great brass pin , of which she was not sensible : neither did any blood follow , when the pin was drawn out . i lookt upon this but as a small evidence , in respect of what i found afterwards ▪ yet this some-what inclined the judges to send the process to edinburgh , though there were small hopes of obtaining a commission for putting her to an assize . my fears deceived me , for i was informed that a commission was granted , though with difficulty . but here my strait was augmented , for the chiefest man in the parish refuseth to meet professing he thought all that was proven on her , were but clatters . and i was informed , that others of the judges did say little less . however , i , my self could not but think her guilty : yet if the assize had put her to it , i was not so clear to advise them , by reason , that the things were proven but by one witness . this put me to manie thoughts and prayers , wherein i did engadge my self to god , that if he should find out a way for giving me , and the assize full clearness , either by her own confession or otherwise , i should remarke it as a singular favour , and special mercy . this resolution i did often reiterate , lord make me mindful of it . after a short time , providence brought to light an unexpected presumption of her guiltiness , which did convince me more , than any of the rest . vpon wednesday the 28 of november in the evening i went to exhort her to a confession , with alexander sympson the kirk-officer , and my own servant with me : after labouring with her in vain , we leave her . but when i came to the stair-head , i resolved to halt a little to hear what she would say . within a very short space , she begins to discourse , as if it had been to some body with her . her voice was so low , that i could not understand what she said , except one sentence , whereby i perceived , she was speaking of somewhat i had been challenging her of , and she had denyed . after she had spoken this , after a little while i hear another voice , speaking and whispering ; as it were conferring with her , which presently i apprehended to be the foul-fiends voice : but being uncertain , if those who were with me had heard it , so as they could give testimony concerning it , & not daring to ask them , least she hearing our whispering should have spoken no more , i resolved to stand a little longer , she having kept silence a time , upon occasion , as i thought of some little din amongst us , at our hearing of an uncouth voice . she began to speak again , and before she had well ended , the other voice speaketh as it were a long sentence , which though i understood not what it was , yet was so low and ghoustie , that i was certainly perswaded that it was another voice than hers . besides , her accent and manner of speaking was , as if she had been speaking to some other : , and that other voice , to my best remembrance , did begin before she had closed , so that two voices were to be heard at once . by this time fear took hold on alexander sympson , being hindmost in the stair , and thereby he cries out . i did exhort him with a loud voice not to fear ; and so we came all of us down the stair , blessing god that had given me such a clearness in the business . they both who were with me declared , they had heard the uncouth how voice , both the times . within a quarter of an hour i go up again , with two or three able men with me , and brought her down to the school , having placed six men to watch , where she remains at the time of my writing hereof , november 30. obstinate and obdured , and i fear she shall be so to her death . some special providencies i observed in all these . first , that however we knew nothing at our first apprehending of her , but only that she was of a bad report , and had some boasting words to john rankings wife , after which she dyed shortly , yet partly more and more light brake up until so many presumptions were proven on her , as the civil magistrate did judge it equitable to put her to an assize . ( 2 ) that alexander bogs came and found the mark upon her , at that very nick of time , when there was an inclination to let her go free : which though it did not say much , yet it was a mean to keep her still in prison . ( 3 ) that a commission was granted upon more slender grounds , than any which had been granted before : and that the lord keeped up the greatest evidence of her guilt , untill the commission was obtained , and the day for the assize appointed . ( 4 ) that the commission being granted , i was in a great strait , what to do , no less being presented to me than her blood-guiltiness , if i should advise to condemn her , and the sparing of an enemy to god , if i should not advise . this made the mercy , in giving me so full clearing the more acceptable . ( 5 ) that god did make all other means misgive which i did use , untill he should clear me by these , wherein more of himself was soon . ( 6 ) that before he gave me clearing , i was made to engadge my self , to a special observation of his most remarkable providences towards me . ( 7 ) that i had often thoughts to use these means of trying her , by going to watch in the night , if i could hear the devil and her conferring together , but was always hindred until this time , having no such resolution , when i was coming out from her , but only a present purpose to stand but a little , not thinking to hear any thing of this kind , and if she had not presently begun to speak , i would have gone away . ( 8 ) that i my self was present at the hearing of their conference . if it had been any other , i would neither have been so fully satisfied my self , nor yet others who should hear of it . ( 9 ) that not only i , but two with me did hear also , which will make a legal proof . ( 10 ) that i was born up with courage all the time acting faith in god , that the foul spirit should not have power to do us harm , though he was so near unto us . ( 11 ) that i heard as much as did give full clearing , that it was another voice , though i could not get any of the words understood . the lord thinking it sufficient to loose me out of my strait , though he would not satisfy my curiositie . ( 12 ) though i could not get the words understood , yet there was as much evidence as made it clearly appear , it was another voice than hers . as first , that we heard twise . and ( 2 ) that three of us did so think . ( 3 ) that i was in courage , and so my judgement not jumbled by any fearful apprehensions . ( 4 ) that the accent and way of her discourse , and in what we did understand of it , was not after the manner , how one regrates a thing to himself , but of one conferring with another . ( 5 ) that the other voice was to my certain hearing of a different accent from hers , so hollow and ghoustie , that it was as easie to me to put a difference between them in the mean time , as between the voice of a man and the voice of a child . ( 6 ) that to my best remembrance the uncouth voice began before she ended , so that two voices were to be heard at once . lastly , alexander sympson under stood their language , and afterward did depone the words judicially . it is good ( 1 ) for folk to hold on in doing of dutie , though they foresee insuperable difficulties before they come to the end of it . let a man go on till he come to the difficulty , and ere he come that far on , god will remove it . ( 2 ) it s good in asking mercies to engadge the heart to some duties of thankfulness , upon the granting of them . ( 3 ) how zealous is the devil to get souls damned . that though he be of an excellent substance , of great natural parts , long experience , and deep understanding , yet he will so far inslave himself to poor miscreant bodies , as to be ready at their call , to discourse and keep company with them , that at the last he may get them . ( 4 ) how serviceable and trustie so ever the devil seems to be unto witches , yet he cares not to insnare them at the last : for he could not but know , that we were waiting on to hear him and her : so that on purpose he hath entered in discourse with her , that she might be taken in the grin . i come to some other remarkable passages concerning elizabeth graham before her death , giving evidence that she was most guilty of witchcraft , though she died obstinate , and would not confess . vpon saturday night , november 13 she seemed to incline to a confession , and promised to william wat to tell me to morrow after sermon all that was in her heart . at which time , i had none with me , but william wat. when i spake with her , she regrated her mispent time , but especially her malice towards my self ; which she affirmed the devil tempted her to . all which time she spake with a very low voice , that although i desired her to speak out , we could scarcely hear her . whereupon , i enquired the reason , why she was not able to speak louder ? she replyed , that when she set her self to speak any thing that was for her souls good , she dought not get spoken . these were her words but if she would scold and flyte , as she used to do , the devil would give her strength enough to speak as loud as ever she did . within a little i posed her , if she was guilty of witch-craft ? she stareth with her eyes by me , first to the one side , and then to the other : at which time , i think certainly she saw the devil . for immediately after , she began to rail upon me , although she had confessed her malice at me , was partly the cause of her greatest grief , and still as she went on in railling , her voice became stronger and stronger , till at last , she spake as loud as ever she did . vpon munday before noon , she was most bitter in her language . i posed her , what grounds of confidence she had , if it would be well with her soul ? she answered , she had no grounds yet ; for she had lived a wicked woman , and had not yet repented ; but she hoped , she would get heaven , and get repentance , and a change wrought in her : and though she was to live but a short while , she was sure of it , and that i would soon see it . i thought in the mean time she had spoken that in her rage . but after , i perceived the devil and she had an further design in it , as appears by what follows . that same day afternoon they came , and told me , that she had fallen to pray , and had many gracious words , expressing her own vileness , and the sense she had of gods mercy , and with tears , in which strain she continued till after supper . i came then to see her , at which time she was continuing still as before in aggreging her sin , and guilt , and shewing her hopes of salvation , and her desire to die , and all alongs she had such pithy expressions , and scripture so often , and plentifully cited , that i was put to wonder ; considering that i had ever found her altogether ignorant of the grounds of religion , both before and after she was put into prison . after i had wondered at it a while , without speaking to her , considering what she had foretold so confidently before noon , i concluded in my own mind , that it was a draught between the devil and her , to fenzie repentance in such an odd way , that we might be deceived ; being made to think , that she was not a witch , else she would confess it , seing god had given her repentance . whereupon i seriously considering the matter , i posed her of guiltinesse , she confessed all the particulars of the processe , which did not certainly conclude her to be a witch , but for the rest of the particulars , she denyed , as also the crime of witch-craft it self . however , she said , she knew she would die , and desired not to live ; and she thought we would be free before god of her blood , because , that however she was free , yet there were so many things deponed against her , that though it was hard for us to think otherwise of her than we did , yet she knew well enough her own innocency . thus i have written all these particulars , as i found them in the authentick record written by the ministers own hand . she was soon after executed , and died without any acknowledgement of witchcraft . relation xvi . anent the apparition of sir george williers . some few days before the duke of buckingham went to portsmouth where he was stabbet by felton , the ghost of his father sir george williers appeared to one parker , a religious and sober man , who had been a servant to the said sir george , but now servant to the duke his son , he appeared to him ( i say ) in his morning-chamber-gown , and charged him to tell his son that he should decline that employment and design , he was going upon , or els he would certainly be murdered . parker promised to the apparition to do it . the duke making preparations for his expeditions , the apparition came again to parker , taxing him very severely for his breach of promise , and required him not to delay the acquainting his son of the danger he was in . then parker the next day tells the duke , that his fathers ghost had twice appeared to him , and had commanded him , without any further delay , to give him that warning . the duke slighted it , and told him , he was an old doting fool. that night the apparition came to parker a third time , saying , parker thou hast done well in warning my son of his danger , but though he will not yet believe thee , go to him once more however , and tell from me by such a token ( naming a private token ) which no body knows but only he and i , that if he will not decline this voyage ; such a knife as this is ( pulling a long knife out from under his gown ) will be his death . this message parker also delivered the next day to the duke , who when he heard the private token , believed he had it from his fathers ghost . yet said he , that his honour was now at the stake , and he could not go back from what he had undertaken , come life come death . this passage , parker after the dukes murder communicated to his fellow servant henry celey , who told it to a reverend divine a neighbour of mine ( saith my author ) from whose mouth i have it . this henry celey has not been dead above twentie years , and his habitation for several years before his death was at north-currie , but three miles from this place . my friend the divine aforesaid was an intimate acquaintance of this henry celey's , and assures me he was a person of known truth and integritie . relation xvii . anent hattaraik an old warlock . this mans name was sandie hunter , who called himself sandie hamilton , and it seems was called hattaraik by the devil , and so by others , as a nick-name . he was first a neat-herd in east-lothian to a gentle-man there . he was much given to charming . and cureing of men and beasts by words and spels . his charms sometimes succeeded , sometimes not . on a day herding his kine upon a hill side in the summer time , the devil came to him in form of a mediciner and said sandie , you have too long followed my trade , and never acknowledged me for your master . you must now take on with me , and be my servant , and i will make you more perfect in your calling . whereupon the man gave up himself to the devil , and received his mark , with this new name . after this , he grew very famous throw the countrey , for his charming and cureing of diseases in men and beasts , and turned a vagrant fellow , like a iockie , gaining , meal , flesh , and money by his charms , such was the ignorance of many at that time . whatever house he came to , none durst refuse hattaraik an alms , rather for his ill , than his good . one day he came to the yait of samuelstoun , wh●n some friends after dinner were going to horse . a young gentleman brother to the lady seing him , switcht him about the ears , saying , you warlok cairle , what have you to do here ? whereupon the fellow goes away grumbling , and was overheard say , you shall dear buy this ere it be long . this was damnum minatum . the young gentle-man conveyed his friends a far way off and come home that way again , where he supt . after supper taking his horse , and crosing tine-water to go home ; he rides throw a shadowy piece of a haugh , commonly called the allers , and the evening being some-what dark , he met with some persons there that begat a dreadful consternation in him , which for the most part , he would never reveal . this was malum secutum . when he came home , the servants observed terror and fear in his countenance . the next day he became distracted and was bound for several days . his sister the lady samuelstown hearing of it , was heard say , suerly that knave hattaraik , is the cause of his trouble . call for him in all haste . when he had come to her , sandie , says she , , what is this you have done to my brother william ? i told him , says he , i should make him repent his stricking of me at the yait lately . she giving the rogue fair words , and promising him his pock full of meal , with beaf , and cheese , perswaded the fellow to cure him again . he undertook the business , but i must first ( says he , ) have one of his sarks , which was soon gotten . what pranks he plaid with it cannot be known . but within a short while the gentleman recovered his health . when hattaraik came to receive his wadges , he told the lady , your brother william shal quickly go off the countrey but shall never return . she knowing the fellows prophesies to hold true , caused her brother make a disposition to her of all his patrimony , to the defrauding of his younger brother george ▪ after that this warlock had abused the countrey for a long time , he was at last apprehended at dumbar , and brought into edinburgh , and burnt upon the castle-hill . i have insert this story , which i had from the gentleman 's own brother , a thing well known at that time thorow the countrey , not so much for any great matters in it , as that it may be an occasion to me to speake a little of charms . the word charm , or incantation comes from the latine word carmen , signifying a verse , because the romansouthsayers gave their charms in verse . it is only a strange composure of words to blind the vnderstanding of people , pretending that by vertue of words great matters may be brought to pass . but words of themselves , either spoken or written , ( as these charms ) have no force to bring any thing to pass . it is only the power of almighty god. charming is much practised by the pope , and the romish-church . their whole form of religion both in private and in publick consisting of charms of all sorts . pope leo had a charm , which he said he had from an angel , who taught him , that who soever earried that charm in writ about him , and said every day three pater nosters , three aves , and one creed , shall not that day be conquered of his enemies , nor be in other danger ghostly or bodily , but shall be protected by these holy names of jesus christ written , with the four evangelists , and crosses between them , as † jesus † christus † messias † soter † emanuel , &c. it is still a common practise among the papists to carry charms about them , to make them shot-free when they go to war , as also hath been found by experience in the late irish wars , many of the idolatrous irish being found with charms in their pockets , composed by the popish clergy . they make their holy water by a charm or conjuration thus . i conjure thee , thou creature of water : in the name of the father , son , and holy ghost , that thou drive the devil out of every corner of this church and altar ; so that he remain not within our precinks , which are just and holy. this is used in the dedication of their churches . thus by holy water , they not only conjure the devil from their churches , but from dwelling houses , from meat and drink , from salt upon the table . they dedicate their bells in steeples , which have power to clear the air from devils . it is likewise a sort of charm , which many witches have prescrived namely to cut the rouan-tree between the two beltan days . if any man or woman , horse , or cow shall have a piece thereof upon them , no devils or fairy ▪ shall have power , to medle with them . an old woman whom i read of , used this charm , when she went to bed. matthew , mark , luke and john , the bed be blest that i ly on . another old woman taught her neighbour this charm , when the butter would not churn . come butter come , come butter come , peter stands at the gate , waiting for a butter'd cake , come butter come . relation xviii . the appearing of the ghost of mistris bretton . doctor bretton late rector of ludgate , at deptford , lived formerly in herefordshire , and married the daughter of doctor santer . this gentlewoman was a person of extraordinary piety , which she expressed as in her life so at her death . she had a maid , that she had a great kindness for ; who was married to a near neighbour , whose name as i remember was alice . not long after her death , as alice was rocking her childe in the evening , she was called from the cradle by one knocking at the door , which being opened , she was surprised at the sight of a gentlewoman , not to be distinguished from her late mistris , neither in person , nor habit. she was in a morning gown , the same in appearance with that she had often seen her mistris wore . at first sight she expressed very great amazement , and said , were not my mistris dead , i should not question but you are she . she replyed , i am the same that was your mistris , & took her by the hand which alice affirmed was cold as a ston . she added , that she had business of great importance to imploy her in , and that she must go immediately a little way with her . alice trembled and beseeched her to excuse her , and entreated her very importunatly to go to her master , who must needs be more fit to be employed . she answered , that he who was her husband , was not at all concerned , but yet she had a desire rather to make use of him , and in order thereunto had several times been in his chamber , but he was still asleep , nor had she power to do more than once uncover his feet towards the awakening of him . and the doctor said , that he did hear a walking in his chamber in the night , which till now he could give no account of . alice next objected , that her husband was gone a journey , and she had no one to look to her child , that it was very apt to cry vehemently , and she feared if it awakened before her return , it would cry it self to death , or do it self mischief the apparition replyed , the child shall sleep till your return . alice seeing there was no avoiding it , sorely against her will followed her over a style into a large field , who then said to her , observe how much of this field i measure with my feet . and when she had taken a good large and leisurely compass , she said , all this belongs to the poor , it being gotten from them by wrongful means , and charged her to go , and tell her brother , whose it was at that time , that he should give it up to the poor again forthwith , as he loved her , and his deceased mother . this brother was not the person , who did this unjust act , but his father . she added , that she was the more concerned , because her name was made use of at some writing , that related to this land. alice askt her how she should satisfy her brother , that this was no cheat or delusion of her fancy . she replied , tell him this secret which he knows , that only himself and i are privy to , and he will believe you . alice having promised to her to go on in this errand , she proceeded to give her good advice , and entertained her all the rest of the night , with most heavenly and divine discourse . when the twilight appeared they heard the noise of horse-bells . whereupon the apparition said , alice , i must be seen by none but your self , and so she disappeared . immediately alice in all haste runs home , being thoughtfull for her child , but found it as the apparition had said , asleep as she left it . when she had dressed it and committed it to the care of a neighbour , away she went to her master the doctor , who amazed at the account she gave him , sent her to his brother in law. he at first hearing alice's story and message , laughed at it heartily . but she had no sooner told him the secret , but he changed his countenance , and told her , he would give the poor their own , and accordingly he did it , and they now enjoy it . this with more circumstances many times has been related by doctor bretton himself , who was well known to be a person of great goodness and sincerity . he gave a large narrative of this apparition of his wife to two of my friends , saith my author . first to one mistris needham , and afterwards a little before his death to doctor whichcot . relation xix . touching an apothècaries servant that returned to the shop , after he had been dead . this is a known passage , which happened in the year 1659 , at crossen in silesia . this is a part of germany , which long since was under the polonians , but is now subject to the crown of bohemia . the chief magistrate of that town at that time was the princes elizabeth charlotta , a person famous in her generation . in the spring of the aforesaid year , one christopher monig , a native of serbest , a town belonging to the princes of anhalt , servant to an apothecary , died and was buried with the usual ceremonies of the lutheran church . a few dayes after his decease , a shape exactly like him in face , cloathes , stature , meen , &c. appeared in the apothecaries shop , where he would set himself down , and walk sometimes , and take boxes , pots , glasses from the shelves , and set them again in their places , and sometimes try and examine the goodness of the medicines , weigh them in a pair of scales , pound the drugs with a mighty noise in the mortar . nay serve the people , that came with their bills to the shop , take their money , and lay it up safe in the counter . in a word , do all things that a iourney-man in such cases uses to do . he looked very ghastly upon these that had been his fellow-servants , who were afraid to say any thing to him . and his master being sick at the time of the gout , he was often very troublesome to him , would take the bills that were brought him , out of his hand , snatch away the candle sometimes , and put it behind the stove . at last , he took a cloak that hung in the shop , put it on , and walked abroad , but minding no body in the streets , entered into some of the citizens houses , and thrust himself into their company , especially of such as he had formerly known , yet saluted no body , nor spoke to any one , but to a maid servant , whom he met with hard by the church-yeard , and desired her to go home to his masters house , and dig in a ground chamber , where she would find an inestimable treasure . but the maid amazed at the sight of him , sounded , whereupon he lift her up , but left such a mark upon her flesh , with lifting her , that it was to be seen for some time after . the maid having recovered her self , went home , but fell desperatly sick upon it , and in her sickness discovered what monig had said to her : and accordingly they digged in the place , she had named , but found nothing but on old decayed pot with an hematites , or bloodstone in it . the princes hereupon caused the young mans body to be digged up , which they found putrified with purulent matter flowing from it : and the master being advised to remove the young mans goods , linnens , cloathes , and things , he left behind him , when he died out of the house , the spirit thereupon left the house , and was seen no more . and this some people now living will give their oath upon , who very well remember they saw him after his decease , and the thing being so notorious , there was instituted a publick disputation about it in the academy of leipsig , by one henry conradus , who disputed for his doctors degree in the university . and this puts me in mind of an apothecary at reichenbach in silesia , about fifteen years ago , who after his death appeared to diverse of his acquaintance and cr●ed out ▪ that in his life time he had poysoned several men with his drugs . whereupon the magistrates of the town took up his body and burnt it ; which being done , the spirit disappeared , and was seen no more . relation . xx. a wonderful story of one robert church-man , inveigled in quakerism , and possessed by a spirit , and how he was recovered : written by way of letter by doctor iohn templar . sir , your desiring to be acquainted with some passages concerning the quakers in this town of balsham , obligeth me to give you the following account . at my first settlement her● in the ministry , i found them very busie in enticeing my people to a complyance with their perswasions in religion . this desinge they did attempt to accomplish by dispersing their papers among them . two of my parishioners i had a particular eye upon , namely , robert church-man , and his wife , they being persons of a very good life , and a pleasant estate . i was under a fear , that their departure from the church , might be a means to induce others to the same practise . the first , in my discourses i had with him , did manifest a very strong inclination to the principles of the quakers . the second was so far engaged , ( meaning the said roberts wife ) that the quakers did commonly report , that a principle was begun in her . as i was one day in conference with the said robert churchman , i desired him , that when any of their books came to his hand , he would do me the kindness to bring them to me , that we might read them over together , assuring him of no unwillingness in me to hearken to what soever should appear reasonable . what i desired he performed not long after . when i had received the paper into my hand , before i began to read , i suggested to him , that it would be convenient , that the person who had been the cause of his seduction should be sent for , and hear what was replyed to the contents , which he willingly consented to . when the quaker was come , one branch of our discourse was , whether the scripture is to be owned as a rule , which the quaker denyed , asserting that the rule was within them . after the expence of two or three hours discourse about this and other matters , i desired robert churchman to take notice , that the quakers did not own the scriptures for their rule . which before this conference i had intimated to him , but found him unwilling to believe it . it pleased god so far to bless what was spoken that the next time he met his brother thomas churchman , he told him of what had passed at my house , and that now he was assured that the quakers did not acknowledge the scripture for their rule ; and for his part he would not be of that religion , which doth disown the scripture in that particular . not long after , the wife of the forementioned quaker coming to his house to visite his wife , he met her at the door and told her she should not come in , intimating that her visit would make division betwixt them . after some parley the quakers wife spake unto him in these words , thou wilt not believe except thou see a sign , and thou mavest see some such . within a few nights after , robert churchman had a violent storm upon the room where he lay , when it was very calm in all other parts of the town , and a voice within him , as he was in bed , spake to him , and bid him sing praises , sing praises telling him , that he should see the new jerusalem , about which time a glimmering light appeared all about the room . toward the morning , the voice commanded him to go out of his bed naked , with his wife , and children . they all standing upon the floor , the spirit making use of his tongue bid them to lye down , and put their mouths in the dust which they did accordingly . it like-wise commanded them to go , and call his brother , and sister , that they might see the new jerusalem , to whom he went naked about half a mile . when he had delivered his message , that which spake within him , charged him to denounce wrath against them , and declare that fire and brimstone would fall upon them as it did upon sodom and gomorrah , if they did not obey , and so he returned to his own house . where , upon the floor of a low room , he stood naked about three or four hours . all that while , he was acted in a very unusual manner . sometimes the spirit within forced him to sing , sometimes to bark like a dog. when his brother and sister who followed him , were very importunate with him to resist it , it bid him to kill them , making use of these words , these my enemies which would not , that i should reign over them , bring and slay them before my face . it made him to utter with great readiness many places of scripture , which he had no knowledge of before . the drift of what was spoken was to perswade him to comply with the quakers , and it named some , who live in the neighbouring towns . about three or four hours being thus spent , he came to himself , and was able to give a perfect account of what had befallen him . several nights after , the same trouble returned upon him . his wife was tortured with extraordinary pains . the children which lay in the room complained that their mouths were stopped with wool , as they were in bed. the disturbance was so great , that he had thoughts of leaving his house for a time , and made it his desire , to be with me at mine . i prevailed with him , not to be so sudden in his removal , but to make some further trial . it pleased god upon a continuance with him in prayer every day in the house , that he was at last perfectly free from all molestation . the quakers hearing of his condition , gave it out , that the power of god would come upon him again , and that the wound was but skinned over by the priest , which made me the more importunate with him to keep close to the publick service of god , and have nothing to do with them , or their writings . which direction be observed till novem. 1661 and perusing one of their books , a little after , on the 10 of that moneth his troubles returned . a voice within him , began to speak after the former manner . the first sentence it uttered was , cease from man whose breath is in his nostrils , for wherein is he to be accounted ? the design which he discerned , that it did aim at was this , to take him off from coming to the church , ( where he had been that day ) and from hearing the word of god. it suggested several other scriptures , in order to the perswading him to a complyance with the quakers , and told him , that it would strive with him , as the angel did with jacob. vpon wednesday at night , he was peremptory in his resisting of it . when it began to solicite him , he replyed , that he saw it was a spirit of delusion , which he would not obey . vpon which the spirit denounced a curse against him , in these words , go ye cursed into everlasting fire , and so left him with a very great heat in his body . after this , he was in his own apprehension in a very comfortable condition , and while he was considering what had happened , a voice within him spake to him saying , that the spirit which was before upon him , was a spirit of delusion , but now the true spirit of god was come unto him . now satan is turned into an angel of light. it acquainted him that the doctrine of the trinity was true , and that god had an elect people , and that those whom the father had elected , the son had redeemed , and whom christ redeemeth , the holy ghost sanctifieth . and told him , that the minister of the town would further instruct him about the truth of these things . vpon thursday morning about break of day , it set him upon his knees , as he was in bed , and bid him farewell . the same day it came upon him in the fields , as he was going to , and coming from the mercat , and pressed upon him to believe , that it was the good spirit which he was acted with , which be still doubted of . one night that week amongst many arguments , which it used to that purpose , it told him , if he would not believe without a sign , he might have what sign he would . vpon that robert churchman desired , if it was a good spirit , that a wier-candlestick which stood upon the cupboard might be turned into brass , which the spirit said , he would do . presently there was a very unsavoury smell in the room , like that of the snuff of a candle newly put out ; but nothing else was done towards the fulfiling of the promise . upon the lords-day following , he being at church it came upon him . when the chapters were named , he turned to them in his bible , but was not able to read . when the psalm was sung , he could not pronounce a syllable . vpon munday morning his speach was wholly taken from him . when i came to him , and asked him , how it was with him ? he moved his head towards me , but was not able to speak . i waited an hour or two in the room , hoping that his speach might have returned unto him , and that i might have gained from him some account of his condition . but finding no alteration , i desired those who were present to joyn with me in prayer . as we were praying , his body with much violence was thrown out of the bed , and then with great vehemency he called to me , to hold my tongue . when prayer was done , his tongue was bound as be-before , till at last he brake forth into these words , thine is the kingdom , thine is the kingdom , which he repeated above an hundred times . sometimes he was forced into extream laughter , sometimes into singing . his hands were usually imployed in beating of his breast . all of us , ( there present ) who stood by could discern unusual heavings in his body . this distemper did continue towards the morning of the next day , and then the voice within him , signifying to him , that it would leave him , bidding him to get upon his knees in order to that end which he did , and then presently he had a perfect command of himself . when i came to him , he gave me a sober account of all the passages of the day before , having a distinct remembrance of what the spirit forced him to do , and what was spoken to him by those who stood by . in particular he told me , he was compelled to give me that disturbance in prayer which before i mentioned , the spirit using his limbs and tongue as it pleased , contrary to the inclination of his own thought and mind . upon the thursday following the spirit began to rage after its former manner , as i was praying with him , it was very discernable how it wrought upon his bodie , forced him to grate his teeth , and draw his mouth awry . he told me , after i had done that it bid him to denounce woe against me . it pleased god pon continuance in prayer with him , to release him of all his trouble , and so far make it advantageous to him and his wife , and some others , which were too much byassed with the principles of the quakers , that now they have a perfect dislike of that way , and do diligently attend upon the publick service of god in the parochial church . sir , you may be confident of the truth of what is here related by your assured friend john templar , basham . jan. 1. 1682. relation xxi . touching isabel heriot . this woman was born at peaston in the parish of ormiston , and was for several years a very useful servant to the minister there , for all manner of out-house-work . she was of a low stature , small and slender of body , of a black complexion . her head stood somewhat awry upon her neck . she was of a drolling and jearing humour , and would have spoken to persons of honor with great confidence . after several years service , the min●ster began to dislike her , especially upon the account of her not profiting in the knowledge of god , she having so much opportunity and occasion to know and learn. therefore she was put away , and went to other service , for a long time . after which , she returned to ormistoun town , and was sometimes haunting the ministers house , but without his knowledge . she took sickness about the beginning of winter 1680. and about the time of her death , her face became extreamly black . within three or four nights after she was buried , one isabel murray relick of william craig the kirk-officer , saw her apparition about twelve a clock at night , in her white robes upon her , such as she was put into her coffin with , walking from the chappel towards the ministers louping-on-stone , where ( according to her custome when she was alive ) she halted a little while with her elbow leaning upon it . after this , she observed her to walk in at the ministers back-yait , toward the stable . we have onely the bare testimony of this one woman for it . within some few nights after , there was a throwing of stones over the ministers house , and some thrown at the hall-door and windows . the stones were found in the clos● the next morning . when they lighted , they fell softly for the most part . the minister coming in one night , ( against whom the devils malice chiefly was ) at the back-door , and shutting it after him , had a great stone cast after him , which hit the door very smartly , and left a mark and impression behind it . this she did , ( or rather the devil ) in imitation of a prank she had plaid , while she was alive ▪ for the minister having caused the other servants thrust her out at the same door , she threw a great stone at it with violence , out of wrath and anger . the foresaid isabel murray coming out of the ministers house one night , or going into it , was hit very sharply with a stone upon her back . the servant man that keeped the horses , after he had been at his devotion , and was going into his bed in the stable , was by somewhat gripped by the heel , to his great amazement . he giving a great and loud cry , the mistris of the family and others came into the stable , and found the lad under a great afrightment . this night several clods and stones were thrown , but no person touched . one thing remarkable was , that an old horse-comb which had been a wanting for several years , was thrown at the lads bed●stead with great violence ; yet wronged no body . the horses would have been found the next morning standing and lying disorderly , and sometimes all in a great sweat . while this servant-man had been dressing the garden he hath found several stones thrown at him , but was never touched , save by one , which hit him very favourably . the house was sometimes troubled within with some small noise and din. one time there was a burning coal thrown under one of the beds . one of the family upon a night , had his night-cap taken off his head in the bed , and found the next morning full of sinders and ashes , lying under the chimney . if the devil could have done more , surely he would have done it . this is the most part of the trouble , which the family met with , which continued for eight or nine weeks , not every night , but now and then . during which time frequent and fervent prayers were sent up to god , by those of the family , and others out of it , which wanted not success . there was much talking of this ghost , and things spoken rashly , and some out of malice did invent lies and untruths . one jearingly said , now let the minister , and his brethren with all their prayers , drive away the devil . 't is very remarkable , that after that time there was no more trouble found about the family . for what follows , we have only the simple word of the foresaid isabel murray , who coming home from the church between sermons to the town of ormistoun , to visit her house , and kail-yeard , for fear vagrant cows had come over the dyke ; and going down her yeard , she saw in the ministers yeard , being next adjacent , the apparition of isabel heriot , in that same very habit she was laid into her coffin with . never was one egg liker to another than this apparition was like to her , as to her face , her stature , her motion , her tongue , and behaviour . as like was the devil to her , as apollo was to old butes , whom virgil excellently descrives in the 9. book of his aeneiods , bringing him down from heaven , to wait upon ascanius . ascaniumoue petit , forma tum vertitur oris antiquum in buten . — ibat apollo omnia longaevo similis , vocemque coloremque et crines albos , & saeva sonantibus arma . apollo went , and from the heaven descends , and in old butes forme , to ascanius bends . in all points like the old man still he went , whom then to wait on 's son aeneas sent . such his white-hair , complexion , and his voice , and dreadful arms , ratling with mighty noise . her face ( said the woman ) was black like the mouten soot , ( one of her own expressions ) the very colour which her face had when she died . she saw her walking under the fruit-trees , and over the beds , where the seeds had been sowen , bowing her body downward , as if she had been seeking somewhat off the ground , and saying to her self , a stane , a stane , for so she pronounced the words . for she had gathered a considerable number of small stones in her lap , which the woman saw her throw down at a bush-root , near to the foot of the yeard . some may apprehend that these were the stones , which she frequently cast in the night time . this woman seeing her , says with very great confidence , wow ! what 's thou doing here , isabel heriot ? i charge thee by the law thou lives on , to tell me ? see the like expression , page 24. she replyes , or rather the foul-fiend in her likeness , i am even come again , because i wronged my master , while i was his servant . for it was i that stealled his shekel , ( this was a jewish shekel of gold , which with some other things , had been stollen from him several years before ) which i hid under the hearth-stone in the kitching and then when i flited took it into the canongate , and did offer to sell it to a french woman who lodged where i served , who askt where i got it . i told her , i found it between leith and edinburgh . one night ( says she ) i was riding home late from the town , and near the head of fauside brae , the horse stumbled , and i said , the devil raise thee , whereupon the foul ▪ thief appeared presently to me and threatned me , if i would not grant to destroy my master the minister , he would throw me into a deep hole there , which ( i suppose ) is yet remaining , or if i could not get power over my master , i should strive to destroy the shool-master . it was very remarkable , that one of the ministers servant-women , had given to the school-masters servant-woman some linnings to make clean among which there was a cross-cloath of strong linning , which could never be found , though diligent search was made for it , till one morning the master awakening , found it bound round about his night cap , which bred admiration both to himself and his wife . no more skaith was the devil or the witches able to do him . what way this was done , or for what end , it cannot be well known , but it is somewhat probable , that they designed to strangle and destroy him in the night time , which is their usual time in working and doing of mischief . this happened about the time ( i suppose ) that the devil had charged isabel heriot to destroy this honest man. yet within two days a young child of his , of a year old fell sick , which was quickly pulled away by death , none knowing the cause or nature of the disease . but i proceed . she confest likewise , how the devil met with her , a second time at elfiston mill , within a quarter of a mile of ormiston , and told what the devil did to her . and ( says she ) i was coming home one night from hadington mercat with horse-corn , and met with the devil at knokhills , who bad me destroy thomas anderson , who was riding with me . and because i refused , he threw the horse-corn off the horse . this thomas anderson was a christian man. it is well remembred yet , that she went the next morning timously , and brought home her oats , which had layen there all the night . and moreover says she , i cheated my master when i went to the mercat to buy oats , for i made him believe , i gave more money for the boll , than i did . and do not you remember , isabel murray , that one night , you coming out of the ministers house , got a sore knock upon the back with a stone ? it was i , but it was not for your own sake , but for your good-mans sake willy craig , who threw me one day into the jaw-hole , and abused me . she told this woman likewise , that she would fain have spoken a word with her master . after this conference , the woman began to be feared ; and came running home in haste . during all this time , there was no person in the family , that m●t with any hurt , or skaith , or saw any thing , such was the lords kindness to them all . one isabel elliot a witch , confest to the minister , that many nights his house and yeard would have been beset with witches . the same woman askt the devil one time , why they could not get a mends of him ? he told her , he was locked up . this woman isabel heriot , was never reputed a witch , nor delated by anie , for witch-craft . some jearingly would have called her so . she was indeed ignorant of religion , notwithstanding of the excellent opportunities she had for gaining of knowledge . next her riding and travelling from far places in the countrey , in the night , as well as in the day time and coming home late without fear , and her stunkard and ill nature bred suspicion . if she had confest a compact with the devil , before her death , it might have been a good ground . but this trouble happening to the family immediately after her death , and her apparition being seen , gave all occasion to say she was a witch . but these things , do not infallibly conclude . but what could her apparition be ? it behoved , either to be her reall body informed and acted by the devil ( for her soul could not be brought back ) or only the devil taking upon him her shape and form , acting and imitating her to the life , which is more probable . i have adventured to publish this without his knowledge , presuming so much upon his goodness , and love of truth , and useful instruction of the world , though i should displease his own humour , whilst haply i may , upon his better consideration , gratify some more noble principle in him . for i know nothing in the thing , that can turn to his dishonour , for the best of men , and families have suffered from the devil in extraordinary wayes , and it has been their glory , that by their faith and courage , and confidence in the arm of god they have overcome him . if i have erred in some circumstances , or in any other thing , i am to be excused , since i was not an eye witness . and what i have written , anent the apparition , was most part from the womans own mouth . relation . xxii . anent a magician at antwerpe . mr. tindal , the first translater of the scripture into inglish , after the reformation , being at antwerpe whilst the persecution was hot in england against the truth , he was shewed by some english merchants there , of a notable magician in the place , whose use was at feasts , or when they used to meet at supper , to bring to the table , whatever wines , or delicious fruit , the company would desire , and set presently before them , with other amazing proofs of the power of the devil . mr. tindal perceiving what a snare this might be to some , desired that when they met together with him , he might be present , without being known what he was . and after they were met , and at table , this wretched magician after his manner , began to try his black art , but it would not do with him . for whilst he had wearied himself , in observing his spells , charms , and incantations , and what the furthest that hellish skill and power could do , to satisfie the company , he was at last enforced to that confession before them all , which he spake with great wrath and anger , that there was one in the company that hindred his work , by reason of whom he could get nothing done at that time . i may add to this a strange providence of god. master john craig , that was a minister to king james here in scotland , being , when he was a young man , apprehended at room , for venting heresie as they called it , was shut up in prison . in the mean time , paul the fourth dies . the banditi that night broke up all the prison doors , and set at liberty all the prisoners . mr. john craig escapes , with an intention to go to bononia . but fearing hurt there , he set his mind towards millain . when he had travell'd some days , declining the high-wayes out of fear , he came into a forrest , a wild and desert place , and being sore wearied , lay down among some bushes , at the side of a little river , to refresh himself . he lay there pensive , and full of thought . for neither knew he in what place he was , nor had he any means to carry him out the way . in the mean time , there came a dog fawning upon him , with a purse in his teeth , with money , and layes it down before him . he strucken with fear , rises up , but construing the same to proceed from gods favourable providence , he accepted of it , and held on his way , till he came to vienna in austria . relation xxiii . anent a great doctor of divinity , that raise out of the bier , and spoke to all that were present . it is written in the life of one bruno , that a doctor of great note for learning and godliness being dead , and being brought to the church to be buried , while they were in their popish devotions , and came to these words , responde mihi , the corps arose in the bier , and with a terrible voice cryed out , justo dei judicio accusatus sum , i am accused at the just judgement of god. at which voice , the people ran all out afrighted . on the morrow when they came again to perform the obsequies , to the like words as before , the corps rose again , and cried with a hideous voice , justo dei judicio condemnatus sum ; i am judged at the righteous judgement of god. whereupon the people run away amazed . the third day almost all the city came together , and when they came to the same words as before , the corps rose again , and cried with a more doleful noise than before , justo dei judicio condemnatus sum , i am condemned at the just judgement of god. the consideration whereof , that a man reputed so upright , should yet by his own confession be damned , caused bruno , and the rest of his companions , to enter into that strick order of carthusians . the author and relator makes this use of it . if the voice of the dead man could afright them into superstition , should not the warning of god afright us into true doctrine ? relation xxiv . touching some drunkards destroyed by the devil . this hath been published in a sermon by a godly minister . but i must insert it here in its own proper place . on the 8 of february ( saith my author ) in the year 1578 , a company of drunkards , whose names are recorded as followeth , adam gibbons , george keepel , john keysel , peter horsdroff , john warner , simon heamkers , jacob hermons , and hermon frow . these eight drunkards in contempt of the blessed sabbath , agreed to go to the tavern on the lords day to be merry : and coming to the house of one antony hodge , an honest godly man , they called for burnt-wine , sack , clarat , and what not . the good-man refusing to give them any , advised them to go to church to hear the word of god ; but they all save adam gibbons , refused , saying , they loathed that exercise . whereupon the host departed , who being gone to church , they began to curse and ban , wishing , he might brake his neck , ere he returned ; and wishing the devil might brake their own necks , if they went from hence , till they had some wine . whereupon the devil in the likeness of a young-man appeared unto them , bringing in his hand a flagon of wine , and so drank unto them , saying , good fellows be merry , you shall have wine enough , you seem to be lusty lads , and i hope you will pay me well : who answering said , they would either pay him or engage their neck for it . yea , rather than fail , their bodies and souls . thus these men continued drinking , and swilling so long till they could hardly see one another . at last the devil their host told them that now they must pay for all , at which their hearts waxed cold . but the devil bid them be of good chear , for now they must drink fire and brimstone with him in the pit of hell for ever . at which the devil breake their necks assunder and destroyed them . and thus ended these drunkards , their miserable dayes . this by the way , may serve for a document for all drunkards for ever , and to perswade folk , that the lord has the devil for his executioner , when he pleases to execute his vengeance upon notorious sinners . relation xxv . touching one william barton a warlock . about thirty years ago , more or less , there was one william barton apprehended for witch-craft . his confession was first , that if he had twenty sons , he would advise them to shun the lust of uncleanness . for said he , i never saw a beautiful woman , maid , nor wife , but i did covet them , which was the only cause that brought me to be the devils vassal . one day says he , going from my own house in kirkliston , to the queens ferry , i overtook in dalmeny muire , a young gentlewoman , as to appearance beautifull and comely . i drew near to her , but she shunned my company , and when i insisted , she became angry and very nyce . said i , since we are both going one way , be pleased to accept of a convey . at last , after much entreaty she grew better natured , and at length we came to that familiarity , that she suffered me to embrace her , and to do that which christian ears ought not to hear of . at this time i parted with her very joyful . the next night , she appeared to him in that same very place , and after that which should not be named , he became sensible , that it was the devil . here he renounced his baptism , and gave up himself to her service , and she called him her beloved , and gave him this new name of iohn baptist , and received the mark. she likewise bestowed fifteen pound scots upon him in name of tocher-good , and so parted . after he had gone a little way off , she calls him back and gave him a merk-piece in good and sufficient money which she bad him spend at the ferry , and desired him to keep entire and whole the 15. pound , which he declared was real and true money . he confest that they never met together , but they plaid their pranks . after this confession he begged liberty to sleep a little , which the iudges granted to him . after he had sleept a short time , he awakened with a great laughter . the iudges inquired the reason . he replyed , being seriously urged , that the devil had come to him , and rebuked him with anger , and threatned him most furiously , that be had confessed , and bad him deny all , for he should be his warrand . after this , he turned obdured , and would never to his dying hour acknowledge any thing , for the devil had perswaded him , even from his first ingaging , that no man should take his life , which promise he firmly believed , to the very last . when they told him in the prison-house , that the fire was built , and the stake set up , and the executioner coming to bring him forth : he answered he cared not for all that , for said he i shal not die this day . but the executioner got presently orders to lead him forth , and he steping in at the prison door in an instant shot to dead , as they say , and never stired again , in this strait , they appointed the executioners wife to strangle him , which she did willingly , a reward being promised to her . when the warlock heard this , that a woman was to put him to dea●h ; o , crys he , how hath the devil deceived me ? let none ever trust to his promises . all this was done at kirkliston before famous witnesses . the eexecutioners name was andrew martain and his wifes name margaret hamilton , who when her husband died clapt her hands , and cryed often , dool for this parting , my dear burd andrew martin . this bartons wife had been likewise taken with him , who declared , that she never knew him to have been a warlock before ; and he likewise declared , that he never knew her to have been a witch before . she confest that malice against one of her neighbours , moved her to ingage in the devils service . she renounced her baptism and did prostrat her body to the foul-spirit , and received his mark , and got a new name from him , and was called margaratus . she was asked , if ever she had any pleasure in his company , never much says she . but one night going to a dancing upon pentland-hills , he went before us in the likeness of a rough tanny-dog , playing on a pair of pipes . the spring he played ( says she ) was , the silly bit chiken , gar cast it a pickle and it will grow meikle . and coming down the hill when we had done which was the best sport , he carried the candle in his bottom under his tail , which played ey wig wag , wig wag . she was burnt with her husband . there is one thing remarkable in this story that he bestowed so much money upon the warlock , which proved good and sufficient coin ? 't is seldome he is so liberal . but surely he would be more liberal , if the lord would suffer him to steal , or make use of treasures lying hid in the ground , or in the bottom of the sea. if this liberty were granted , he ●ight deceive the most part of men and women in the world , with his gifts . the next relation , shall be in confirmation of this . relation xxvi . a wonderful and strange accident which fell out at lions in france . a lieutenent of a guard called jaquette having supped one night in a rich merchants house , was passing home and by the way , said , i wonder what i have eaten and drunken at the merchants house , for i find my self so hot , that if i met with the devils dame this night , i could not forbear using of her . hereupon , a little after , he overtook a young gentlewoman masked , whom he would needs usher home to her lodging , but discharged all his company except two . she brought him as to his apprehension , to a little low house hard by the city wall where there were only two rooms . after he had enjoyed her he desired that according to the custom of french gentlemen , his two comerads might partake also of the same pleasure . so she admitted them , one after the other . and when all was done , as they sat together , she told them , if they knew well , who she was none of them would have adventured upon her . thereupon she whistled three times , and all evanished . the next morning , the two comerads , that had gone with the lieutenent jaquette were found dead under the city-wall , among the odure and excrements , and jaquette himself a little way off half dead , who was taken up and coming to himself again confessed all this , and presently dyed . this may verify the preceeding relation . relation xxvii . a marvellous prank plaid by the devil at hamelen , a town in germany . this city was annoyed with rats and mice . it happened that a pied-coated-pyper , came thither , who covenanted with the chief burgers for such a reward , if he could free them from the said vermine , nor would he demand it , till a twelve moneth and a day after . the agreement being made , he began to play on his pipes , and all the rats and mice followed him to a great lough hard by , where they all perished ; so the town was infected no more . at the end of the year the piper , returned for his reward . the burgers put him off , with slightings and neglect , offering him some small-matter , which he refused . and staying some dayes in town , on a sunday morning at high mass , when most people were at church , he fell to play on his pipes , and the children up , and down , followed him out of the town , to a great hill not far off , which rent in two , and opened , and let him and the children in , and so closed up again . this happened about 250. years since . and in that town they date their bills and bonds , and other instruments in law , to this day from the year of their going out of their children . besides , there is a great pillar of stone erected , at the foot of the said hill , where this story is ingraven . relation . xxviii . a relation of the strange witch-craft discovered in the village mohra in swedeland . the news of this witch-craft coming to the kings ear , his majesty was pleased to appoint commissioners some of the clergy , and some of the laity , to make a iourney to the town aforesaid , and to examine the whole business ; and accordingly the examination was ordered to be on the 13. of august ; and the commissioners met on the 12. instant , in the said village , at the parsons house , to whom both the minister , and several people of fashion complained , with tears in their eyes , of the miserable condition they were in , and therefore begged of them to think of some way , whereby they might be delivered from that calamity . they gave the commissioners very strange instances of the devils tyranny among them ; how by the help of witches , he had drawn some hundreds of children to him , and made them subject to his power , how he hath been seen to go in a visible shape through the countrey , and appeared dayly to the people , how he had wrought upon the poorer sort , by presenting them with meat and drink , and this way allured them to himself , with other circumstances 〈◊〉 be mentioned hereafter . the inhabitants of the village added , with very great lamentations , that though their children had told all , and themselves sought god very earnestly by prayer , yet they were carried away by him ; and therefore begged of the lords commissioners , to root out this hellish crew , that they might regain their former rest and quietnesse ; and the rather , because the children , which used to be carried away in the county or district of elfdale , since some witches had been burnt there , remained unmolested . that day , i. e. the 13th . of august , being the last humiliation-day instituted by authority for the removing of this iudgement , the commissioners went to church , where there appeared a considerable assembly both of young and old : the children could read most of them , and sing psalms , and so could the women , though not with any great zeal or fervour . there were preached two sermons that day , in which the miserable case of those people , that suffered themselves to be deluded by the devil , was laid open ; and these sermons were at last concluded with very fervent prayer . the publick worship being over , all the people of the town were called together in the parsons house , near three thousand of them . silence being commanded , the kings commission was read publickly in the hearing of them all , and they were charged under very great penalties to conceal nothing of what they knew , and to say nothing but the truth ; those especially , who were guilty , that the children might be delivered from the clutches of the devil . they all promised obedience , the guilty feignedly , but the guiltless weeping and crying bitterly . on the 14th . of august the commissioners met again , consulting how they might withstand this dangerous flood , after long deliberation , an order also coming from his majesty , they did resolve to execute such , as the matter of fact could be proven upon . examination being made , there were discovered no lesse than threescore and ten in the village aforesaid , three and twenty of which confessing their crimes , were condemned to dye , the rest , one pretending she was with child , and the other denying and pleading not guilty , were sent to fahluna , where most of them were afterwards executed . fifteen children which likewise confessed that they were engaged in this withery , died as the rest . six and thirty of them between nine and sixteen years of age , who had been less guilty , were forced to run the gantlet . twenty more , who had no great inclination , yet had been seduced to those hellish enterprizes , because they were very young , were condemned to be lashed with rods upon their hands , for three sundays together , at the church door , and the aforesaid six and thirty were also doomed to be lashed this way once a week for a whole year together . the number of the seduced children was about three hundred . on the twenty fifth of august , execution was done upon the notoriously guilty , the day being bright , and glorious , and the sun shinning , and some thousands of people being present at the spectacle . the order and method observed in the examination was this . first , the commissioners and the neighbouring justices went to prayer : this done , the witches , who had most of them children with them , which they had either seduced , or attempted to seduce , some seven years of age , ( nay from four ) to sixteen were set before them . some of the children complained lamentably of the misery and mischief they were forced sometime to suffer of the devil and t●e witches . the children being asked whether they were sure , that they were at any time carried away by the devil ? they all declared they were ; begging of the commissioners , that they might be freed from that intolerable slavery . h●reupon the witches themselves were asked , whether the confessions of these children were true , and admonished to confess the truth , that they might turn away from the devil unto the living god. at first , most of them did very stifly , and without the least sheding the least tear , deny it , though much against their will and inclination . after this , the children were examined , every one by themselves , to s●e whether their confessions did agree or no , and the commissioners found that all of them , except some very little ones , who could not tell all the circumstance , did punctually agree in the confession of particulars . in the mean while the commissioners , that were of the clergy examined the witches , but could not bring them to any confession all continuing steadfast in their denials , till at last some of them burst out into tears , and their confession agreed with what the children had said . and these expressed their abhorrency of the fact , and begged pardon . adding that the devil , whom they called loeyta , had stopt the mouths of some of them , so loath was he to part with his prey . and had stopt the ears of others : and being now gone from them they could no longer conceal it , for they had now perceived his treachery . the confession which the witches made in elfdale , to the iudges there , agreed with the confession they made at mohra : and the chief things they confessed , consisted in these three points . first , whether they used to go ? secondly , what kind of place it was they went to ; called by them blockula , where the witches , and the devil used to meet ? thirdly what evil and mischief they had either done , or designed there ? first , of their journey to blo●kula . the contents of their confession . we of the province of elfdale , do confess , that we used to go to a gravel-pit , which lays hard by a cross-way , and there we put on a vest over our heads , and then danced round , and after this ran to the cross-way , and called the devil thrice , first with a still voice : the second time somewhat louder : and the third time very loud , with these words , antecessor come and carry us to blockula . whereupon immediately he used to appear , but in different habits : but for the most part , we saw him in a gray-coat , and red and blew stockings . he had a red beard , a high crowned hat , with linnen of diverse colours , wrapt about it , and long garters upon his stockings . it is very remarkable , that the devil never appears to the witches , with a sword at his side . then he asked us , whether we would serve him with soul and body ? if we were content to do so , he set us on a beast , which he had there ready , and carried us over churches , and high walls : and after all , we came to a green meadow , where blockula lies . we must procure some scrapings of altars and fy●lings of church-clocks : and then he gives us a horn with a salve in it wherewith we do anoint our selves , and a saddle , with a hammer , and a wooden naile , thereby to fix the saddle . whereupon we call upon the devil , and away we go . those that were of the town of mohra , made in a manner the same declaration . being asked , whether they were sure of a real personal transportation , and whether they were awake , when it was done , they all answered in the affirmative , and that the devil sometimes laid something down in the place , that was very like them ▪ but one of them confessed , that he did only take away her strength , and her body lay still upon the ground : yet sometimes he took away her body with him being asked how they could go with their bodies through chimneys , and broken pans of glass , they said , that the devil did first remove all that might hinder them in their flight , and so they had room enough to go . others were asked , how they were able to carry so many children with them , they answered , that when the children were asleep they came into the chamber , and laid hold of the children , which straightway did awake , and asked them , whether they would go to a feast with them ? to which some answered , yes . others no , yet they were all forced to go . they only gave the children a shirt , a coat , and a doublet , which was either red or blew , and so they did set them upon a beast of the devils providing , and then they rid away . the children confessed the same thing : and some added , that because , they had very fine cloaths put upon them , they were very willing to go . some of the children concealed it from their parents , but others discovered it to them presently . the witches declared moreover , that till of late , they had never power to carry away children , but only this year and the last , and that the devil did at this time force them to it : that heretofore it was sufficient to carry but one of their children , or a strangers child with them , which happened seldom , but now he did plague them , and whip them , if they did not procure him many children , insomuch that they had no peace , nor quiet for him : and whereas that formerly one journey a week would serve turn , from their own town to the place aforesaid , now they were forced to run to other towns and places for children , and that they brought with them , some fifteen some sixteen children every night . for their journey , they said they made use of all sorts of instruments , of beasts , of men of spits and posts , according as they had opportunity : if they do ride upon goats , and have many children with them , that all may have room , they stick a spit into the back-side of the goat , and then are anointed with the aforesaid ointment . what the manner of their journey is , god alone knows . this much was made out , that if the children did at any time name the names of those , either men or women that had been with them , that had carried them away , they were again carried by force either to blockula , or to the cross-way , and thereby beaten , in so much that some of them died of it . and this some of the witches confessed , and added , that now they were exceedingly troubled and tortured in their minds for it . the children thus used lookt mighty bleak wan and beaten . the marks of the whips the judges could not perceive in them , except in one boy , who had some wounds and holes in his back , that were given him with thorns . but the witches said , they would quickly vanish . after this usage , the children are exceeding weak . and if any be carried over-night , they cannot recover themselves the next day : and they often fall into fits , the coming of which they knew by an extraordinary paleness , that seizes on the children . and when a fit comes upon them , they lean on their mothers arms , who sits up with them , sometimes all night . and when they observe the paleness coming , shake the children , but to no purpose . they observe further , that their childrens breasts grow cold at such times ; and they take sometimes a burning candle , and stick it in their hair , which yet is not burned by it . they swooun upon this paleness , which swooun lasteth sometimes half an hour , sometimes an hour , sometimes two hours , and when the children come to themselves again , they mourn and lament and groan most miserablie , and beg exceedinglie to be eased . this the old men declared upon oath before the judges , and called all the inhabitants in the town to witness , as persons that had most of them experience of the strange symptome of their children . a little girle of elfdale confessed , that naming the name of jesus , as she was carried away , she fell suddenly upon the ground , and got a great hole in her side , which the devil presently healed up again , and away he carried her , and to this day the girle confessed , she had exceeding great pain in her side . another boy confessed too , that one day he was carried away with his mistris ; and to perform the iourney , he took his own fathers horse out of the meadow , where it was feeding , and upon his return , she let the horse go in her own ground . the next morning the boys father sought for the horse , and not finding it gave it over for lost : but the boy told him the whole story , and so the father fetcht the horse back again : and this one of the witches confessed . we come next to the place , where they us●d to assemble called blockula , and what they did there . they unanimously confessed ▪ that blockula is situated in a large meadow , like a plain sea , wherein you can see no end . the place or house they met at , had before it a great gate painted with many diverse colours on it ; through this gate they went into a little meadow distant from the other , where the beasts went , which they used to ride on . but the men whom they made use of in their journey , stood in the house by the gate in a slumbering posture , sleeping over against the wall. in a huge large room of this house , they said , there stood a very large long table at which the witches did sit down . and that hard by this room , was another chamber , where there were some lovely and delicate beds . the first thing they said , they must do at blockula was , that they must deny all , and devote themselves body and soul to the devil , and promise to serve him faithfully , and confirm it with an oath . hereupon they cut their fingers , and writ their name in his book . they added , that he caused them to be baptized too , by such priests as he had there , and made them to confirm their baptism with dreadful oaths and imprecations . hereupon the devil gave them a purse , wherein there were fyllings of clocks with a big stone tyed to it , which they threw into the water , and then were forced to speak these words . as these fyllings of the clock do never return to the clock , from which they are taken , so may my soul never return to heaven . to which they add blasphemy , and other oaths and curses . the mark of their cut fingers is not found in all of them . but a girle who had been slashed over her finger , declared , that because she would not stretch out her finger , the devil in anger had so cruely wounded it . after this they sat down to table , and those that the devil esteemed most , were placed nearest to him ; but the children must stand at the door , where he himself gives them meat and drink . the dyet they did use to have there , was , they said , broth with colworts , and bacon in it , oat-meal bread spread with butter , milk and cheese . and they added that sometimes it tasted very well , and sometimes very ill . after meals , they went to dancing , and in the mean while swore and cursed most dreadfullie , and afterward went to fighting one with another . those of elfdale confessed , that the devil used to play upon a harp before them , and afterwards to go with them that he loved best into a chamber , where he committed venereous acts with them . and this indeed all confessed , that he had carnal knowledge of them , and that the devil had sons and daughters by them , which he did marry together , and they did couple , and brought forth toads and serpents . one day the devil seemed to be dead , whereupon there were great lamentations at blockula : but he soon awaked again . if he hath a mind to be merry with them , he lets them all ride upon spits before him ; and he takes afterwards the spits , and beats them black and blue , and then laughs at them . and he bids them believe that the day of judgement will come speedilie , and therefore sets them a work to build a great house of stone , promising that in the house he will preserve them from gods fury ; and cause them to enjoy the greatest delights and pleasures : but while they work exceeding hard at it , there falls a great part of the wall down again , whereby some of the witches are commonly hurt which makes him laugh , but presently he cures them again . they said , they had seen sometimes a very great devil like a dragon , with fire round about him , and bound with an iron-chain : and the devil that converses with them tells , that if they confess any thing , he will set that great devil loose upon them , whereby all swedeland shall come unto great danger . they added , that the devil had a church there , such another as in the town of mohra . when the commissioners were coming , he told the witches , they should not fear them , for he would certainly kill them all . and they confessed , that some of them had attempted to murder the commissioners , but had not been able to effect it . some of the children talked much of a white angel which used to forbid them what the devil had bid them do : and told them that those things should not last long ; what had been done , had been but permitted because of the sin and wickedness of the people and their parents , and that the carrying away of the children should be made manifest . and they added , that this white angel would place himself sometimes at the door betwixt the witches and the children : and that when they came to blockula , he pulled the children back , but the witches went in . wee come in the last place to shew the mischief and evil , which the witches promised to do to men and beasts . they confessed , that they were to promise the devil , that they would do all that 's ill : and that the devil taught them to milk , which was after this manner . they used to stick a knife in the wall , and hang a kind of a label on it , which they drew and stroaked , and as long as this lasted , the persons they had power over were miserably plauged , and the beasts were milked that way , till sometimes they died of it . a woman confessed , that the devil gave her a wooden knife , where-with , going into houses , she had power to kill anything , she touched with it . yet there were few , that would confess , that they had hurt any man or woman . being asked whether they had murdered any children . they confessed that they had indeed tormented many , but did not know , whether any of them died of those plagues . and added that the devil had shewed them severall places , where he had power to do mischief . the minister of elfdale declared , that one night these witches , were to his thinking , upon the crown of his head , and that from thence , he had a long continued pain of the head . one of the witches confessed too , that the devil had sent her to torment that minister ; and that she was ordered to use a naile and strike it into his head , but it would not enter very deep ; and hence came that head ach . the minister said also , that one night he felt a pain , as if he were torn with an instrument , that they cleanse flax with , or a flax-comb , and when he awaked , he heard some body scratching and scraping at the window , but could see no body . and one of the witches confessed , that she was the person that did it , being sent by the devil . the minister of mohra declared also , that one night one of these witches came into his house , and did so violently take him by the throat , that he thought , he should have been choaked , and awakeing , he saw the person that did it , but could not know her , and that for some weeks , he was not able to speak , or perform divine service . an old woman of elfdale confessed , that the devil had helped her to make a naile , which she struck into a boys knee , of which stroke the boy remained lame a long time . and she added , that before she was burnt , or executed by the hand of justice , the boy would recover . they confessed also , that the devil gives them a beast about the bigness and shape of a young cat , which they call a carrier , and he gives them a bird too , as big as a raven , but white . and these two creatures , they can send any where , and where-ever they come they take away all sorts of victuals they can get , as butter , cheese , milk , bacon , and all sorts of seeds , whatever they can find , and carry it to the witch . what the bird brings , they may keep for themselves ; but what the carrier brings , they must reserve for the devil , and that 's brought to blockula , where he doth give them of it so much , as he thinks fit . they added likewise , that these carriers fill themselves so full sometimes , that they are forced to spew by the way , which spewing is found in several gardens , where colworts grow , and not far from the houses of those witches . it is of a yellow colour like gold , and is called the butter of the witches . the lords commissioners were indeed very earnest , and took great pains to perswade them to shew some of their tricks , but to no purpose ; for they did all unanimously confess , that since they had confessed all , they found that all their witchcraft was gone , and the devil at this time appeared to them very terrible , with claws on his hands and feet , and with horns on his head and a long tail behind , and shewed to them a pit burning with a hand out : but the devil did thrust the person down again with an iron-fork , and suggested to the witches , that if they continued in their confession , he would deale with them in the same manner . the above relation is taken out of the publick register , where all this is related with more circumstances . and at this time through all the countrey there are prayers weekly in all churches ; to the end that almighty god would pull down the devils power , and deliver those poor creatures , which have hitherto groaned under it . the lord lyon bergh envoy extraordinary for the king of sweden confirmed this , at london march 8. 1682. and gave it under his hand , that the matter of fact mentioned here , is true . relation xxix . anent an apparition seen in gladsmuire . i find among some of my notes , written in the year 1666 , that richard chaplain , and his brother george both of them merchants in hadington , coming home late from edinburgh upon a saturday night , being the fourth of november 1666 , and riding off the muire at a place called the two-mile cross , within two mile of their own home , saw four men in gray cloaths , and blew bonnets standing round about a dead corps laying swadled in a winding-sheet . their dog was so feard that he durst not go forward but came running back among their horse feet . the one brother is yet living , a sober and christian man , who can attest this . if i have varied , it is only in some small circumstance , which doth not alter the thing it self . it is the more remarkable , because it was about 20 days before rullian green. there was one alice duke an english woman , that was taken anno 1664 , and confest before the judges , that after their meetings , all the witches make very low obeysances to the devil , who appears in black cloaths , and a little band. he bids them welcome at their coming , and brings them wine , beer , cakes , and meal , or the like . he sits at the higher end , and usually anne bishop sits next him . they eat , drink , dance , and have musick . at their parting they use to say , merry meet , merry part , and that before they are carried to their meetings , there foreheads are anointed with greenish oyl , that they have from the devil , which smells raw . they for the most part are carried in the air. as they pass they say , thout , tout , a tout , tout , throughout and about . pass●●ng back they say , rentum tormentum , and another word which she does not remember . i read of an old gentleman an excellent justice of peace in england , who did always dispute against the immortality of the soul , and its distinction from the body , and of the existence of spirits . no reason could convince him , but palpable experience . he being a bold man , and fearing nothing , used all the magical ceremonies , he could to raise the devil , or a spirit , and had a most earnest desire to meet with one , but never could do it . but while his servant is one night drawing off his boots in the hall , some invisible hand gave him such a clap upon the back , that it made the hall ring again . he went immediately to his field to try if any spirit had called him to converse with him ; but found none . when neither rhyme , nor reason could perswade him that there were spirits , sayes the gentleman , that debated with him , well well , do you remember , the clap you received upon your back one night ? yes , said he . assure your self , said the other , that goblin will be the first that will welcome you into the other world . vpon this his countenance changed most sensibly , and was more confounded with this , than with all the philosophical , or rational arguments , that could have been brought against him . there was one julian cox an inglish woman apprehended for witch-craft . the first that deponed against her was an hunts-man , who swore that he going out with a pack of hounds , to hunt a hare , did start one not far from julian cox her house the dogs hunted her very close , and the third ring hunted her in view , till at last , the hunts-man perceiving the hare almost spent , and making towards a great bush , he ran on the other side of the bush to take her up , and preserve her from the dogs . but assoon , as he layed hands on her , it proved to be julian cox , who had her hands groveling on the ground , and her globs ( as he exprest it ) upward . he knowing her , was so afrighted that his hair on his head stood on end . she was out of breath , so that she could not speak . the dogs came up , and smelt her , but did no more . this narrative saith my author , hath the most authentick confirmation that human affairs are capable of sense , and the sacredness of an oath . relation xxx . anent one spalding in dalkeith . about the time , that the earle of traquair , was his late majesties commissioner in scotland , it happened at dalkeith where he resided , that one spalding a towns-man killed his neighbour one sadler . the murderer fled , and absented himself , for a year and more . yet sometimes , came home in the night time , finding that no man pursued him . after he had been wearied of this way of living , he resolved to cast himself upon the commissioners mercy . he coming one day near to the town of dalkeith in coatch , spalding came in a most humble manner , and prostrat himself before him , and begged mercy . the commissioner enquired what the business was ? the servants told him , he was such a man , that had killed his neighbour a townsman . thereupon , he appointed him to be conveyed to prison , where he lay for a year and more . at last ane assize found him guilty , and appointed him to be hanged . when he heard this sentence , he cried out , oh must i die like a dog ! why was not i sentenced to lose my head . after he came to the scaffold , and prayer was ended , he goes up the ladder , and the rope being put about his neck , he cryes with a loud voice in the audience of all , lord ( says he ) let never this soul of mine depart from this body till it be reconciled with thee . and having said this , the executioner threw him off the ladder . when he had hung the ordinary time sufficient to take away any mans life he was cut down , and his body put into a bier , and carried to the tolbuith to be woon . when they had opened the lid of the bier ; the man bangs up upon his bottom , and his eyes staring in his head , and fomeing at the mouth , he made a noise and roared like a bull , stricking about him with his fists , to the great consternation of all . the magistrates hearing of it , gave orders , that he should be strangled better . the executioner fell to work , and puting the rope about his neck , stood upon his breast , and strained his neck so hard , that it was no bigger about than his vvrist . and he continuing after this manner for a sufficient time , was carried to the grave : and covered with earth . notwithstanding of all this , he made such a rumbling and tumbling in it , that the very earth was raised , and the muiles were so heaved up that they could hardly keep them down . after this his house at the east end of the town ( as i am informed ) was frequented with a ghost , which made it stand empty for a long time . whether any have dwelt in it since i know not . this i have from a very creditable person , who being a schollar there , at that time , was an eye and ear witness , who is yet alive . relation xxxi . of the devil of mascon in france . anno 1612 one monsieur perreaud a protestant minister there , being from his own house one night , and his wife being in bed , she was much troubled with noise , and din in the house : the next night , she felt somewhat that pulled the blankets from the bed ; and the same night , all the pewter vessel , and brass candlesticks were thrown about the room . the minister coming home , was told this , who carefully searched every corner of the house before he went to bed , and secured all the doors and windows , to prevent suspicion of imposture : he was scarce well in bed , when he heard a strange noise in the kitchen , like the rowling of a great iron bullet , beating against a partition of wanscot : upon this the minister went to the room , but found nothing ; the next morning he made it known to the elders of the church , and a publick notary , one francis tornous , who sate up with him every night till midnight , but they heard nothing till september 20. at which time about nine a clock at night in the presence of all , who were there , the devil began to whistle three or four tunes , with a loud and shril voice ( though somewhat hoarse ) which seemed to be about three or four steps from them , singing a little tune of five notes , which birds are taught to whistle , and after , he often repeated this word minister , minister , to which master perreaud said , yes indeed , i am a minister , and servant of the living god , before whose majestie thou tremblest . said the other , i know nothing to the contrary . i have no need of thy testimony , sayes he . this being done , he says over with a loud voice , the lords prayer , the creed , the ten commandments , and the morning and even prayers , and sings the eighty and first psalm . he told the minister , that his father had been poysoned , and named the man that did it . he told him , that as he came by his elder brothers house that night , he saluted him , and asked if he had any service to command him with to mascon , to his brother : and told that they were very kind to him , and remembred their love to the minister . it was told him afterwards by those who were present , that a fellow of strange shape came riding on a very lean horse , hanging down his head and spake to that purpose . at another time the devil began to mock god , and all religion , and said over the doxology , but skipped over the second person , and made a foul horrible , and detestable equivocation upon the third person . he also earnestly desired them to send for mr. du chaffin the popish priest of st. stevens parish , to whom he would confess himself , and withal he desired him to bring some holy water along with him , for that ( said he ) will presently send me a packing . that great mastiff ( said he ) dare not bark against me ( this was the great house dog ) because i have made the sign of the cross upon his head . then he fell a scoffing and jearing , and told how he did fall off the ladder into the ditch among the frogs while the savoyes , were scalding the walls of geneva : and did most exactly imitate their croaking : at another time , he told them with a lamentable voice , that he had a mind to make his latter-will and testament , and bid the maid call for mr. tornous the publick notary , and declared to him what legacies he would leave , and to one present he said , he would bequeath five hundered pound ; but he answered , i will have none of thy money , thy money perisheth with thee . at another time , while he was speaking , a man who was present rushed into the place , whence the voice seemed to come , and searched it strictly , but found nothing except a small bottle , which he brought forth , at which the devil fell a laughing , and said to him , i was told long since , that thou wast a fool , and i see now thou art one indeed , to believe that i am in the bottle . i should be a greater fool my self to go into it ; for so i might be catched by stopping the mouth of the bottle with ones finger . at another time , the minister said to him , go thou cursed into everlasting fire prepared for the devil and his angels , to whom he replyed in great wrath , thou lyest i am not cursed , i hope yet for salvation by the death and passion of jesus christ. the devil threatned the minister , that he would pull him out of his bed by the feet , and pull the blankets off him . he answered , i will lay me down and sleep , for the lord maketh me to dwell in safety , thou canst have no power over me , but what is given thee from above . whereupon he said , it is well for thee , it is good for thee . and at last he confessed , that he could not prevail against the family because they did too much call on the name of god. and indeed it was observed , that as often as they kneeled down in prayer , the devil left talking , and often said , while you are at your prayers , i 'le go take a turn in the street . but no sooner was prayer ended , but he began as before , which course he continued till the 25. of november , at which time he spake these last words , alas , alas , i shall speake no more the minister told mr. du-moulin , that a grave divine once coming to his house , and hearing the devil speak profanly , rebuked him sharply for it . whereupon the devil answered , minister , you are very holy and zealous in this company , but you are not so when you were singing such a baudy song in such a tavern . and having said this , he sang the same baudy song over before them all . the divine said , it is true , satan , i have been licentious in my younger years , god of his mercy hath given me repentance , and pardon for it , but for thy part , thou art hardned in sin , and shall never get repentance nor pardon . after this , the devil said , o poor hugonits ( those of the reformed religion ) you shall suffer much within a few years ; o what mischief is intended against you ! a popish officer , that belonged to a court of justice being a lawyer , came out of curiosity to the ministers house , to ask some questions concerning many matters . the minister forbad him ; but he would not forbear . and after the devil had resolved him many things , anent absent friends , private business , news and state affairs , and questions in law , he says to him , now sir i have told you all , you have demanded , i must tell you next , what you demanded not , that at this same very time such a man ( whom he named ) is taking a word of your wife at home . and then he discovered many secrets and foul practises of the lawyer . and at last sayes , now sir let me correct you for being so bold , as to question with the devil , you should have taken the ministers counsel . then upon a sudden , the whole company saw the lawyer drawn by the arm into the midst of the room , where the devil whirled him about , and gave him many turns with great swiftness , touching the ground only with his toe , and then threw him down upon the floor with great violence ; and being taken up , and carried to his house , he lay sick and distracted a long time . the last ten or twelve dayes , the devil threw stones about the ministers house continually , from morning to evening , and of great quantity , some of them being of two or three pound weight . one of those dayes , the publick notary mr tornous had a great stone thrown at him , which falling at his feet , he took up , and marked it with a coal , and threw it into the backside of the house : but presently the devil threw it at him again . when he took it up , he found it to be very hot , thinking it had been in hell , since he handled it last . the next day upon the 22 of december the devil went quite away , and to morrow after , there was seen a great viper going out of the ministers house , which the neighbours about seized upon with a pair of pincers , and carried it all over the town crying , here is the devil that 's come out of the ministers house . it was found by an apothecary to be a true and natural viper , a serpent rarely seen in those countreys . compare this with the twentieth and first relation , and you will find a notable proof of the wonderful kindness and mercy of god to these two religious ministers , and their families . relation xxxii . anent margaret wilson . this is a true narrative of what happened to her one night , while some persons were attending her . for what past other nights i cannot relate , since i want information . they say , that the gentleman her vncle , in the parish of gallashiells , came one sunday after sermon to the minister there , master wilkie , and told him , that the devil was at his house , for , said he , there is an odd knocking about the bed where my niece lyes . whereupon the minister went along with him and found it so . she rising from her bed sat down to supper , and from below , there was such a knocking up , as bred fear to all that were present . this knocking was just under her chair , where it was not possible for any mortal to knock up . supper being ended , they went all to prayer , and she rising from her place , went and kneeled down in another place , and there also a knocking was heard below her , even during the time of prayer . when she was put to bed , many persons attending , she fell into a deep sleep . then her body was so lifted up , that many strong men were not able to keep it down . sometimes her body would have made such a motion in the bed , as if something had been gripping her by the feet , and pulling her up and down . in the mean while , they heard a loud noise scratching upon the feather-bed , as with long nails . and likewise the minister affirms , that he heard a loud risping at her heart , such as risping irons make upon wood or timber . when she awaked , she told him of many things the devil had been speaking to her , offering her gifts and presents . she was hardly perswaded to pray ; nay could not , when even the words were put into her mouth . the minister desired her to enter into a personal covenant with god , which he drew up , but finding one composed already to his hand , in that little treatise , called the christians great interest , he made her subscrive it . when she had done this the devil perswaded her with many arguments to break it . this was the method , the devil observed ordinarly every night , during 〈◊〉 〈◊〉 trouble . that same night about twelve a clock , the minister took her uncle out to his own garden , to take a turn or two , and began to bear in upon him , the s●nse of this sore affliction which was upon the family , and exhorted him to reflect upon his wayes , and consider , if he had done any thing that had provoked the lord against him , and particularly he charged him with one thing , whereof there was a loud report . he solemnly protested , and that with dreadful imprecations , he was innocent of that particular , which was said of him , and absolutely denyed it . she confest , that she had seen the devil a in mans likeness , but especially once going to church , when he forbad her to go and hear sermon . after much trouble of this kind , and much noise and talking , the young woman , being but twelve or thirteen years of age , came to edinburgh , and tarried with a friend there , and from thence she went to leith , where she served a mistriss . at last she went to easter-didiston ( it seems ) and married there a husband with whom she lived some years at the magdalen-pans , where she died . i do not hear that ever she was molested after . if all the particulars of this business were truely collected , they would amount , to a far longer relation , than i have set down . relation xxxiii . a short information anent iennet douglas . edinburgh , octob. 8th . 1684. for mr. sinclar . sir , when i was at glasgow in the summer , 1677. i was desirous to see the dumb girle , whom you mention in your first relation . at my first incoming she declined to entertain discourse , but by friendly expressions , and giving her some money , i gained her . i first inquired anent her parentage ? i do not remember ( says she ) of my parents , but only that i was called by the name of jennet douglas by all people who knew me . i was keeped , when i was very young by a poor woman that proved cruel to me , by beating , and abusing me , whereupon i deserted the womans house , and went a begging . i enquired next , how she became dumb ? she told me , by reason of a sore swelling she tooke in her throat and tongue ; but afterwards , by the application of album graecum , which i thought said she was revealed to me , i recovered my speech . i asked her , how she came to the knowledge of witches and their practises ? she answered , that she had it only by vision , and knew all things as well this way , as if she had been personally present with them , but had no revelation , or information from the voice of any spirit . nor had she any communication with the devil , or any spirit of that kind : only ( sayes she ) the devil was represented to me , when he was in company with any of the witches , in that same shape and habit he was seen by them . she told me , she was altogether ignorant of the principles of the christian religion , but had some smattering knowledge of the lords prayer , which she had heard the witches repeat ( it seems by her vision ) in presence of the devil ; and at his desire ( which they observed ) they added to the word art , the letter w , which made it run , our father which wart in heaven , and made the third petition thus , as on earth , so it may in heaven ; by which means the devil made the application of the prayer to himself . i remember , that one day , there was a woman in the town who had the curiosity , to give her a visit , who asked her how she came to the knowledge of so many things ? but the young wench shifted her , by asking the womans name . she told her name . says the other , are there any other in glasgow of that name ? no sayes the woman . then said the girle , you are a witch ; says the other , then are you a devil . the girle answers , the devil doth not reveal witches . but i know you to be one , and i know your practises too ▪ hereupon the woman run away in great confusion , being indeed a person suspected of witchcraft , and had been some time imprisoned upon that account . another woman , whose name was campbel had the curiosity likewise to come and see her , and began to ask some questions at her . the wench shifting to give her an answer , says i pray you tell me , where were you yesternight , and what were you doing ? and withall ( says she ) let me see your arm . she refusing , the land-lord , laid hold upon the woman , with some others of the house , and forced her to make bare her arm , where jennet douglas shewed them an invisible mark , which she had gotten from the devel . the poor woman much ashamed run home , and a little time after , she came out and told her neighbours , that what jennet douglas had said of her was true , and earnestly entreated them that they would shew so much to the magistrates , that she might be apprehended , otherwise the devil ( says she ) will make me kill my self . but the neighbours judging her to be under a fit of distraction , carried her home to her house . but early the next morning , the woman was found drowned in clyde . the girle likewise told me at glasgow , being then under no restraint , that it was revealed to her , she would be carried before the great council at edinburgh , imprisoned there , and scourged thorow the town . all which came to pass : for about a year after she was apprehended , and imprisoned in the tolbuith of the canongate , and was brought before the council . but nothing being found against her , she was dismist . but thereafter for several crimes committed within the town of edinburgh , she was taken again , and imprisoned , scourged , and sent away to some forrainge plantation , since which time , i have not heard of her . there are several other remarkable passages of her which i cannot informe you of , which others perhaps may do , therefore i shall abruptly break off , and say no more , but that i am your affectionat friend . this information i have from a discreet understanding gentle-man who was one of my scholars at glasgow several years agoe . relation xxxiv . anent helen elliot burnt at culross . for mr. sinclar , edinb . octob. 18. 1684. sir , i cannot but much approve your design in publishing satans invisible world discovered , especially at this time , when there are so many , that deny the existence of devils , spirits and witches , and will credit nothing , but what they see with their eyes . i shall informe you , with three remarkable stories , which may be attested by famous witnesses , many of which are yet living . i had the curiosity , when i was a scholar , to pass over from borrowstonness to culros , to see a notable witch burnt . she was carried to the place of execution in a chair by four men , by reason her legs , and her belly were broken , by one of the devils cunning tricks which he plaid her . this woman was watched one night in the steeple of culros , by two men , john shank a flesher , and one john drummond , who being weary went to another room , where there was a fire , to take a pipe. but to secure her , they put her leggs in the stocks , and locked them , as well as might be . but no sooner were they gone out of the room , but the devil came into the prison , and told her he was obliged , to deliver her from the shame she was like to suffer for his sake ; and accordingly took her out of the stocks , and embracing her , carried her out of the prison . at which she being terrified made this exclamation by the way , o god wither are you taking me ! at which words , he let her fall , at the distance from the steeple , about the breadth of the street of edinburgh , where she brake her leggs and her belly . i saw the impression and dimple of her heels , as many thousands did , which continued for six or seven years upon which place no grass would ever grow . at last there was a stone dyke built upon the place . my second relation shall be of some witches of borrowstonness : which were the occasion of much inquiry after them there . anno 1644. a certain woman in the town , came about eight a clock in the morning into her neighbours house , after a most furious manner , and assaulted her , by scratching her face , and pulling the hair out of her head , saying , thou traitour thief , thou thought to have destroyed my son this morning , but it was not in thy power . the ship wherin the young man was a sailler , had been under a dreadful tempest aff and on , with saint abbs head , that morning . with the violence of a sea , which came in upon the deck , he was cast over-boord on this side of the ship , and to the admiration of all , he was cast in upon the deck again , upon the other side , without harm . this marvellous business being reported about eight a clock at night by the mariners , when they came a shoar , and being compared with what the one woman said to the other that morning , both of them were apprehended , and after their confession were both burnt , many hundreds being spectators whereof i was one . the last , which is more remarkable , shall he anent the wife of one goodaile a couper in the parish of carrin . this woman was about thirty and two , or three and thirty years of age , a most beautiful and comely person as was in the countrey about . she was often fyll'd and delated by many , who had been burnt . they told , that amongst them all , she was the person , whom the devil at their meetings , did most court and embrace , calling her constantly my dear mistris , setting her alway at his right hand , to the great discontent of his old haggs , whom , as they conceived , he now slighted . she was apprehended , and committed to prison . at this time there was one james fleming a master of a ship there , a person of great courage , strength and resolution , who had it insinuat to him by her , when he was exhorting her to confess , that in respect she understood , he was to be upon her watch the next night , if she got no deliverance , as she expected before one a clock in the morning , she should lay her heart open to him before others . at which he being apprehensive of what might fall out , as indeed he had reason , went to his uncle , a grave and experienced person , who advised him to take all his ships company , to the number of fourteen able men and keep watch , not forgetting the reading of scripture , and earnest prayer to god. the night was still and calme , as an summers evening , without the least appearance of change , when upon a sudden at midnight , as james fleming himself was coursing her too and again , as the custome was , holding her by the hand , i say upon a sudden , a terrible tempest , like an hirricano came on , which took the roof from the house , to their great consternation . and a voice was heard three times , calling her by a strange name to come away . at which she made three several loups upward increasing gardually , till her feet were as high as his breast . but he held her by both her armes , and as he used to say , when he spoke of it ) he betooched himself strongly and earnestly to god , though with great amazement , his hair standing widdershins in his head . and after the third call , he prevailed against the greatest effort , which ever he felt , and threw her on the ground , she groveling and fomeing like one having the falling-sickness , where she fell into a profound sleep , for the space of two or three hours . when she awaked , she declaimed most bitterly against the devils treachry , and perfidiousness , who had promised to carry her to irland before four a clock in the morning , and to touch at paisley where she might see her sister in passing . she made a free and full confession , and deleated many women , some of them of good repute , who afterwards confessed , and died so . the author of this letter is a person of great honesty and sincerity from the first relation of his , we have an evident instance that the devil can transport the bodies of men and women thorow the air ; ` t is true , he did not carry her far off , but not for want of skill and power . neither was he afraied to hear the name of god spoken ; but purposing to destroy both the soul and the body of the poor creature , he has pretended so much , to excuse himself , at her hand . the first story puts me in mind of one craich a witch put in prison , in the steeple of culross , to whom several years agoe , mr. alexander colvil , justice depute came , a gentleman of great sagacity and knowledge as to witches . he asked if she was a witch . she denyed . dar you hold up your hand and swear that you are not a witch ? yes sir said she . but behold , what a remarkable iudgement of god come upon her . while she is swearing with her arm lifted up , it became as stiff as a tree , that she could not pull it in again , to the amazement of all that were present . one person yet living there , was a witness and can attest this . the gentleman seing the vengeance of god upon her for her wickedness falls down presently upon his knees , and entreated the lord in her behalf , who was graciously pleased to hear him . some are of opinion , that the devil cannot raise winds and storms upon the sea and land. this is evident from the last relation in the letter . which puts me in mind of a terrible tempest of wind in the firth , that day when bessie fouler was burnt at mu●●elburgh in may anno 1661. the devil ( it seems ) had promised to her , that she should not die at that time whereupon she looking out at the prison window spake very confidently to the folk below , you think to see me burnt the day , but you will all be deceived . the hirricano did so prevail , that in effect , everie body suspected that she should not have died that day . the morning and the forenoon were very calme . relation xxxv . anent some prayers , charms and avies , used in the highlands . in the time of ignorance and superstition , when the darkness of paganism was not dispelled by gospel light ; spirits keept a more familiar converse vvith families , and even in the time of popery , what was more frequent in houses than brownies whom they employed in many services . it were unseasonable and tedious , to rehearse all the stories , which have been told of brownies , and pharies , commonly called our good-neighbours , how there was a king and a queen of pharie , of such a court , and train , as they had , and how they had the teind and dutie , as it were of all corns , flesh , and meale , how they rode and went alongs the sides of hills , all in green apparel . i verily believe many have seen such spectres , but what were they ? nothing but the delusion of the senses of sundry simple people , whom the devil made believe they did see and hear such things . browny was a spirit , that haunted divers houses , ( familiarly ) without doing any evil , but doing necessary turns up and down the house , and frequently was found working in the barn , threashing the corn in the night time , who appeared like a rough hairy man. such then was the ignorance of many , that they believed their house was all the sonsier that browny was about it . as k. j. says in his demonology . i will not speak of ridiculous friets , such as our meeting with a lucky or unlucky foot , when we are going about important business ; these unquestionably are the devils lessons for the most part , and a denying of gods providenee . the practise of the heathen was to attribute good or evil luke to the slying of birds as virgil sayes , saepe sinistra cava praedixit ab ilice cornix . whether there be any magie in the practise of some young women too curious , who upon allhallow even goe to bed without speaking to any , having first eaten a cake made of soot , and dreaming , see in their sleep , the man that shall be their husband , i shall not determine . but it looks like a very bad practise . i heard of a woman , who dipt her smock in south-running-water , on that night , and hanged it up before the fire to dry . one comes in , in the likness of the man , who was to be her husband , and turns it , and went immediately to the bed , where she was attending the event , and kist her . it seems she did not believe it was the devil . to speak of the second sight i cannot , till fuller information be given . i am undoubtedly informed that men & women in the highlands can discern fatality approaching others by seeing them in waters or with winding-sheets about them . and that others can lecture in a sheeps shoulder bone a death within the parish , seven or eight days before it come . it is not improbable but that such preternatural knowledge comes first by a compact with the devil and is derived downward by succession to their posterity , many of such i suppose , are innocent , and have this sight against their will and inclination . charms and spells have been first taught to men and women in confederacy with the devil , many of which are received by tradition , and used by witches and ignorant persons too . the vertue of curing , must be from the devils active invisible application of them , to such or such a disease , as the curing of an universal gout by this unintelligible charm. etter sheen etter sock , et ta leur etta pachk wipper si caan easemitter in shi , fo leish in shi corne , orn sheip twa till ane curht mach a mainshore . there is in some part of galloway a charm for curing a disease called the ling , in these words , cathari duni chini brini . another there is , which some use for effectuating that , which others do by casting three knots , far si far , fa far fay u , far four na forty kay u mack straik it a pain four hun creig weil mack smeoran bun bagie . this language cannot be interpreted . besides this , there are prayers and avies among the highlanders , wherein they think , there lays great vertue , as in repeating the lords prayer in latine thus . paidder nohter kish in sheali sanctishetar noman du , ta renada , ta langa tu , quidi honum aicht in dearrich , an dingas , an dangis , a nipis a nopis , nduramis indaramis , indittimis , indattamis , shecli sheclorum , amen . their avi mary runs thus . avi mari crashi plena du na tekamis penedicata tus anti willi yeramis , penidicata rucata shendri esum chrisum amen . at night in the time of popery when folks wen to bed , they believed the repetition of this following prayer was effectual to preserve them from danger , and the house too . who sains the house the night , they that sains it ilk a night : saint bryde and her brat , saint colme and his hat. saint michael and his spear , keep this house from the wear . from running thief , and burning thief ; and from a ill rea , that be the gate can gae , and from an ill wight , that be the gate can light . nine reeds about the house ; keep it all the night , what is that what i see , so red so bright beyond the sea ? 't is he was peirc'd through the hands , throw the feet , throw the throat , throw the tongue ; throw the liver and the lung . well is them that well may , fast on good-fryday . another prayer used by the thieves and robers on the borders after meat , in order to stealling from their neighbours . he that ordain'd us to be born , send us maire meat or the morn , part of 't right and part of 't wrang , god let us never fast ov'r lang , god be thanked and our ladie , all is done that we had ready . a countrey man in east lothian used this grace always before and after meat . lord be blest for all his gifts i defy the devil and all his shifts god send me mair silver , amen . as the devil is originally the author of charms , and spells , so is he the author of several baudy songs , which are sung . a reverend minister told me , that one who was the devils piper , a wizzard confest to him , that at a ball of dancing , the foul spirit taught him a baudy song to sing and play , as it were this night , and ere two days past all the lads and lasses of the town were lilting it throw the street . it were abomination to rehearse it . relation xxxvi . anent one elizabeth muidy at hadington . this woman was a servant to margaret kirkwood there , a woman of good repute once , who before her death took some trouble of mind , but upon what account , i cannot determine . she made some insinuation ( it seems ) to some of her friends , that she inclined to put hand in her self ; whereupon she was attended and waited upon ; but had her own liberty to retire her self to private prayer , in which exercise she was frequent . vpon a sabbath forenoon , when all were at church and she at home , none with her save only a servant-maid , she went into some high room or other , as she was wont to do to her devotion ; and there before the maid could know , she hanged her self . in this very moment of time , this lissie muidy , her old servant being in church was observed to number upon her fingers 50. or 51. which number being ended she cryes out with a loud voice in presence of all , now the turn is done . she was presently taken away as a distracted person , and news coming to the church , that such a woman had hanged her self , her old mistris , she was taken away to prison , but what her confession was , it is not well known . there are many other things reported , whereof i cannot give an account . this tragedy was acted within these few years at hadington . finis . the index page the troubles of sir george maxwel . 1 a wonderfull discovery of murder by an apparition . 19 the witchcraft of agnes sympson . 22 a proclamation over the mercat cross of edinburgh , 28 a miraculous cure of a dutch woman . 29 the devil at wood-stock in england , 32 an apparition to king iames the fourth 39 the major appears to his captain . 40 a remarkable story of witchcraft at lauder . 45 the drummer of tedworth . 55 the devil of glenluce . 75 king duff bewitched . 100 edward avon appears to his son in law. 102 anent bessie graham a witch in kilwining . 109 the apparition of sir george willers . 120 anent hattaraik an wizzard in east-lothian . 122 the ghost of mistris bretton . 128 of robert church-man inveigled in quakerism . 135 touching isabel heriot . 144 touching a magician at antwerpe . 154 a doctor of divinity rises out of the bier . 156 some drunkards destroyed by the devil . 158 touching william barton a warlock at kirklistoun . 160 touching a wonderful accident at lions in france . 164 touching the piper at hamelen in germany . 165 touching the witchcraft in mohra in swedeland . 167 an apparition in gladsmuire . 187 anent one spalding in dalkeith . 191 the devil of mascon in france 193 anent margaret wilson . 200 anent iennet douglas . 203 anent helen elliot burnt at culross . 207 anent charms and avies . 212 anent elizabeth muidy . 219 advertisement there is a young man that goes under the authors name , that pretends to be a poet , that for money , has presented his verses to several persons of qualitie . let no person think that mr. sinclar has any interest in that man , or his verses ; as indeed he makes many believe . this is subjoyned to the end of his book , by mr. sinclars affectionate friend who knows this to be true . i. s. advertisement . if any gentlemen , and others , will be pleased to send me any relations about spirits , witches , and apparitions , in any part of the kingdom ; or any information about the second sight , charms , spells , magie , and the like ; they shall oblige the author , and have them publisht to their satisfaction . direct your relations to alexander ogstouns shop stationer , at the foot of the plain-stones , at edinburgh , on the north-side of the street . postscript . being a relation anent major weir . i have subjoined this relation , by way of postscript , because it came to my hand after the book was finished by the printer , from a gentleman that knew exactly all the matters of fact , and all the circumstances of the business ; which is as follows , nov. 11th . 1684. for mr. sinclar at edinburgh . sir , i have so far condescended to give you satisfaction in the desired particulars , that i have looked over these memoires , which i had by me , touching the life and death of thomas weir , that from eye-witnesses , and his sisters declaration , i can assert the truth , as followeth , this man thomas weir was born in clydsdaile , near to lanerk , who had been a lieutenent in ireland long since . what way he came to get some publick command in the city of edinburgh , in the year 49. and 50. i know not ; but it seems he has been alwayes called major weir , since that time . many things might be narrated of him , which for brevities sake i cannot meddle with ; since i intend to speak only of his sorceries , and other things relating thereunto . it seems , he had , before he was burnt , some charge over the waiters at the ports of the city , being as it were a check to them . coming one day as his custome was , he found some of them in a cellar , taking a cup of aile , neglecting their charge . after a gentle reproof , one of them replyed , that some of their number being upon duty , the rest had retired to drink with their old friend and acquaintance mr. burn. at which word , he started back , and casting an eye upon him , repeated the word burn four or five times . and going home , he never any more came abroad , till a few weeks after , he had discovered his impieties . it was observed by some , that going to liberton sometimes , he shunned to step over that water-brook , which is ordinarly called liberton-burn , but went about to shun it . some have conjectured , that he had advise to beware of a burn , or some other thing , which this equivocal word might signify , as burn in a fire . if so , he has foreseen his day approaching . a year before he discovered himself , he took a sore sickness , during which time he spake to all , who visited him like an angel , and came frequently abroad again . this man taking some dreadful tortures of conscience , and the terrours of the almighty being upon his spirit , confessed to several neighbours in his own house , and that most willingly , his particular sins which he was guilty of , which bred amazement to all persons , they coming from a man of so high a repute of religion and piety . he ended with this remarkable expression , before god ( sayes he ) i have not told you the hundred part of that i can say more , and am guilty of . these same very abominations he confessed before the iudges likewise . but after this , he would never till his dying hour confess any more , which might have been for the glorifying of god , and the edification of others , but remained stupid , having no confidence to look any man in the face , or to open his eyes . when two of the magistrates came to his house in the night time , to carry him to prison , they asked , if he had any money to secure ? he answered , none . his sister said , there was . whereupon to the value of five dollars , in parcels here and there , were found in several clouts . his sister advised the two magistrates to secure his staff especially ; for she also went to prison . after he was secured in the tolbooth , the bailies returned , and went into a tavern , near to weirs house , in the west-bow , a street so called there . the money was put into a bag , and the clouts thrown into the fire by the master of the house and his wife , which after an unusual manner made a circleing and dancing in the fire . there was another clout found with some hard thing in it , which they threw into the fire likewise ; it being a certain root , which circled and sparkled like gunpowder , and passing from the tunnel of the chimney , it gave a crack like a little cannon , to the amazement of all that were present . the money aforesaid , was taken by one of the two bailies to his own house , and laid by in his closet . after family prayer was ended , he retired into the same closet , ( where i have been ) during which time , his wife ( who is yet living ) and the rest of the family were afrighted , with a terrible noise within the study , like the falling of an house , about three times together . his wife knocking gave a fearful cry , my dear are you alive . the bailie came out unafrayed , having ( as he said ) heard nothing : whether he concealed this upon the account his wife was with child , or otherwise , it cannot be well known . the money was presently sent away to the other bailies house , a great distance from weirs , where , as was reported , there was some disturbance , but in broken expressions . during the time of his imprisonment , he was never willing to be spoken to , and when the ministers of the city offered to pray for him , he would cry out in fury , torment me no more , for i am tormented already . one minister ( now asleep ) asking him , if he should pray for him ? was answered , not at all . the other replyed in a kind of holy anger . sir i will pray for you in spite of your teeth , & the devil your master too : who did pray , making him at least to hear him : but the other stairing wildly , was senseless as a brute . another , who is likewise at rest , demanded , if he thought there was a god. said the man , i know not . that other smartly replyed . o man the argument that moveth me to think , there is a god , is thy self , for what els moved thee to inform the world of thy wicked life . but weir answered let me alone . when he peremptorly forebad one of his own parish ministers ( yet alive ) to pray . one demanded , if he would have any of the presbyterian perswasion to pray . he answered , sir , you are now all alike to me . then said the minister to him , i will pray with you . do it not said the other upon your peril , looking up to the beams of the house . but prayer was offered up , so much the more heartily , because the company about expected some vision . it is observable , that in things common , he was pertinent enough ; but when any thing about almighty god , and his souls condition came about , he would shrugg , and rub his coat and breast , saying to them , torment me not before the time . when he was at the stake to be burnt , the city ministers called to a church-man there , looking on , being one of that perswasion , whereof weir was formerlie deemed to be , to speak to him ; but no sooner he opened his mouth , than he made a sign with his hand and his head to be silent . when the roap was about his neck to prepare him for the fire , he was bid say , lord be merciful to me , but he answered let me alone , i will not , i have lived as a beast , and i must die as a beast . the fire being kindled , both he and his staff , a little after fell into the flames . whatever incantation was in his staff , is not for me to discuss . he could not officiat in any holy duty without this rod in his hand , and leaning upon it , which made those who heard him pray , admire his fluency in prayer . it s falling into the fire with him ( let others search out the disparity ) minds me of this passage . in shetland a few years agoe . a judge having condemned an old woman and her daughter called helen stewart for witch-craft , sent them to be burn'd . the maid was so stupid , that she was thought to be possessed . when she had hung some little time on the gibbet , a black pitchy-like ball foamed out of her mouth : and after the fire was kindled , it grew to the bigness of a walnut , and then flew up like squibs into the air , which the judge yet living attests . it was taken to be a visible sign that the devil was gone out of her . i shall make no application of this , as to major weirs staff. i know from good hands , that if this man repented of any thing in prison , it was for causing a poor maid to be scourged , who affirmed , she had seen him commit beastiality going to new miles to a solemn meeting . this poor woman lived about two years after his death , and heard of his fatal end . his incest with his own sister , was first , when she was a young maid . the place , where this abomination was committed , was cursed , for contrary to nature , it remained always bare without grass . a reverend minister told me ( i mention this as from my self , not from the author of the letter ) that major weir confessed so much to him , and told him , that the place layes off the road-way between kirkaldy and kinghorn , upon a little hill side , which he had the curiosity to goe and see , and found it so . this was done the matter of fifty years agoe . many other things he confessed , which christian ears should not be defiled with . before i come to his sister , take this notable remark from two persons yet alive , dwelling at the foot of the westbow , at the head whereof dwelt major weir . this gentlewoman , a substantial merchants wife was very desirous to hear him pray , much being spoken of his utterance , and for that end spoke to some of her neighbours that when he came to their house , she might be sent for . this was done , but could he never be perswaded to open his mouth before her , no not to bliss a cup of aile , he either remaining mute , or up with his staff and away . it troubled her then , but i suppose both her husband and she smiles at it now . some few dayes before he discovered himself , this gentlewoman coming from the castle-hill where her husbands neice , was laying in of a child , about midnight , perceived about the bow-head three women in windows , shouting , laughing , and claping their hands . the gentlewoman went forward , till just at major weirs door , there arose as from the street a woman above the length of two ordinary femells , and stepped forward . the gentlewoman not as yet excessively feared , bid her maid step on , if by the lanthorn , they could see what she was ; but hast what they could , this long legged spectre was still before them , moving her body with a vehement cachinnation , a great unmeasurable laughter . at this rate the two strove for place , till the giantiss , came to a narrow lane in the bow , commonly called the stinking-closs , into which she turning : and the gentle-woman looking after her , perceived the closs full of flaming torches ( she could give them no other name ) and as it had been a great multitude of people , stentoriously laughing and gapping with tahies of laughter . this sight at so dead a time of the night , no people being in the windows , respecting the closs , made her and her servant haste home , declaring all , which they saw to the rest of the familie , but more passionatly to her husband . and though sick with fear , yet she went the next morning with her maid , to veiw the noted places of her former nights walk , & at the closs , inquired who lived there ? it was answered major weir . the honest couple now rejoycing , that to weirs devotion they never said amen . i know there are some , who precariously assert the unreasonableness of believing such visions and apparitions , but you have made them sufficiently evident from your relations foregoing . these in all probability , have been a presage of his approaching death , and of the manner of it , links and torches signifying an honourable interrment , which perhaps has been promised to him . there was one minister in the city , that could never be perswaded to speak with him in prison , but no soonner was he dead , but he went to the tolbooth , and called for his sister , who had some remorse , of whom i shall now speak . he told her , that her brother was burnt , and how he died ( though he saw him not execute , as i heard from himself ) she believed nothing of it , but after many attestations , she asked where his staff was ? for it seems , she knew that his strength and life lay therein . he told her , it was burnt with him . whereupon , notwithstanding of her age , she nimbly , and in a furious rage fell on her knees , uttering words horrible to be remembred . and in rising up , as she was desired , her rageing agony closed with these words . o sir , i know he is with the devils , for with them he lived . she intreated that minister to assist her , and attend her to her death , which at her violent importunity be yeelded unto , though it was not his course to wait upon condemned persons . what she said in private to himself , he says must die with him . she avouched , that from her being sixteen years of age , to her fiftieth , her brother had the incestuous use of her body , and then loathed her for her age . she was pretty old at this time , and he when he died was about seventy . he asked her , if ever she was with child to him ? she declared with great confidence , he hindred that by means abominable , which she beginning to relate , the preacher stopped her . some bystanders were desirous to hear the rest , but saies he ( gentlemen ) the speculation of this iniquity is in it self to be punished . in often and returned visits , she was interrogat if she had any hand in her brothers devilty ? she declared , but in a passive way , and gave this for an instance . a fiery chariot , or coatch , as she called it , coming to his door , at broad day , a stranger invited him and her to goe visit a friend at dalkeith , a small town some four miles from edinburgh . they both entered , and went foreward in their visit , at which time ( says she ) one came and whispered something in his ear , which affected him . they both returned after the same manner , that they had gone out . and weir going after , to make some visits , told them he had strong apprehensions , that , that day , the kings forces were routed at worcester , which within two or three days was confirmed by the post. she affirmed that none saw the coatch , but themselves . the devil hath wrought far greater farelies in his time than this . she knew much of the inchanted staff , for by it he was enabled to pray , to commit filthinesse , not to be named , yea even to reconcile neighbours , man and wife , when , at varienoe . she oft hid it from him , and because without it , he could do nothing , he would threaten and vow to discover her incest , fearing which , she would deliver it again . being asked the cause of her much spinning , which she was famous for ? she denyed any assistance from the devil , but found she had an extraordinary faculty therein , far above ordinary spinsters : yet owned , that when she came home , after her being abroad , she found , there was more yarn on her wheel than she left . and that her weaver could not make cloath thereof , the yearn breaking or falling from the loom . once there came a stranger to her , while she was at her wheel , and proposed a way to her to make her rich , for they both lived almost upon alms. the way was this , stand up and say , all crosses and cares go out of this house . she answered , god forbid i say that , but let them be welcome when god sends them . after two or three visits more , she asked this stranger , where she dwelt ? she replyed , in the potter-raw , a street in the suburbs of that city , but finding neither such a house , nor such a woman , i judged , said she , it was the devil , one of my brothers acquaintance ; for i know , he had familiarity with the devil . his poverty minds me of a wizzard accused and execute in shetland , before named , for witchcraft several years ago , called luggie , to a nick-name , who being a fisher , had a trick at any time , when hungry at sea , to cast out his line , and would out of neptuns lowest kitching , bring cliverly up fish well boiled and roasted . and his comerades by a natural courage , would make a merry meal thereof , not questioning who was cook. he had another piece of art , at any time in the year , or in great storms , to go up to an high hill near his own house , whereupon there was a deep pit , out of which , with his lines he drew up codlings , or keeling for his provision , which never man could do but himself . this story is true , being yet to be seen in the criminal books of that countrey . she was asked anent her parents ? she was perswaded her mother was a witch ; for the secretest thing that either i my self , or any of the family could do , when once a mark appeared on her brow , she could tell it them , though done at a distance . being demanded what sort of mark it was ? she answered , i have some such like mark my self , when i please , on my forehead . whereupon she offered to uncover her head for visible satisfaction . the minister refusing to behold it , and forbidding any discovery , was earnestly requiested by some spectators to allow the freedom . he yeelding , she put back her head-dress , and seeming to frown , there was seen an exact horse-shoe shaped for nails in her wrinckles . terrible enough i assure you to the stoutest beholder . in the morning before her execution , she told the minister , she resolved to die with all the shame she could , to expiate ( under mercy ) her shameful-life . this he understood to be an ingenuous confession of her sins , in opposition to her brothers despair , and desperate silence , to which he did encourage her . at her parting with him , she gave him hearty thanks for his pains ; and shaking his hands , ( offering to kiss them ) she repeated the same words , which he bade her perform . ascending up the ladder , she spake somewhat confusedly of her sins , of her brother , and his inchanting-staff ; and with a ghaistly countenance , beholding a multitude of spectators , all wondering , and some weeping , she spake aloud . there are many here this day , wondering and greeting for me , but alace , few mourns for a broken — at which words , many seemed angry . some called to her to mind higher concerns . and i have heard it said , that the preacher declared , he had much ado to keep a composed countenance . the executioner falling about his duty , she prepares to die stark naked : then and not before , were her words relating to shame understood . the hangman strugled with her , to keep on her cloaths , and she strugled with him to have them off . at last he was forced to throw her over open-fac'd , which afterwards he covered with a cloath . so much from the gentleman , that gave me this information , to which i shall add , that this is not published with a design to reflect upon men of this , or that perswasion . far be it . the devil can counterfeit what religion he pleases , and ordinarly a good one . true religion can never suffer any prejudice from a hypocrite his wearing a cloak of it , more than the good angels can suffer a stain from satans transforming himself into an angel of light. the devil hath his laikies , and pages with christs livery upon them . was not judas , who was but one of the twelve , a vile hypocrite ? it is a wonder where there are a thousand professing christ in a congregation , that a hundred of them are not as bad . his glistering cloak of religion dazled all mens eyes . this was needful , foul faults must have a fair cloak to cover them . the apostle jude speaks of some , that go after sarkos heteras , which may be understood , not only of that sin mentioned , rom. 1.27 . but of another sort of flesh , not to be named . he was a demonstration proving evidently that there is a god ; viz. by the terrours terrours of his conscience . it is evident also , there is a devil , that hurries men on into sin . he had this expression to two ministers that came to see him in prison ; there was no temptation which the devil could propose to him , but he was capable to accept of it . it is evident also , there is either an explicite or implicite compact between some men and the devil . horrible sins covered with religion , bring utter despair at the last . desperation is hell in fieri . some men as well as devils are tormented before the time . let us not count the less of religion , that it s made a cloak for covering sin . let us beware that such a mans fall prove not a neck break to us ; let us idolize no man for his profession , or that he is of this or that perswasion , or of such a party : let no man rest in a bare profession of religion . men in compact with the devil , may be assisted both to preach and pray . the devils servants are well rewarded at the last . profession and practise must go together . a clinking profession with an unbridled tongue , is a vain religion . pure religion and undefiled before god , and the father , is to visit the fatherles and the widows in their affliction ; and for a man to keep himself unspotted from the world. major weir was burnt between edinburgh and leith , at a place called the gallow-lie , on thursday 14. of april , 1670. an apparition seen in a dwelling house in mary kings closs , in edinburgh . sir , within these few years , there was one t. c , by profession an agent about the session-house , who about flitting-time was removing his furniture from a lower part of the city to an higher . one in the afore-said closs seing his maid on the saturday carrying some light furniture to such a house , asked her , if she was to dwell in that house . yes said she , for i am hired for this half year . her friend told her , if you live there , i assure you , you will have more company than your selves . and after twice or thrice , more going up and down , and several informations anent the business , she was perswaded to tell her mistris , she would not tarry a servant in that house , it being haunted with a spirit or ghaist , and gave her the ground of her intelligence . the mistriss informed her husband , desiring him to forbear that house , least she might be afrighted , even with apprehensions . but he out of a natural courage and fortitude of mind smiled at the relation , and resolved to tarry , lodging there that same very night . to morrow being the sabbath-day , they went both to church in the forenoon . but in the afternoon , he being indisposed , fitted himself for a sleep . his wife took the bible , and a the head of the table near the bed , resolved to spend the time in reading of the holy scripture , appointing the maid-servant to go to church , which she did , but came no more to the family . as the mistriss was reading to her self , she chanced to cast her eye to a little chamber door just over against her , where she spyed the head and face of an old man gray-headed with a gray beard , looking straight upon her , the distance being very short . at which sight , she endeavouring to awaken her husband , fell a sown and fainted , and lay in that posture , till she heard some of her neighbours open their doors , after sermon was ended . then she told her husband what was done , and what she had seen , the apparition being evanished . he pleaded it was some fancy or delusion of her senses , and bad her be of good courage . after supper , both being alone , the good-wifes fear still continuing , she built on a large fire , and went to bed . after a little time , the good-man casts his eve toward the chimney , and spyed that same old-mans-head in the former place . he told his wife , who was like to fall into her former passion . he riseth , lighteth a candle , setteth it on the table , and went to his bed again , encouraging themselves in the lord , and recommended themselves to gods care and protection . after an hour and more was spent thus , they clearly perceived a-young child , with a coat upon it , hanging near to the old mans head . at which sight , the good-man tom flew out of his bed , and his wife after him . he taking her in his armes kneeled down before the bed , and with fervent devotion they entreated the lord to be freed from that temptation . he lighted a second candle , the first being spent , and knocked upon his neighbours , but getting no answer , they both returned to their bed , where they both kneeled , and prayed , an excessive fear and sweat being upon them . by and by a naked arm appears in the air , from the elbow downward , and the hand streatched out , as when one man is about to salute another . he then skipt out of his bed , and kneeling down begged help from heaven . the arm had now come within its own length to him as it were to shake hands with him . whereupon he immediatly goes to his bed again , and at the opening of the curtain , it offered another salutation to him . the man and his wife embracing one another through fear , and still eying the naked arm , they prayed the more earnestly . but the cubit offering to touch him , he was in such a consternation and amazement , that he was as one distracted , but taking some courage from god , he boldly spake to it after this manner . in the name of the living god , and of our savior jesus christ , tell me why thou troubles my family ? to my knowledge , i never wronged any man , by killing or cheating , but hath lived honestly in the world. if thou hast received any wrong , if i can right thee , i shall do my utmost for thee , but trouble me no more . notwithstanding of this , the arm and hand came nearer than before , still after a courteous manner , with an offer of acquaintance . they fell to prayer again , both of them being drowned with sweat , and in the mean time they saw a little dog come out of that little room aforenamed , which after a little time looking about , and towards the bed , and the naked arm , composed it self upon a chair , as it were with its nose in its tail to sleep . this somewhat increased their fever . but quickly after , a cat comes leaping out from the same room , and in the midst of the hall began to play some little tricks . then was the hall full of small little creatures , dancing prettily , unto which none of them could give a name , as having never in nature seen the like . it is not possible to narrate the hight of passion , and fear these two were under , having all these apparitions at once in their eye , which continued a long time . the honest couple went to their knees again within the bed , there being no standing in the floor of the room . in the time of prayer , their ears were startled , with a deep , dreadful , and loud groan , as of a strong man dying , at which all the apparitions and visions at once evanished , and as the honest couple thought , they retired to the little room , whence they came , and the house was quiet . after this , they both went hand in hand to the little room where the drink stood and refreshed themselves therewith . after they had taken a second draught , the husband said , my dear , god hath made me this night to bear , that which would have afrighted to death the stoutest of them all . the day approaching , they dressed themselves , and made no secret of it . but looking back upon what happened , they wondred , that none of them had the wit to open the door , and to flie from the house , which had been easier to have done , than to light the first candle . but they behoved to undergoe this trial , having no power to escape it . and by this means , the good-man had the courage to dwell in the house after till he died : yet would never want some good-fellows or others with him , concluding the worst was over as indeed it was . a few weeks after , he on a sabbath day went with his wife to carstorfin , a village two miles from edinburgh , to hear sermon . in the evening he took some refreshment there , at a publick inns : and steping to the door , to ease nature , he was instantly surprised with a vehement shivering and trembling in all his joynts . coming from the end of the aforesaid village , with a purpose to come home , he was accompanied with some crows flying above him , and almost keeping pace with him , til he came to portsburgh , a part of the suburbs of the city , where they left him , and returned to their own lodging . these crows ( my dear says he ) do prognostick that i must die shortly . he fell sick of a pain in his head , with an excessive aiking . but before i go furder on in this narration , i must make a visit to the countrey . a gentle man near tranent or in it , a town about seven miles from edinburgh , whose agent this man was , in managing his law affairs , and keeped his papers for that effect , had a singular kindness for thomas , as he had for him . this gentleman being in bed one morning with his wife , his nurse and a child laying in a truckle bed near them , the nurse was afrighted with something like a cloud moving up and down the room , but not shaped as such . she called to her master , and his wife , and awakned them . he seing the cloud figured like a man , nimbly skipt over the bed , and drew his sword . and going to bed again , layed it by his side , and recommended the family to god. for a time it continued in the forementioned dark form , but anone they all saw perfectly the body of a man , walking up and down . the gentleman behaved himself more like a christian , than a combatant . at last this apparition looked him fully and perfectly in the face , and stood by him with a ghaistly and pale countenance at which the gentleman with great courrage said to the spectre , what art thou ? art thou my dear friend thomas coltheart ? for so was the agent called . art thou dead my friend ? tell me , if thou hast any commission to me from almighty god , tell it me and it shall be welcome ? the ghost held up its hand three times , waving and shaking it towards him , and immediatly disappeared . this was done about the very hour ( as was guessed ) of the agents death . the sunday after his death , among many accompanying his corps to the common burial place , some of the town ministers were there , and by chance a friend of his , thanked one of them for his attendence : and said ( sir ) it was a pity , that some of you saw him not before he died . the minister asked him , if any remarkable thing was the cause of his sicknesse ? so much was told , as gave the minister ground to make a visit to the widow , who made him very welcome with many tears in her eyes . after she had composed her self , he prayed . prayer being ended , she began the fore-related story , and told it from the beginning . but when she came to the dogs part , she telling him , that he was just now sitting upon the chair , where the dog lay asleeping , the minister rises up , and taking the mistris by the hand , come ( said he ) if i have seen his chair : in the name of almighty god , i will see his chamber too ; and so went in to see the little room from which the apparitions came , and to which they returned , in which room she gave the minister an account of what followed the dog. in the mean time a gentleman came in , whom she knew by his voice , and running to him with great fervor , they embraced one another affectionatly with tears . to make an end , this stranger was the gentleman , to whom the ghost of the deceased husband appeared , about tranent , the very hour , when he was expiring at edinburgh . he told likewise , that , that morning the ghost appeared to him , he was resolved to attend the duke of lauderdaile from lithingtoun to edinburgh , but this apparition discomposing his wife , he could not . but with his first conveniency , ( he told her ) he had come in , to see her , and get an account of his papers , being touched with what he saw at his house . these things coming to the duke of lauderdails ears , as remarkable stories , he called for that minister , and had the same account of the particulars , before many of the nobility narrated to him , an apparition of a deceased wife to her husband , at edinburgh . sir , that which i narrated to you the other day , i have now sent it under my hand , as a thing very certain and sure . i knew a servant maid that served a gentlewoman in the old provosts closs , as they call it , who was married to a butcher called iohn richy about twelve years agoe . she lived about five years with him , and bore him four children , and then died . within a few dayes after her burial , he went in suit of a young woman , courting her for marriage . he had a comerade of the same trade , to whom he revealed his intention , & desired him to meet at such a house , near to the court of guard , down some closs or other , that he might see his new mistriss . the appointment is keeped . the two lovers sat down together on a bed-side , and the comerade sat opposit to them , there being a table between them , and a window or shot at the head of the room , that gave them light . the closs or wynd was narrow to which they had a sight . and while the two , are dallying together in the bed , the other smiling at them , behold while this man is casting his eye about the room , he perceived distinctly the body and face of the dead wife , in her dead cloaths , looking towards them from an opposit window . at which , this man , his comerade , rose up afrighted , saying to the other , iohn what 's that ? whereupon all stood up looking , and saw perfectly the buried woman , lifting up her hands ( as appeared ) to take the dead dress from her head , but could not reach it . the man threw her out of his arms , with a purpose to be gone quickly . but his comerade vowed he would not stir , till he get some thing to comfort his heart . they got a little brandy , and then went away , not without wondering and fear . vpon this the man took sickness for three or four days , and his comerade coming to give him a visit , counseled him to delay , or wholly to desist from that purpose of marriage . but affection would not suffer him to forbear , and though not fully recovered of his frenzie , he made a new address to his mistris . but while he is putting on his shooes , his dead wife appears again in her ordinary habit , and crossing the room in his sight , says , iohn will you not come to me ? and with that evanished . vpon this , he took sickness again , and called for his comerade , and told him of this second apparition , who most freely intreated him to desist , or at least to delay . his sickness increasing , he died . about which time he spake of a third visit his wife gave him , blaming him , as if he had too soon forgotten her . but did not tell it distinctly , and therefore his comerade could not be positive in it . he was buried within a moneth of his wifes decease . one of the ministers of edinburgh , who had been acquaint in the house , where she served , hearing some whisper of the apparition , sent a servant secretly to call for the mans comerade , who gave him a just and true narration of all which i have written . adding , that he having seen the vision first ; some told him , he would quickly die , but he is yet living in the town a flesher , the minister having married him to two wives since . the deceast wifes name was helen brown. i intended to have published another relation anent the devils coming in the night-time , and knocked three several times at such a mans door ; but i was desired to forbear . having no kindness for the cartesian philosophy , i must fall upon it in the close , as i did in the beginning . i will not name nor cite the author , that maintains the following blasphemous opinions , tho i may . 1. that there is an infinit intelligible extension , which is god , in which we see all bodies . 2. this author makes christ , the eternal word , speak in the quality of a cartesian philosopher . 3. he destroyes altogether the providence of god. 4. he sayes that god hath not made all things for his own glory . 5. that it was necessar that all men should be sinners , that there might be a diversity of glory . 6. works done without grace are good-works . 7. god is not the author of every good thing , that is in us . 8. he destroyes the authority of the scripture , and exposes it to be despised by the profane . 9. the thoughts of iesus christ are the occasional causes of the distribution of grace . 10. god could have created spirits from all eternity . 11. all creatures are full of iesus christ. 12. he ruins the nature of sin , by the idea , which he gives of liberty . 13. that liberty is not essential to spirits . 14. a man transported by his passion , doth not sin . 15. every habit or passion , or temperament , which we cannot over come doth make the most ugly and enormous actions , to be no sins . and thence , sodomy , incest , murder , adultery , rebellion , witchcraft , are no sins , if they be habitual . these are but a few of his blasphemous and atheistical opinions . this philosophy would please some now adayes very well , that habituate themselves in murder , in murdering some in their lodgings , and others on the kings high-way , as is most unchristianly done by some ! o dementia ! huccine rerum venimus ? finis . the infallible true and assured vvitch, or, the second edition of the tryall of witch-craft shevving the right and true methode of the discoverie : with a confutation of erroneous waies, carefully reviewed and more fully cleared and augmented / by iohn cotta ... cotta, john, 1575?-1650? 1625 approx. 369 kb of xml-encoded text transcribed from 91 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-03 (eebo-tcp phase 1). a19409 stc 5838 estc s300 22236082 ocm 22236082 25260 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a19409) transcribed from: (early english books online ; image set 25260) images scanned from microfilm: (early english books, 1475-1640 ; 1749:7) the infallible true and assured vvitch, or, the second edition of the tryall of witch-craft shevving the right and true methode of the discoverie : with a confutation of erroneous waies, carefully reviewed and more fully cleared and augmented / by iohn cotta ... cotta, john, 1575?-1650? marlborough, james ley, earl of, 1550-1629. [17], 155 p. printed by i.e. for r.h. and are to be sold at the signe of the grey-hound in pauls church-yard, london : 1625. signatures: [par.]⁴ [pi][par.]² a-v⁴ x². engraved frontispiece of sir james ley opposite t.p. errors in paging: p. 71-72 and 83-84 printed twice. reproduction of original in the henry e. huntington library and art gallery. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is 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100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng witchcraft -early works to 1800. 2008-03 tcp assigned for keying and markup 2008-05 spi global keyed and coded from proquest page images 2008-07 john pas sampled and proofread 2008-07 john pas text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion the honourable sr james ley knight and baronett lord cheife iustice of the kinges bench &c. i. payne sculp . the infallible trve and assvred vvitch : or , the second edition , of the tryall of witch-craft . shevving the right and trve methode of the discoverie : with a confvtation of erroneovs waies , carefvlly reviewed and more fully cleared and augmented . by iohn cotta , doctor in physicke . london , printed by i. l. for r. h. and are to be sold at the signe of the grey-hound in pauls church-yard . 1625. the printer to the reader . the author perceiuing his former tractate or first edition thereof , either not diligently read , or not truly by many men vnderstood , he hath now by a second edition thereof offered more ease and light vnto such as are willing to search after truth , both by the addition of many things before omitted , as also by this plaine direction vnto all the most speciall points in the whole treatise , as followeth , the contents of the first chapter . 1. how knowledge doth come vnto man. 2. how mans knowledge is confined and limited . chap. ii. 1. that many things are hidden from the knowledge of all men indifferently by the decree of god and nature . 2. that many things are reuealed vnto the industrious learned , which are hidden from the slothfull and vnlearned . chap. iii. that witchcraft cannot bee discouered or knowne , but by the common waies and meanes of all other knowledge and discouery . chap. iiii. 1. the knowledge and power of spirits , how exceeding the knowledge and power of man. 2. good spirits and euill spirits how discerned . chap. v. that the diuell doth and can worke alone without the association of a witch . chap. vi. 1. the diuell associating with a witch . 2. a witch apparently discouered by the conduct of the outward sense , and testimony thereof . 3. that the diuell playeth the iugler in many things , seeming to raise the dead , to transforme into cats or dogs or other creatures , to present the same body in two distant places at the same time . 4. the difference betweene things meerely imagined or fancied , and things really offered vnto the outward sense truly discerned . 5. that which is supernaturall or spirituall , may be discouered by the outward sense . 6. how the counterfeit miracles of the diuell may be discerned from the true miracles of god. chap. vii . 1. an assured witch by euidence of reason conuinced . 2. all spirits that are enquired at , are diuels . 3. witches may be detected by professedly vndertaking , and vpon promise or couenant performing reuelations and discoueries aboue the power and knowledge of man. 4. all men in whom the diuell doth exercise supernaturall workes or miracles , or by whom he doth vtter supernaturall reuelations , are not simply therefore by necessary consequent of reason to be esteemed . witches but with some few considerations which therewith conioyned and dewly weighed may infallibly prooue their guilt thus : he that vndertaketh reuelations or workes which are truly found supernaturall , and cannot either prooue them to be of god , nor to be imposture , nor to be imposed vpon him by the diuell without his will , allowance , and liking thereof , that man by certaine demonstration is a witch or sorcerer . what witchcraft is , manifestly described . chap. viii . 1. the diuers kinds and manners wherein witches receiue knowledge from spirits , as astrologers , as wizards , as phisitions . that the diuell can both inflict diseases , and cure where god permitteth . chap. ix . that since imposters doe counterfeit witches , and vnder colour of imposture , witches may hide their discouery , it is fit that diligently the magistrate inquire into imposters . chap. x. 1. whether the diseased are bewitched , when and how it is certainely to be knowne , when not , and when men ought to rest satisfied in desiring satisfaction therein . 2. the markes of witches vulgarly reported , and by oath deposed to be found in their bodies , how to be tried and knowne from all naturall diseases , among which many are very like vnto them . 3. the necessitie of consulting with the physition not only therein , but in all diseases supposed to be inflicted by the diuell . 4. how farre the vulgarly esteemed confession of a supposed witch is of validitie to prooue her a witch . chap. xi . that witches may be produced vnto the barre of iustice two waies , first for manifest workes of sorcery witnessed by the sense : secondly , for reuelations aboue the possibility and power of man. chap. xii . 1. presumption and probabilities against suspected witches . 2. that witchcraft is a sinne or crime which ought to be detected by testimony and by manifestation thereof to sense or reason . chap. xiii . that men ought not to seeke the discouery of witches by vnwarranted meanes voide of reason , or superstitious . chap. xiv . casting witches into the water , scratching , beating , whether any allowed triall of a witch . chap. xv. 1. that reuelations by the bewitched in their sits or traunces are no sufficient proofe against a witch . 2. that the declaration by the bewitched of secret markes in the bodies of suspected witches are not iustifiable to be admitted as any true or allowable conuictions . 3. that the healing of the bewitched by the compelled touch or action of the supposed witch is no reasonable accusation against any man , as therefore a witch . 4. that there is no more necessitie of a miraculous detection of witchcraft , then of any other as hideous and abominable sinne . 5. that the miracles and detections of crying and hideous sinnes by visions and apparitions cannot certainly or assuredly be manifested to be of god , and therefore simply in themselues , though reuealing truth they are not to be trusted or credited alone , but so farre forth as they doe point vnto , or occasion iust and reasonable inquisition . the conclusion of the whole treatise inferring the two sorts of manifest witches generally thorow the whole worke intended and by demonstration made euident , to be the same , against whom the law of god was directed , as also that there is no other triall of those witches , but the meanes and waies in this treatise before mentioned . to the right honovrable , sir iames ley knight and baronet , lord chiefe iustice of england , and to the rest of the honourable , right reuerend and worthy iudges . right honourable lords ; i formerly dedicated a small treatise vnto the honourable societie of the reuerend iudges , who then filled the awfull seates of law and iustice . i aduenture the second time to present it , reuiewed , augmented , and cleared from some part of that darknesse which haply hath hitherto clouded it from bright acceptance . information tending vnto truths discouerie , though from the meanest wit or person vnto your lordships , cannot be vnacceptable , whom law doth make the sentensers of trueth , which is the soule and sentense of the law. the matter and subject propounded is not trifling or vnworthy , nor can be any disdaine vnto noble greatnesse ; nor is vnto any honourable order more proper then to your lordships . indeede the difficultie of the matter presseth a studious consideration , an orderly continuall linking and holding together of all materiall circumstances vnto the maine scope , a faithfull and strong memorie , quicknesse of apprehension and solide iudgement , but in the end vnto such as are industrious and desirous of trueth , will yeeld a delightfull and thanke-worthy compensation thereof . i presume not to direct or prescribe , nor doe purposely oppose any other different opinion , but inoffensiuely tender my owne vnto the publique good , and hauing meerely deuoted it vnto truth ; doe humbly submit it vnto your lordships , the vowed patrons of right and truth : your lordships in all humble dutie and desire , iohn cotta . to the right honovrable sr. edvvard coke knight , lord chiefe iustice of england , one of the lords of his maiesties most honourable priuie councell , and to the rest of the honourable right reuerend and worthy iudges . right honourable lords , where according vnto the direction of good lawes , gracious soueraignes nobly rule , and loyall subiects freely obey , there the common-weale , which is the common good of both , produceth the most royall , happy and stable monarchy . if euer any kingdome hath beene fortunate , to giue a true mirror and example of this happinesse , this famous island hath beene therein incomparable , wherein so many puissant monarchs , successiuely swaying this emperiall diademe , according vnto the ancient lawes and customes of this nation , haue so many hundreths of yeares gouerned this mighty people in peace and honour at home , and victoriously led them in triumphant warre abroad , as by the glorious trumpe of forreine and domesticke fame and historie is not obscure . the splendor of this truth , the iniurious aspersion of insufficiencie in our english lawes , cannot without shame or blushing guilt behold . notwithstanding , since in some few things to bee wanting , was neuer as yet wanting in the most exquisite lawes , policie and state that euer hath beene , and since the law of god it selfe ( though perfect in it selfe ) through humane imperfection in the true perfection was neuer yet seene , giue mee leaue through all lawes and countries in one particular to wonder at their generall defect . what law or nation in the detection of witches , and witchcraft , hath as yet euer appeared competent , or from iust exception exempt ? how vncertaine are among all people differing iudgements ? some iudge no witches at all , others more then too many , others too few by many , in so opposite extreames , so extreamely opposite : i doe not presume to prescribe how a law may become more absolute or perfect , i onely labour & enquire to learne . among many generall directions by different authors , diuersly published , concerning the perfecting of particular lawes , ( as farre as perfection is possible vnto humane frailty ) demosthenes in his second oration against aristogiton , in my thought doth seeme to equall ( if not exceede ) the most exquisite . three things saith he ( as may be plainely out of the forenamed place collected ) doe concurre vnto the vpright constitution of euery complete law , whereby it may be held sacred and inuiolate . the first is , that it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , that it be the ordinance and gift of god. secondly , that it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the sage and iudicious decree and counsell of the most wise and prudent . the third is , that it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the vniuersall consent of the whole state , citie or countrey . certainly , the true cause of the forementioned generall lamenesse , and confusion of lawes in the proposed case of witch-craft consisteth herein . first , for that men haue not as yet sufficiently searched the holy scriptures to finde out that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , what is the ordinance of god therein . secondly , for that men haue not seriously consulted with that wisedome and prudence , which by the light of nature and reason almightie god hath left discouerable and allowed to be iustly and truly deemed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , the sage counsell , determination and decree of the most iudicious , prudent and wise men . when these two are met and are agreed ; namely , the ordinance of god , and the vpright and sincere counsell of the most holy , prudent and wise men , purposely studied , and without superstition exercised therein : then will the happy harmony of all mens hearts become easily tunable thereto , which is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the common consent of prince , people , and countrey . vnto this faire worke and building of god : let it not seeme presumption , that i offer this my moytie of desire , and good will. i know that in this subiect , many ages of learned authors , haue endlesly varied , many famous writers haue bin branded with infamous errors , many excellent wits haue run themselues almost out of their wits , & those who haue best deserued , their trembling pens haue niggardly dropped , & timorously pointed out any fully , or firmely auouched certainty . it is notwithstanding no breach of rule of modesty , but my bounden duty , vnto the accomplishment and honour of truth , to adde whatsoeuer in my vtmost endeauour may be conducible . neither would my many conflicts , with difficulties in this kinde , hold me excused , is so oft spurred , or rather galled , by so frequent exercise , practise and conuersation , with persons in so diuers extraordinary manners afflicted , and supposed bewitched , it should awake no answerable dispatch or display therein . let it then seeme no wonder , that a man ( though lesse then the least among men ) who hath not onely as studiously as others laboured the same particular , and as diligently therein obserued , but hath farre more happily bin fortuned then others , with frequent matter , and occurrents worthy obseruation , and hath also beene more plentifully gratified with opportunitie , to inrich his vnderstanding with variety and worth of obiects , instructing his reason , and confirming his experience : let it seeme no wonder ( i say ) that a meane wit , thus beyond others furnished thereto , may aduenture amiddest so many doubts and ambiguities , wherewith so many worthies haue been formerly intangled and perplexed , to auouch and prooue certainty , and demonstration . in this subiect of witch-craft , by better meanes aduantaged , if beyond former times or writers , i haue haply proposed a more direct and certaine module and methode of iudging therein , i doe not thereby arrogate vnto my selfe , but attribute vnto the meanes , nor derogate from others , whom if the like contingence of the same helpes , had as freely and friendly affronted , and the like facilitie had opened as ready accesse , i acknowledge in the guilty sense of my owne exiguitie ( whether in the outward beauty of words , or inward substance of vnderstanding ) it had beene easie for any man to exceed with so good meanes this so euill meanenesse of my performance . since then ( right honourable lords ) the subiect it selfe , and a pertinent and peculiar vse therein , doe point vnto your honours the propertie of this dedication , vnto whose tribunall the lawes of god and men appeale against that foule abominable sinne , let it not be censured pride or presumption , humbly to present vnto your lordship that consideration and resolution which beyond my merit or desert , occurrents haue freely administred vnto long-distracted meditation . if there may appeare therein ought aduancing truth , or seruiceable vnto the common-weale , vouchsafe for those good respects , it may be gracious in your eyes , acceptable and worthy your noble fauours and protection , against the iniuries of aduerse obdurate custome , ignorance , enuy , and the vulgar indignation of common receiued and deceiued opinion . in the meane season , my deuoted heart shall deuoutly pray vnto almightie god for your lordships long life , the multiplication of many happy daies , redoubled honour in your seruice of god , your king and countrey , and after this life , that life which euer lasteth . your lordships , in the most humble desire , and tender of his deuotions seruice and obseruance , iohn cotta . to the reader . ingenious reader , in this subiect of witch-craft which i here present vnto thee , thou art not ignorant , what obscuritie , difficultie , difference , contrarietie and contradiction hath among authors and learned men in all ages arisen . from the offusion of generall ignorance , or superstitious blindnesse herein , willing to withdraw the vulgar illusion ; i haue endeauoured demonstratiuely to declare what portion of some more certainty in such vncertainties , god & nature hath destined and allowed . it is not any worth either arrogated vnto my selfe , or derogated from others , but my studious desire and vehement affection in this particular , together with some speciall experience and paines vpon diuers occurrents , and occasions extraordinarily hapning , that hath drawne me forth to offer my opinion as the widdowes mite , more haply in good will , and hearty affection , then in true value or deserued esteeme . if it may only giue occasion vnto a more exquisite pensell , it is the heigth of my intention , and a complete recompence of my endeauour . for this cause , and for common easie reading and apprehension , i haue purposely auoided , and discontinued the smooth thrid of a continued laboured stile , and haue for the most part preferred and inserted a plaine texture , of a more vulgar and carelesse phrase and word . the enuious haply may cauill , that a physition out of his owne supposed precincts , should rush into sacred lists , or enter vpon so high points of diuinitie , as by an vnauoidable intercurrence , doe necessarily insert themselues in this proposed subiect . diuinitie it selfe doth herein answer them . in the theory of theologie , it is the dutie and praise of euery man , to be without curiositie fruitfully exercised . for as touching matter of diuinitie , as it falleth out , or is incident in the discourse of this small treatise , i onely propound such reasons and considerations therein , as in common are allowable and commendable in euery christian man , and therein i doe neither vsurpingly controule others , nor controulingly conclude my selfe , but willingly submit vnto the graue censure and dictature of the learned and reuerend diuine . if therefore ( good reader , ) i haue here published or communicated vnto thee ought thankes-worthy , as it is by me freely intended vnto thee ; so let it not from me be vnfriendly extended by thee . if i haue in ought erred , let it be thy praise and goodnesse to make thy vse thereof without abuse . if thou hast formerly thought amisse , and doest here reade that is more right , be not ashamed to acknowledge thy better knowledge . if thou list not to know , then know , that truth shall iudge thee , and iustifie her selfe without thee . thy well-willing friend . iohn cotta . the triall of witchcraft : shewing , the true and right methode of the discouerie . chap. i. of naturall knowledge , and how it is solely acquired , either by sense , or reason , or by artificiall and prudent coniectation . as there is one onely infinite , which hath created all things finite : so is there one onely finite , most neerely like vnto that infinite , which is wisedome and knowledge in men & angels . the knowledge which is giuen to angels , is only known to god & angels . the knowledge which is giuen to man , is knowne by man , limited , measured and confined . it is therefore by the most wise philosophers and fathers of former times , & the sages of later times and ages agreed , by a generall consent & harmony of the same truth , that all things which are allotted man to know or vnderstand , are by two waies , or instruments solely to be atchiued or hoped . the first of these is the inward vnderstanding : the second is the outward sense . the vnderstanding hath knowledge diuers waies . first immediatly , by an inbred idea & vnderstanding of certaine generall notions common vnto all men , and in them , and with them borne . this , though intellectuall , may bee in some sort assimulated vnto that naturall instinct in bruit creatures ; by which , when they come first into the world , yet immediately by the direction of nature , they refuse , and flie from that which is euill and harmefull , and seeke and know that which is needfull vnto their life and preseruation . secondly , the vnderstanding hath knowledge by ratiociation , by the discourse and vse of reason . by this ratiocination , we doe in many things gaine a b certainety of knowledge ; in other some a probability and likelihood onely of certainety , yet oft-times in a very great neerenesse c and affinitie with certaintie . knowledge likewise commeth by the outward senses , which doe certainely and vndoubtedly informe the vnderstanding concerning their seuerall proper obiects , where the facultie is sound , and the instruments of sense , and the outward meanes of conueyance are rightly disposed . among these fiue senses , the sight and hearing , the eye and eare , are the most excellent and chiefe wayes of multiplication and increase of naturall knowledge . besides these wayes of knowledge ; namely , the inward and the outward sense , there neuer was , nor euer can be enumeration of any other . for this cause the philosophers haue diuided all things that are incident vnto mankinde , to know or vnderstand ; either vnto such things as immediatly d in their very first thought or mention do proue themselues , & at the first consideration or sight are euident vnto all men ; or such as are directly inferred and necessarily proued by other propositions , or such as by prudent ghesse onely and likely coniecture giue a faire probability of truth and certainty . such things as immediatly proue themselues , and are vndoubted , in their first view , are subiect either to the sense onely , or vnto the vnderstanding onely . such things as are only proper to the sense , and thereto immediatly and properly subiect , are things seene , heard , touched , tasted , smelt ; as colours , figures , lineaments , sounds , musike , hardnesse , softnes , drines , moisture , roughnesse , smoothnesse , sowre , sweete , diuersity of odours and the like : in which , without the vse of the fiue senses , men cannot be sensible or know any thing in this inferiour world vnder the heauens . such things as are subiect vnto the vnderstanding onely , and not vnto the sense , and immediatly proue themselues , are generall notions and receptions , inseparably fixed in the vnderstanding of all men . of this kind are these positions in philosophie . all things that are made , haue their matter , a out of which they were made , haue their speciall formes and difference , by which they are a part that they are : and lastly to that being , which they are , are risen from that which they were not . likewise , these positions in logicke : euery proposition is true or false , affirmatiue or negatiue , and extendeth generally vnto all vnder the same kinde , or to some particulars , or to a singular , or is indefinite . likewise , in arithmaticke these : one is no number , one cannot be diuided , or is indiuisible ; foure is more then two . likewise , in physike these : euery man is sicke or healthfull , or a neuter : contraries are cured by contraries , as heat by cooling , cold by heating , moysture by drying , drynesse by moysting . as in these named sciences , so in all other ; there are the like generall notions , immediatly at the first view proouing themselues vnto the vnderstanding , and euery man in common sense and reason , immediatly consenteth vnto their truth ; and he that denieth it , or seeketh proofe therof , is esteemed iustly madde , or voyd of reason . there are other things also subiect vnto the vnderstanding onely , which do not immediatly vpon the first view or consideration ( as the former ) proue themselues , but are proued by others more cleere and euident then themselues ; as this proposition . the motion of the heauens is not infinite . this is not manifest vnto euery man at first view , but requireth another more manifest then it selfe , to make it manifest thus : that which hath a certaine limitted course , circumuolution and motion , cannot be infinite ; but astronomie for many thousands of yeares hath discouered the courses , periods , reuolutions , and set perambulations of the heauens , and therefore the motions of the heauens cannot be infinite . it may here easily be obserued , how the first position being vnable to proue it selfe , another more manifest doth giue it light , and doth deduce it vnto that , which doth so immediately proue it selfe vnto common sense , and reason , and obseruation of all ages and times , that no idiot can be ignorant , or will deny it . thus hath bin manifested , how some things are immediatly vnderstood in the very first consideration & view : some are proued by themselues , some not proued by themselues , but made euident by others . as many things are in the former kinds & seuerall maners manifested , and euidently proued vnto reason , sense , or vnderstanding : so are there many things neither by themselues nor by other euident , neither to the vnderstanding and reason , or to the outward sense at the first apparent , but remaine ambiguous and doubtfull . in these things certainty of knowledge by manifest proofe failing , there remaineth no other refuge , but prudent and artificial coniecture , narrowly looking & searching thorow probabilities , vnto the neerest possibilitie of truth & certainty . fom hence doe arise excellent vses and benefits vnto vnderstanding , though not so farre forth ofttimes gained , as is desired vnto all priuate ends , yet so farre forth , as maketh wise and vnderstanding men excell and shine before others . hence it commeth to passe that in doubtfull cases , counsels and attempts , one man is seene and knowne to ouershine an other , as much as the glorious sunne doth his ecclipsed sister , the moone . hence haue issued so many noble and heroike vertues ; sagacitie , exquisitnesse of iudgement , prudence , art , in the administration of high affaires . for , although in probabilities are no euident certainties , yet doe they so farre forth oft-times aduantage and aduance vnto the knowledge of certainety , that it is almost equall vnto certainty , and doth perswade and settle discreete resolution and disposition in all affaires . in this consisteth the height , the tope , the som of art , and the perfection of all humane knowledge , aboue or beyond which , no man could euer soar or leuell . by this light onely the former mentioned meanes failing , is oft times gained much excellence of natural knowledge to man , beyond and without which the eye and sight of knowledge in man is sealed vp , his vnderstanding darkned , and cannot know many hidden things . and thus to him that rightly doth meditate and consider , it is vndoubtedly cleere and certaine , how the creator and infinite prince of all principles hath founded the beginning & end , the power and posse of all knowledge , vppon one of the former waies of inuestigation , beside which there is no naturall knowledge to be expected . philosophie as yet neuer found other * waies vnto that infinite number of all arts and sciences , so admirably flourishing thorow so many ages of the world . for this cause the most excellent & prime philosopher , aristotle , reiecteth whatsoeuer cānot be found by sense , or proued by reason , as spurious . likewise ptolomie hath bounded the true art of astronomie within satum physicum , within a necessitie in nature , and to distinguish it from superstition ( wherwith curiositie vsually defileth or intangleth it ) doth limit it intra conuenientem naturae modum , that is , within proportion and measure answerable to reason and nature . for this cause also , all true philosophers haue determined the two onely instruments of all true arts , to bee reason and experience , which galen doth call the two legges whereupon the art of physike doth consist . and therefore in the second chapter of his finitiones medicae , he saith , optimus is est medicus , qui omnia in medicina recta agit ratione , that is , hee who doth all things in his subiect of physike , according to right rule of reason , is the most excellent physicion . from hence also all true artists haue defined art to bee , habitus cum ratione factiuus , that is , a settled habilitie , and promptnesse of action , and operation according to reason . vpon this ground others haue built other true rules and obseruations , concerning true and lawfull arts. therefore ( saith galen ) ars non est ex ijs quorum neutiquam est potestas , isagog . chap. 5. that is , art is not of such things as cannot be accomplished . which is worthy noting , to distinguish prestigious and supposed arts from true art. to this others likewise haue added another obseruation , that is ; that art is imployed about such things as are in reason profitable and not vaine . so saith scaliger , exercit . 37 sect. 31. ars non est de rebus inutilibus . it is yet further obserued vpon the same ground , that true art doeth not confound or cloud it selfe in mists , but reduceth vnto order , light and reason , things dissipate , confused , and out of order and reason ( as cicero affirmeth ) ars res diuulsas dissolutasque conglutinat , & ratione quadam constringit . vpon the same grounds diuers renowmed common weales haue expelled all false and forged arts : as , necromancy , aeromancy , geomancy , with other sortiligous diuinations . vpon the same reasons , diuers emperors , kings , kingdomes and lawes , haue exploded , censured , and condemned all such as vnder pretext of the wholesome arts of astronomy , mathematikes , and the like , haue runne into foolish curiosities , impostures , and deceitfull practises . iustinian the roman law-giuer and emperour , his lawes are extant to this purpose . likewise tiberius his decrees for the expulsion of counterfeit mathematicians and magicians . and vlpian in his booke de mathematicis & maleficis , testifieth the publication of their goods , and their inhibition by the emperours from communion with other citizens so much as in fire or water . and as reason , good lawes , kingdomes , nations , and common-weales haue distinguished ingenuous , liberall , true and profitable artes , and sciences builded vpon reason , trueth and vnderstanding ; from base , ignoble , vnprofitable , needlesse , curious , and erronious artes : so hath the holy scripture both iustified , sanctified , and commended the one , and condemned , and nominated with rebuke and shame the other . the first is euident , exod. 3. verse 1 , 2 , 3 , 4 , 5 , 6. where almightie god doeth testifie concerning the knowledge and skill of workmanship in gold , siluer , and stone , that hee gaue it by his spirit vnto bezaleel , and aholiab , who were workmen according to knowledge and vnderstanding in that lawfull art , profitable vnto the building of gods house . the second is manifest , actes 19. verse 19. where it is in their due commendations recorded , that those who before vsed and practised vaine and curious arts , when they were by the preaching of the apostles truely conuerted , in token of their vndissembled repentance , they absolutely renounced and disclaimed their vaine learning , and openly burnt their bookes , though valued at an high rate and rich price . chap. ii. that no knowledge can come vnto man in any art or science , but by sense or reason , or likely and artificiall coniecture ; is proued by the science and knowledge of physike in stead of all other arts and sciences . now for the better impression of that which hath beene before said : that is , that nothing is or can bee detected , or is liable vnto mans knowledge , which commeth not vnto him by the helpe of reason , the inward or the outward sense , demonstration , ratiocination , or iudicious and prudent coniectation in reasonable likelihood : let vs examine any one particular , ingenuous , liberall or lawfull art or science , in stead of many , and therein view , how by the former mentioned keyes , doores and entrances solely , are opened the wayes vnto their contemplations , study , and perfect apprehension . and if one art or science may bee sufficient herein , i thinke it most fit to choose my owne , because as to my selfe most prompt ; so vnto any other not vnprofitable . all diseases that happen vnto the body of man are either outward or inward , and therefore either seene by the eye , and deprehended by the outward sense , or conceiued onely by reason and the inward vnderstanding . inward diseases , and subiect onely vnto reason and vnderstanding doe sometimes appeare clearely and certainely to reason and vnderstanding ; sometimes they doe not appeare certaine , or by certaine notes or signes , but by likely markes onely , which are the grounds of artificiall coniecture . and as some diseases are apparent to outward sense , some euident to inward reason , some by artificiall coniecture onely in learned , exact search and perquisition pursued vnto their discouery : so also are many diseases hidden from all these wayes of inuestigation , and therefore remaine as remembrances of mans manifold ignorance in this life , and of the secret reseruation of gods decree and prohibition . as then in those diseases which are apparent vnto sight , it is blindnesse in a physicion to make question ; in those which are euident to reason , to make doubt , is reasonlesse fatuitie ; in those which may be attained by artificiall coniectation , search or perquisition , either to be slacke , is sloth , or to bee vnable , is insufficiencie : so in those diseases , which neither outward sense , not inward reason , nor art , nor artificiall coniecture can possibly discouer ; to hope or seeke beyond sense and reason , and reasonable likelihood , is reasonlesse and senselesse striuing , and impatience of those bounds which god hath set to limit the curiositie of man. for better proofe and illustration , it will not bee impertinent to nominate some particuler diseases in all these kinds . first for outward diseases , and such as are euident to outward sense , they are infinite . who that is the least practised in physicke , doeth not assuredly know , when , with his eyes hee doeth behold an inflammation , a schirrus , a gangrene , cancer , callus , fistula , vlcer , leprosie , psora , struma , petechia , vatiola , iaundes , gout , tabescence , extenuation , and the like . secondly , for inward diseases euident to reason ; he that is least learned , doth know that all diseases which may be defined , must necessarily be euident to reason ; as also , that it is not difficult to define innumerable diseases to him that is able to * conioine with the part affected , the true immediate kinde of the affection . the stomacke ceasing her proper function of concoction , or depriued of appetite , doth it not thereby manifestly prooue vnto reason some inward ill affection therein ? if with that ill affection bee ioyned a manifest inward heate aboue the region of the stomacke , accompanied with an ague , drinesse , thirst and other accidents , and consequences of heate is not as plainely detected the kinde of the affection to be hot ? thus both the part affected , which is the stomacke apparently ( because there the former accidents are found originally moouing and first seated , ) and also the ill affection ( which by the manifest burning heate doth prooue her kinde ) being both conioyned , doe truely define the disease to bee an inflammation of the stomacke . the like may bee saide of the inflammations of all other inward parts of plurisies , phrensies , inflammation of the liuer , spleene , wombe , reines , guts and other parts , the certaine testimonies of excessiue heate giuing demonstration of an inflammation , and the paine ( or at least , some defect ) or defection in the proper offices of the parts manifesting the parts themselues . as concerning inward inflammations of diuers parts , so likewise of inward vlcers , and other maladies may be instanced . the disease of the bladder is oft certainly knowne , by paine in the part , or by cessation of his proper functions , or defection therein , and the kinde of disease therein by the excretions oft-times proceeding from it . and thus an vlcer is oft discouered in the bladder , by paine , with purulent and sanguiuolent miction . diseases likewise of the head are certainly discouered and detected vnto reason , by defects growing ; sometimes in the vnderstanding , sometimes in the memory , sometimes in the imagination , sometimes in all those together , & sometimes in the general motion of the whole body . diseases of the heart likewise , appeare by the euill and faulty motions of the pulse , by soundings and defections in liuelihood of the spirits and vitall faculty . diseases of the wombe or mother likewise doe oft demonstrate themselues by depriued or depraued motions . it were tedious to make a particular enumeration of all diseases of this kinde , which are in the same manner euident and apparent vnto reason . now let vs briefly also consider some diseases , which are neither euident to reason , nor manifest to sense ; but are gained , detected , and hunted out of their deepe and hidden couerts , by the quicke and exquisite sent of probable and artificiall coniecture ; the necessity or vse whereof , either in an ambiguous complication of doubtfull diseases , or in the extrication of any intricate single affection or malady , there is no man in physicke exercised , who doth not dayly finde . many examples of diseases of this kinde would cause the small body of this little worke voluminously to swell : we will therefore onely propose one . let vs suppose a sicke man , doubtfully and diuersly with these accidents afflicted : namely , a continuall feuer , a cough , spitting of blood , shortnesse of winde , head-ache , deliration , want of sleepe , drinesse , thirst , paines in diuers parts , sides , ribbes , backe and belly : what disease or diseases here are , can neither be manifest to sense , distracted in this confusion , multitude and concurrence of accidents ; nor yet be euident to reason at the first view , because it requireth so different consideration , and deuided contemplation of so many seuerals apart . here then it remaineth , that learned , iudicious , prudent , and discreete artificiall coniecture proceed exactly to distinguish & analise , as followeth . all the forenamed paines , distempers and accidents may indifferently arise , eyther from the lungs inflamed , or the liuer , or the midriffe , or the pleura ; because any one of these by it selfe doth vsually bring forth all , or most part of them . heere then prudent , artificiall , and exquisite perpension doth exactly valew and esteeme all the different manners , quantities , qualities , positions and situations of paines ; likewise accidents , motions , times , manners of motion , caracters , orders , and all other both substantiall and circumstantiall considerations . and first , as touching the feuer , head-ache , thirst , idlenes of braine ( because they are common to many other diseases besides these , and require no curious , but a more carelesse and common respect , ) prudent and circumspect coniectation doth leaue their needlesse confusion of more vsefull and needfull perpension , and doth more narrowly search about those accidents , which are more inseparable , proper and peculiar vnto the diseases named , and by exact disquisition in their differencies , doth notwithstanding sift out their hidden and secretly couched differencies , by which , in exact view they are found and distinguished sufficiently differing . the inseparable accidents which doe peculiarly , or for the most part accompany the diseases before named , that is , the inflammation of the lungs , the liuer , the midriffe and the pleura , are cough , shortnesse of winde , spitting of blood , paines about the ribbes , sides , belly , which in all these named diseases , more or lesse are present , either primarily , or by consent of one part with another . these , though seldome absent from most of the foure former diseases , and therefore not easily distinguished , when they proceede from th' one or th' other ; yet rightly weighed , and accurately considered in their seuerall manners , measures , and right positions in euery one , when apart and single , they doe likewise in their confused mixture one with another , yeeld distinct and seuerall difference to him , that in a iudicious and discerning thought , doth beare their iust distinctions apart . for illustration , spitting of blood is vsually a companion to all , or most of the foure named diseases ; but in one in lesse quantity , in another more ; in one after one manner , in another after another ; in one by vomiting , in another by expectoration , and in another by coughing ; in one with much expuition , in another with little ; in one with danger of strangulation and suffocation , in another without ; in one with thicknesse , blacknesse , and small quantity of bloud , in another with thinnesse , brightnesse of colour , and more quantity ; and in one of these also with lesse , and in another with more difficulty and labour . shortnesse of winde , or difficulty of breathing , is a common companion to all the named diseases ; but in one with frequent expuition , in another without , and where , with expuition , in one with more facility , in another with difficulty , in one with one manner of distension of the instruments of respiration , in another with another , in one kinde of difficulty of respiration more frequent , in another lesse , in one more grieuous , in another tolerable . the like may be said of coughing , and paines . coughing in one of the forenamed diseases is with much , in another with little , and in another with no expuition at all ; in one continuall , in another with intermission ; in one with intension , in another with remission ; in one loud , in another still ; and where , with expectoration , in one of one colour and quantity , in another of another , and in another of none at all ; in one easie , gentle , free and without paine , in another , grieuous and painfull ; yea suffocatory , and neere to strangle . paine likewise is a common companion to all the mentioned diseases ; but distinguished in the one and the other , by the manner , nature , and situation of the seuerall parts , which apart is euery one it possesseth , and also by the different oddes , fashions , and kindes of paine ; some being sharp , some dull , some quicke , some slowe , some with distension , some with punction , some with heauinesse and sensible weight , some more grieuous to the patient lying , some to him sitting or standing , some more calme in one position of the body , and some in another . and thus prudent an skilfull coniecture , by due and diligent perpension , comparing together oddes , and exactly referring vnto true discerning the seuerall properties and differences of accidents , their manner proportions , and other due circumstances , doth in the end reduce euery accident to his right disease , and euery disease to his right cause ; whereby the prudent , and iudicious physicion doth cleerly vnderstand directly and timely to apply proper and pertinent remedies . and thus in doubtfull cases , which are neither euident to reason , nor manifest to sense in the art and exercise of physike , it is manifest how solert and accurate coniectation , through the clouds and mists of ambiguities , doth in the end so cleerely send forth and giue so faire a light , that doubt it selfe doth become out of doubt , and is little inferiour vnto certaine and plaine demonstration . as a short summe of all that hath been said , whatsoeuer hath beene declared of diseases , the same may bee propounded concerning their issues very briefely . the issues of all diseases are either informed from sense , or euident by reason , or scrutable by artificiall coniecture . examples of the first kinde are manifest , when with our eyes we behold the motion and sense externall and other outward functions of the body , either abolished , or in an high degree depriued of their power and naturall vse . this certaine testimony of our sight doth certainely informe the vnderstanding , concerning the dangerous issue . examples of the second kinde are manifest likewise , we finde either the causes of diseases vnremoueably fixed , or the disease it selfe rooted in the substance of any of the principall parts , or accidents in malignitie , vehemence , and fury irresistable . in these cases a doubtfull and hard issue is euident to reason by iust consequent . examples of the latter kind are also apparent , when in diseases , good and euill signes are so doubtfully mixed , that some promise life , others as much threaten death : some in number discourage , other some in worth as much as incourage . we doe oft see and know in the middest of this mist and darknes , where there appeareth not to a common sense so much as the least shew of any indication of certaine issue ; yet through the exquisitenesse of prudent & artificiall perpension , and due exact distinction in the forementioned seeming inscrutable oddes ; the learned physicion euen in the first scarce sensible budding of indication , and in the first most imperfect and scarce being thereof doth oft discouer that true euent , which vsually and for the most part is seene and obserued to come to passe . if any man not rightly apprehending reason , make a doubt or question of any such possible exquisitnes , let him consider and behold it by an easie example . in an inequalitie of one and the same vermiculant pulse , where the beginning of the same distension is quicker , the next continuation or middle part issl ower , and the beginning of the end thereof , ending almost before it begin : it must needes be very difficult , nay , almost impossible vnto the first view of sense or reason , or to a common iudgement or learning , to diuide really , and distinguish this one short small motion into two or three distinct times and parts of motion , the space so very short , the faculty of mouing so low and weake , and the mouing it selfe almost altogether in an insensible exiguitie , and an indiuisible degree of lownesse . wee see oft-times a common vulgar cannot in his reason conceiue it , much lesse by his sense at all perceiue it . neither is it found easie to euery man , though learned therein , yea , or educate thereto , either perfectly to apprehend the generall idea of such a motion , or at all in the first proofes and tryals of his sense or hand to deprehend any particular . notwithstanding , the physicion that exquisitely discerneth and iudgeth , doth both in reason see , that euery single smallest motion , hath his diuers distinct diuision of parts , & also by his discerning , wary , iudicious and exercised touch , doth apartly detect and discouer it : and thus hath been proued by seueral instances taken in the art of physicke , in steade of al other arts and sciences , for auoiding tediousnesse and confusion , that all knowledge , all art , all science whatsoeuer giuen vnto man , hath no other entrance , meanes , or wayes thereto , but thorow sense or reason , or prudent and artificiall coniecture , sagacitie and exquisitenesse of iudging and discerning thereby . and that it may the better appeare , that beyond these waies and lights , the physicion cannot finde any knowledge or discouery of diseases : let vs view some particular examples of some diseases for this cause vndiscouerable and not to be detected : and therewith consider the impossibilitie of discouery to consist solely herein ; namely , for that they are remoued from any capacitie of sense or reason , and from the reach of all artificiall search , scrutiny & accurate insight deriued from both , which is the highest straine of humane vnderstanding . in the generall it cannot be denied ( except of such whose vnderstandings are extremely blinde ) that it is impossible , that those diseases should or can bee at all so much as suspected ( and therefore much lesse knowne ) which yeeld no shew , no signe , no indication of themselues . there needeth hereof no other , nor better proofe , then the enumeration of some particular diseases of this kinde . are not diuers secret and hidden apostemations , and other inward collections of vicious matter in the body , dayly seminaries of vnexpected and wondred shapes of corruption and putrifaction , which lying long hidden in the body , and by an insensible growth taking deepe roote , in the end sodainely breake forth beyond all possible expectation , or thought of the most excellent , exquisite and subtill circumspection and disquisition ? for a briefe confirmation hereof , hollerius doth mention a man , the cause of whose disease while he liued , being vnknowne to physicions , and art , after his decease his guts were found gangrened and perished , and therein things viewed like vnto water-snakes , and his liuer full of schirrose knots . there happened vnto my selfe this yeare last past , a patient , a very worthy gentleman , who being extremely vexed with the strangury , disurie , and ischurie together with pissing of blood in great abundance , and the stone , by the vse and accommodation of remedies , found much ease , mitigation of paines , and qualification of the extremitie of all the former accidents . notwithstanding , for that there were certaine indications of an vlcer in the body or capacitie of the bladder , his recouerie was not expected , but after his decease , in the dissection of his body , his bladder was found rotten , broken and black , without any manifest matter therein as cause thereof , or so much as one stone , although hee had formerly and immediately before auoided many stones at seuerall times . this i produce , being fresh in memory , as an instance of impossibilitie of knowledge vnto a physicion in many and frequent cases . for how could the fracture or colour of his bladder , while the patient was liuing , by any exquisitenesse of art or vnderstanding , be knowne in any possibilitie , meanes , or power of man , although all the other accidents aboue mentioned , were undoubtedly , by certaine indications and signes discouered ? i might here deliuer many other like examples out of mine owne knowledge ; i will onely call to remembrance one more . i was of late yeares physicion vnto a right noble lady ; the cause of whose apparent dangerous estate , diuers learned and famous physicions conioyned with my selfe , could neuer discouer . in the dissection of her body after her decease , her heart was found inclosed with a shining rotten gelly , and the very substance of the heart of the same colour . in the same lady , an intolerable paine about the bottome of her stomack , by fits depriued her of all ease by day , and of rest by night , and could neuer be either knowne in the cause , or remooued in the accident by any meane or remedy : but after death , in the dissection of her body before mentioned , a black round gelly as bigge as a tenice ball , did manifest it selfe in that place , where , in her life , the intolerable paine was seated and fixed . of this euill discoloration of her heart , of the matter and euill colour of that matter wherewith her heart was inuironed ; as also of that collected gelly in her stomacke , what possible knowledge ( thinke you ) or exquisite vnderstanding , or art of man could euer in her life time giue any notice or information ? like vnto this is that which hollerius in the 21. of his rare obseruations doth mention . in a sicke man perplexed in a strange manner from an vnknowne cause in his life , after his death his liuer and epiploon did appeare corrupted and putrified , his stomacke toward the bottome bruised and full of blacke iuice or humour . christophorus schillincus , opening the body of a childe after death , reporteth , that hee saw in the small veines , running thorow the substance of the liuer , many small scrauling wormes then liuing . beniuenius doth make mention of a woman tormented grieuously by a needle in her stomack , which was impossible by any art or exquisitnesse of vnderstanding to bee conceiued or suspected , if nature it selfe working it out thorow the body and substance of the stomacke , vnto the outward view and sense , had not so discouered it . i will not here mention the generation of wormes , stones , and the like in the guts , gall , heart , longs and other parts , of which no art , or excellence of knowledge can possibly take notice , vntill they haue prooued themselues vnto the sight . many diseases of these kindes being fearefull and terrible accidents , and afflictions vnto the body , yet for the most part are neuer detected ; because they haue not onely no proper true certaine likely , but no possible meanes or way of indication or notice at all , in any reason or vnderstanding of humane art or science ; without which the most exquisite and scientificall clarkes are altogether disabled , and must necessarily bee ignorant . thus hath beene at large manifested , that nothing can bee vnto the physician in his art and science knowne , which either by outward sense or inward is not apparent , or by likely and artificiall coniecture from both , is not detected or discerned . the like might bee vrged concerning the trials of lawe and iustice , and inquisitions of offences and errors against the law , which are the diseases of a common-weale , as the former of the body of man. many offences against the lawe are apparent vnto the outward sense , as sight or hearing : and therefore being witnessed by hearers or beholders , are without doubt or difficultie immediately dispatched , sentensed , and adiudged . many also are euident to reason , which therefore are held and reputed inuincibly and infallibly to conuince . many offences also there are , neither manifest to sense , nor euident to reason , against which onely likelihood and presumptions doe arise in iudgement ; whereby notwithstanding , through narrow search and sifting , strict examination , circumspect & curious view of euery circumstance , together with euery materiall moment and oddes thorowly , and vnto the depth and bottome by subtill disquisition fadomed , the learned , prudent , and discerning iudge doeth oft detect and bring vnto light many hidden , intestine , and secret mischiefes , which vnsensibly and vnobseruedly would otherwise oppresse and subuert the common-weale . when by none of these wayes of extrication the trueth can possibly be gained , the wise and vpright iudge vnto necessitie in want of due warrant vnto iust proceeding , doeth with patience and sobrietie submit . for this cause ( as may be seene vpon records ) many cases iustly necessarily and vnauoidably stand perpetually inscrutable , vndecided and neuer determined , as certaine proofes & euidences of the limitation and annihilation of mans knowledge in many things of this life : almightie god oft-times decreeing to hide some trueth from the sight of man , and detaining it in his owne secret will and pleasure . chap. iii. whether witch-craft haue any other wayes or meanes of inuestigation , then these before mentioned , and what is the true inuestigation . it hath beene at large before declared , how god and nature haue limited and confined all knowledge of man , within certaine wayes and bounds , out of which , and beyond which it cannot passe ; as also for that cause , that no iustifiable art or true science whatsoeuer , doeth or can exceed those restraints . there haue bin also diuers examples produced of the necessitie of mans ignorance , in the impossibilitie of much knowledge , and discouery of things hidden and inhibited by the iust and vnsearchable decrees of god and nature . it remaineth now to enquire concerning our particular subiect of witch-craft , whether in the common way of all other detections of trueths , it ought likewise consist ; or whether by it selfe it haue other priuiledges beyond all other trials . if reason be the sole eye and light of naturall vnderstanding which god hath giuen vnto reasonable man ( as is before prooued . ) if without it can be no naturall knowledge , no art , no science , no discouery . if law among all people and nations be so iust in all things , as to doe or allow nothing against true reason ( in which consisteth right . ) if god himselfe ; and all flourishing common-weales haue tyed men and lawes , and the decision by them of all doubts , questions and controuersies , either vnto right proofe , euidence and allegation , according vnto reason , or at least , faire likelihood , presumption , and probabilitie ; and beyond these there neuer was , is , or can bee any iust iudgement or triall : how is it possible that man can attaine any knowledge of witch-craft , if not by those meanes , by which onely his nature is capable of whatsoeuer is allotted to bee knowne thereto ? if this bee infallibly true , man must either by the former common wayes of knowledge and detection , know likewise and detect witch-craft , or else bee altogether ignorant thereof ; whereof the contrary by dayly experience is manifest . it may bee and is obiected , that it is a hard and difficult matter to detect witch-craft , by the former and ordinary courses , as is oft seene and found apparent . so is it likewise equally difficult , and as hard by the same meanes oft times , for many a iust man to prooue and cleere his opposed innocency , and for many an iniuriously wronged wretch to prooue his right , to defend his goods , yea , life it selfe from violence ; notwithstanding , this is no allowance vnto another way , no reason or iustification of any vnwarranted way , or way out of the way of reason , iustice , and law , bee his burden neuer so importable , or his iniury exceeding crueltie . for , if god had allowed vnto men alwayes smooth , assured , certaine and infallible wayes vnto the satisfaction of their wants , and the accomplishment of their intentions and desires without failing ; what would become of religion , vertue , and wisedome ? then should euery man be alike wise , and men would bee so confident in their owne strength and power , and so proud , that they would forget god and neuer thinke of the almighty . if the meanes and wayes vnto all knowledge , and the information of our desires and affections , did meete with no impediment , no opposition , no contradiction , no casualty to intercept , and all things should prosperously succeed vnto our meanes and endeuours , there would neuer bee any vse of patience , temperance , or dependance vpon the diuine prouidence ; and consequently , little acknowledgement , and lesse worship and adoration of our creator , who according to his wisedome , good will and pleasure , doth otherwise gouerne , guide , order and dispose all things . for if vnto our supposed needfull ends , vses and necessary desires were certaine and vncontrouled wayes , nothing impossible , nothing denyed ; then were our lust a lawe , and man in no power but in his owne , in no awe , in no law , in no rule . therefore almightie god in his great and vnspeakeable wisedome hath subiected vaine man , and made his pride subiect to infinite creatures , limits , restraints , coertions , thereby to teach him true wisedome , pietie , trust , dependance , worship , and adoration of his all-restraining and allimiting vnlimited power . man therefore must thereby learne to be contented so to know , as therewith to learne to know himselfe ; that is , with his large portion , his lot , his manifold indowments , his excellencie of sense , reason , vnderstanding , prudence , art , not to forget or spurne at their interdictions , prohibitions , and inioyned lists , beyond which to desire to know , is curiositie , is folly : sapientia , vera nolle nimis sapere , saith the poet. it is true wisedome , not to bee too wise : that is , not to know , nor desire to know more then is allowed or needfull : needfull , not in our desires , but gods decree . here then let me intreat reasonable men , not too much ( as is vsuall ) to swell with indignation , or to be puffed with impatience , where god doth not apertly reueale & plainely ( as they desire and thinke needfull ) the subtill engines , and mysticall craft of the diuell in the machinations of witches and sorcerers ; but soberly , modestly , and discreetly , so farre forth be contented to pursue the tryall and iust way of their discouery , as with sense , with reason , with religion is iust and righteous , knowing that whatsoeuer is beyond these lists , is reasonlesse , senselesse , and impious . for since god and nature ( as is before said ) hath limited the scrutinie of all true arts , and sciences , all naturall knowledge for discouerie of controuersies and resolutions vnto the lights of reason and sense , & artificiall coniecture , prudence , art , sagacitie , and subtiltie of vnderstanding deriued from thence ; vnto what other barre or seate of iustice can witch-craft appeale or be brought ? it may be obiected , the art of witch-craft , being supernaturall , and the practice thereof sustained by an extraordinary power ; that therefore the meanes and wayes of discouerie must bee likewise more then ordinary and supernaturall . hereto is truely answered , that since the nature and power of spirits is vnknowne vnto man ( as all things supernaturall ) and can bee , and is no otherwise knowne , but by examining the workes issuing from thence , and comparing them aright with that which is naturall ( because man in his reason and vnderstanding cannot discerne that which is truely transcending his nature , otherwise , then obseruing how farre it exceedeth that which is according to nature : ) therefore ( i say ) the workes of the diuell , or witches , though sustained and produced by a supernaturall power , yet can haue no other way for their detection by man , but that which is ordinary vnto man , and naturall and possible vnto man ; for that which is aboue or beyond his power , or nature , is not his owne . from hence must necessarily be concluded , that there is no other ordinary way vnto man ( who knoweth or can know nothing but that is naturall ) vnto the discouerie of that is supernaturall , but that way which is likewise naturall . although therefore the subiect of witch-craft require a greater measure of knowledge to discerne that which is therein really , and truely supernaturall , from that which in nature oft-times hath a very great likenesse , and a deceiueable similitude therewith : yet is the way vnto that knowledge , the common high way which conducteth vnto all other knowledge whatsoeuer . and that this also is the same way & direction , which the holy scripture it selfe doeth intend , for the discouery of witches , and their sentensing is manifest . num. ●9 . 20 . deut. 17.6 . and 19.15 . matth. 18.16 . iohn 8.17 . 2. corinth . 13.1 . hebr. 10.28 . in these named places it is required , that no man bee iudged in matter of weight , or death , but by the testimony of two witnesses , at the least . witch-craft therefore being a matter , both of weight , and death , cannot according vnto gods word , bee iudged but by testimony of witnesses : whatsoeuer is witnessed , must necessarily bee subiect to sense , since no man can witnesse ought , whereof there is not sense . from hence then it is ineuitably concluded , that the workes of witches , are no other way to bee discerned , or iudged , but by the common way of discouery , by deedes , and workes apparent to sense , and the testimony thereof . let men then bee perswaded and contented ( since god hath alotted , and allowed vnto the nature and power of man no other way ) in this onely warranted true way to seeke the discouery , to finde the footing , path , and steppings of witch-craft , as of all other things , which by the decree of god are reuealed vnto man , and subiect vnto the knowledge of man. it may bee here demanded , whether almighty god doth not extraordinarily , and miraculously at some time discouer this so abominable sinne of witch-craft , aswell as by ordinary meanes leaue it vnto discouerie ? this doubt shall more fitly in more due place be hereafter at large discoursed . it hath now beene here manifested , that there is or can bee no other ordinary trayll of witch-craft , then that which is common vnto all other detections of trueth : and also that all detections subiect vnto the discouerie of man ( as hath beene before cleared ) are drawne and deriued either from sense or reason , or likely probability raised from both . before i doe proceed farther , for his more facill vnderstanding , i doe admonish the reader , that hee distinguish , what is meane by the supernaturall workes ; namely , whatsoeuer is effected , in , vpon , or by any corporall substances , or sublunarie bodies , which is aboue the nature , and power of those bodies , or sublunarie substances . they are not supernaturall , in regard of those spirituall substances , which are the proper agents , and vnto whom such workes , are no more then naturall ; but in regard of those bodily substances , vpon which , in which , or by which , those spirituall substances doe worke , as meerely their patients , and being in themselues , or owne nature depriued of any such possibilitie . chap. iiii. of the workes of witches and diuels . before wee proceed further to treate concerning matter of witch-craft , according to the former waies of discouery and inuestigation : it will be needfull to distinguish who is the true author , cause , and immediate workman of the supernaturall workes which by sorcery and witch-craft are compassed or brought to passe . all created substances indowed with powers and vertue from god their creator , are either bodily , or corporall substances , or spirituall , or mixt and betweene both . bodily and corporall substances are the heauens , the celestiall bodies of the starres , of the sunne , of the moone ; the bodies of the elements , and all elementarie substances from them deriued and composed . spirituall substances are either angels , or diuels , or soules of men after death , separated from their bodies . mixed substances , partly spirituall , partly bodily , are mankinde compounded of a naturall body , and vnderstanding soule . hence it commeth to passe , that man by his vnderstanding spirit , doth together with angels , spirits , and diuels , participate and vnderstand many things ; as the scripture reuealed ; the history and creation of the whole world ; many truths of god ; the grounds of reason ; the principles of nature ; many generall rules and obseruations , and infinite particular obiects of many things past , present , and to come . but for that this vnderstanding soule is depressed , and imprisoned in this life by the body , by the passions , diseases , and manifold incumbrances thereof , and cannot extend or inlarge it selfe further vnto any portion of knowledge , then thorow the narrow windowes , closures , parts and organs of the body : therefore must necessarily the knowledge of man be much inferiour vnto that measure of knowledge , which spirits , being of a more subtill essence , and free from the burden and incumbrance of an earthly tabernacle or prison , doe in a more large extent inioy . as is said of the difference of knowledge in spirits , beyond the power and nature of man : so may be said from the same reason of the difference of the workes of spirits , farre inlarging and extending their vertue and power , beyond the power and force of men . the workes of men , are confined within the power and nature of these sublunarie bodies , vnto which they are annexed , and tyed . the workes of spirits are limited to no corporall substance or body , but spaciously compasse the whole and vniuersall body of the sublunary or inferiour world ( as the diuell doth witnesse of himselfe , iob 1. verse 7. ) and are not tied vnto any particular place , but rule generally therin , and in all places by the permission of god , as is euident , eph. 2. ver . 2. where the diuell is called the prince that ruleth in the ayre , euen the spirit that now worketh in the children of disobedience : and likewise , ephes . 6. verse . 12. where he is called the prince of darknesse of this world . from these vndoubted grounds , it is necessarily inferred , that both all knowledge exceeding the knowledge of man , must needs issue from the knowledge of spirits , and also that all workes exceeding and transcendent , aboue the power and nature of corporall substances , must necessarily be the force of spirits . it may now be demaunded how the workes of good spirits shall be knowne and distinguished from the workes of euill spirits and diuels , since both their workes proceede from the same nature , substance , and spirituall essence common vnto them both . this shall appeare by the consideration of the orders and sorts of good spirits , expressed in holy scripture , and their properties , besides which , all other are necessarily euill , and therefore diuels ; like vnto whom likewise , by iust consequent must be their workes , the one reciprocally * discouering the other . all good spirits are either angels and messengers of god , specially sent with his holy embassage , to speciall holy men , for speciall holy ends ; as was the seraphin sent vnto isaiah , the 6. chapter , verse 6. and as were the angels vnto the shepheards , when our sauiour was borne , or as were the angels which were sent vnto the patriarches of olde , or els tutelar angels , ordinarily commanded to guide , protect , and defend the elect and chosen children of god , as is manifest both by the testimony of our sauiour , math. 18. verse . 10. see that you despise not ( saith our blessed sauiour ) one of these little ones : for i say vnto you , that in heauen their angels alway behold the face of my father , which is in heauen . and by that text also , heb. 1. vers . 14. are they not all ministring spirits ( saith the apostle , speaking of angels ) sent forth to minister for their sakes , who shall be heires of saluation ? beside these orders of good and holy spirits , neither hath the holy scripture , neither hath the light of reason , or nature , or obseruation , knowne or discouered any other . all the workes likewise and employments of these good spirits , are all and euer obserued to be like themselues , holy , good , freely seruing and ministring vnto the expresse will , knowne and vndoubted pleasure of almighty god , as is certainly consumed , psal . 108. verse 20. praise ye the lord ( saith the psalmist ) ye his angels that excell in power , that doe his commandements in obeying the voyce of his word . all workes therefore or effects issuing from spirits , that cannot bee proued and manifested to be first commanded by * god ; secondly , tending solely to the execution of his will ; and thirdly , are not contained in one of the foure first mentioned offices and administrations of spirits , they are all certainely and assuredly to be suspected as workes of diuels and euill spirits , whom god doth permit ( as saith s. augustine in his 3. booke de trinitate ) to bring to passe such workes of theirs , partly to deceiue those wicked , which god in iudgement hath giuen ouer to be deceiued of diuels ; partly , to quicken and stirre vp the godly and holy man , and to trie and proue him thereby , as hee did his faithfull seruant iob. now for a more distinct cleerenesse and light vnto the proofe of these suspected workes of diuels , it is very profitable , necessary and pertinent , that we consider their kinds , which are two . the first kinde is of such supernaturall workes as are done by the diuell solely and simply to his owne ends or vse , without any reference or respect to any contract or couenant with man. the second kinde is of such transcendent workes , as are done with a respect or reference vnto some contract or couenant with man. in the first , the diuell is solely * an agent for himselfe , without the consent or knowledge of man. in the second , the supernaturall and transcendent workes are truly , essentially , and immediately from the diuels ; also ( because out of the reach or power of any command of man simply ) yet therein man hath a property and interest by couenant and contract , and deriuation thereof from the diuell , which is truely and solely sorcerie , and witch-craft : for since supernaturall workes are onely proper to a spirit , and aboue the nature and power of man , they cannot truely and properly bee esteemed his ; and therefore it is not the supernaturall work it selfe , but mans contract and combination therein with the diuell , his consent a and allowance thereof , that doth make it his , and him a witch , a sorcerer , which is a b contracter with the diuell . b now let vs proceed to consider how these supernaturall workes in the former seuerall kindes are or may be detected , some by reason , some by sense . chap. v. the workes of the diuell by himselfe , solely wrought without the association of man. it is not destitute of easie proofe , that there are many supernaturall workes of the diuell manifest to sense , wherein man doth not participate in knowledge , contract or consent with him . did not the diuell in the body of a serpent miraculously * reason , dispute , speake and conferre with eua , gen. 3 ? was not his speech and voice vndoubtedly , manifestly , perceptibly , and truly heard , and sounding in her eares ? there then was no man as yet borne that could combine with the diuell in this supernaturall worke , or that could then be found a witch . likewise , was not the diuels carriage of the body of our sauiour , and setting it vpon a pinacle of the temple , manifest to the eye ? was not the fire which the diuell * brought downe from heauen in so miraculous manner , and in so extraordinary power to deuoure so many thousands of iobs sheepe , truly visible ? the messenger escaping to bring the tydings doth witnesse it . was not the power of the diuell seene at such time , as in the gospell he carryed whole herds of swine headlong into the sea ? was not the diuell seene to rend and teare the bodies of men by him possessed , in an extraordinarie and supernaturall manner and sort , marke the first , luke 4. math. 17. marke the ninth ? was not the very voice of a spirit heard and distinguished , when the diuell in so fearefull and maruellous manner cryed out in the possessed , math. 8. mark. 5. luke 8 ? did not the people behold the miraculous force of the diuell casting the possessed into the middest of them , luke 4. verse 33 , 34 , 35 ? did not the people heare and behold a foule spirit crying aloud , and in an● birab●● power and manner comming out of the possessed , marke 24 , 25 , 26 , 27 ? all these were workes supernaturall of the diuell , and manifest to outward sense ; yet no mention , no suspicion , no reason of mention , or suspicion of a witch or sorcerer : wherein therefore the diuel alone was sole agent . but it may be obiected , that these examples out of the holy scriptures are recorded as things specially seene , or noted in some speciall ages and times , which after-times and other ages doe not , or cannot affoord . the contrary is manifest by the faithfull histories and true reports of ethnicke writers , who liuing it distant ages , doe not differ in the true consent and harmony of the same report , concerning the same things , as they haue succeeded in their seuerall ages . it is not incredible , but certain vnto any common reader , what diuers authors of approued faith and credit , in seuerall ages haue written : how the diuell not onely out of the bodies and seuerall parts , * a part of the bodies of men haue vttered words , and spoken with the voice of men , euen as in the gospell he did out of the possessed ; but also out of trees , caues of earth , images & statues . the first is euident by the generall report from one succeeding age vnto another , concerning the pythons pythonici 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ventriloqui , and the like . the second was neuer hid many hundreth of yeares , for many ages long before the birth of our blessed sauiour , as is apparent by the famous oracle of delphos , the oake of dodona , the statue of memnon . petrus gregorius tholosanus , in his syntagma iuris , reciteth this history concerning certaine statues at alexandria , that they did fall vnto the ground sudainly , and with an audible voice declared the death of mauricius the emperour , euen at the same moment and point of time when he was then slaine at rome . as the diuell doth shew himselfe by voices and sounds in trees , caues , statues , and the like : so doth he in diuers other outward shapes and formes of other creatures . thus he appeared vnto eua , and spake vnto her in the shape of a serpent aforesaid . of his appearance in diuers other formes likewise are many testimonies . neither doe philosophers differ or doubt herein . aristotle in his metaphysickes hath these words . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that is , substances are called simple bodies , as water , earth , fire and the like , and things compounded thereof , as liuing creatures and spirits : which is so farre forth to be vnderstood of spirits , as they were in assumed shapes visible . orpheus doth number sixe kinds of these visible diuels or spirits . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , spirits inhabiting the heauenly regions , spirits ruling in the ayre , in the water , in the fire , in the earth , and vnder the earth . the spirits in the aire plato saith , are presidents of diuination , of miracles , and of chaldaike magicke . the spirits in the earth , and vnder the earth are such as appeare in the shape of dogges , and goates , and the like , moouing men vnto foule and vnlawfull lusts as ianus jocobus boissardus in his tractate de magia & genijs doth testifie . the same authour vnto this purpose citeth saint august . lib. 2. super genesim ad literam , confirming that spirits doe vse the helpe of aerie bodies or substances that they may appeare vnto men . vnto this opinion of the apparitions of spirits variety of story likewise doth bring forth faith and credit . i will not mention the apparition which happened vnto athenodorus the philosopher reported by pliny , nor brutus his genius after the death of iulius caesar , appearing and speaking vnto him , nor those representations , which in the shape of men appeared vnto lucius domitius , returning toward rome as suetonius reporteth , adding for confirmation of truth in the historie , that the apparition touching his beard , it instantly changed from the former perfect blacke vnto a liuely yellow , and thereupon he was afterward sirnamed oenobarbus . i will not farther cite ancient times herein . let vs come vnto later daies and writers . it is reported by iohn de serres the french chronicler , that the late renowmed k. of france , henry the 4. being in his hunting sports , a diuell or spirit presented vnto the kings eares and his whole company , a great cry of hounds , and winding of hornes . the king commanded count soissons to goe see who it was , wondering who durst interrupt his game . the earle still issuing forward toward the noise , still heard it , but seemed nothing neerer vnto it , though desiring to come neerest vnto it . at length a bigge blacke man presented himselfe in the thickest of the bushes , and speaking vnto the earle some few words , sudainly vanished . there could be no deceit in so many eares and witnesses , nor can the obiection of a meere imagination stand vncontrouled of the iust reproofe of want of wit and good manners , in doubt or deniall of so faire and so well aduised due testimonies . master fox , in the life of martin luther , doth relate the apparition and conference of the diuell with a yong man ; who vpon contracts agreed betweene the diuell and himselfe , deliuered vnto the diuell his bond for conditioned performances . speede in his chronicle , and relation of the passage of many affaires , within the time of henry the 4. doth make mention of the apparition of the diuell in the habite of a minorite fryer at danbury church in essex , with such thundring , lightning , tempests , and fire-bals , that the vault of the church brake , and halfe the chancell was carried away . i will not further recite infinite histories and reports , which may seeme to depend vpon the obscure or doubted credit of superstitious factions , or partiall authors , but of such onely as by the common consent of times , and generall voice of all writers , exact credit and esteeme . in this kinde what a multitude of examples doth the whole current and streame of all writers of all ages afford ? who almost that readeth any ancient classicall author , can auoide the common mention of fained gods , * and godesses of the field , of the woods , of the mountaines , of houses , of desarts , of riuers , of springs , and the like , offering themselues vnto men and people , sometimes in one shape , sometimes in another ; requiring worship , ceremonies and rites ; some in one manner , some in another ; doing strange and admited workes oft-times , sometimes pleasantly encountring people , sometimes menacing ? herevpon grew the multitude and varietie of names giuen vnto them , according to the seuerall manners , shapes , gestures , and places which they vsed ; as * fauni , satyri , nymphae , empusa , lemures . all christians , who know god , his word , and truth , and thereby beleeue one onely true god , must needs assure themselues that all these were euill spirits , and diuels . * that such were , all times , ages , histories , and records of times with one vniuersall consent confirme . that they were manifestly seene , knowen , & familiarly by the outward senses discerned and distinguished , cannot bee denied , by the seuerall descriptions of their manners , assumed shapes and gestures . and thus briefely auoiding the tediousnesse of the multitude of vncertaine particular examples giuen by priuate men , i haue by vndoubted and vncontrouled references vnto ages and successions of continued histories from one vnto another manifested , how among the heathen , the diuell hath apparently offered himsele vnto the outward sense , without the association of a witch or sorcerer : which was likewise before prooued by instances out of the holy scripture . in all these the diuell hath affected to * counterfeit the apparitions of the blessed angels of god vnto his holy seruants , thereby to make himselfe like or equal vnto god in ignorant and vnbeleeuing hearts . chap. vi. workes done by the diuell , with respect vnto couenant with man. it now followeth to giue examples of such supernaturall workes as are offered by the diuell , wherein man hath an interest and propertie by contract with the diuel ; as also to shew that these workes are manifest in like manner vnto the outward sense . vnto this proofe out of holy scripture , behold the witch of endor . did not saul contract with her , and she promise vnto saul to bring vp samuel vnto him ? did not saul see the vision raised by her , or at least speake thereto , and receiue answer there-from , 1. sam. 28.8 ? were not then his eyes and eares ( those two outward senses ) certaine witnesses of her sorcerie ? behold also the sorcerers of egypt . did not pharaoh see and view with his eyes those great and mighty sorceries , water turned into blood , rods into serpents , frogges caused to issue out vpon the face of the earth ? and as the holy scripture doth afford vs these examples , so are the histories of all ages , people , and countries , fraught with the like as manifest to sense as these , and as apparently detecting and pointing out the sorcerer and sorcery . liuy reporteth , in those ancient dayes of rome , that the romane claudia , a vestall virgin , did shew her selfe in act , able alone with ease and facilitie to draw a mighty ship by a small line or girdle , which was in the weight and greatnesse vnmoueable , against the force and power of many strong men , assisted by the strength of cattell accustomed to draw mighty and heauy burdens . that this was an act supernaturall , and aboue , and beyond any naturall vertue or force in her nature , is madnesse to doubt . that in this supernaturall act also , she had a propertie by her allowance and likeing thereof , expressed by her voluntarie action of vndertaking and drawing ; who can make doubt ? the act was supernaturall , and aboue her power and nature : her good will , allowance , and voluntary putting the act in practice , did proue her consent , if not contract , with that power and nature superiour vnto her owne , which is vndoubtedly , sorcery , and witch-craft . to this purpose , saith binefieldius , explicat . in praelud . 5. requiritar in maleficio hominis libera voluntas quam diabolus non potest cogere , sed persuadere tantum aut terrere . that is , in witch-craft necessarily the will , or consent of man , must concurre with the diuels worke , for the diuell cannot force , or compell the will of man , but perswadeth it onely , or affrighteth it . and againe hee saith , that whosoeuer doeth pretend to doe those things , which are aboue the power , and reach of man , by any naturall causes , which causes are allowed no such effects , either in nature , or in gods word , or by any ordinance of of his church , that man doeth closely , or tacitly inuocate the diuell . quoties ( inquit ) quis contendit illud facere , per causas naturales , quae nec virtute sua naturali , neque ex diuina aut ecclesiastica possunt illud facere , tacitè in vocatur daemon . tuccia also a vestall virgin , is reported by mumbling of a certaine prayer , to keepe water within a siue , or a riddle , as witnesseth not onely pliny , but euen tertullian . camerarius maketh mention of a man , who armed onely with certaine charmes , would vndertake to receiue vpon his body , without harme , bullets , or shot out of the fiery cannon . he maketh also mention of another , who would vndertake to lay his hand vpon the mouth of the like instrument , euen when the fire was alreadie giuen , and thereby cause the flame appearing in the mouth thereof , together with the shot there , to stay . the like is reported by ianus , iacobus , boissardus , concerning a germane count in his booke de diuinatione . it is related vpon good record , that decius actius the augur , was able to report vnto tarquinius the romane king , the very particular which he intended , & prepared in his most secret designes . it is written of the euthusiastes , or prophetesses of diana in castabala , a towne of cilicia , that they would walke vsually , & voluntarily , with naked & bare feet , vpon hot burning coales , without any hurt , or alteration by the fire . it is recorded concerning pythagoras , that hee would by certaine secret words , compell a feeding oxe , bullocke , or the like , immediately to stand still , and forbeare his meat . others report of him , that he would command wild beasts , and birds , beares , and eagles , to come vnto him , to grow tame , to follow him . it is credibly reported of the same pythagoras , that hee was at once by seuerall parties seene , in the very same point of time , both in the citie of thurium , and the towne of metapontum . apollonius likewise was translated , as it were , in the twinkling of an eye , or in the space of a word speaking from smyrna , vnto ephesus , as some histories report . that the power by which these things were done , was more then humane , no reason can doubt . that also the voluntary accession of these mens disposing , or apting themselues vnto these workes , doeth prooue their consent , and by consent in consequence of reason , societie with a spirit , who can doubt ? and for this cause , binsfieldius termeth it a tacit contract , as is aforesaid . but here by the way , is iust occasion offered vnto a question ; namely , whether a spirit or diuell can cause or bring to passe , that the same true body at once may bee really in two distant places , as it seemeth by this history of pythagoras . the answere hereto must needes in reason bee negatiue ; because it is impossible in nature , and in the ordinary vnchangeable course of all things by god created , that one indiuiduall and continued substance , or entire thing should be wholly diuided from it selfe , and yet be it selfe , or possibly be twice , or bee in two places , and yet bee but one and the selfe same thing . we must therefore rather here thinke that the diuell is a iuggler , presenting the liuely shape and pourtraiture of pythagoras in one place , and thereto haply by his supernaturall power , adding a counterfait liuelihood of speech and gesture , while the true substance is certainely and truly seen in another place . that these like practises are vsuall with the diuell , is apparent in many other kinds beside . did hee not vndertake , math. 4. verse 8. vnto wisdome it selfe our blessed sauiour , to shew vnto him all the kingdomes of the earth , a thing so farre out of his reach and compasse , but only by a lying and iugling vision ? if this he doeth vnto the sonne of god , how shall the silly sonnes of sinfull men escape ? it is written by some authors , that the diuell hath perswaded some foolish sorcerers and witches , that hee hath changed their bodies and substances , into catts , asses , birds , and other creatures , which * really and indeed without illusion ( if it be not presumption to reason with the diuell ) is impossible vnto him to doe . for there can bee no reall or true matamorphosing of one substance or nature into another , but either by creation or generation . the one is the sole immediate hand of god , communicable to no creature ( because there cannot be two creators ) the other is naturall , the finger-worke and power of god in nature , and proper to the nature of liuing animate creatures , not to angels or spirits . againe , creation is the worke of an infinite power , and therefore of god alone , because there can be but one infinite , whose nature containing all things , and contained of nothing , can admit no equall , no second , no other . the diuell then cannot create . that likewise he cannot cause these transmutations by generation , is as plaine and euident , because a true and reall generation hath many precedent * alterations , and by little and little in space of time groweth vnto the perfection of that kinde , vnto which it doth tend or is begotten ; but these seeming transmutations by the diuell of the substances of men into cattes , and the like , are swift and sodaine , in a moment , and without preparation : and therefore are no true , but seeming and iuggling transmutations . here may be againe obiected , that the diuell is able to worke aboue the power of nature ; and therefore beside and aboue the naturall course of generation , hee is able to make these reall transmutations . it is answered , though the diuell indeed , as a spirit , may doe , and doth many things aboue and beyond the course of some particular natures : yet doth hee not , nor is able to rule or command ouer generall nature , or infringe or alter her inuiolable decrees in the perpetuall and neuer-interrupted order of all generations ; neither is he generally master of vniuersall nature , but nature master and commaunder of him . for nature is nothing els but the ordinary a power of god in all things created , among which the diuell being a creature , is contained , and therefore subiect to that vniuersall power . for this cause , although aboue the power of our particular nature , the diuell as a spirit doth many things , which in respect of our nature , are supernaturall ; yet in respect of the power of nature in vniuersall , they are but naturall vnto himselfe and other spirits , who also are a kinde of creature contained within the generall nature of things created : opposite therefore , contrarie , against or aboue the generall * power of nature , he can doe nothing . therefore , to conclud this point , he cannot be able to commaund or compasse any generation aboue the power of nature , whose power is more vniuersall and greater then his . we will then hence conclude , that aboue and beyond the vniuersall nature and course of all generation , hee cannot make a true transmutation of the substance of any one creature into another . it was before prooued , that it is impossible for him to doe it by creation . it is here manifest , that he cannot doe it by any course of true generation . there can be no real transmutation of one substance into another , without either a creation or generation . wee will therefore conclude with the saying of saint augustine de ciuitate dei , lib. 18 cap. 18 nec sane daemones naturas creant , sed specie t●nus , quae à deo creata sunt , commutant , vt videantur esse quae non sunt : that is , diuels cannot create any nature or substance , but in iuggling shew or seeming onely , whereby with false shaddowes and outward induced shapes couering those things which are created of god , by these commutations they cause them to seeme that which they are not indeed . concerning other manifest iugglings and illusions of the diuell , diuers authors haue giuen diuers examples , but that which aboue all the rest doth most palpably detect him herein , is a history related by ioannes baptista porta in his second booke de magia naturali . he there witnesseth , that vpon the diuels suggestion , a witch beleeued firmely , and perswaded her selfe , that all the night she had rid in the ayre , ouer diuers great mountaines , and met inconuenticles of other sorceresses ; when the same night the mentioned authour himselfe , with others , had watched and seene her , all that imagined time of her transuection in the ayre , to be within her chamber profoundly sleeping ; yea , had smitten her , made her flesh blue with strokes , and could not a wake her , nor perswade her afterward , when shee was a waked that they had so vsed her , or at all had either seene or beheld her . thus preualent was the iuggling power of the diuell . s. austine de ciuitate dei , lib. 18. doth deliuer an history concerning the father of one praestantius , who lying in a deep traunce so profoundly that no meanes could awake him , did dreame ( as when he awaked he did report ) that hee was transformed into an asse , and carried bagges or burdens of corne into a campe of souldiers . at the same time , in the same manner , such a like asse as hee in dreame imagined himselfe did bring such burdens into the same campe . from these examples may bee iustly drawne a plaine demonstration of the diuels palpable iuggling and illusion , which also may serue for confirmation , together with the reasons before annexed vnto my former answer , concerning the diuels seeming , or deceitfull presentation of the reall body of pythagoras in two distant places at once , in the same point of time . and from all these conioined and conferred , may be truely inferred and collected , that the diuell as hee doth many supernaturall workes really , so he doth many other by illusion and beguiling the imagination . these his iugglings notwithstanding are things also supernaturall , and tricks onely possible to spirits and impossible to man. for it is impossible to man to frame so liuely a seeming presence of man in one place , that it shall not bee discerned otherwise then the very same true presence & real substance which is really in another place , as also to fasten such dreames as were before mentioned , vpon men , and according to those dreames to cause the things dreamed , by the witnesse and testimony of other beholders , to bee brought to passe in so liuely likenesse and similitude , as cannot bee discerned and discouered otherwise then the very same that they were in dreame likewise beleeued . from hence it doth also follow very necessarily , that what man soeuer shall vndertake these supernaturall iuglings , which are onely possible in the power of spirits , & of the diuell alone , is thereby as truely conuinced to bee a witch or sorcerer , as he that vndertaketh any of the former reall supernaturall workes , or any other of the like kinde , because they are both and all alike proper onely to the diuell , and wherein man can haue no property or power but by and through him . let vs now then againe returne vnto the diuels reall supernaturnall performances and workes , vnto sorcerers , from whence by the way of answer vnto the former doubt , concerning pythagoras his supposed realty of being at once in two places , we haue hitherto onely digressed . it is written as a thing vsuall vnto many famous magicians , sorcerers and witches , vnto the view and sight of some admitted spectators , to raise resemblances of the dead , which seemeth a thing vndoubted by the witch of endor , raising samuel the prophet vnto saul the king before mentioned . in this kinde those famous and renowned witches medea and circe in old and ancient times are reported to excell . hence among the heathen had necromancie the reason of the name and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is diuination by calling vp , or raising the dead . later times haue not been behinde former times in the record of the like : but to adde reason to inforce the truth of report herein ; i will answer an obiection which may bee made . whether in these apparitions there be onely illusion and imagination ; of some thing truely and really visible vnto the outward sense . as touching the reall raising of the dead , it is impossible vnto the limited power of the diuell , either in the substance of body or soule , to reduce or bring the dead back into this world , or life , or sense againe ; because in death , by the vnchangeable , and vnalterable decree of god in his holy writ , the body returneth into dust from whence it came , and the soule to god who gaue it . notwithstanding , since the outward shape and figure , and proportion of any substance , and not the substance it selfe , or creature , is the true and naturall obiect of the eye , according to the philosopher , who truely saith , res non videntur , sed rerum species ; that is , the substances or things themselues are not offered , nor come vnto the sight , but only their shape , and outward figure , as also for that common sense and experience doe teach vs , that it is a thing absurd , and impossible , that all those bodies and substances , which in infinite number wee dayly see , and behold really and materially in their corporall substances , and dimensions , should be contained in the small body of the eye : for these causes ( i say ) it is possible according to reason , that the diuell in these supposed apparitions of the bodies and substances of dead men , may present true , reall , and naturall obiects , certaine and assured vnto the eye and sight , if hee can onely present thereto the outward liuely pourtraitures , and shapes of the substances or bodies , though the bodies themselues be away . that the diuell can doe this , is no doubt . for if man by art can vsually diuide the outward shapes , and figures of creatures and substances , from the substances and creatures themselues ( as is apparent by the looking glasse ) and the cunning painter can in another borrowed substance , separated from their true , right and proper substance , represent perfectly the true and liuely shape of men , & other creatures , euen when they are not onely absent , and remoued in farre distant places , but when oft-times they haue many yeares beene swallowed of the graue ; why should it be thought impossible vnto the diuell ( who certainely is more then exquisite apelles excellent ) to offer and present vnto the eye likewise any true shape whatsoeuer ? if he can offer the true shape ( as is not to be doubted ) he doth offer a true and perfect obiect ; and therefore that which is truely and certainely manifest to sense , although speech and the motion thereof , without another visible bodie to sustaine it ( being impossible vnto shapes and pourtraitures drawne by men ) be things supernaturall , and truely spirituall , which doe therefore make it a worke proper vnto the diuell . and thus it is apparent , that the supposed apparitions which the diuell doth offer of dead men , may be esteemed and reckoned among such supernaturall workes of diuels and sorcerers , as manifestly are brought to outward sense . now let vs turne to view some other kinds of the same workes of the same authors . it is reported by some writers of worthy credit , that the bodies of sorcerers & witches haue bin really carried , and locally remooued from on place into another by the diuell . and of later times ( as bartholomaeus de spina doth witnesse ) the inquisitions haue condemned vnto perpetuall prison , and their detained witches , who by their owne confession , and others proofe , haue by the diuell been transported into so farre distant places , in few houres , that afterward it hath bin a trauell of many dayes , by their owne naturall power to returne againe from whence they were manifestly by the diuell carried . it is a thing likewise written and vulgarly receiued , that witches are oft-times seene bodily to haunt places , fields , houses , graues , and sepulchers , in an vnusuall and miraculous manner and wondred fashion . these things , and infinite more , whether true or no , cannot be knowne , but to him that doth himselfe behold , and can from his owne sight auouch them really true , and not imaginarie . to performe some manner of asportation , and locall translation of the bodies of witches and sorcerers , it seemeth in reason a thing whereunto the diuell is not vnable . first , for that it appeareth within the power of a spirit , by the history of the prophet habacuc , whom the angel carried by the hayre of the head , out of iudea into babylon . the naturall faculties and properties of a spirit , giuen in their creation , and by their essentiall formes vnited vnto them , the diuell doth participate with all other spirits whatsoeuer , though in his fall from heauen , he lost their true happinesse and perfect fruition in the face and fauour of god his creator . secondly , for that there are vndoubted examples in holy scripture , of the diuels power in the locall translation , not onely of bodies inanimate : as fire , windes , tempests , houses ( as is apparent in the history of iob ) and of animate bodies also , or bodies of brute creatures ( as is euident in the heards of swine which he carried headlong into the sea ) but likewise of the bodies of men , as is cleere in the gospel , where it is said , that the diuell did cast the bodies of the possessed into the middest of the people . if the diuel could cast , or carry their bodies the distance there expressed ( whatsoeuer or how little so euer it was ) it doth manifestly prooue his power , in the locall motion of mens bodies , although the full extent of his power therein be not necessarily thence collected . concerning the taking the body of our sauiour , and setting it vpon a pinacle of the temple , i will not vrge , but do conclude vpon my former reasons sufficiently and necessarily , that the diuell , where god himselfe doth not countermaund , or prohibite him , hath power to dispose and transport our naturall bodies . i will not cite a multitude of authors herein , and from them borrow needlesse examples . as some may bee true , so i doe not beleeue all , and very few i wish trusted , where the proofe doth not manifestly exceede all exception . i conclude , that it is possible , that sometimes the supernaturall power of the diuell in this kinde , as in other before mentioned , may appeare vnto outward sense manifest , and the witch or sorcerer be found a voluntarie with him . and as is said of this kinde , so may be said of many more besides those before mentioned . concerning the manifest supernaturall workes done by charmers , who is ignorant ? to omit the histories of medea and circe those old famous hags , who were seene by charmes immediately to cause graine to wither vpon the ground ; the current of waters to stand still ; the streame to runne backe against the course , tempests , raine , thunder , windes to rise and fall at their word and command , for an assured testimonie of the true and reall harmes , which charmers manifestly vnto outward view and sense did vnto the ancient world , is as yet extant so many hundreths of yeares , the law of the twelue romane tables , wherein was a decree and statute made to preuent and restraine the manifest wrongs and iniuries of charmers . alienas segetes ne incantato , saith the law , alienas segetes in cantando ne pellexeris , that is , let no man charme his neighbours graine . let no man by charmes and incantations carry away or transport anothers graine . there are many other true reports and records of other wonderfull works and supernaturall feates , all alike offered vnto the outward sence : there inumeration or citation is not further needfull . it is sufficient whatsoeuer or how many soeuer they be , that they are workes supernaturall , that they are manifest to sense , that they are of the diuell , and that the witch or sorcerer doth manifest his guilt therein , by voluntary presenting himselfe therein , by manifest vndertaking any part or office in the performance or by promising , and according to promise causing to come to passe . the reason is infallible . he that doth vndertake voluntarily , doth present himselfe and doth promise and according to promise , cause to be performed that which is in anothers power , and impossible vnto himselfe , doth thereby necessarily and vnanswerably prooue himselfe to haue an interest , a power , a contract with that other , which for any may to haue with the diuell , is society with diuels , which is witch-craft and sorcerie . and thus hath beene declared , how the supernatuall workes of the diuell and sorcerers may be manifest to the outward sense , and the true testimony thereof . an obiection here may be made , that many of the former workes may seeme manifest to the sense , which indeed and truth are deceits of the imagination and illusion , and therefore there can be no such certainty vnto the outward sense . it is truely * answered , he that wanteth so much true iudgement , as to distinguish when he doth see a certaine true obiect offered vnto his sight from without , and when he is incountred onely with a resemblance thereof from within his fancie and imagination , is diseased in body or minde , or both , and therefore is no competent iudge or witnesse in these or any other weighty affaires . for that is in health of body , and in the outward organes and instruments of sense , and sound in his reason , iudgement , and vnderstanding , though sometime the fogge and mist of deceiued sense , or fancy , ouershadow the brightnesse of true and vndeceiued reason for a short time in him yet it cannot so perpetually eclipse it , but it wil recouer his light and true splendor againe , and truth will shine more excellently in the end out of that darknesse . this is very liuely seene in the example of s. peter . acts 12. verse 10.12 . who at first did thinke he had onely seene the angell which god sent vnto him to deliuer him out of bonds , in a dreame or vision : but when afterward he was come to himselfe , and his true sense and reason , hee then perfectly discerned and knew that he was really deliuered out of prison by an angel of god. if men could not certainly discerne betweene that which they doe really see , and that they falsely imagine in visions , dreames and fancie , then were the life of man most miserable , there could be no certainty of truth , no excelling in knowledge or vnderstanding . all men should be a like vnable to distinguish , whether we liue in dreames onely , or in wakeful deed . but the certaine knowledge which god hath giuen vnto mankinde in so infinite kindes and measures , doth prooue the eminence of reason and vnderstanding aboue the intanglements and depression of sense and fancie . there remaineth as yet another doubt , which is , how those things which before were mentioned to be spirituall and supernaturall can be subiect in reason vnto outward sense or be knowne thereby , howsoeuer by the former examples , it doth so seeme . it is true that a spirit and a spirituall worke simply in it selfe in the owne nature and substance , cannot be seene by any bodily eyes , or be deprehended by any outward sense . notwithstanding , as they doe mixe themselues with bodily * substances , which are subiect to sense , by accident spirits , and spirituall operations , are certainly tryed and discouered euen vnto sense . for how is it possible that a spirit should mixe it selfe in corporall things , but the discrepant nature thereof , and mighty difference , must produce and beget some great apparent alteration , which alteration being beyond the wonted nature of the one , doth prooue another superiour nature in the other ? for illustration hereof , let vs borrow an instance from one of the forenamed manifest sorceries . water is turned into blood by a spirituall power . the eye doth manifestly see the water , and as apparently after see the blood , and is a true and vndeceiued witnesse of both . reason and common sense doe know the transmutation to proceede from an inuisible power , which appearing in visible bodies , is by them apart seene , and doth detect an inuisible author , because an immediate effect manifested to sense , doth necessarily in nature prooue the immediate cause , though hidden and vnknowne to sense . that inuisible and spirituall things may , by those things which are visible and bodily , be conceiued and discerned , the holy scripture doth witnesse in these words of saint paul , rom. 1.20 the inuisible things of god ( saith he ) are seene by the visible things , or by his workes in the creation of the world , which are visible . it may be here demanded , since it is the propertie of the diuell , in his seeming miraculous contriuements and actions ( though a limited and finite obiect creature of god ) yet to indeauour to counterfeit and imitate the most high and mightiest workes of wonder of the infinite creator , thereby to magnifie , deifie , and equall himselfe vnto god in vnbeleeuing and seduced hearts : since , i say , this is his property , how shall the fraile vnderstanding and capacitie of man distinguish the maruailes of the diuell , so liuely resembled thereto , from the true miracles , and truly miraculous workes of god , that thereby with more facility , and lesse confusion , industrious mindes may discouer the proper workes and acts of the diuell , and his associates , enchaunters , witches , and sorcerers ? first , the true miracles of god being transcendent aboue all created power , and the immediate effects only of a creating vertue , almighty god for his sole good will and pleasure doth vsually and euer dispense by the hands and through the administration of holy men , prophets and apostles manifestly called of god. secondly , the end and scope of gods miracles , directly and mainely ayme and are bent at the glory of god , and the benefit of his people , not vnto any priuate end , any particular vaine end , tending to satisfaction of priuate lusts and curiositie . for this cause the holy apostles vsed the gift of miracles not vnto any other ends , then vnto the confirmation of that holy gospel , which they preached and published from god , neither did they therein ascribe ought vnto their own praise or glory , but solely vnto the praise and glory of god , and the good of his church . that this was their true end , and ought to be the scope and end of all that receiue the power of miracles from god , saint paul doth witnesse and teach , 1. cor. chap. 12. verse 4 , 5 , 6 , 7. now there are ( saith he ) diuersities of gifts , but the same spirit : and there are diuersities of administrations , but the same lord : and there are diuersities of operations , but god is the same which worketh all in all . but the manifestation of the spirit is giuen to euery man to profit withall . it is from hence manifest , that if any miracles proceede from god as author , they are dispensed by men , sanctified by god , and who can and are able to prooue and iustifie their warrant from god : as also that these men of god doe solely professe and bend them vnto the glory of god , and the weale of his church . this then is the square and infallible rule by which all miracles doe stand or fall , and are approoued either to be of god , or conuinced to be of diuels . let vs then conclude this point , with that excellent and diuine saying of theophilact , vpon the 9. chap. of s. luke . praedicatio miraculis & miracula praedicatione sanciuntur . multi enim saepe miracula ediderunt per daemones , sed eorum doctrina non erat sana , quamobrem eorum miracula non extiterunt a deo. that is , the word of god doth establish and confirme the truth of miracles , and miracles ratifie and confirme the authoritie and truth of the word . for many haue done miracles by the power of the diuell , but their doctrine was corrupt and not found ; and therefore their miracles were not of god. wheresoeuer therefore miracles or supernaturall workes shall dare to shew their heads , not contained within those limits or compasse , that is neither prooued immediately from god himselfe , nor mediately by him reuealed in his writ & word of truth , they are iustly to be suspected to issue from the enemies of god ; the diuell , and euill spirits , and therefore their authors ought to be accomptant therein vnto iustice , and all religious ministers and seruants of god and iustice , in the most strict and seuere extent of law. and thus much concerning the manifestation of the supernaturall workes of witches and sorcerers , vnto or through the outward sense . chap. vii . the workes of the diuell or witches manifest to reason , or consequence of reason , and how detected . all doubts being cleared , it hath vndoubtedly appeared how supernaturall and spirituall workes are apparent to sense . it now followeth to declare , how likewise they are euident to reason , or necessary to consequence of reason . those things are said to be proper obiects of reason and vnderstanding : which , being remote from the immediate view or notice of the outward senses , are grounded vpon vniuersall and intellectuall knowne positions , propositions , and certaine vndoubted generall notions , by necessary collections , or raciocinations . that we may build the foundation of this our reason or raciocination vpon the infallible truth of gods holy word which shall neuer be shaken : let vs for the detection of witches and sorcerers , by reason , and consequence of reason , syllogise directly and immediately from god himselfe . thus saith almighty god , isaiah chap. 8. verse . 19. and when they shall say vnto you , enquire of those that haue a spirit of diuination , and at the south-sayers , which murmure and whisper , should not a people enquire of their god ? vnder this interrogatiue ( should not a people inquire of their god ? ) is vnderstood this affirmatiue ; a people should enquire of no other spirit , but of their god alone . from this holy text and writ , reason doth assume and collect necessarily , and truly . first , that many things are hidden from the knowledge of man , which are reuealed vnto the science and knowledge of spirits . otherwise neither would man aske or enquire of spirits ( as hath beene vsuall in all ages ) neither should god haue occasion here to forbid the enquiring at spirits . that the ignorance also of man in things knowne to spirits , is the true , first and originall motiue or reason for enquiring at spirits , is very plaine by the words of king saul , 1. sam. 28.15 . god is departed from me ( saith he ) vnto the vision of samuel , raised by the diuell , and answereth me no more , neither by prophets , neither by dreames : therefore haue i called thee , that thou maist tell mee what i should doe . here is a manifest grant of knowledge in spirits aboue men . secondly , reason doth hence collect , that all spirits that doe suffer themselues to be enquired at , are euill spirits , and therefore diuels ; because almighty god hath here expressely forbidden the enquiring at any other spirit beside himselfe : and therefore good and holy spirits will not , nor * can not disobey the commandement of god , nor countenance or assist men in so doing . thirdly , reason doeth necessarily hence conclude , that such men as are enquired at for reuelations of things hidden from the skill and possibilitie of knowledge in man , are sorcerers , witches , and south-sayers , if promising and performing according thereto really , and yet not warranted by god his word , nor assisted by nature . the consequence and inference of this reason is iust ; for that to promise those things , or to vndertake those things which are out of their own knowledge , and solely and properly in the knowledge of spirits and diuels , doeth manifestly proue in the performance , their interest , societie , and contract with spirits and diuels , which is sorcery and witch-craft . it may bee here obiected , that there are some men who affect to bee resorted vnto , and to bee enquired at in things supposed hidden from the knowledge of man , and to be reputed able vnto such reuelations , though haply they practise to deceiue , vnder the colour of pretence , of such abilitie . it is iustly hereto answered , that this their presumption ought to be seuerely enquired into , whether it doe taste of ought that is diabolicall , of the diuell , or supernaturall : and if nothing so doe , yet in this grand cause of god himselfe , the religious iealousie of the prudent magistrate , ought to punish their presumption , which dare affect to vndertake the name or note of a sinne , so odious and abominable vnto almightie god. let vs for better impression , againe repeate and iterate those things which were collected out of the propounded text . first , that there is knowledge in spirits of things hidden , and separated from the knowledge of man. secondly , that such spirits as are enquired at , and doe reueale such knowledge vnto man , are diuels . thirdly , that men which doe practise to be enquired at for such supposed reuelations , ought not onely to be iustly suspected , and inquired into , but that if they be found therewithall , to know and reueale those things , which are indeed and really aboue and beyond the knowledge of man , and are properly and onely in the power of spirits ; that then this doth infallibly prooue their interest power , and societie with diuels , which is certaine and assured sorcery and witch-craft . and thus hath reason drawne a demonstration out of the booke of god , of a certaine witch , and manifest sorcerer . let vs now exercise our selues in the consideration , examination , and tryall of some particulars herein . it is said of apollonius , that he foretold the day , the houre of the day , the moment of the houre ; wherein coccius nerra the emperour should die , long before the time and being in farre distant places remooued from him . it is reported of the same apollonius , that being consulted by one who for that purpose came vnto him , how he might grow rich , apollonius appointed him to buy a certaine field or ground , and to be carefull in tilling and plowing thereof , which after he had done a while , he found in the end a great treasure and so became rich . it is written of the same apollonius also , he made knowne vnto titus vespatian , the time and manner of his death , enquiring it at his hands . these things with many other the like ianus iacobus boissardus , relateth in the life of apollonius . who hath not heard of the name and mention of that famous and renowmed british wizard merlin , and of his high and great esteeme among princes for his prophesies ? vnto his fore-sight and predictions , from many foregoing ages , the successes and euents of diuers princes affaires , in their seuerall raignes , haue beene vsually by diuers times and histories referred . for this cause master camden , in the description of caermarden-shire , doth terme him the tages of the britans . speede in his tractate of the ancient inhabitants of great britane ; as also of the life of aurelius , ambrosius , and of the raigne of king john , and of henry the fourth , doth our of malmesbury , and others , recite diuers accidents and euents , in seuerall succeeding ages , vnto his oraculous and miraculous illuminations , ascribed to haue beene foreseene , foretold , and knowne . if there be truth in those oracles , and ancient foreseeing reuelations , they doe necessarily inferre the assistance of a power , farre superiour vnto all the power of man. therefore whosoeuer doth finde them true , must conclude their author a witch or sorcerer . neither hath the generall reception , or opinion of authors , beene herefrom different , who haue published him the sonne of an incubus , or the sonne of a witch , begotten by the diuell . as it is said of this ancient time-noted , and age-viewed sorcerer ; so may be testified of many other . what shall we iudge of that infamous woman , among the french , called ioane of arc , by others ioane pucell de dieu ? iohn de serres , the french historian , doth report that she had many miraculous reuelations , whereof the king ( then charles the seauenth ) and all his armie and men of warre , were open wondering witnesses , and in those reuelations for the most part , there was found no lesse wondrous truth , then true wonder , as saith serres , although some others haue iudged her an imposteresse only . by her sole incouragement , and stout assurance of successe , built vpon miraculous reuelations , the french prosperously incountred the victorious english in france , at seuerall times , and against all humane reason , recouered their in reason-vnrecouerable , and most desperate standing , euen neere vnto the pit of vtter downefall , with more then vnspeakeable amazement and terrour , vnto the sodainely confounded english . notwithstanding , at length shee was taken prisoner by the english , executed and burnt for her witch-craft . what shall wee say or iudge of other the like authors , and broachers of supernaturall reuelations , and predictions in other times ? the fore-mentioned historian reporteth , that a wizard foretold duke biron of his death , and that hee should dye by the backe blow of a burguignon , who afterward prooued his executioner , beeing that countrey man. melancton our of carion doeth recite the mention of a woman , of the order of the druides among the tungri , who foretold dioclesian that hee should bee emperour of rome , when he had first killed a boare , which prooued afterward one apor , then an vsurper , which in the latine tongue signifieth a boare . suctonius writeth of a diuinour , who long before was able to make knowne the death , and the manner of the death , and murder of iulius caesar . philippe de commines , in his 8. booke , chap. 19. doeth make mention of one frier hierome , and of his many admirable reuelations and predictions , concerning the affaires of the king of france , which as from friers owne mouth , hee himselfe did oft heare , so with his owne eyes hee did witnesse and behold their issue true . it was disputed , whether in these transcendent reuelations the frier were a * man of god or no , and it is doubtfully there concluded . in these like reuelations and prophecies , reason cannot deny , but must acknowledge the manifest impression and stampe , of more then humane science or demonstration . if wee desire or affect more specially to viewe what our owne histories at home afford : who can deny him a wizard , or witch , who as master speede and others testifie , in the reigne of richard the vsurper foretold , that vpon the same stone where hee dash his spurre , riding toward bosworth field , hee should dash his head in his returne : which prooued accordingly true , when being slaine in battell , hee was carryed naked out of the field , and his head hanging low by the horse side behinde his bearer , did smite vpon the same stone in repassage , where before in passage hee had strooken his heele and spurre . what can be deemed lesse of the author of that prophecie in edward the fourth ; that is , that * g. should murder king edwards heires , which g. vnderstood of the duke of glocester , was too true . how can he likewise escape the iust suspition of the same foule crime , from whom originally or first was deriued that prophecie or prediction in henry the fift , concerning his sonne , as yet then vnborne , videlicet , that what henry of monmouth should winne ( which was henry the fift ) henry of windsor should lose ( which was henry the sixt and his sonne ) as it after came truely to passe ? these things as i said before , doe necessarily inferre a power farre superiour , vnto the power of man , and therefore prooue their voluntarie vndertakers witches , or sorcerers . this doeth binsfeldius in his tract , de malef. confessionis , confidently affirme in these words , referri non possunt ad causas naturales , sed ad daemonas hi effectus , nempe response dare de occultis ferri , per verem , per loca remotissima . that is , these things can haue no relation vnto naturall causes , namely , to giue answere vnto things hidden from man , to flie in the ayre , and the like , but are to be attributed vnto the power of the diuell , or diuels . but here may bee obiected , that since it is said by god himselfe , that no man ought to aske of any other spirit , but of god alone , things hidden and vnreuealed to men , isa . 8. verse 19. before alleadged ; and since for that cause it is not to be doubted , that many things may be reuealed by god vnto men , for this cause and reason ( i say ) it may be deemed and obiected , that some of the former reuelations and prophecies may bee free from the imputation of witch-craft , and sorcery . it is vnanswerably answered to this obiection : first , that all the reuelations and prophecies which are of god , are euer published by prophets , & men of god , immediately called by god himselfe , vnto those functions and places . secondly , those vessels , and seruants of god , which are the publishers of gods reuelations or pophecies , doe euer auouch , and openly professe god himselfe , to bee author thereof , from whom they onely claime , and openly proclaime their immediate , and expresse warrant and commission , as appeareth by all the prefixions of their prophecies : thus saith the lord , the word of the lord , the burden of the lord , the reuelation of iesus christ , and the like . thirdly , the reuelations and prophecies , which are thus deriued and sent from god , carry in themselues some manifest stampe of their authority , and power from god , in some fruites or effects correspondent , and answerable to the nature , will , and pleasure of god , and are directly and originally bent , and intended vnto the glory of god , and the publike weale , and good of his church , and people . by these notes , and infallible markes of gods holy prophecies and reuelations , may bee euidently discerned a cleere difference , and distinction thereof from diuellish predictions , and sorcerous prognostications , which therefore cannot shrowde , or hide themselues vnder colour or pretense thereof , being duely and rightly expended . it may bee yet further obiected , that some learned and truely religious seruants of god ( though no publike ministers , of propheticall functions or callings ) haue had sometimes their speciall reuelations of some particular things , in which it were not onely manifestly iniurious , but plainly & extremely ridiculous to accompt them witches . it is true , and cannot be denyed , that almighty god sometimes , by dreames , sometimes by secret prodigies , doeth admonish some his priuate seruants , good and holy men , of some things to come , for their owne priuate and retired reformation , information or better preparation ; not for prophane or trifling ends , or vses , but that any prophecies or reuelations , can be of god , that are obscurely whispred , or cast abroad for such vses , by any vnwarranted or prophane authors , without any manifest warrant , commission or authoritie from god , in the vpright iudgement of all men , that truely worship and feare the true god , the god of hostes , is much irreligion , and prophane credulitie to auouch , or affirme . nay , it is altogether contrary and contradictory , and therefore impossible to god his miraculous reuelations , visions and prophecies , ordinarily , or commonly to serue , or waite vpon the ordinary ends , or vses of priuate men , since all true miracles , and miraculous reuelations are euer in their proper nature , and true end , solely attendant vpon god his immediate command and word , vnto his extraordinary workes . to make it therefore ordinary , or a thing common , or of customary practice , to foretell or giue prediction of things to come , must necessarily proceede from the diuell , since the gift of true prophesie , and the spirit of true reuelation , is not subiected to the common or vsuall intentions of men ; neither can profit or commodity , or sale bee made thereof by men at their pleasure , as is not vnwonted with all the disciples of simon magus , sorcerers and witches , in their markets and fa●res made of their prophecies and reuelations . if then these whispered reuelations cannot bee of god , then are they necessarily of the diuell . if they proceed from the diuell , then by an ineuitable conclusion , those men are his instruments or organs , by whom or through whom they originally flowe , or are deriued vnto men and published . it may be yet further obiected , that in men possessed by the diuell , as were those men in the gospel , whose bodies the diuell did really rend and teare ( in whom hee did roare and crie out ) whom hee cast into the middest of the people . it may be ( i say ) obiected , that in those possessed and the like , there may be reuealed many things hidden from men , without the imputation or iust opinion of witch-craft or sorcerie in them . that this may bee , is manifest in the gospel , where the diuell in the possessed vttered wordes of knowledge then hidden from men , but by extraordinary reuelation , when hee acknowledged our sauiour to bee iesus the sonne of the liuing god. this could not in any possibilitie of mans reason bee knowne vnto the possessed , because it was then but in part reuealed vnto the disciples themselues , who were as yet but learners themselues and scholers of that diuinitie ; neither had the naturall man , or the world as yet so much as tasted , or sauoured any notice thereof . the like may bee obiected concerning those that are obsessed . i call them obsessed , in whose bodies outwardly appearing no extraordinarie signes or tokens of the diuels corporall presidence , or * residence in them ( as was in the possessed manifest ) yet are their mindes , vnderstanding , wils , and reason palpably obserued to bee besieged , captiued and inchanted , by an extraordinary and more then naturall , or rather an infernall inuasion of the diuels illusions , for the magnifying and aduancing whereof , the diuell doth oft-times mixe and temper them with some rare and wonderfull reuelations , by or through the obsessed deliuered . from these obiections both concerning the possessed , and also the obsessed , doeth issue a necessary sequell , that prophecies and reuelations are not alwayes inseparable testimonies of a witch . it is truely hereto answered , that solely and simply reuelations are not sufficient euidences , or conuictions of a witch , or sorcerer , but with difference and distinction . supernaturall reuelations vnrequiredly transfused and transferred by the diuell , doe not prooue the persons in whom they are found , to bee their owne free or desirous agents in consent therein , but rather properly and truely the diuels patients , and therefore it cannot be their guilt , but his intrusion , vsurpation , and insidiation : but supernaturall reuelations , in which any man shall knowingly , and delibrately consult with , or inquire at a knowne spirit , and inioying the free libertie of his will , not depraued or corrupted by illusions or diseases , shall with consent or allowance thereof entertaine , commerce conference or assistance of spirits vnto that purpose : such reuelations ( i say ) wheresoeuer truely and duely detected , doe demonstratiuely and infallibly point on a witch or sorcerer , by what way soeuer hee doe practise with the diuell , whether by coniuration , spels , or other magicke rites , or by vulgar trading with him , by familiar speech and expresse contract , as is most vsuall with vulgar and vnlearned witches . it is not the different manner of contracting , or couenanting with the diuell , that maketh a new or a different species of a witch , for by what name soeuer , in what manner soeuer , any man doeth contract with the diuell , hee is a witch or sorcerer , saith binsfeldius , and inuocateth the diuell . although therefore the possessed , or obsessed , are iustly acquite in their reuelations and prophecies , because transmitted or sent vnrequired , and vnknowingly vnto them , yet cannot the witch or sorcerer bee any thing at all aduantaged , or cleared in his reuelations , which are euer detected to bee both by him affected ( as is prooued by his mercinarie sale thereof ) and also are fore-thought and premeditate , as is euident by his promised and couenanted vndertaking thereof , according to conditions or agreement . that we may make this point yet more cleere , let vs yet farther examine , and consider what witch-craft is . these are the expresse wordes of binsfeldius a papist diuine , in his tract de confessionibus sagarum & veneficorum . vt fiat maleficium haec tria concurrant necesse est inquit , deus permittens , secundo diaboli potestas , tertio hominis malefici voluntas libere consentiens . that is , vnto witch-craft three things necessarily concurre : first god permitting : secondly the diuell working : thirdly , man thereto consenting or yeelding his free-will . vnto the very same purpose , saith a learned protestant diuine our countriman , perkins in his description of witch-craft , including the worke or assistance of the diuell , the permission of god , and a wicked art freely practised by man , and chap. 5. of his discourse of witch-craft , hee pronounceth also him a witch , whosoeuer wittingly or willingly consenteth to vse the aide or assistance of the diuell , in the working of wonders aboue the ordinary course of nature . i name these two diuines onely , because in this particular they seeme to mee to haue best satisfied , and by the common consent both of papist , and protestant diuines , the trueth doeth more vncontrouersedly appeare catholike and firme , most other learned men that i haue seene on both parts , hauing generally or for the most part comparatiuely beene defectiue . scaliger in his booke de sabtilitate , consenteth with them both , exercit . 347. where speaking of the impossibilitie , of one man hurting another meerely by bare wordes , hee hath these wordes . there is a greater power then wordes saith hee , namely , the diuell doeth the mischiefe vpon the vttering of such words ; and the foolish sottish man , that pronounceth or vttereth them , supposeth that by vertue of his words it is done . ipse igitur agit daemon ( inquit ) stultus & vecors putat suis se verbis agere ; vnto the same effect are the words of s. augustine , by magicke art saith hee , miracles and things aboue nature are brought to passe , miracula magicis artibus fiunt . lib. 3. de trinitate . the word magicke doeth insinuate , or imploy , or include both a diuell , and a supernaturall effect or miracle , as in the former words of scaliger , also the supernaturall effect and consequent of mumbling , argued a power in them aboue the power of a meere voyce , or speech , which therefore saith scaliger , was the diuell . in both likwise , the will and consent of man was apparent . in the first , where s. augustine calleth magicke an art , that imployeth a mans consent , for that artes are willingly , and wittingly studied by man. in the second , where scaliger in the mumbling of words of supernaturall effect , affirmeth that the foolish man who vttered them , supposed those effects to proceed from his words ; his vttering therefore such words , with that expectance , prooued his liking and consent vnto such effects . and thus it is vndoubtedly apparent , by these authors in their descriptions of magicke , and witch-craft , that necessarily by consent of reason , though not alwayes in expresse wordes , is vnderstood and included , both something supernaturall , and the will and consent of man thereto . and this may yet bee made apparent , by the words of the same scaliger , exercit. 327. magi ( inquit ) suas effectiones violentias appellant : propterea quod vires suas supra eas , quae naturae ordine fieri videntur exercent . that is , magitians tearme their workes violencies , because they exercise violent force , or power , aboue the course or order of humane nature . the magitians giuing names vnto their workes , aboue humane power or nature , and boasting them as their owne , doth prooue their free will and consent . those their workes being supernaturall , doe prooue them to bee of the diuell , as the very vsuall vnderstanding of the word magitian , whereby they are ordinarily tearmed , doeth testifie . and thus it is manifest . first , that in witch-craft the effect or worke done is supernaturall , aboue the reach and power of man. secondly , that in that worke the magitian , or witch , hath a willing interest . and hence now is manifest also , what witch-craft is , namely , a worke or effect , aboue the nature or power of man , wherein notwithstanding is the will , consent , and assent of man. this no man can deny , the demonstration being so euident . it now followeth to enquire , how this witch-craft shall bee detected , or discouered ; secondly , how shall mans free will , or consent therein be discouered . vnto the first , is easily answered , videlicet , the supernaturall worke or effect doeth appeare by it selfe , when it is manifest and apparent aboue the nature , reach , and power of man , such as are diuers effects and workes formerly mentioned . vnto the second i answere , that mans free will , good will , consent , assent , or allowance therein is discouered by the same true actes or meanes , whereby any man his consent or assent is vsually discouered , indicted , and arraigned in the case of treason , murder , fellonie . in case of treason , murder , fellonie , consent is discouered in vsuall course and practise of the law , either by some manifest act promoting or furthering those wicked intents , or by conniuence therein : by wilfully not seeing , or by silence , or not reuealing , as therefore in those hainous crimes iustly ; so in this high treason against god , and adherence vnto his enemie the diuell , in like manner any man his wicked assent , content , or good liking , is to be traced and discouered by any act tending vnto the promoting thereof , by his conniuing , willingly concealing , or silence : for as in case of treason , murther , fellonie , whosoeuer permitteth or admitteth any of those crimes , whosoeuer only consenteth thereto , conniueth , keepeth counsell , or concealeth , is iustly by the law held , iudged , and condemned as a traytor , murderer , or fellon himselfe ; so by the same equitie and reason in high treason against god ( such as is witch-craft and adhering vnto the diuell his enemie ) whosoeuer shall consent thereto , conniue , or giue allowance is certainly a witch himselfe , and guilty of witchcraft . this is the reason why all writers , with one consent doe as well hold and condemne for witchcraft the tacit contract as the expresse . wherein in expresse tearmes vocally any man couenanteth with the diuell , or contracteti● . a tacit contract is , when any man taketh vpon him to doe , that by naturall causes , which causes are allowed no such effects in course of nature , nor yet are allowed vnto any such effects beside the course of nature ; either by god , his word , or by the ordinances of his church . to this effect expressely saith binsfeldius lib. de confess . malefic : & sagarum : tacitè ( inquit ) inuocatur daemon quoties quis contendit illud , facere per causes naturales , quae nec virtute sua naturali , neque ex diuina , aut ecclesiastica possunt illud facere . to the same purpose saith perkins cap. 5. of his discourse of witch-craft , giuing allowance , saith he , vnto meanes not allowed by god maketh a witch . that there are such effects , the same author doth instance in another place , in these words , referri ( inquit ) non possunt ad causas naturales sed ad daemonas hi effectus , ferri per aerem dare responsa de occultis ; that is , these effects cannot be referred vnto any naturall causes , but vnto the power of diuels , namely , to flye in the ayre , to reueale things hidden from man. for this cause also saith perkins , diuining of things to come peremptorily , conuinceth the author a witch . to conclude therefore , whosoeuer taketh vpon him to doe these things , or the like , and cannot iustifie them done according vnto the vertue or power of naturall causes , or ( if besides course of nature ) cannot prooue or warrant them to be of god , neither by his word , nor ordinance of his church , that man is a magitian , a witch , or sorcerer . but here it is requisite , and fit that men doe distinguish betweene things vnwarrantably done beside course of nature ; and therefore necessarily to be tryed and iudged by those rules of gods word , and church . and betweene those things , which are likewise vnwarrantably done , but are aboue the course of nature , yet are likewise to be tried by the same rules , and limits of gods word , and church . for as besides course of nature are many things , as sacraments rites , ceremonies . which are to haue allowance of their being from the same limitations , or else are to be condemned . so there are things aboue nature as miracles , which also are to haue their allowance , and approbation by the former rules . it followeth therefore necessarily from hence , that whatsoeuer supernaturall effect , or aboue the power , or nature of man doth happen , and is not warranted or allowed by god , his word , or church , that certainly is of the diuell . if it be of the diuell , then whosoeuer doth allow , yeeld his good will , consent , or by any way or meanes , or art doth promote or further , it is a witch , as he who in treason , or murther , conniueth or consenteth , is a traytor or murderer as is aforesaid . that a supernaturall worke , or an effect aboue nature , is to be held diabolicall , is not only prooued by examination and triall of god , his word , and church , but reason it selfe doth also demonstrate it . euery supernaturall effect , hath a supernaturall cause . euery supernaturall cause is god , or the diuell , there being no meane betweene , but one or the other . good angels or spirits doe worke their supernaturall effects also or aboue nature , but those their supernaturall workes are alwaies directed and commanded by god , and therefore are of god , and carrie with them euidence immediate from god. all supernaturall workes that are of god , are warranted from god. therefore whatsoeuer supernaturall worke cannot be warranted of god , is of the diuell . whether it may be warranted to be of god , will appeare easily by the former limitations and rules . if therefore a supernaturall worke appeare not to be of god , by the former limitations , and examination ; then is it certainly of the diuell . by necessary consequence , therefore of reason it followeth , that whosoeuer vnto any such effect or worke , thus demonstratiuely discouered to be of the diuell , doth giue any allowance or consent , though neuer so tacitly , or closely , yea though ignorant of the qualitie or degree of the sin , yet in his rash and vnaduised and inconsiderate yeelding or conniuing therein , he is guiltie , accessary , and a very witch himselfe , as is aforesaid in case of treason , and the like grieuous offences against a prince or state. for the ignorance of the law excuseth no man , yea and in this particular , so many faire directions by learned writers giuen , doth leaue men inexcusable , and maketh ignorance wilfull , and resolute , and excludeth easie pardon . neither can the most simple ignorance iustifie any man , although it may qualifie the degree or grieuousnesse of punishment . if this law seeme strict and hard . let men consider the greatnesse , and grieuousnesse of the sinne , and the pernicious consequence thereof . which iustly doth vrge , and impose the necessary ; fearefull rigour , and strictnesse of the law . the necessitie and equitie hereof is apparent in case of high treason aforesaid against a prince , or state , wherein vsually they who are simply , or ignorantly drawne , or vsed , or are instruments in any sort , to further or promote the mischiefe , are as well lyable vnto the seuere inquisition , and terrible censure of the law , as are they who were the maine plotters and contriuers . witchcraft is high treason against god himselfe , a combining , and adhering vnto his enemie the diuell , a desperate renouncing of god and all goodnesse , and a worship of diuels . in this abominable sinne therefore , in any kinde or sort , in any manner or action , to be friend , aide or conuince is no lesse then high treason against god also , wherein as well the accessarie as the principall are both guiltie . whosoeuer therefore shall in matter of this high nature or danger , dare or hazard to doe any thing that may be questioned or iustly suspected in that kinde , or to tend thereto , cannot be by his ignorance excused . thus i obiections doubts and impediments remooued , let vs build a neuer-deceiuing , and inuiolate conclusion concerning witches , vpon this neuer-failing nor shaken foundation : that is , all supernaturall workes reuelations or prophecies whatsoeuer , that issue not either immediately , and manifestly from god himselfe , or from his word or church allowed ( the proofe and touchstone whereof hath beene before touched , and briefely declared ) or from the diuell in the ignorant possessed or obsessed , or are not counterfeit and imposturous ( which is likewise else-where in the due place considered ) all other reuelations or works ( i say ) whatsoeuer , not excepted nor included in one of these , are vndoubtedly issuing from witches and sorcerers , and are certaine and demonstratiue proofes and euidences of witch-craft and sorcery , in whom they are originally first detected . and thus how reason doth cull and draw forth a witch or sorcerer , hath euidently beene cleared and declared . chap. viii . of diuers kindes and manners , wherein sorcerers and witches , receiue knowledge from spirits . as almightie god hath out of the text before mentioned , isaiah 8. in generall made euident , who is infallibly a witch or sorcerer : so hath he in other places of scripture manifested some of their seuerall kinds , according to the different shapes and formes , in which they doe enquire at spirits for their knowledge and reuelations . this is apparent out of the 18. chap. of deuteronomie , verse 10. let none bee found amongst you that vseth witch-craft . what witch-craft is , was before out of the prophet isaiah declared . now in this place doth follow the enumeration of some of the speciall or particular shapes in which they shroud themselues . let none be found among you ( saith the prophet ) that vseth witch-craft : and immediatly after doth adde those particular formes in which they enquire : a regarder of times : a marker of the flying of fowles : a charmer : a sooth-sayer , or that asketh counsell of the dead . as therefore before we prooued , that the infallible true note of a witch in generall , and in common vnto all witches , and sorcerers , of what kinde so euer , is to be enquired at in things hidden from men ( as is likewise by those words of saul apparent , sam. 1. chap. 28. verse 7. seeke mee a woman that hath a familiar spirit , that i may goe to her and aske of her : ) so here in this text are reckoned vp some of their seuerall shapes , by which in true and sound reason , and the due consequent thereof , we may consider and collect many other , though not here numbred , or mentioned . for since the common and inseparable signe or marke of witches is certainely made knowne to bee , the practise of reuealing vnto men that enquire those things which are hidden from men , and onely reuealed by spirits : it followeth by necessarie consequent , that not onely those which are here specially nominated , in that shape of marking of the flying of fowles , or of charming , or of raising the dead , but all other whatsoeuer , in what other shape so euer that is , hath , or can be deuised , that shall be found to practise or vndertake to be enquired at , and to giue answer and reuelation of things separated from the knowledge of man , and which god hath hidden from men , and therefore hath forbidden by spirits to be made knowne to men ; all such ( i say ) in what shape so euer , as well in these kinds here named , are , according to the generall note of a witch , to be iudged witches and sorcerers . for as the holy scripture hath nominated and pointed out vnto vs some few kinds , as a light onely vnto all the rest : so may common experience by these bring others vnto our view , and all ages haue vpon the records of time and historie , left vnto succeeding posteritie , many shapes more of memorable and famous witches , not onely in these shapes and formes shrowded , which are here mentioned but in many other . besides those kinds therefore , which here the holy scripture hath nominated , let vs take a short view of some other , which are in other shapes found ( since all are in their common kinde and nature the same . ) it is no strange thing , that in the shape , and vnder the pretense of astrologie , some men haue hidden sorcerous practise , and performing vnder the colour thereof such things as were onely in the power of spirits , haue thereby cleerely manifested , that they deriued and borrowed them of spirits . saxo grammaticus , in his historie de rebus danicis , doth make mention of a sort of wizards , who would vndertake for gaine , to foretell the certaine state and constitution of weather to come so assuredly , that they would vsually sell vnto marchants prosperous and fortunate windes , when by aduerse and opposite gales they were deteyned from their intended voyage . this kinde of sorcerer may very rightly be referred vnto that which in deuter. 18. verse 10. is noted by a regarder of times , which perhaps may also not vnaptly be vnderstood a magicall astrologer . his performance aboue the nature and power of his art , of that which is onely in the power of a spirit , doth both detect the diuell to be chiefe author of the workes , and the other to be also guilty to the worke . that the professors of astrologie haue in former ages vnto astrologie ioyned this diuellish skill and custome ; as also other kinds of diabolicall diuinations , plainely doth appeare . first , by the word of god , daniel 2. verse 2. wherewith the astrologers , the caldeans , magicians , sorcerers and enchanters are conioyned . secondly , it doth appeare by the lawes , which by the romane emperours were prouided against them ioyntly together , with caldeans , magicians , and southsayers . the words of one ancient law are , nemo aruspicem consulat , aut mathematicum , nemo ariolum , caldeum , magum ; that is , let it be enacted or ordered that no man aske counsell of a south-sayer , a mathematician , an astrologer , a caldean , a magician . dion in the 27. booke of historie , doth make mention of astrologers , who by diuellish skill practised and vsed to send the diuell to present * dreames vnto men in their sleepe ; for which cause tiberius the emperour reuenged himselfe vpon such astrologers , though otherwise himselfe a great friend and louer of astrologie . sir christopher heydon in his defence of iudiciall astrologie , doth out of osiander recite this distinction of astrologie : * astrologia pura quae nihil habet de magia , that is , astrologie that is not mixed , nor intermedleth with magicke . whereby is necessarily concluded , that astrology may be , and sometimes is impure and defiled with magicke and sorcerie . in other places of the same worke , he maketh a difference betweene astrologers * simply , and such as with astrologie ioyned magicke . and out of brentius he reciteth these words , non negat hierimias eam partem astrologiae , quae sequitur manifestas naturae rationes ; that is , the prophet ieremy doth not deny or condemne that part of astrologie , which is guided by manifest reason or cause in nature . hereby then is vnauoidably concluded , that the prophet of god condemneth that part of astrologie , which exceedeth causes and reason in nature , and that necessarily must needs be sorcery and magicke . as it is not obscure , that some men vnder the colour of astrologie haue practised magicke and sorcery ; so is it no lesse euident , that many others , vnder the pretense of aduising and counselling in physicke . for curation or prognostication of diseases , haue likewise exercised the same diuellish practise . that this hath beene no new vpstart custome , the multitude of diseases , which ancient times doe register to haue beene cured by enchaunted spels , and words , and magicke skill , doeth plentifully witnesse . the most ancient father of all physicke and physicions , the incomparable worthy founder of method and art , a hippocrates , b dioscorides , c theophrastus , with other succeeding ancients , doe generally all acknowledge the force and power of magicall curation . galen in his younger time gaue no credit thereto , but in the more aged d experience of right obseruation he doeth acknowledge it . i will not stuffe this small treatise with the particular citation of euery author . later physicians also of the best and most choise note , doe herein , with former ages consent and concurre , and experience doeth confirme trueth in both . whosoeuer is acquainted with bookes and reading , shall euery where meete a world of the wonders of cures , by wordes , by lookes , by signes , by figures , by characters , and ceremonious rites . as what the practise of former ages hath beene is manifest ; so what our age and later time doeth herein afford , is almost no where in this kingdome obscure . the neerest vnto that impudence , which herein this our time doeth produce and set foorth , is that history of a germane witch , reported in the malleus malificarum . there was ( as the author of that worke saith ) sometime a sorceresse in germany , who vsually cured not onely all that were bewitched , but all kinde of diseased people , so farre beyond all power or course of art and nature , and with such facility , that all vse of the art of physicke , or of physicions was altogether ( for a time ) neglected and forsaken ; while people from all countries , both neere and remote , in such numbers and frequence resorted vnto her , that the gouernour of that countrey imposing vpon euery man one penny that resorted vnto her , thereby raised himselfe a mighty treasure . what others among the most ancient author , that are not physicians doe publish , concerning the power of incantations in the curing of diseases is needlesse to write . hee that hath read any few lines of old homer , or of diuers other aged poets , shall finde plentifull record hereof . herodotus is not silent herein . but to omit all their needlesse testimonies , physicians of these last times , of the most eminent note and worth ( whose pennes are yet scarce drie ) doe witnesse the trueth hereof from their owne knowledge , sight and experience . aboue the rest , fernelius de abditis rerum causis , is worthy any mans paines or view . let vs now lastly see what may bee collected out of the booke of god , concerning the power of the diuell in curing diseases , from whom all these inferiour agents , witches and sorcerers doe deriue their power and skill . if it bee in his power , where god doeth permit , to induce diseases , it must needes bee in his power to cease or calme diseases ; because both causing and curing , consist in the vertue and force of the same meanes . hee therefore that knoweth how and by what cause the disease is induced , doeth necessarily vnderstand , that by the remouall of that cause it is cured , and according to that rule can equally , as well by remouall of that cause , cure , as by the induction of the cause bring sickenesse . for this reason it is a maxime in physicke infallible , that he is the most excellent physician , who knoweth best the causes of diseases , and who vpon the knowledge of their true causes doeth found the right method of their curation . that the diuell doeth both know the causes of diseases , and also how by them to procure and produce diseases , is manifest by the history of iob , vpon whom he brought that grieuous generall botch and byle , ouer all his body , iob chap. 2. verse 7. that hee did this by the force of causes in nature , must needes bee euident . first , because hee is a creature , and subiect and limited by nature vnto and within her lists ; and therefore is not able absolutely and simply without causes and meanes in nature , to produce any effects in nature , although our ignorance of his power and knowledge ( because it so farre excelleth our power or nature ) doeth call all his workes iustly supernaturall . secondly , for that byles and botches are knowne naturall diseases ; and therefore had naturall causes , although haply vnknowne to any man , and beyond the nature of knowledge or skill in man. these reasons of the diuels impossibilitie , to worke those effects without nature , are thus yet more briefly and cleerely made infallible . of * nothing simply to produce any thing vnto a true being and existence , is the sole and proper worke of any infinite creator , and impossible vnto any creature . therefore the diuell being a creature , could not bring those diseases vpon job , but by created meanes preexisting in created nature , in which he is contained and limited . and thus much concerning that kinde of witch and sorcerer , which is enquired at concerning the curing and issue of diseases , which we will conclude with this note , that all learned men of the best experience haue obserued ; that in those cures by witches and sorcerers , the diuell hath neuer perfectly healed , but for a time ; or else where hee hath seemed most perfectly to cure , it hath beene for a reseruation of the body by him cured , vnto a greater and further mischiefe in time to succeede . besides , this kinde of witch , by meanes vnknowne to man , or by a supernaturall vertue in knowne meanes , aboue and beyond their nature , vndertaking to cure the sicke , or to foretell the euent and issues of diseases , there is also another kind which doeth vndertake to bee enquired at for extraordinary reuelation of such diseased persons , as are bewitched or possessed by the diuell . this kinde is not obscure , at this day swarming in the kingdome , whereof no man can bee ignorant , who lusteth to obserue the vncontrouled libertie and license of open and ordinary resort in all places vnto wise-men , and wise-women , so vulgarly termed for their reputed knowledge concerning such diseased persons as are supposed to be bewitched . but it may bee obiected , that many of these two last mentioned sorts are rather deceiuers , and impostors onely , who by an opinion of this power , and not by any reall power herein , doe deceiue , seduce , and beguile the people . this cannot in some be denied : notwithstanding least impious imposture bee still tolerated to bee a couert to hide the manifest diuellish practise of witches , vnder pretense thereof ( whereby it shall euer continue in this shape neglected or vnspied ) i will both briefely giue satisfaction how the one may bee distinguished from the other , and also declare how men ceasing to enquire at diuels and witches , or impostors , may learne to enquire of their god alone , and by the light of nature and reason ( which hee hath giuen vnto them ) in his feare , with his allowance and approbation , more truely and certainely informe themselues . chap. ix . of wizards and impostors , how they differ from witches . how witch-craft in diuers kinds may , according to euidence of reason , be detected , hath beene before made manifest . how imposture may be discouered ( sense there is so good vse and necessitie of the distinction thereof , for the more perfect separating and setting a part of witch-craft by it selfe ) wee will likewise briefly make manifest . * the impostor is he who pretendeth truth , but intendeth falshood . for this cause sometimes vnder an holy pretense , he maketh god the a author of his vnholy prestigiation , and slandereth god vnto his face , sometimes to be reputed an b angell of light , he maketh himselfe a license to counterfeit the diuell . he proposeth it his trade to seduce , and liueth by lying . sometimes in shew and pollicitation he is a witch but in the performance of the greater sinne hee is lesse iust , and in the personate resemblance solely a iugler . for as the witch performeth that which in true , and infallible reason is transcendent and aboue nature ; so the impostor performeth that which in false and fallible reason and opinion , onely seemeth parallel . hence as witches doe strange and supernaturall workes , and truely vnto reason worthy of wonder ; so the impostor doth things voide of accomptable reason , in shadow , shew , and seeming onely supernaturall , wondred and admired . and hence it commeth to passe , that with vndiscerning mindes , they are sometimes mistaken and confounded * on for another . from hence it is also necessarily concluded , that as witch-craft is discouered by a supernaturall worke aboue reason , whereto the witches consent is accessary ; so an impostor is detected by a worke voide of accomptable reason , but in a deceiuing false visar or shew , wherewith the purpose and intention of the deceiuer or impostor doth concurre . as therefore the suspected witch is tyed to answere vnto any iust doubt , which may bee directly vrged against his or her manifest voluntary action , that is prooued supernaturall : so is a truely doubted impostor bound to giue satisfaction , for such his ambiguous actions , as doe in likely reason appeare fraudulent , vaine , prestigious , iuggling , couzening , or deceiuing . and thus shall each appeare in his owne true shape apart . of diuers kinds of witchcraft , i haue before produced examples . i may here likewise very pertinently , for further illustration , propose some examples of imposture in generall , that the odiousnesse of this foule sinne may appeare more foule , and the ougly face thereof may be more fully discouered . among multitude of examples , i will recite onely some few , whereof some consist in lewd and guilefull contriuement of action , other in the bewitching power of false prophecies , reuelations , predictions , and prognostications . example 1 concerning the first , who can be ignorant of the impious and infamous impostures of mahomet , who by guilefull counterfeit miracles , and pretended angelicall illuminated workes , first magnified and set vp that heathenish * empire , and religion of the blasphemous turkes ? example 2 the history of sebastian , the pretended portugall king , as it is set forth by iohn de serres , according to master grimstones translation thereof ( if he were a true impostor indeede , and were not iniuriously traduced , and blurred with vndeserued reproch ) is an incomparable example , aboue and beyond many other . i will referre my reader to the author himselfe . if we desire more neere or domesticall examples herein , behold , in the raigne of henry the seuenth , * a boy of meane parentage , through imposturous machinations opposed , set vp and crowned king in ireland , against that famous and renowned prince henry the seuenth , putting him in great danger of his life and crowne of england . example 4 in the late raigne of queene mary , there arose an impostor , stiling himselfe edward the sixth . the danger of the progresse of that impostor ( if it had preuailed ) who knoweth not ? the manifest wrongs , iniuries , and impeachments also from counterfeit prophecies , reuelations , and predictions , issuing not only vnto priuate men and families , but vnto kingdomes , empires , and common-weales , are infinite . example 5 iulian , an emperour of rome , though otherwise a mightie and learned prince , and valiant souldier , by a prophecie of an impostresse or seeming pythonisse , promising his conquest , and triumph ouer the kingdome of persia , was thither hastened vnto his deserued death , and the vengeance of god vpon his infamous apostasie . example 6 it is reported by iohn de serres , the french cronicler , that the power and force of some pretended reuelations , and visions of a young shepheard , in the raigne of charles the seuenth king of france , was so preualent , that it perswaded pothon that great and famous french captaine , with the marshall of france , to arme and incounter the then victorious english in the bowels of that kingdome ; by which vnaduised attempt , the french were supprised and taken by the english . example 7 it is recorded by the same author , that one martha brosier , counterfeiting the fits and passions of such as were possessed , in short time became so powerfull in illusion , that she ministred much matter of wonder and amazement , not onely vnto priuate men , but vnto the kings counsell , to preachers in pulpits , yea vnto the whole parliament , vntill the counterfeit diuell induring some punishment and restraint , forsooke his pretended possession . example 8 if wee require examples in our owne countrey , behold , in the raigne of edward the fourth , his brother george * duke of clarence , was hastened vnto his vntimely death , euen by the allowance of his brother king , vpon the feare of a vaine and flying prophecie , that g. of king edwards heires should be the murtherer . in the time of henry the eight , the holy maide of kent example 9 by her seeming miraculous reuelations , deceiuing not onely the common sort , but euen diuers learned and some men of the best ranke , and prime note , stirred vp in the king great iealousie , and feare of his crowne and safety , as by the records of her attaindour doeth appeare , wherein doeth stand prooued and sentenced her treason-some imposture of most dangerous consequent , if it had obtained equall issue . in the same kings raigne , the bewitching esteeme , credit , example 10 and hope of force & vertue in counterfeit predictions , and pretended reuelations , whet the ambitious heart of edward * lord stafford , duke of buckingham , first into high treason , and to reach at the crowne , and after from thence thrust him headlong or headlesse into his graue . in the raigne of edward the sixt , there was a prophecie example 11 divulged from the mouth of some pretended wizard ; by which the coniuration of kett , and those norfolke rebels , was hartned and encouraged to proceede in their rebellion and outrage , vnto the great danger and damage of the kingdome , and in the end vnto their owne destruction : that blind pretended prophecie , in the insidiation of vaine and credulous mindes , was somewhat like vnto that ambiguous oracle in the poet. aio , te aeacida romanos vincere posse : i say , the sonne of aeacus the romane power shall quell . this oracle may on either side indifferently , either actiuely or passiuely bee vnderstood . like vnto it was that prestigious prophecie , which the rebellious norfolcians with their kett trusted : hob , dic , and hic with clubbes and clouted shoone , shall fill vp dussin-dale with slaughtered bodies soone . the rebels vnderstanding this blinde reuelation , or prediction , concerning the victory wherein they themselues should bee agents and not patients , ( as afterward their owne ruine did truely interpret it ) and dreaming the filling vp of the dussin-dale to be intended of other mens dead bodies , and not their owne , where thereby incited with furious courage , vnto the hazard of the kingdome and their natiue country , vntill their owne mangled and slaughtered carcases became butchered spectacles , and bloody monuments of such illusion and imposture . example 12 how many other fearefull and horrid treasons haue bin built and grounded vpon other the like prodigious impostures ? to recite the damages and wrongs done vnto priuate men by imposture in manifold kinds , were infinite . what should wee mention prior * bolton of st. bartholmewes in london , who in the raigne of henry the eight , vpon the impression of an vniuersall world floud , grounded vpon pretended miraculous predictions , ridiculously buildeth himselfe an house or neast on the top of harrow hill , to saue himselfe from drowning ? what mighty terrors did the wicked imposturous predictions of strange euents in the admirable yeere 88. strike into the common people or vulgars of england ? from whence , what different distractions in many priuate men did bring foorth , to relate , were iust matter of profound laughter . what translations of dwellings , peregrinations into other countries , exchange of inheritances for monies , and other ridiculous extrauagant molitions did the approach of that yeere diuersly prepare ? i will not waste paper in any more * particular recitals : our later age and time hath not beene barren of many wicked and harmefull fruites of imposturous prophecies , neither haue they altogether escaped the eye of iustice , nor the blurre of infamy written in their names and chronicled memory . and although many impostures ( because practised vpon priuate and more obscure personages ) are lesse knowne and published , then such as are committed against princes and states , and therefore are more remarkeable in the eyes of all men , yet are they both equally in their natures pernicious . it were not now impertinent from the declaration of the mischiefes of imposture in generall , to descend vnto some such in particular , as are practised vnder the lying pretense and false colour of a transcendent and magicke vertue . in examples of this kinde , reignald scott doeth ouer-abound in his discouery . i haue my selfe noted and knowne some men ( i could say some men of the clergie ) who to draw wonder and custome vnto their practise in physicke ( wherein sacriligiously they spend their best and chiefe time and howers , with open neglect of god and his seruice . ) i know some i say , who are not ashamed prophanely and most irreligiously , to affect among vulgars , to gaine the opinion of skill in coniuration , magicke , and diuell-charming . by this imposturous art or deuice many yeeres together ( not among men religious , orthodoxe , or iudiciously learned ) but among vulgars , and sometimes also among some great and mighty men ) they haue become vnworthily magnified physitions , aboue other farre more worthy , and performing sometimes , some things praise worthy ( as is oft-times contingent vnto the meanest practisers ) they still gaine countenance , and time to robbe god of the first fruites of their time , strength , and labours , and the church of their more requisite maine study and imployment . it is not vnknowne how common it is among these men , to professe the erecting of figures , the giuing of answeres as wizards , the reuealing of things hidden , as magitians , vnto the great dishonour of god , the shame of the church , the lawes and kingdome . how vsuall it is with many other iuglers and mountibankes , by the reputation of witches imposturously to promise , and vndertake miraculous curations , and prognostications of diseases and their issues , is not vnknowne vnto any common obseruer : wherein , for breuitie sake , and to auoide confusion , and the crambe or iteration of the same things . i will referre the reader to a former manuell , called the discouery of erroneous practises in phisicke , where although , by reason of my absence beyond and beside the errata , many errours both in some words and sense , doe still remaine ; yet there are many things in this kinde worthy notice . read page 71. the treatise of wizards ; likewise , in the second marginall note of the page 53. an history of a chirurgeon , famous in curing such as were bewitched : likewise page 109 , 110.111 . an history of imposture , vnder the colour and pretense of the inspection and iudging of vrines : and likewise , page 60. and from thence vnto the end of that whole chapter . there is a very rare , but true , description of a gentlewoman , about sixe yeeres past , cured of diuers kindes of convulsions , and other apoplecktike , epileptike , cataleptike , and paralytike fits , and other kindes of accidents of affinitie therewith . after shee was almost cured of those diseases , but the cure not fully accomplished , it was by a reputed wizard whispered , and thereupon beleeued , that the gentlewoman was meerely bewitched , supposed witches were accused . the gentlewoman hath beene free from all those accidents there mentioned , the space of sixe yeeres now past . in this last past seuenth yeere , since the writing of that history , some of the former fits are * critically againe returned : the same wizard or deceiuer resorted vnto and enquired at , doeth now againe auouch her to bee bewitched ; vpon opinon whereof and trust in his illusion , the timely vse and benefit of due counsell hath beene much omitted and neglected . her diseases which formerly , farre exceeded these which now are , in number , frequence and vehemence , were in shorter space cured , and so continued the space of sixe yeeres together . these few which now doe returne , due counsell and time neglected , though being in number fewer , lesse intricate , and farre lesse violent , haue notwithstanding a farre larger space of time continued . if that counseller or vndertaker to counsell , be a wizzard in name and reputation only ( as i doe gesse and deeme him ) then is this history an incomparable example and instance of the wickednesse , impietie and crueltie of imposture and impostours . if he be found a witch , then is it an vnanswerable euidence and instance of the diuels iuggling , lying , illusion and deceiuing , whereof we made mention and proofe before in the question or doubt concerning pythagoras realty in two places . for , in true reason and iudicious discerning , it is as cleere as the brightest day , that no accident befalling the gentlewoman mentioned , can be other then naturall , or farther supernaturall , then either the diuels credit with a witch , or an impostors credit with deceiued and seduced men is able to inchaunt perswasion vnto vaine affiance in them . i referre the reader to the consideration of the history at large , with that which here is added : i will only exhort all men not to be in those doubtfull cases , too violent , nor rash in asking or beleeuing vnworthy or worthlesse counsell , but to aske it of such as are truly and godly learned and prudent , and not of impostours or seducers , considering that the consequence of rashnesse , mistaking error and ignorance ; are no lesse then the life or death of the sicke , a putting out of the eyes and light of reason , which god and nature hath giuen man to walke withall in the darke pilgrimage of this life ; a depriuation of due remedies which god hath allowed ( while beguiled with vaine and foolish opinion , with wilfull blindnesse , they worthily esteeme not , nor will expect his grace and fauour therein . assuredly , he that doth giue vp himselfe to become a prey to folly and illusion , and led by deceiuers headlong into confused , vniustifiable , vnwarranted and inhibited explorations and trials , doth forsake the guidance and vse of right reason , and in stead thereof , is intemperately distracted with impatience of expectation of due respect and esteeme of gods ordinance and allowance in his ordinary meanes , may iustly feare that god hath decreed and determined , not onely to dispoile him of that common blessing which he hath promised to all that duely seeke , and rightly vse his allowed meanes ; but also that he leaueth him vnto the cursed path and way of perpetuall blindnesse and hardnesse of heart therein , except his speciall and extraordinary diuine grace in time reduce his dangerous steps . for certainly he vnto whose blinded eyes god doth offer so great mercy and fauour , as is plainly euident in all his ordained ordinary meanes , vnto euery good that befalleth man in this life , and with thankfulnesse cannot or will not behold it , when it is laid at his vnthankfull feete , is in a desperate way of a lethargicall disposition , or senselesse memory and obliuion , both of his reason , and of himselfe , and of gods mercifull goodnesse towards him . and thus the vglinesse of imposture both by the description thereof , and also by example doth appeare , wherein may be first seene , how they that trust thereto , doe forsake god , themselues and their owne common sense and reason , and giue themselues to be swallowed vp of lying and illusion . secondly , in the whole course of imposture it selfe , is seene the continuall practise of mercilesse impietie , the vsuall wrong of the afflicted , the belying of truth , the deceiuing the miserable , the depriuation of the sicke , of the vse of due remedies and meanes which god hath made and blessed vnto men , that with praise vnto his name , patience and due dependance vpon his prouidence therein , can be contented to seeke and expect the likely and hopefull issue thereof , in vsuall course of nature . lastly , may be collected , and obserued , the vse and necessitie of distinction betweene imposture and witch-craft ; namely , that the odious and abominable sinne of witch-craft be not suffered to continue , vnregarded or neglected , vnder the colour of vaine imposture , and that the diuell be not suffered to liue amongst vs , too commonly , and too openly , in the coate and habite of a foolish impostor , or iuggler . for certainely nothing doth more hood-winke the through discouery of sorcerers , then remissenesse and omission of inquisition , and castigation of impostors , out of whose leauen ( no doubt ) but diligent animaduersion , might oft-times boult out many a subtill and concealed witch . chap. x. how men may by reason and nature be satisfied , concerning such sicke persons as are indeede and truly bewitched . it followeth now , according to promise , briefely to point vnto direction , how men leauing to inquire at witches and sorcerers , and impostors , concerning the sick , supposed to be bewitched , may inquire and be better satisfied by the light of reason ; which god hath giuen vnto them . reason doth detect the sicke to be afflicted by the immediate supernaturall power of the diuell , two wayes : the first way is , by such things as are subiect and manifest vnto the learned physicion onely : the second is , by such things as are subiect and manifest vnto a vulgar view . those things which are manifest vnto the physition alone are of two sorts . the first is , when in the likenesse and similitude of a disease , the secret working of a supernaturall power doth hide it selfe , hauing no cause or possbilitie of being in that kinde or nature . the second is , when naturall remedies or meanes according vnto art and due discretion applyed , doe extraordinarily or miraculously either lose their manifest ineuitable nature , vse , and operation , or else produce effects and consequences , against or aboue their nature , the impossibilitie of either of these in vsuall or ordinarie course of nature , doth certainely prooue an infallibilitie of a superiour nature , which assuredly therefore must needs be either diuine or diabolicall . this conclusion concerning the infallibilitie of a supernaturall mouer , from the like assumption , the learned and worthy preseruer of reuerent antiquitie , master camden , in his description of cheshire , hath truely inferred vpon the miraculous prelusions , and presages , euer and prepetually forerunning the death of the heyres of the house or family of the briertons . these and such like things ( saith he ) are done either by the holy tuteler angels of men , or else by diuels who by gods permission mightily shew their power in this inferiour world . whensoeuer therefore the physition shall truly discouer a manifest transcending power , manner , or motion in any supposed disease , there is an vndoubted conclusion of the author . where likewise remedies finde concomitances , or consequences contrary to their nature , or such as neuer were , nor euer can be contingent in course of nature : this assumption truly granted , doth inuincibly inferre a transcendent force and vertue therein neuer to be denied . the demonstration hereof is euident . a proper cause is certainely knowne where is detected his proper effect . ergo , where is effected ought supernaturall , there is infallibly discouered a supernaturall cause . thus how diseases , and the wonderfull accidents which oft happen in diseases , may be by the physicion detected , according vnto the rule of reason , whether induced by the diuell or no , is briefely pointed at . how the guilt of any man therein with the diuel ( which doth onely conuince a witch ) may and ought appeare , hath beene before declared , and shall likewise hereafter be further made cleare . it will not now be immateriall or vnprofitable , for confirmation , illustration , and better proofe of those two waies , which are distinguished to be onely subiect , and manifest vnto the physicion , in the detection of the secret workes of diuels and witches in diseases , to produce one or two examples of both . concerning the first , fernelius in his 2. booke de abd. rer. cansis , chap. 16. deliuereth a history of a yong man of a noble family , who was by a violent convulsion in an extraordinary manner long time tormented . diuers learned physicions remained long time doubting and vnsatisfied , both in the cause of this disease , as also of the seate or place where the cause , with any sufficient reason , might be iudged setled . behold very pregnant inducements of the finger of the diuell , moouing in the disease . one was the incredible velocitie of motion in the diseased , impossible vnto the force of man : the other was , for that in all the fits and convulsions , though very strong and vehement , his sense and vnderstanding remained in the diseased , perfect and nothing obscured , or interrupted , which in convulsions according vnto naturall causes was neuer seene , and is impossible . the force of these reasons to euince the presidence of the diuell , in the manner and motion of the fore-named disease , the diuell himselfe did shortly after iustifie , declaring and professing himselfe the author thereof in plainly expressed words . in the fore-named booke and chapter , there is another report or relation of a man sudainly surprised , with an extraordinarie fashion , or shape of madnesse or phrensie , wherein he vttered and reuealed things hidden , and of profound science and reuelation , not onely aboue the pitch and power of naturall capacitie , and the stimulation thereof in diseases contingent , and the forgerie of fained extasie , but really in true and vpright iudgement , and vnpartiall discerning of a physition beyond all question and exception supernatuall . the sequele after made it good . these examples are sufficient vnto men that are wise , and with whom reason hath authoritie . i doe not affect vnaduised multiplication herein , suspecting many histories , and reports of diuers authors . the possibilitie of those which are here produced , beside the vnstained credit of the author , is apertly confirmed by the holy scripture , where , in the lunatike the diuell manifested himselfe by actions , onely proper and appropriate vnto the power of a spirit : such was his casting the lunatike into the fire , and into the water , his violent rending and tearing him , which were things by the physition iudiciously distinguished , in most part impossible vnto the power and nature of the lunatike himselfe , or of his disease alone , though not all . the man possessed among the gadarens , matth. 8. mark. 5. luke 8. likewise doth establish the same , who was knowne and seene euidently by the physition , how farre simply or solely diseased , and how farre possessed beyond diseased extasies by those vndoubted workes , and that finger of the diuell , when he easily brake in peeces those yron chaines wherewith the lunatike was bound : so that no force thereof whatsoeuer could hold or binde him ; as also when he vttered and spake that more then humane vnderstanding and reuelation of iesus christ to be the sonne of god : a knowledge as yet vncommunicated vnto mankinde , and vnto reason impossible . concerning the second way of detection , subiect vnto the physition alone , namely , when naturall remedies aptly applyed , are attended with supernaturall consequences , contrary to their nature , or aboue the same , out of the former author , and fore-named place , there is an example also without farther straggling of vnquestioned estimation . a certaine man there mentioned , vehemently burning and thirsting , and by intolerable heate compelled to seeke any mitigation , or extinction of his heate and thirst , in want of drinke or other fitting liquor , happened to finde an apple , in the moisture and naturall iuice whereof , hoping the vsuall short refreshing of the tongue , he , after the first tasting thereof , immediately found ( not onely that which was contrary to the nature of an apple , greater burning and thirst th●n before ) but had instantly his mouth and iawes so fast closed and sealed vp thereby , that he hardly escaped strangling . the reasonable doubt of the latitation of the diuell , in this faire , harmelesse , and vsuall remedie of the tongues , thirst and drines , was afterward made more euident and manifest by the sudaine and swift obsession of his minde , with frightfull visions , whereof as in the disposition , temper , substance or qualitie of his braine or body , there was no ground or cause , so in the apple it selfe , was no other pernicious mixture , but that the diuell , as with iudas sop , though wholesome and sauing in it selfe , so in this medicinall fruit , entred and possessed , where god permitted . the like may be said of other both outward and inward remedies , which by a magicke power are and may be oft interrupted , turned and bent vnto a vse contrary to their nature . for this cause hippocrates himselfe in his booke de sacro morbo , & de natura muliebri , doeth acknowledge many accidents , as also diseases and remedies themselues to be diuine , as hauing their cause and being aboue the course of nature . when therefore fitting vnto any cause , matter , or humour in the body , according to true art and reason discouered , apt and fit remedies , are aptly and fitly by the iudicious physition applyed , notwithstanding , contrary to the nature and custome of such remedies , they haue vnusuall and iustly wondered effects , is there not iust matter of doubt concerning an vnusuall and extraordinary cause answereable thereto ? the deepe and mysticall contengents in this kinde , and their hidden reason and cause , the vnlearned man , or he that is not exercised in difficult discoueries , cannot discerne , nor can the intricate and perplexed implications therein , of doubts and ambiguites , possibly become intelligible in euery ordinary apprehension ; yet by the former easie and familiar example , euery man may gesse and coniecture at the most abstruse . the subtiltie of the diuell doeth easily deceiue a vulgar thought , and in the clouds and mists of doubts and difficulties beguileth vsually the dimme sight and disquisition . the learned physition , notwithstanding possessing true iudgement and learning ; who doeth and can warily obserue , and distinguish first the wonders of nature vnknowne vnto euery mediocrity of knowing : secondly , the true wonders aboue nature in due collation with nature to be knowne , doth not easily or rashly with vulgars , erre or runne mad in the confusion of vaine and idle scruples . the wonders of nature , are such naturall diseases as are seene in their wondred and admired shapes or mixture , to haue a great likenesse or deceiuing identitie with such maladies , as are inflicted by the diuell . the wonders aboue nature , are such diseases , as are truely and vndoubtedly knowne and prooued to haue no consistence , or power of consistence , or cause in sublunary nature . for illustration hereof , i will giue one materiall instance fitting our present time , that shall apertly without exception manifest the distinction of both these kinds , therewith declaring the great oddes and difference betweene true knowledge and vnderstanding in the learned physition , and the amazed wonderments of vulgars and ignorant men . there are vulgarly reported among our english vulgers to bee in the bodies of many witches , certaine markes or excrescencies which are vsually deemed the randevowe of the diuell , where by couenant hee doeth sucke the blood of witches . these excrescencies are vsually described to beare sometimes the shape of wartes and teates , or some other such like tumours . they are most commonly found in the priuie parts . they are found sudainely after their appearance , sometimes to vanish . they doe oft bleed , and therefore are vulgarly deemed , the remaining dropping of the diuels sucking . there are diseases likewise , like vnto these by physitions many hundreth of yeeres published , & both by ancient physitions and chirurgions , as also by those of later times oft cured . that this be not esteemed as a wonder , or a fable , i will produce some of their seuerall shapes ; described by seuerall authors , and will cite them according to their vsuall names which are these , thymion , nymphe , cleitoris , cercosis , morum , alhasce , ficus , mariscae . of the first thus saith paulus aegineta in his sixt booke , and 71. chapter . it is an excrescence or eminence , standing out from the rest of the flesh , sometimes red , sometimes white , for the most part without paine , the bignesse of an aegyptian beane and of the colours of the flowers of thyme . they are found , saith he , in the priuie part of women , and are cured by cutting them away . ioannes hucherus of the citie of beuois in france , sometimes one of the kings counsell and physition vnto his person , in his second booke concerning barrennesse doth testifie , that the former excrescence doth sometimes grow in some length , sometimes in the hands , sometimes in the feete , sometimes in the thighes , sometimes in the thighes , sometimes in the face , but saith that they are most troublesome in the priuie parts both of man and woman . celsus saith in his first booke chap. 28. that these excrescencies doe sometimes open and bleed , & send out blood . thymion ( inquit ) facile finditur & cruentatur , nonnunquam aliquantum sanguinis fundit . antonius musa vpon the 26. aph. of hippocrates the third booke testifieth by his obseruation in diuers particulars , that the former disease or excrescence doth oft-times weare and vanish away without helpe or remedie . the second disease or excrescence called nymphe , paulus aegineta , in his 6. booke 8. chap. doeth describe to be a swelling or growing out of a peece of flesh in the secret part of a woman rising oft-times vnto an vndecent fashion and a great bignesse . auicenne deliuereth the same description . tom. 1. fen. 21. tract . 4. and albucasis chirurg . part. 2. chap. 72 , 73 , 74. the third excrescence called cleitoris is little different from the former by the description of the same authors . auicen lib. 3. fen. 28. paulus aegineta in the fore-mentioned place . the fourth excrescence called cerrosis the same author in the same place compareth vnto a long taile and saith , that it hangeth downe , and issueth out of the part before mentioned in women , and is cured by being cut away . the fift excrescence called morum hath that name from his likenesse vnto a mulberrie . the sixt , called alhasce , from his likenesse vnto a bramble leafe . auicenne tom. 1. lib. 3. fen. 21. tract . 4 cap. 20. as for the seuenth and eight excrescences , growing likewise as the rest about the secret parts , they haue beene so commonly in auncient times knowne , that martiall the poet out of his owne acquaintance with them , hath made sport thereof in wittie verse . dicemus ficus quas scimus in arbore nasci , dicemus ficus caeciliane tuos . of the mariscae , thus also writeth iuvenal . coeduntur tumidae medico ridente , mariscae . of these mariscae thus saith antonius musa vpon the aph. 30. lib. 3. wee call them , saith hee , crests or combes , from their likenesse vnto the combe of a cocke , which saith he , if they bee not in time cut away , and cured by actuall canteries , they are neuer cured at all . thus much concerning these diseases , out of learned authors . let vs now consider these naturall diseases , which are called wonders in nature , ( because not ordinarily or vulgarly seene ) with those markes of witches or diseases , and excrescencies effected and caused by the diuell in witches , which ( therefore must needes be wonders aboue nature . ) let vs ( i say ) compare them together , the one wich the other . their exceeding neere neighbour-hood and likenesse , no common vnderstanding , as they are described truely and liuely , can chuse but acknowledge . to confound or mistake the one for the other , is very easie , but yet dangerous and pernicious . i will not denie against due testimonies , and the free confessions of the witches themselues , that such markes may bee by the diuell vpon couenant made , in way or an hellish sacrament , betweene the diuell and the witch : but where the confession of the witch her selfe being free from iust exception doeth not appeare , nor the diuell to any spectatours , doeth shew himselfe in the act of sucking , which hee neuer doeth ( as my incredulous thoughts perswade myselfe ) where i say , these appeare not to be manifest without fraude , there it is requisite , and necessary , that either wee discharge the diuell , and acquit him of the slander , or else discouer it by some other signe or note , which may iustly be appropriated vnto the diuell , that his finger or guilt hath beene therein . this is reason , without which ought bee no perswasion . euery tree is to be knowen by his owne fruit , saith our sauiour . therefore the diuell , is to be knowne by the workes , and fruites of a diuell , proper and belonging vnto him . trie and discerne the spirits , ( saith the scripture ) whether they be of god , or no. and how can they bee discerned , if there were not some notes , or properties knowne vnto holy discerning mindes , whereby they may be discerned . it is madnesse therefore , to suppose it possible to know that which is done by a spirit , wherein is no euidence , impression , signe , shew , or propertie of a spirit . for as a naturall cause cannot bee knowne , but by his naturall effect ; so is it impossible , that a spirituall cause should be knowne , but by some supernaturall effect . for this cause , in all places of scripture , where are set forth the outward workes , or actions of the diuell , they doe there likewise all appeare to be his , in some extraordinary & supernaturall note or maner . the casting the bodies of the possessed in the gospel , into the middest of the people , was a thing extraordinary , impossible , and vnusuall vnto the voluntary motion of men alone . the bringing of fire from heauen to deuoure so many of iobs sheepe , was in the manner beyond the nature vsuall , and ordinary force , or custome of fire . the carriage of the heards of swine headlong into the sea , was manifestly beyond the nature of their naturall motion , yea , against their nature . here may be obiected , that the diuell doeth ordinarily worke , and produce things of seeming wonder , and strange consequence , wherein notwithstanding , doeth not appeare any signe or impression , of any supernaturall cause or authour , as is seene in many things produced in men , and issuing from his vsuall tentations of men . the answere is , that the diuell doeth worke vpon man , two wayes . the first is , immediately by the temptings , and soliciting only of man vnto workes , which properly are affected by man himselfe , in the vsuall course and power of mans nature . the second is , immediately by his owne proper action , as hee is a spirit , and immediately worketh in himselfe , the worke of a spirit . in the first , the diuell is not properly said to worke in himselfe , but rather to giue and offer occasion vnto the disposition and affections of man , thereby exciting , and tempting man vnto that worke , which therefore onely carrieth the stampe of a worke , proper vnto a man. in the second , the diuell worketh immediately himselfe , as he is a spirit , and in that worke therefore must necessarily likewise bee seene , and appeare the stampe of a spirit , since in the course and order of all things created whatsoeuer , the true and immediate cause , his immediate true and proper effect , is the sole true infallible stampe , euidence , and proofe thereof . the workes therefore , which are called or esteemed the diuels , in regard of his tentations , and incitations of man , vnto foolish , wicked , and oft wondered mischieuous actions , are onely and truely called diuelish , as proceeding from the diuels instigation onely , but are not truely or properly , or immediately any workes of the diuell , and therefore it is not requisite , that in such workes of the diuell , vnproperly called his , there should appeare any signes , proper vnto the workes of a spirit or diuell . since then it is infallible , that there can bee no possible discouery of any cause whatsoeuer , naturall , or supernaturall , but by such accidents , effects , or properties as properly belong , or issue from that cause , and since proper effects appearing , doe onely discouer their causes more cleerely , where they appeare more cleere , and more obscurely , where they doe appeare more obscure , and nothing at all , where they appeare not all : since i say this is true , and neuer to be infringed , those supposed witches markes , before they can iustly and truely bee judged to bee by the diuell effected or vsed , must by some stampe or signe proper to himselfe , or to his workes , or to his vse or propertie therein , be so determined and conuinced to be . the wonder indeed of their strange shapes , forme and manner , is sufficient to amaze such as are not iudiciously read , or are vnlearned : but the phisition who knoweth such diseases to bee in nature , by that knowledge of their nature , knowing likewise that they doe not exceede nature , doeth iustly stand apart , and diuide himselfe from the vulgar errour and opinion , that they are any markes to be appropriate vnto the diuell . and hence appeareth the necessitie of conuincing the forementioned witches markes to bee supernaturall , before vpon their shape or appearance onely , it can bee esteemed iust , either to impute vnto the diuell , or to call any man into question . before they can bee truely iudged or determined , whether supernaturall or no , the necessitie of consulting with the learned phisition , is likewise demonstrated . of which wee may yet againe , giue another demonstration within the same instance . it hath beene sometimes by oath confirmed and deposed , that these forementioned markes of witches , haue ( immediately after they haue beene seene ) sudainely vanished to bee no more seene . the question may bee , whether their sudaine disparence after their manifest appearance , bee in nature possible vnto such like diseases or no. it is knowne vnto the phisition , that many diseases doe insensibly grow , and insensibly also weare and vanish away , without any knowledge or notice thereof taken by the diseased . this therefore solely can bee no note of a supernaturall marke , whatsoeuer passionate ignorants fondly dispute , to maintaine their owne wils and preiudicate resolutions . i doe grant , if those materiall excrescencies , doe in a moment vanish away , without any precedent preparation , or alteration tending thereto , or doe in an instant appeare , and in the same moment , without any mutation or proportion of time instantly vanish , then must this bee granted supernaturall : quia nihil fit in momento , that is , no naturall being hath desinence or being , without proportined time , beyond which nothing can bee really or indeed in sublunarie nature , whether there bee in the vanishing of the former markes , proportion of time or no , and the due antecedent mutations , and alterations in nature requisite , who can truely iudge , but hee who doeth both know the generall course of nature in all things , and also the particular course , in the nature of diseases , which is the learned phisition alone . it may bee obiected , that many common men in the former markes , may as easily see and discerne that which is supernaturall oft-times , as the greatest clarkes . for example , it hath beene published by authors of great note , that oracles haue beene vttered , and articulate sounds heard distinctly issuing from the priuie parts of a pythonisse . any man that doeth know , or heare such sounds out of that place , can as directly and as truely as the phisition auouch this to be supernaturall . it was sometime openly obiected , against a witch in northampton-shire at the publike assise , that a rat was oft obserued to resort vnto her priuie part , and with her liking and sufferance there to sucke . this was by oath and testimony vrged against her , and she her selfe confessed it to bee true . if the oath and testimony of sufficient witnesses , confirme the historie to bee true , there is no man vnto whom this is not apparent , as well as vnto the phisition to bee more then naturall . hereto wee doe answere , that although it cannot bee denied , that many things may euidently declare themselues vnto euery vulgar , as vnto the learned phisition to bee supernaturall ; yet doeth not this trueth in some cases , euince it true in all cases . because some things are not denied vnto a vulgar eye or iudgment , it doeth not thence follow necessarily , that all things are thereto euident . it is further obiected , that in those cases , phisitions are oft found deceiued , as well as other men . it is answered ; that among phisitions , as among all sorts of other men , there are many vulgars , who are , and may bee ordinarily , and easily deceiued , yea amongst the iudicious and learned also , who cannot to ordinarily or easily bee deceiued , yet there must be some wants and imperfections , since no man in this mortall life can bee in all particuler points perfect . notwithstanding , this doeth not excuse those who are vnlearned , and haue many more grosse wants and imperfections , for not consulting with those that haue lesse , since vnperfect perfection of knowledge , is farre better guide then imperfection , grosse ignorance , and priuation of art and knowledge . it may bee yet demanded , what if the phisition or learned man , cannot detect the diuell in these named markes , since the diuel is able to haue a finger haply in them , where no note or signe thereof shall at all appeare ? answere hereto is , where god doeth giue vnto men no meanes , no way or possibilitie vnto their desired satisfaction , there they ought to rest contented , since the contrary is precipitation , and impatience with god his good will and pleasure , and vnbridled curiositie . for as in other cases , namely , fellony , murder , all lawe both diuine and humane , doeth forbid to accuse the murderer , or felon , where god hath not discouered his guilt by any signe , euidence , or proofe thereof ; so in case of witch-craft , where god hath not reuealed it by any reasonable profe , vnto the learned & iudicious , there hath no man warrant to accuse , or challeng vpon superstitious grounds , or surmises onely . and though this moderation be iust and fit to be held , where god hath inhibited the contrary ; yet it is no apologie or excuse for negligence , contempt , and want of diligent inquisition at any other time , whensoeuer god doeth permit or offer meanes , hope or possibilitie thereto . there may here a question be pertinently mooued , namely , whether these markes before mentioned , where proued supernaturall , doe therefore necessarily conuince the party vpon whom they are found , a witch , yea or no. answere hereto is , that simply and alone , such markes doe not prooue a witch at all , but with some limitations and considerations , they doe absolutely and infallibly demonstrate a witch . those limitations are these ; first , that those markes certainely detected to be supernaturall , bee by circumstances , presumptions on necessary inference , of reason prooued to be knowne , by the party in whom they are found , that they are of the diuell , or by the diuell there placed . secondly , that they are there continued , mainteined , or preserued with the liking and allowance of that partie . the reason of these limitations is manifest , for that the diuell is able to impose diuers diseases , as also such like supernaturall markes or excrescencies , as are before mentioned , vpon men without their liking or consent , where god doth so permit him . this is euident by the historie of iob , vpon whom the diuell brought extraordinary , and more then vsuall botches , biles , and sores , beyond the common course and nature of those diseases , and this he did full sore against the will , and liking of righteous iob. no man can iustly be accused or suspected in that act wherein hee is no agent , but an vnwilling patient , nor can bee accessary vnto concurrence , or consent with any author in his act , if that author bee not knowne vnto him , or not conceiued by him to be author . indeed , if any man be found with such markes , who may be conuinced to know them to bee of the deuill , and then to like or to be contented with them , assuredly by manifest demonstration , that man is a witch , if not by an expresse and open , yet by an occult allowance of the diuels possession and power , of that part or portion in him . whosoeuer giueth any possession of himselfe vnto the diuell , either in part or in whole , doeth thereby renounce his creator , & by this combination with the diuell , is a witch , or sorcerer . there remaineth as yet a doubt or question , whether simply the affirmation of a supposed witch ( which is vulgarly but not properly called and deemed her confession ) that the diuell doth sucke him or her , as also whether the affirmation of a supposed witch , affirming her selfe to be a witch , doe infallibly conuince that supposed witch , to be a witch indeede ; and whether that affirmation be sufficient ( as commonly deemed her owne confession ) to condemne her . the answer is negatiue . the reason is , for that many affirmations in themselues , and at first view doe seeme true serious and sufficient ; which better and more consideratly examined , are oft-times euen senselesse and ridiculous ; and therefore iustly are denied credit . and for this cause no accusations , whether against any man himselfe , or against another , wherein is no probabilitie or likelihood , no colour or possibilitie of being ; either are or ought to be admitted or heard in iustice in any courts of iustice . and for this cause the testimonies , accusations , or confessions which by fooles , or madmen are auouched , are by all nations through the world in law not valued , and reiected . the same regard is had of the affirmations and testimonies of children and of melancholy people , and likewise of men with yeeres and age doting , or by diseases or cares manifestly decrepite in their wittes and senses . that such decrepits there are vsually walking among men not noted nor knowne vnto most , or many , except sometimes vpon especiall occasion or triall of them made , is no wonder . i did my selfe know some lately liuing , who formerly haue beene very vnderstanding , yet diuers yeeres before their end , were with age in their inward senses so worne and wasted ; that although as reasonable creatures vnto the common view , they talked , conuersed , conferred , spake many times , and in many things with very good reason , and sensibly ; yet oft-times by sodaine enterchanges , they neither knew reason nor themselues , nor their owne names nor children . i now know a man neere an hundreth yeere old , who hauing in my late remembrance beene an excellent pen-man , doth neither now know a word , nor can write nor name so much as one letter among the foure and twentie ; yet hath he his sight good , as by his discerning and vpon his view thereof , giuing right name and title vnto other as small formes and characters is apparent . his memory sometimes euen of the same things is altogether gone by fits ; and by fits sometimes returneth in many things , but not in all , nor in any alway or certainly . other some i haue knowne in their memory and phansie by age so worne , that they could not hold or retaine in the one so much as that which very lately was in their eye ; in the other so much as that which was in the same instant almost conceiued ; affirming things in this confusion which neuer were nor euer could be ; and denying their sight of those things which from their sight thereof they had truely before named of their owne accord ; one while constantly beleeuing and avouching whatsoeuer was said or informed them , though neuer so dissonant from sense or reason ; another while as confidently denying whatsoeuer truth was said or vrged , though neuer so manifest vnto their sight or sense . this is not strange in age , since in diseases it is vsuall for men sometimes for a time to lose their memory alone , sometimes their reason alone , sometimes imagination : sometimes part of one ; and part of another ; sometimes all ; sometimes perfectly none ; and yet imperfect in euery one . it sometimes also is seene ( as galen saith ) that a man inioying absolutely and accurately all his inward senses of right reason , memory and imagination in all other things beside ; yet in some one particular alone and in no other whatsoeuer is euer constantly and without change void of sense or reason , and as a very mad man or foole . thus much is also written by others of many wise and learned men ; who notwithstanding in some one particular alone haue discouered them selues to be very fooles or mad men : constantly affirming themselues to be doggs , horses , glasses , and for that one follie neuer reclaimed , in all other things being iudicious , learned , discreete and solid . neither is every vulgar man , nor euery man vulgarly learned not accurately iudging able to discerne these defects , at first , or alwaies ; much lesse where they are hardly and difficultly espied , or by fits onely doe shew themselues . how possible is it for these sorts of people either to be perswaded by others , or from their owne guide and vnstable conceite to affirme any thing whatsoeuer concerning themselues or others ? and for that cause how necessary is it in matter of weight and iudgments , especially of life , to take heede of their rash admittance vnto accusations or testimonies concerning themselues or any others . vnto a confession so properly and truely called , doe necessarily concurre three things . first , in a confession is properly implied & vnderstood the partie confessing to be capable of reason , because without reason he can neither know nor iudge of himselfe nor of his guilt . secondly , in a confession is requisite and necessary that a partie confessing himself doth truly know what the law doth take & define that offence to be which he doth assume vnto himselfe . for by ignorance of the law sometimes silly men suppose themselues and others to haue incurred the danger of the law , where he that truly vnderstandeth the law is able to informe him the contrary : and for this cause the law it selfe doth giue leaue to consult with the lawyer , and with such as professe and are skilfull in the law. diuines likewise generally acknowledge and grant , that there is a mistaking , an ignorantly and a falsely accusing conscience or guilt , as well as a conscience iustly iudging and accusing . and for this cause many a man may take himselfe to be a theefe , a witch or other offender , who doth not truly or rightly konw what theft in his owne case or some other points is , or what witch-craft or some other offences either truly in themselues are , or by the law are vnderstood ; b●ing in some cases not knowen or agreed , among lawyers themselues . it is therefore senselesse that a man can accuse himselfe iustly of an offence which he doth not know ; and therefore also is it as vniust to admit such an accusation against himselfe . thirdly , in a confession is implyed and presupposed a precedent manifest offence or guilt either by faire euidence likely to be prooued , or at least by due circumstances and presumptions iustly suspected or questioned . i doe hence conclude demonstratiuely , that if a supposed witch be not first found capable of reason , and free from dotage with age or yeeres or sicknesse ; and doe not also know what witch-craft or a witch is , and thirdly if the witch-craft or sinne it selfe bee not vpon sufficient grounds either prooued , or at lest questioned ; the meere accusation of such a supposed witch against her selfe without the former considerations , is not simply or alone sufficient to conuince or condemne her ; neither is such an accusation , truly or properly to be tearmed a confession . and thus we haue made euident by this instance of the supposed witches markes , how the learned physition possessing true art and learning , is not so commonly as the vulgar sort transported into the maze of vaine wonder and ignorant admiration , but duely and truly weighing reason doth apart distinguish and put true difference betweene the wonders in nature , and the wonders aboue nature . the wonders in nature are such diseases , as in their strange shape and likenesse , doe counterfeit such maladies , as are induced by the diuell or by witch-craft . wonders aboue nature , are such diseases , wherein the finger of the diuell is indeede and really discouered . concerning the first kinde ( as here ) so formerly in a former manuell , i haue briefely deliuered , both some of their generall * descriptions , denyed by no man that in ancient time was , or at this time is a iudicious and learned physician , as also diuers of their * particular histories in the persons of some sicke men knowne vnto my selfe . of the second it is here needlesse to propound any more particulars then those aboue mentioned , which i esteeme for the generall illustration sufficient . in true and right decision and distinction of the one from the other , multiplicitie of consideration and circumspection ought diligently attend the intricate maze and labyrinth of error , and illusion in their deceiueable likenesses , whereby the diuell , for his owne aduantage , and the perdition of seduced and beguiled men , doth sometimes cunningly hide his owne workes , and the diuellish practises of witches and sorcerers , from their due detection and punishment ; sometimes to insnare the guiltlesse and innocent , doth iugglingly seeme to doe those things which nature doth iustly challenge , not as his , but as her owne , in iust ballance weighed . it is most certaine , that the diuell cannot possibly mixe himselfe , or his power , with any inferiour nature , substance or body , but the alteration , by the coniunction of so farre discrepant natures , in the vnchangeable decree of the vniuersall nature of all things , necessarily and vnauoidably produced , must needs witnesse and manifestly detect it in the great and mighty oddes . this is very euident and apparent in all the supernaturall workes of the diuell , before mentioned in the generall discourse of this small treatise or worke , whether such as were declared manifest to sense , or such as were euident to reason ; whether such as were effected by the diuell himselfe , with the consent or contract of a sorcerer or witch , or such as were without their knowledge , societie , or contract performed by himselfe . all those supernaturall workes of both these kinds were therefore knowne to be supernaturall , because they were aboue and beyond any cause in sublunary nature . the like the learned physician may certainly conclude , concerning diseases inflicted or mooued by the diuell . for it is impossible that the finger or power of the diuell should be in any maladie , but such a cause must needs produce some effect like it selfe , where true and iudicious discerning is able to finde the infallible , certaine ; and vndeceiued stampe of difference . thus farre hath bin briefely declared , how the physician properly and by himselfe doth alone enter into the due consideration and examination of diseases ( where is iust occasion of question ) whether naturally or supernaturally inferred . how vnfit it is here to admit euery idiot for a physician or counsellor ( as is too common both in these and all other affaires of health ) let wise men iudge . certainely from hence it commeth to passe , that most men for euer liue in perpetuall confusion of their thoughts in these cases , and as a iust iudgement of god against their carelesse search and neglect of learned and warranted true counsel , all certainety and truth herein doth still fly farre from them . for as in these ambiguities is requisite and necessary , a learned , iudicious , and prudent physician ; so is it as necessary that he finde those that neede herein aduice , truely and constantly obedient vnto good reason , temperate and discreete , not mutable vpon euery vaine and idle proiect to start away , and to bee transported from a reasonable , iust & discreete proceeding , vnto vncertaine , vaine , and empiricall tryals , since wisdome , knowledge and truth are neuer truely found , but onely of those , that with diligence , patience , and perseuerance search and seeke them out . it remaineth now to come vnto the second way of detection of the bewitched sicke , which was before said to consist in such things as were subiect and manifest vnto a vulgar viewe , as the first vnto the learned physician alone . as of the first , some few examples haue been propounded , so of the latter let vs also viewe other some . in the time of their puroxismes or fits some diseased persons haue beene seene to vomit crooked iron , coales , brimstone , nailes , needles , pinnes lumps of lead , waxe , hayre , strawe , and the like , in such quantity , figure , fashion and proportion , as could neuer possibly passe downe , or arise vp thorow the naturall narrownesse of the throat , or be contained in the vnproportionable small capacity , naturall susceptibility and position of the stomake . these things at any time happening , are palpable and not obscure to any eye without difficulty , offering themselues to plaine and open viewe . these like accidents beninenius , wierus , codronchius and others also , euen in in our time and countrey , haue published to haue been seene by themselues . some other sicke persons haue , in the time of the exacerbations of their fits , spoken languages knowingly and vnderstandingly , which in former time they did neuer knowe , nor could afterward know againe : as fernelius a learned physition , and beyond exception worthy credit , doth witnesse concerning a sicke man knowne to himselfe . some sicke men also haue reuealed and declared words , gestures , actions done in farre distant places , euen in the very time and moment of their acting , doing , and vttering , as i haue knowne my selfe in some , and as is testified likewise to haue beene heard , knowne , and seene by diuers witnesses worthy credit in our * country , in diuers bewitched sicke people . as these examples are manifest to any beholder , which shall at any time happen to view them : so are the examples of the first and second kinde euident to the reason and iudgement of the learned and iudicious physicion , and all doe therefore certainely detect and prooue a supernaturall author , cause , or vertue , because they are manifest supernaturall effects . thus haue we pointed out briefely , the detection of the bewitched sicke , both by learned reason proper vnto the iudicious physicion , and also by common sense and reason in all men . if men more at large please to exercise themselues in due consideration and proofe hereof , they shall finde more certaine and sound satisfaction and fruit , with the blessing and allowance of god , then can issue out of the mouthes of sorcerers and witches , which god hath cursed , and disallowed , and in whose hearts and mouthes , the diuell is oft a lying spirit . it hath been briefely , and yet sufficiently herein proued , that almightie god hath giuen vnto reason light , whereby reasonable , temperate and sober minds , through circumspect care and diligence , may see and behold whatsoeuer is truely possible , or iust for man to know , with the fauour and allowance of gods grace , in the detection and discouery of the bewitched sicke . whosoeuer therefore shall contemne , or neglect this light , and shall aske counsell of diuels and witches , the open and proclaimed enemies of god , doe certainely relinquish their faith , and trust in god their creator , and their patience and dependance vpon his prouidence . and although it may sometimes fall out , that prosperous issue doth seeme to follow the counsell of the diuell , yet doth it behooue men to be wary , and not presume , lest it prooue onely a sweete baite , that by a sensible good , the diuell may draw their bewitched desirous vaine minds vnto an insensible damnable hurt . for certainly , he who will rather be beholding vnto the diuell , for his life or health , then chuse to die in the gracious and mercifull hand of god his creator , can neuer expect to participate any portion of saluation in him , without extraordinary repentance . thus much concerning the reasonable discouery of the bewitched sicke , wherein leauing to enquire at witches , sorcercers , or impostors , vpright men , that loue or feare god , or imbrace religion or common reason , may and ought confine and satisfie their iust desires . chap. xi . the production of the works of witches and sorcerers , vnto the publique seate and censure of iustice . we haue hitherto considered , how the workes of diuels and witches , may be both manifest to sense , and euident to reason . they haue in their diuers kinds and different performances and manners distinctly beene instanced . besides those kinds which haue beene mentioned , there may bee innumerable more , among which are those who vndertake and are enquired at , to reueale treasures hid , goods lost or conueighed away , the workes and guilt of other witches , good fortunes , and euill fortunes in diuers affaires , disseignes and attempts : as also those who vndertake by inchantment , to leade captiue the wils and minds of men , vnto extraordinarie and vnreasonable desires or lusts , hatred or loue vnto , or against this or that person , or this or that particular thing , aboue or beyond the naturall power of resistence , and the force and vsuall guidance of naturall reason , in the ordinary course of mans will and nature : but they are all included in the same generall kinde , and common proofe of their diuellish impietie , deriued from the word of god before alleadged vnanswerably , and the true consequence of reason from thence . the difference that is in their diuers kinds , doth onely arise from their seuerall subiects , manners , ceremonies , and rites , according to their seuerall differing contracts with the diuell : some vsing in their workes , reuelations or oraculous answeres , of the demand of resorting people in one manner , fashion , ceremonie , gesture , and rite ; some in another , and some in none at all , certaine , or vnchangeable . concerning these ceremonies , with their seuerall contracts , and the manners thereof , i will not write , partly , because in this place not much materiall ; partly , because they are difficult to detect , except by the witches owne free confession , which happeneth very rare and seldome ; partly , because they tend more to the satisfaction of curiositie then of vse , and therefore are not without some danger published . it hath now beene manifest by the word and mouth of god , vnto the reason of man , how a witch or sorcerer may euidently appeare vnto right reason ; namely by his voluntary vndertaking to bee enquired at , for knowledge and reuelation of such things as are hidden by god from all knowledge of men , and are solely and properly in the knowledge of spirits , as hath beene by learned authors and by reason declared . the reuelation being found supernaturall , doth discouer the supernaturall agent or author the diuell , whose proper act whatsoeuer man doeth vndertake in part , or in whole , must necessarily buy or borrow from him , and thereby be conuinced vndoubtedly of contract with him . we haue produced diuers sorts of noted practisers likewise of this inhibited contract , both in the holy scripture expressely nominated , and also by their ordinarie common custome herein obserued in seuerall kindes . concerning them all , we will conclude as a corallary vnto all that went before , with the testimonie and confirmation of lucius apuleius , that famous , expert , & learned magician , in his booke de aureo asino , from his long proofe and acquaintance with the diuell : daemones ( saith hee ) praesident auguriis , aruspiciis , oraculis , magorum miraculis , that is , the diuels are chiefe presidents , haue chiefe power or authoritie , are chiefe maisters , guides , or rulers ouer diuination , or reuelation by the signes taken in flying of fowles , of diuination by inspection of the entralls of beasts , of oracles , and of all the miracles or miraculous workes of magicians . they that will not beleeue the holy scripture , nor the testimony of so many men and ages , that the diuell is the sole author of vaine miraculous reuelations , diuinations and workes , let them credit the magician his owne mouth . as we haue hitherto viewed , how witch-craft and witches may bee , first , by sense manifestly detected : secondly , by reason euidently conuicted : so let vs now consider , how they may bee both produced vnto the barre of iustice , and bee arraigned and condemned of manifest high treason against almighty god , and of combination with his open and professed enemy the diuell . concerning the first , since it chiefely consisteth in that which is manifest vnto the outward sense , if the witnesses of the manifest magicall and supernaturall act , be substantiall , sufficient , able to iudge , free from exception of malice , partialitie , distraction , folly ; and if by conference & counsell with learned men , religiously and industriously exercised , in iudging in those affaires , there bee iustly deemed no deception of sense , mistaking of reason or imagination , i see no true cause , why it should deserue an * ignoramus , or not bee reputed a true bill , worthy to bee inquired , as a case fit and mature for the same due triall , which iustice , law , and equitie haue ordained in common vnto all other rightfull hearings and proceedings by witnesse and testimonie , although it is likely to prooue a rare plea or cause , because in reason not too frequently to bee found , and farre lesse * in it selfe common or vsuall , then is vulgarly reputed . it might notwithstanding , haply bee more oft detected , if more diligently according to reason inquired . the second kinde of witch by euidence of reason discouered , is farre more frequent then the first , as appeareth by the varietie and multitude of names , which it hath branded vpon it , and the diuersitie of kindes and fashions which it hath put on . it is likewise more easily detected and prooued . a supernaturall reuelation being first made truely manifest ( lest preposterously wee haply call a surmised , or falsely suspected offender into question , before any offence be apparent or knowne ; which is an vniust iniury , and worthy of rebuke and shame with god and iust men ) a supernaturall reuelation ( i say ) being manifest , any mans guilty contract therein is prooued , by his vndertaking to bee enquired at therein . that vndertaking likwise is easily knowne & discouered by those that haue inquired . the foundation of this way of inuestigation of this witch or sorcerer , is the word of god it selfe before recited , and iust and true reason built thereupon , cannot fall or be shaken . thus hauing brought these prisoners to the barre , i there arrest any farther progresse , and leaue them to iustice , to the decree and sentence of the reuerend , graue , and learned iudge , and so proceede the third promised way of inuestigation , and inquisition of witches and sorcerers , according to likely presumption , probable and artificiall coniecture . but before wee arriue vpon that point , it is necessarie , that first a materiall obiection bee satisfied . that is , in the forementioned iudgement of supernaturall workes of sorcery manifest to sense , how can any true testimony or witnesse be required or expected , since doubt is made whether really or truely , or delusorily and in seeming onely , many or most things of that kinde , are seene or heard ? hereto is answered : as a true substance is seene not of it selfe simply , but in and by the outward true signe , shape , proportion , colours , and dimension inherent therein , and inseparable there-from ; so the true likenesse , resemblance and pourtraiture of that substance , when separated from that substance , is as truely and as really seene . therefore , experience doeth shew vs , that the same eye which saw the shape , proportion , and figure , together with the true substance , doeth as perfectly both see and know it , when it is separated from the substance by the art of the painter . as in the true miracles of god , wrought by the hand of his seruant moses , the true and vndoubted substance of a truely created serpent , was seene when it was changed from a rodde , by the outward proper and inherent shape : so as truely was an outward pourtraiture and likenesse of serpents seene , in the false miracle of the seeming transmutation of the sorcerers roddes . for how could religion or reason condemne those miracles of the diuell for illusions , if the liuely resemblance of miracles appearing manifestly vnto the eye , had not thereby made them knowne ? for an example , or illustration , how is a iuggling deceit knowne but by the eye ? the sight is said to bee deceiued therein . therefore it doeth see that which doeth deceiue . reason likewise comparing that which was seene , with that which is not seene ; that is , the counterfait with the true substance , doeth prooue the counterfait the present obiect of the sight . the same eyes therefore that saw , in the true miracles of moses , the substance of a serpent by the true inseparable inherent shape , saw likewise the true image and picture of a serpent , in the false and seeming miracles of the enchaunters of egypt . the testimony of the presentation of both vnto the eye , is as true as trueth it selfe ; because the word of trueth hath said it . that the diuell is as powerfull as the most excellent painter , to represent any the most true and liuely likenesse of any creature , is in reason cleare , and hath beene also before prooued . therefore a true testimonie may bee truely giuen , and iustly accepted or taken of a liuely shape , figure , likenesse , or proportion , really presented ( by the art of the diuell ) vnto the eye . all the doubt then remaining , is , to put a true difference betweene that which our imagination doeth represent vnto vs , from within the braine , and that which wee see without by the outward sense . this difference will best appeare by an example . fernelius in his first booke , cap. 11. de aba , rer , caus . doeth make mention of a man , who by the force of charmes , would coniure into a looking glasse certaine shapes or visions , which there would either by writing , or by liuely presentations so perfectly expresse and satisfie , whatsoeuer hee did demaund or commaund vnto them , that easily and readily it might bee distinguished , and knowne by standers by . this fernelius doeth report that hee saw himselfe . what shall wee say herein ? was this diuelish practise a thing doubtfull ? was it not manifest to many eyes , diuersitie of beholders , and the iudicious view of a learned and discerning sight . the like franciscus picus miraudula reporteth , videlicet , that a famous magician of italy in his time , did keepe the skull of a dead man , out of which the diuell did deliuer answeres vnto men enquiring , when the wizard had first vttered certaine words , and had turned the skull toward the sunne . these things being palpably seene , could not bee meere imagination . those things which are meerely in imagination ( with those men whom diseases depriue not of their sense or reason ) are by right reason and true sense , after a short time of their preualence , easily detected to be imaginary ; but those things which are truely , really , and certainely seene , remaine the same for euer after in their due reception of sense ; with vndoubted and vnchanged allowance of reason . hence it is , that a man in a sleepe or dreame , though for a short space , hee doeth oft times verily , really , and very feelingly ( as it were ) thinke himselfe in many actions and employments ; yet when hee awaked from sleepe , his sense and reason doe tell him hee was but in a dreame . many sicke persons likewise vsually , though waking , dreame of things falsely imagined , but the disease being gone , and their sense and reason there-from recouered , they then know and laugh at the fallacies of their imaginations . by these short instances it is apparent , that it is not a thing impossible , but vsuall and familiar vnto all kinde of men that want not their common wits , to distinguish betweene those things which are onely in imagination , and those which are reall and indeede . from hence we may then truely conclude , that against the acts of sorcerie and witch-craft manifest to sense , the due testimonies of vnderstanding , discreete , and iust men , ought to bee no lesse equiualent then against another open acts , or crime whatsoeuer , whereof the witch of endor may serue to shut vp and conclude all doubt for euer herein , for an vnanswerable instance and proofe . shee acknowledgeth her guilt and crime might bee made manifest vnto saul in these wordes , 1. sam. 28.9 . wherefore seekest thou to take mee in a snare , to cause mee to die ? saul likewise himselfe doeth grant vnto her , the sufficiency of his testimony to cause her to die , verse 9. in these wordes , as the lord liueth , no harme shall come vnto thee , for this thing : meaning , by his testimony of her fact , no harme should come vnto her . but here may bee obiected , that it was not his testimony of her fact of raising the vision of saul , which the witch did feare , but his testimony of her confession of her selfe to be a witch , by promising to vndertake it . the contrary is manifest by the text , verse 21. see , thy handmaide hath obeyed thy voyce , and i haue put my soule in thy hand , and haue obeyed the word which thou saidst vnto me . and thus is the doubt concerning the sufficiencie of testimonies , and witnesse in case of witch-craft satisfied . it now remaineth as was promised and intended , that we next view that light vnto the discouery of witch-craft , which artificiall coniecture , probable reason and likely presumption doe afford , since what sense and reason haue made manifest is already declared . chap. xii . that witches and witch-craft may be discouered by probable reason and presumption . as from things euident to sense , and manifest to reason , there issueth a certainety of vndoubted knowledge : so in things that carry onely probabilitie , diligence doth beget and produce verity and * truth of opinion . hence it commeth to passe , that he who truely knoweth , and knowingly can distinguish and discerne the validitie , nature , difference , and right vse of probabilities , doth most seldome in his opinions mistake or erre . hence also it commeth to passe , that according to seuerall measures , and degrees of diligence , study , practice , and exercise of iudging in probabilities , men doe diuersly differ , some excelling other in the merited stiles and attributes of subtiltie , policy , sagacity , exquisitenes . it is true , that in probabilitie , is no perpetuall * certainty : notwithstanding he that warily and wisely weigheth it , cannot in the vncertainty thereof but finde more certainty , then in blinde and vnlikely casualtie ; then in rash attempts and prosecutions , voide of counsell , or likely reason . for although sometimes those things which seeme most likely and probable , doe happen to prooue false , yet doth nature and reason teach and inioyne vs rather to giue credit thereto ; and experience doth manifest that the cause of deception therein , for the most part , doth consist in the weakenesse of mans iudging thereof aright . for in iudging of probabilities , are great oddes , some things onely seeme probable to such as are * wise , learned , expert , subtill : some vnto the most exquisite iudges alone : some to euery vulgar ; some to the choise and best sort of vulgars , and not vnto all ; and in these differences , doth necessarily breede much error and mistaking . notwithstanding , the vertue and force of probabilitie it selfe , simply doth not deceiue , or vsually faile , but as it is diuersly and differently conceiued by men , that oft prooueth false , which seemed likely . vatem hunc perhibemus optimum , saith cicero , qui bene conijciet , that is , we auouch and affirme that man to be the best prophet , or prognosticator of issues to come or happen , who hath the power and skill of right and true coniecture , which euer consisteth in the exquisite perpension of probable inducements . what is among men more admired , or more worthy to be admired , then this art , this skill , this power ? who doth not know what vse , also what benefit doth arise thereby , both vnto the true warrant and allowance of action , and also so vnto the maintenance , and iustification of right opinion , in counsels and deliberation ? as in all other faculties and sciences , the excellencie and necessitie thereof doth brightly shine : so most apertly vnto common obseruation , it doth prooue and manifest it selfe in the two seuerall professions of the logician and the oratour . the logician in his discrepations and questions , concerning doubts and ambiguities , by the diligence of subtill dispute , from the light of probabilitie , rectifieth the vnstable fluctuation of vnconstant opinion , and produceth through mature disquisition , and raciocination , what is most safe , most consonant with truth , to hold , affirme , or be perswaded . the oratour in his coniecturall state or questions , in his pleas of doubtfull and controuersed facts , or rights , wherein oft-times probabilitie and likelihood , seeme to stand equall and vnpartiall vnto both parts : notwithstanding by mature , acute , and seasonable pressing , and vrging that which is most like , most reasonable , and consonant with right , with law and equitie , in the end doth bring into light , and discouer , what is most equall , vpright , and worthy to be credited , or respected . what euictions of truth and right , what conuictions of guilt and errour doe dayly issue from hence , common experience , doth prooue and demonstrate . thus much briefely prefixed in generall , concerning the necessitie , light and truth of probabilities ; it now remaineth to consider the vse and power thereof likewise , in our particular proposed subiect of witch-craft , which common sense doth not onely iustifie ( as in all other subiects ) but the word of vndoubted truth . almightie god , in case of idolatrie , doth not onely publish and proclaime his detestation of that great sinne it selfe , but therewith doth include whatsoeuer hath any probabilitie of respect , or reference thereto ; whether in affection and inclination , or in ceremonie or superstitious shew . this is euident , deut. 18. verse 9. where he first forbiddeth his people so much as to imitate , or doe after the manners of the gentiles ; and afterward particulariseth their making their sonnes and daughters to passe thorow the fire . likewise leuit. 19.27 , 28. where he forbiddeth as much as the cutting of his peoples heads , or the corners of their heads round , or marring the tufts of their beards , or marking or cutting of their flesh , as was the manner of infidels and gentiles , in their mourning and lamenting of the dead . likewise deut. 16.21 . where he forbiddeth so much as the planting of any groues of trees neere his altar , because it was the custome , inuention , manner , and resemblance of idolaters . as in case of idolatrie , so in case of witch-craft , which is likewise a kinde of idolatry , because the worship of diuels , almightie god in those places of holy writ , where he publisheth and proclaimeth his high displeasure against witches and sorcerers , with that abominable sinne it selfe , doth also condemne as abominable ; first , in generall all kinde of shew , of affection , liking , inclination , or respect thereof ; secondly , any customes , fashions , rites , ceremonies , superstitions , or gestures from thence deriued , or belonging thereto . the first is manifest , leuit. 19. verse 31. there the prophet , from their god iehouah , doth charge his people , that they doe not so much as turne toward , or decline toward sorcerers or south-sayers , vouchsafe to aske any question , or to respect them : and leuit. 20. verse 6. he giueth iudgement and sentence of death , against that soule that doth but turne or looke toward them . the second is likewise manifest , isaiah 8. verse 19. where almightie god noteth the superstitious peepings , whisperings , and mutterings of sorcerers , and according to those gestures , doth with reproch terme them whisperers , mutterers and peepers : and deut. 18. verse 10 , 11. he rehearseth their mumblings , and charmings , and their superstitious marking the flying of fowles ; and leuit. 19. verse 26. he noteth their vaine and ceremonious obseruing of times . if then almightie god be so strict , that he will not endure or tolerate so much as a friendly looking toward sorcerers : the least respect giuen vnto them , or so much as a demand of a question at their hands , any inclination toward them , any their ceremonies , rites or superstitions , yea , so small a matter as their very outward gestures ; how can religious zeale , or the duty of man toward god his creator , esteeme any of these , or the like , or the least of them , lesse then sufficient matter of probable doubt , presumption , religious iealousie , and suspicion against : such men , as doe , or dare presume to imitate , to practise or vse them ? as the holy scripture hath pointed out some few gestures , manners , and rites of sorcerers , for an example and light vnto all other of the same kinde : so hath the daily obseruations of succeeding times added infinite more , which haue , doe , and still may encrease , multiply , and be added , and newly inuented , and put on new different shapes and fashions , according to the fancie of the contractors therein , which are the diuell , and man possessed by him , in whose powers and will , according to the nature , qualitie and conditions of their contract , dependeth and consisteth the variation , or innouation of ceremonious rites . for this cause , among authors and records both of elder and later times , wee reade of such diuersities and numbers of superstitious litations , dedications , performances , and a diabolicall solemnities . as therefore we haue manifested such superstitious rites , ceremonies and gestures of sorcerers , as the holy scripture hath noted and deciphered ; so let vs propound some other by after-times , and other authors obserued . some haue vsed in their intention or execution of their diabolicall workes , or in the way of prelusion one kinde of * ceremonious homage , and some another . some doe neuer attempt nor enterprise a diabolicall execution , but with mumblings , whisperings , and secret sounds , and words heard grumbling in their mouthes : as theophrastus in his 9. booke of herbes and plants doth witnesse , concerning certaine magicians in gathering helleborus , and mandragora : and as is likewise vndoubtedly discouered , by the great attributes that are by many famous writers ascribed vnto the caball of the iewes , and vnto letters , characters , words , sillables and sentences superstitiously pronounced . galen writeth , that a certaine sorcerer by vttering and muttering but one word , immediately killed , or caused to dye a serpent or scorpion . beniuenius in his booke de abd. morb . caus . affirmeth , that some kinde of people haue beene obserued to doe hurt and to surprise others , by vsing only certaine sacred and holy words . it is apparent likewise , that others haue accomplished their diuelish ends , by apparitions , shapes , or figures , raised or coniured into glasses ; as fernelius , an eye-witnesse , in his booke de abdit . rer . caus . doth publish . some receiue power and vertue from the diuell vnto their diabolicall preparations , by certaine inchanted hearbes , or medicines which they mixe and gather , sometimes with brasse hookes , sometimes by moone-shine in the night , sometimes with their feete bare and naked , and their bodies clothed with white shirts , as plinie reporteth . some are reported , to obtaine of the diuell their desired ends or workes , by deliuering vnto the diuell bonds or couenants , written with their owne hands . this serres the french chronicler doth report , confessed by certaine witches , in the raigne of henry the fourth . and mr. fox , in the life of martin luther , doth make mention of a yong man , who deliuered a bond vnto the diuell , vpon certaine conditions , which bond was written with the yong mans owne blood , and vpon his repentance , and the earnest zealous prayer of the people vnto god in his behalfe , was redeliuered , and cast into the church in the view and sight of the whole assembly there and then being . some deriue an effectuall vertue vnto their decreed diuellish workes , by hanging characters or papers about the necke , as plinie reporteth . some practise to bring their diuelish ends vnto issue , by coniured images and pictures of waxe , golde , earth , or other matter , as thomas aquinas in his booke de occultis naturae witnesseth . holingshed , page 534. doth chronicle the execution of certaine traitours , for conspiring the king of englands death by sorcerous and magicall pictures of waxe . the same author , page 1271. doth report , that in the twentith yeere of queene elizabeth , a figure-flinger ( as hee termeth him ) being suspected as a coniurer or witch , sudainely dying , there was found about him ( besides bookes of coniuration , and other sorcerous papers or characters ) the picture of a man wrought out of tynne . some late writers haue obserued , that diuers witches by such pictures , haue caused the persons thereby represented secretly to languish and consume , as was lately prooued against some late famous witches of yorke-shire and lancaster , by the testimonies beyond exception of witnesses , not onely present , but presidents in their tryall and arraignment . some execute their hellish intentions by infernall compositions , drawne out of the bowels of dead and murthered infants ; as ioannes baptist porta in his booke de magia naturali , doth from his owne knowledge affirme , and thereto the malleus maleficarum with others doe assent . some practise also sorcery by tying knots , as sant ierome testifieth in vita hilarij , concerning a priest of aesculapius at memphis . some practise witch-craft by touching with the hand or finger onely , as biniuenius saith . some in their sorcerous acts or coniurations , vse partchment made of the skinne of infants , or children borne before their time : as serres reporteth from the confession of witches , in the time and raigne of henry the fourth detected . some for the promoting of their diuelish deuices , vse the ministery of liuing creatures , or of diuels and spirits in their * likenesse as histories report , and theocritus in his pharmacentria ; seemeth to credit , inducing there a sorceresse , who by the power of her bird , did drawe and force her louer to come vnto her . this seemeth not impossible vnto a witch , by the multitude of liuing shapes , which the diuell in former ages hath vsually assumed , termed faunes , satyres , nymphes , and the like , familiarly conuersing with men . some bring their cursed sorcery vnto their wished end , by sacrificing vnto the diuell some liuing creatures , as serres likewise witneseth , from the confession of witches in henry the fourth of france deprehended ; among whom , one confessed to haue offered vnto his diuell or spirit a beetle . this seemeth not improbable , by the diabolicall litations and bloudy sacrifices , not onely of other creatures , but euen of men , wherewith in ancient time the heathen pleased their gods , which were no other then diuels . and rather then the diuell will altogether want worship , he is sometimes contented to accept the parings of nailes ; as serres from the confession of certaine french witches doth report . some authors write , that some sorts of sorcerers are obserued to fasten vpon men their magicall mischieuous effects , and workes , by conueying or deliuering vnto the persons , whom they meane to assault , meats , or drinkes , or other such like ; as is euident by the generall knowne power of the magicke cups of the inchaunted filtra or loue draughts ; and as seemeth iustified by s. augustine , in his 18. booke de ciuitate dei , making mention of a woman who bewitched others , by deliuering only a piece of cheese . some of our late countrie-men haue obserued , some witches to mischiefe or surprise such a they intend maliciously to destroy , by obtaining some part or parcell of their garments , or any excrements belonging vnto them , as their hayre , or the like . it is not to be doubted that the diuell , that old proteus , is able to change and metamorphise his rites , ceremonies , and superstitions , into what new shapes or formes are best sutable to his pleasure and his fellow-contractors most commodious vses and purposes . concerning all the former mentioned , although it be exceeding difficult ; nay ; an impossible thing for any man to auouch euery of them true in his owne knowledge or experience ; yet for that some kindes of them wee may assuredly know and beleeue from god himselfe , who hath in his sacred word nominated both * apparitions of the diuel , as also , incantations , charmes , * spels and familiarity with spirits ; as also for that reason doth demonstrate , that there may be many more kinds , besides those named of the same likenesse , nature abused , and diuelish vse ; and for that vnto othersome , the credit , worth and merit of those writers by whom they haue been obserued and published , doth giue weight and estimation , it may be approoued as an infallible conclusion , that wheresoeuer any of them or the like , being diligently enquired after , are either really found , or in apparence or shew resembling , that there ( with the concurrence of circumstances , and approoued precedence of a manifest worke of sorcery consenting ) that there , i say , it ought to be sufficient & vncontroled matter , or occasion of iust suspicion and presumption against the particular , in whom they are by iust witnesses free from exception , detested and palpably knowne , practised and exercised . as we haue now briefly recited and called to minde some sorts of such ceremonies , rites , superstitions , manners , instruments and gestures as are annexed vnto that kinde of sorcery or witch-craft which consisteth in action : so let vs also recite some other sorts of ceremonies , rites , and superstitions , which belong vnto that kinde of sorcery which is conuersant in diuinations , reuelations of things hidden , predictions , and prophecies . diuinations according to nature or art , as cicero distinguisheth in his first booke de diuinatione , we doe not intend or purpose , but that diuination which the same author in the same place doth refer into a power aboue man , which he there termeth the power of the gods , betweene whom and diuination , the stoickes make this reciprocation , si sit diuinatio , dij sunt , si dij sint est diuinatio ; that is , if there be right diuination or prediction of things to come not contained in art or nature , certainly that diuination is of the gods , as reciprocally where there are gods , there is diuination . here wee see plainely , not onely the antiquity , but the direct originall of diuinations , and that they do manifestly deriue themselues from idol-gods , from infidels , from idolaters . this is further euident likewise , by the generall current and report of all histories , euen from the first beginning and foundation of rome by romulus , as through all ancient writings and writers , the frequent mention of augury , aruspicy , extispicy , and the like , doth plentifully witnesse . the holy scripture also and word of god doth testifie the same , deut. 18. verse 9 , 10 , 11. where diuination by the flying of fowles , by the obseruation of times , and the like , are reckoned among the abominations of the nations , or gentiles . the originall then of diuinations issuing from diuels ( because from false gods , the gods of the heathen and idolaters ) let vs for the better noting of the abomination it selfe , obserue and point out some of their ceremonies , manners , and superstitions also . some in olde time vsed to diuine , as by the flying of fowles , so by viewing of lightning , by monsters , by lots , by inspection of the starres , by dreames , per monstra , & portenta , fulgura , sortes , insomnia , per astra , as cicero testifieth at large in his bookes de diuinatione . some did vse to draw their diuinations out of tubs , or vessels of water , whereinto were cast certaine thin plates of siluer and gold , and other precious iewels , by which the diuels ( which infidels ignorantly called their gods ) were allured to answere vnto demands , doubts , and questions , as is by psellus described , and was vsuall among the assyrian coniectors . some deriued their diuinations from looking-glasses , wherein the diuell satisfied vnto demands and questions , by figures and shapes there appearing . this kinde of diuination was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereunto came very neere and was like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . some fetch their diuinations by lots , taken from points , letters , characters , figures , words , syllables , sentences , which kinde of diuination is distinguished by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . if we should number vp euery particular kinde of shape , wherein diuination doeth shrowde it selfe , it would prooue a long and tedious voyage , not onely through fire , water , ayre , earth , and other farre distant and diuided parts of the wide and spacious world , but through siues , riddles , the guts and bowels of the dead , and many other secret haunts & holes , wherein as the inuincible labyrinths of intricate illusions , the diuell doeth shadow and hide his subtill insidiation of silly deceiued man. he that desireth more curiously to reade other particulars herein , i referre him vnto s. augustine , de natura daemonum , and to camerarius , de diuinationum generibus . it is sufficient that the trueth and possibilitie of these kindes of diuinations and the like , with their ceremonies , rites , customes , and superstitions ; as also their detested originall , end , vse , and abomination , is esteemed diuellish by the word of god , and his most sacred voyce , wherein vnder those kindes of diuination , by the flying of fowles , obseruation of times , deut. 18. verse 10 , 11. and vaine gazing and beholding the starres , isaiah 47.19 . he displayeth and iudgeth the nature and qualitie of all other the like , couered by what stiles or names soeuer . the enumeration of any more sorts , might increase in number , and aduance curiositie , but can adde nothing in substance or materiall vse . the reason that the diuell requireth these rites and ceremonies , s. augustine doeth declare lib. 21. cap. 6. de ciuit. dei , alliciuntur daemones ( saith he ) per varia genera lapidum , herbarum , lignorum , animalium , carminum , rituum , non vt animalia cibis sed vt spiritus signis , in quantum scilicet haec iis adhibentur in signum diuini honoris cuius ipsi sunt cupidi . that is , diuels are drawne or coniured , by diuers kindes of stones , hearbes , woodes , creatures , words , rimes , rites , or ceremonies , not as liuing creatures desire food , but as spirits reioyce or delight in signes , because those signes argue respect , worship , and honour , whereof they are very ambitious and desirous , as affecting diuine worshippe in malice of god himselfe and his diuine worship . to the same purpose saith bin●feldius comment . vel explicat . in praelud . 9. delectantur daemones signis cum imitari deum studeant in sacramentis suis . that is , diuels delight in signes , rites , and ceremonies , as desiring to imitate , or to be like god in his sacraments . wee haue summarily ( wherein for our information is sufficient competence ) produced some few sorts of ceremonies , rites , and superstitious gestures in both kindes , that is , both such as belong to that kinde of sorcery , which consisteth in act , and working , as also that which is exercised in diuination , prediction , and reuelation . the generall rule and reason is the same , and extendeth it selfe equally against both . let vs then in the conclusion thus conioyne them both together . what man is he among men so blind , who beholding in any man the former ceremonies , rites , prelusions , or gestures , being suspicious notes , markes , cognizances , and badges of sorcerers and witches , in either kinde , and doeth not thinke that he may with good reason doubt the ordinary correspondence of fruits , & workes answerable thereto ? vnto the former presumption , if circumstances of time , place , instruments and meanes , fitting such diuellish actes , opportunitie , and the like doe adde their force , doeth not iust occasion of doubt increase ? for illustration and example , let vs suppose a person of a curious and * inquisitiue disposition in things hidden or inhibited , a man voide of the feare and knowledge of god , a searcher after sorcerers , and their diuellish artes , educate among them by kindred , affinitie , or neighbour-hood , with them hauing generall opportunitie vnto inchoation into that diabolicall mysterie , a man likely and prone to become a receptacle of diuels , expressed by his long obserued , or knowne flying from , or hating all occasions or places , where the name , mention , worshippe , or adoration of almighty god is in any kinde vsed ; a man out of whose cursed lips hath at any time beene heard , the * renouncing of god , or voluntary profession of loue and friendship vnto the diuel ( all which with horror sometimes my owne eares did heare , in a * woman at an open assise , being there indited vpon suspicion of witch-craft . ) let vs yet further consider in the same man , an extraordinary alienation of himselfe , from all societie and company with men ( for that familiar conuersation with diuels , begetteth an hatred and detestation , both of the remembrance of god or sight of men ) likewise a frequentation or solemne haunting of desarte * places , forsaken & vnaccustomed of men , the habitations of zijm and iijm , graues and sepulchres . this seemeth , math. 8. luke 8. marke 5. in the possessed true . the possessed and the witch , are both the habitacles of diuels ; with this onely difference , that the witch doth willingly entertaine him . his custome of haunting tombes and sepulchres , in the one doth make it probable , and credible in the other . likewise a solitary solacing himselfe , or accustoming abroad oft , and vsually alone , and vnaccompanied at times and houres vnusuall and vncouth to men , as the most darke seasons of the night , fitting the darke workes , and the workemen of the prince of darkenes . let vs yet more particularly obserue this man branded with the former note , seeming or professing to practise workes aboue the power and possibilitie of man , to threaten or promise to performe , beyond the custome of men , whether in generall , or toward any particular . in a diuellish intended action bent against any particular , likewise wee may diligently examine any manifest speciall prouocation , first giuen : secondly , an apparent apprehension thereof expressed by words , gestures , or deedes : thirdly intention , or expectation , succeeding the prouocation , starting out oft-times , or intimated by any rash , vnaduised , or sudaine proiect of headie and vnbridled passion : fourthly , the opportunitie sutable vnto such an intended desseigne , as time and place competent for accesse , speech , sight , or receiuing from , or giuing vnto the particular , against whom such diuellish thoughts are set , any thing , wherein any inchanted power or vertue is vsually hid and conueighed . after a sorcerous deede is thus certainely obserued to proceede , we may then further with vigilant circumspection view , whether ought maybe detected , iustly arguing his reioycing pride , or boasting therein , that standeth iustly suspected , or ought that may prooue or expresse his doubt , or feare of discouery , his guilty lookes , cunning euasions , shifting , lying , or contradictory answeres , and apologies vnto particulars vrged . these circumstances and the like , though each alone and single may seeme of no moment or weight , yet concurring together , or aptly conferred , they oft produce a worth from whence doth issue full & complete satisfaction . verisimilia singula suo pondere mouent , coaceruata multùm proficiunt ( saith cicero ) that is , euery single circumstance hath his weight and vse , but consenting and concurring together , they doe much aduantage . since then what vertue or power soeuer , circumstances and presumptions , doe vsually and generally vnfold in all other subiects or matters whatsoeuer , the same equally and as largely , reason doeth here display and offer in this of witch-craft : why should not the like practise thereof herein also bee vrged and found , as likely and succesfull ? i doe not commend or allow the vsuall rash , foolish and fantasticall abuse of circumstances , nor their wresting and forging , not the coniuration or raising vp of their likenesse , and shadowes , without any substance or trueth ( as is too common and vulgar ) out of meere fancy or defect of true iudgement , without the due manifestation of a certaine crime first in this kinde assured . but where all the former circumstances doe truely and really occurre , or most of them , or the most materiall amongst them with an apparant vncontrouled precedent euidence of an vndoubted act of sorcery , and are not indirectly wrested or guilefully extorted , but directly proued , & fairely produced and vrged ; what man inioying his common sense or reason , can be ignorant , what a large scope and faire fielde they doe yeeld to sent , to trace and chace the most hidden and secret guilt of witches whatsoeuer , out of their vtmost shifting most close couerts and subtill concealements ? i doe not affirme circumstances and presumptions , simply in themselues sufficient to prooue or condemne a witch : but what reasonable man will or can doubt or deny , where first a manifest worke of sorcery is with true iudgement discerned , and knowne certainely perpetrate : that the former circumstances and presumptions pointing vnto a particular , doe giue sufficient warrant , reason , and matter of calling that particular into question , & of inioyning and vrging him vnto his purgation and iustification from those euill apparances , whereby through the differencies , iarres , contrarieties , and contradictions of the false faces and vizards of seeming truth ( because identity and vnity is properly and solely found with truth it selfe inuiolable and the same ) guiltinesse is oft vnable to finde a couert to hid it selfe , but rubbed or galled vnto the quicke , doth breake out and issue forth in his owne perfect and vndeceiuing liknesse . it may be obiected , that it doth commonly fall out , and is so oft seene , that the hearts of witches are by the diuell so possessed , so hardned and sealed vp against all touch , either of any conscience , or the least sparke of the affections of men left in them , that there is no possibility , or hope of any preualence , by the pressing of any presumptions or circumstances , which they for the most part will answere with wilfull and peruerse silence . this is and may be sometimes true , yet is no sufficient reason , why due proofe and tryall should not alwayes diligently be made herein , since first experience it selfe doth witnesse a manifest benefite thereby : secondly , the like reasonable course and practice is knowne both vsuall , fruitfull and effectuall in all other disquisitions , and inquisitions whatsoeuer : and thirdly , the diuell himselfe , the witches and sorcerers great and graund master , though of farre fewer words then witches , ( as seldome speaking at all ) and abounding with farre more subtiltie and cunning ; yet is he not able by all his art or cunning , alwayes to hide his owne workes , but by presumptions and circumstances , wise and vnderstanding hearts doe oft discerne and discouer them , as is by dayly experience seene and testified , and is confirmed by the proofe which all holy and godly men haue euer had thereof . and to this purpose , and for this cause the holy scripture doth require gods chosen children , to sift and try the spirits , whether they be of god or no ; that is , whether they be of his holy spirit , or of the euill spirit which is the diuell . although therefore god for his owne secret decree , or purpose , doe permit the diuell sometimes to hide and shadow the guilt of his associates , witches and sorcerers , from the sight or deprehension of man , and thereby , sometimes , frustrate mans iust endeuour and duty of their discouery ; yet doth he not totally or altogether herein subiect , or captiuate , or abridge mans power or possibility of preualence , euen against all the power and force of diuels , as oft-times our dullest senses cannot choose but witnesse . could the diuell , or their owne craft whatsoeuer , deliuer the sorcerers from destruction out of the hands of saul , who iustly destroyed them all out of the land of israel , 1. sam. 18. verse 9. or out of the hands of iosias , who according to lawe , tooke away or abolished all that had familiar spirits , and southsayers . 2. kings chap. 23. verse 24 ? the extirpation of these southsayers , by those princes , was commended of god , and by his lawe commanded , leuit. 20.27 . the same lawe of god commaundeth , that no man be iudged or put to death , but by the mouth of two witnesses , from whence it is necessarily collected , that the workes of sorcery are not alwayes hidden , but oft-times so open , that they may be manifestly noted ; otherwise , how could they be testified , which vnto their condemnation the lawe doth euer presuppose and necessarily commaund ? neither is this lawe of god any thing discrepant from the commom equity of all lawes , or from reason it selfe : first , for that many workes of sorcery doe immediately in their first view , manifest themselues to the sense , as is euident , by the miraculous workes of the enchaunters of egypt . practised in the sight of pharaoh king of egypt . secondly , for that many workes are apparent manifestly to reason , in which , though the sense cannot immediately discerne , or take notice of their quality and authour ; yet by necessary inference and euidence of reason , they are certainly and demonstratiuely prooued to issue from the power and force of spirits and diuels , as hath beene formerly declared , concerning both workes and also diuinations , prophecies , and reuelations hidden from all curiosity and possibility of man. thirdly , for that circumstances and presumptions doe with good and likely reason call into question , and iustly charge with suspicion ( as hath beene instanced ) concerning the performers and practisers of ceremonious rites , superstitious gestures , actions and manners vsuall vnto witches and sorcerers . since then , as is before prooued , almighty god doth inioyne a necessity of testimonies , vnto all condemnations and iudgements of death whatsoeuer , and testimony doth alwaies necessarily include a manifestation of whatsoeuer is testified , either to sense , or reason , or both ; it followeth as a necessary conclusion vnto all that hath bin said : that from things either manifest to sense , or euident to reason , issueth wholly and solely , not onely the reasonable and likely way of detection of witches , but the very true way by god himselfe , in all true reason intended and commanded . and from this way it is , both by multitudes of examples , by experience and reason manifest , that neither witches , nor the diuell himselfe is altogether able to hide or defend their guilt . diligence therefore herein duely and carefully exercising it selfe certainely shall not , nor can prooue the lawe of god vaine , nor the owne endeuour frustrate of voide , although haply difficulties and impediments may somtimes interrupt , as in all other cases and affaires is vsuall . thus hath beene made manifest how witch-craft is discouerable by sense , and euident by reason ; likewise , that it is no more inscrutable or hidden from detection in the inquisition thereof , by signes of presumption , probable and likely coniecture or suspicion , then all other intricate or hidden subiects , or obiects of the vnderstanding whatsoeuer . for , although presumptions are alone no sufficient proofe , yet doe they yeeld matter and occasion of diligent and iudicious inquisition , which is the reasonable way and due method of vpright proceeding , and the common , hopefull and warranted path vnto all detections , in all other cases of doubt and difficulty whatsoeuer ; wherein i see no cause or reason , why iudicious , wary and wise practise and proofe , weighing and pressing circumstances into the bone and marrow , should not equally , in case of witch-craft , as in all other cases of iudgement and inquisitions ( though not euer because that exceedes the nature of presumption ) equally , i say , and as oft should not confound the guilty , and chase and winde out as faire an issue . certainely , if men would more industriously exercise their sharper wits , exquisite sense , and awaked iudgements , according vnto the former reasonable , religious , and iudicious wayes , exempt from the burthen and incumbrance of blinde superstitions , traditionary and imaginary inuentions and customes , no doubt , but experience would yeeld and bring forth in short time , a much more rich increase of satisfaction , and more happy detection in iudiciall proceedings . it is true , that in the case of witch-craft many things are very difficult , hidden and infolded in mists and clouds , ouershadowing our reason and best vnderstanding . notwithstanding , why should men be more impatient or deiected , that in matters of witch-craft , many things are oft hidden from our knowledge , and discouery , when the same darkenesse , obscurity difficulty and doubtfulnesse , is a thing ordinary in many other subiects beside , as necessary vnto vs , and concerning which , it may be no lesse truely said , that in this life of mortality , much more is that which is vnknowne , then that which is knowne and reuealed vnto vs. hence is that ancient saying of the philosopher : hoc tantum scio , quòd nihil scio , that is , so few are those things , which are demonstratiuely , truely , and certainely knowne , that they are nothing in comparison of the infinite number and multitude of such things , as are either onely probable , or obscure or inscrutable . for to deny that god hath giuen vnto man a great measure of knowledge in many things , were not onely grosse darknesse and blindnesse , but great ingratitude , yea impiety . neuerthelesse , it were also as great fatuity not to see or acknowledge , that god hath mixed this knowledge with much intricate difficulty and ambiguity , which notwithstanding he doth in his wisedome more or lesse reueale distribute and dispense , in seuerall measures , vnto seuerall men , according to their seuerall cares , studies , indefatigable paines , and more industrious indeauour , in seeking and inquiring it : in defect whereof more commonly then either in gods decreed restraint , or natures abnuence , mens desires and labours are so often annihilate . chap. xiii . the confutation of diuers erroneous wayes , vnto the discouery of witches , vulgarly receiued and approoued . as true religion doth truely teach the true worship of god in that true manner which he requireth , and commandeth : so superstition in an vnapt measure or manner , doth offer vp and sacrifice her vaine & foolish zeale or feare . vnto her therefore & her sacrifice , thus doth almighty god reply ; who required this at your hands ? i hate and abhorre your sabboths and your new moones , isa . 12.13 . the heathen oratour could say , religio continetur cultu pio deorum . true religion consisteth in the holy and true worship of god. vnto the aduancing of the worship of the true god , the extirpation of witches and witch-craft ( because it is the most abominable kinde of idolatry ) is a speciall seruice , and acceptable duty vnto god expressely commanded by himselfe , deut. 17.3 , 4 , 5. in the performance therefore of this worship , as it is solely and truely religious , to seeke their extermination by those meanes , and in that manner , which almightie god doth approue and allow : so with misgouerned zeale or feare , in the ignorance , or neglect of the right manner or way , inconsiderately to follow vnwarranted pathes thereto , is plaine superstition . iulius scaliger , in his third booke of poetrie , thus describeth very liuely the nature of superstition . superstitio satisfacit ad notandum eum habitum , quo metuimus , aut deum sine ratione , aut ei opera attribuimus quae opera ne cogitauit quidem vnquam ille , that is , this word superstition doth serue to set forth such an habit or disposition of minde , wherein wee worship or so feare god , as is voide of cause or reason , or vnto our owne hurt or damage , we attribute vnto god , as of god , those workes or things , which almighty god himselfe neuer thought or intended . the word which the greekes vse for superstition , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , inconsulta & absurda diuinae potentiae formido , that is , an absurd , and ill-aduised feare or worship of god , which certainely is there , where he neither requireth it , nor is true cause or reason either of such worship , or in such sort or manner . in this speciall part therefore of the worship and feare of god , namely , in the discouery of witch-craft and sorcery , as wee haue before laboured to finde out those waies which are lawfull , iustifiable , and allowed : so let vs now briefely display the folly and vanity of erroneous and blind pathes , pointing deceitfully thereto ; that we seeke not superstitiously to serue god , in our inioyned and commanded duties of the discoueries of witches , with our owne vanities or follies , rash inuentions , or deuices ; but in reasonable , iust , discreete and religious proceeding , which is onely and solely acceptable with god. in former ages and times , haue been published by diuers writers , many ridiculous traditions , herein so vaine , and so farre vnworthy any serious confutation , that they scarce deserue so much as bare mention . of this sort are the imagined profligations of the fits of the bewitched , by beholding the face of a priest , by being touched by hallowed ointments , or liniments , by the vertue of exorcisation , of incense , of odours , of certaine mumbled sacred or misticall words . i will therefore omit these , as by time it selfe worne exolete , found worthlesse , and almost of later writers left namelesse , and will onely oppose and examine such later experiments , as doe in our time and country most preuaile in esteeme . chap. xiiii . the casting of witches into the water , scratching , beating , pinching , and drawing of blood of witches . it is vulgarly credited , that the casting of supposed witches bound into the water , and the water refusing or not suffering them to sinke within her bosome or bowels , is an infallible detection that such are witches . if this experiment be true , then must it necessarily so be either as a thing ordinary , or as a thing extraordinary : because nothing can happen or fall out , that is not limited within this circuit or compasse . that which is ordinary , is naturall ; as likewise that which is natural , is ordinary . aristotle in the second of his ethicke's saith of that which is naturall quod aliter non assurscit , that is , ordinarily it is not otherwise , then euer the same . from whence it doth follow by good consequent , that whatsoeuer is ordinary , must be naturall , because it keepeth the same course and order , which is the property of nature . for this cause scaliger in his booke de subtilitate saith , natura est ordinaria dei potestas , that is , nature is the ordinary power of god , in the ordinary course and gouernment of all things . if then this experiment in the tryall of witches , be as a thing ordinary ( as it is vulgarly esteemed ) it must be found likewise naturall . if it cannot be found naturall , it cannot be ordinary . that it is not , nor cannot be naturall , is manifest . first , for that the ordinary nature of things senselesse and voide of reason , doth not distinguish one person from another , vertue from vice , a good man from an euill man. this our sauiour himselfe doth confirme , math. 5. verse . 45. god maketh his sunne to arise on the euill , and the good , and sendeth raine on the iust and vniust . nay , we may further obserue in the booke of god , and also reade in the booke of nature and common experience , that the common benefit of nature , is not onely vouchsafed vnto all wicked men indifferently , but euen vnto diuels themselues , who doe not onely participate in nature the common essence , faculties and powers , proper vnto the substance and nature of all other spirits ; but also doe exercise these powers and spirituall forces vsually vpon other inferiour natures , subiect vnto their supernaturall nature , reach and efficacy , as is often seene in their workes euen vpon the bodies and goods of the blessed saints and sonnes of god. hereby then is euident , that nature cannot take notice , or distinguish a wicked man , no not a diuell , and therefore much lesse a witch . but here may be obiected , that diuers herbs and other simples , produce many strange and wondered effects , by an hidden secret , and occult qualitie and property in nature , though there appeare no manifest qualitie oft-times in them , by which in reason or probabilitie they should or can bee effectuall thereto . this physicions doe dayly witnesse and prooue true . why then may not there bee likewise yeelded the like hidden power , or antipatheticall vertue in the nature of the element of water , and thereby a witch bee detected ; as well without knowne cause or reason thereof in nature ; notwithstanding naturally the euils or diseases both of body and minde , are both detected , and cured by elementary substances or compositions , in which there is no manifest knowne proportion therewith ? it is truly answered , that although in this supposed experiment of the disposition of the element of water towards witches , casualty may haply sometimes seeme to iustifie it true ; yet is not this sufficient to euince it a thing naturall . those things which are naturall , necessarily and euer produce their effect , except some manifest or extraordinary interception or impediment hinder . thus fire doth necessarily , ordinarily , and alwaies burne and consume any combustible matter or fuell being added thereto , except either some manifest or extraordinary hindrance oppose it . the like may be saide of all other elements for their naturall effects in their proper obiects . naturall medicines likewise , if rightly accommodated with prudence , art and discretion vnto the right disease , doe neuer faile their vsuall productions or effects . this almighty god in his holy writ doth confirme , and long and aged experience of many hundreths of yeares hath successiuely witnessed , wherein the ancient records of all learned writers , haue euer testified innumerable medicinal herbs and drugges , certainely and truely to bee euer the same . present times doe likewise see & witnes it , and no man doth or can doubt it in the right proofe . concerning any such nature or custome in the element of water , in the refragation of witches , who was as yet euer able to write and fully resolue , or prooue it ordinary necessary , certaine , euer or for the most part , not failing as is in course of nature most infallible and neuer doubted ? what former ages haue successiuely vouchsafed the mention of truth or certainty therein ? hath almighty god , at all , so much as approued any opinion or thought thereof ? is it not rather to be iustly doubted , that it may be esteemed among the abominations of the gentiles , which god in his people doth detest , deut. 18. verse 9 ? doe all men in our time , or good and iust men auouch their owne proofe in the tryall thereof ? or contrariwise , doe not many wise , religious , learned and equall minds with reason reiect and contemne it ? doth law as yet establish it , or reason prooue it ? how can it then be proposed as equiualent with those reasonable meanes or wayes , of iust proceedings or tryalls , which god , his diuine lawe , his law of nature , iudgement reason , experience , and the lawes of men haue euer witnessed , perpetually and onely assured certaine and infallible ? it wanteth the vniuersall testimony of former ages and writers ; in this our age it is held in iealousie with the most iudicious , sage , and wise : it hath no reasonable proofe , no iustifiable tryall hath dared to auouch it vpon publike record , no lawe hath as yet , thought it worthy of admittance ; and the lawe of god is not prooued to prooue or approue it . if it had beene a thing naturall , ordinary , of necessary , or of certaine operation or power , and therein so euidently remarkeable , it is impossible it should haue escaped authenticall approbation , or the same notable testimonies , which all other tryed truths haue euer obtained . from the former premises therefore we conclude , that it cannot be a thing naturall , necessary or ordinary . if it be not ordinary , then is it not alwaies the same ; if not alwayes the same , then is it sometimes failing ; if sometimes failing , then is it not infallible ; if not infallible , then in no true iudgement or iustice to be trusted or credited . it now remaineth to inquire , whether being prooued false or ordinary , it may not be prooued true as extraordinary ( for to esteeme or grant it both is an impossibility in nature , and an absurdity in reason . ) let vs grant , it may be iudged and deemed extraordinary ; the next doubt then remaining is , whether being extraordinary or miraculous , it be of god or of the diuell . the reason why some men suppose it should be of god , is , for that the water is an element which is vsed in baptisme , and therefore by the miraculous and extraordinary power of god , doth reiect and refuse those who haue renounced their vowe and promise thereby , made vnto god , of which sort are witches . if this reason be sound and good , why should not bread and wine , being elements in that sacrement of the eucharist , be likewise noted and obserued to trurne backe , or fly away from the thraotes , mouthes , and teeth of witches ? and why , ( if for the former reason , the water being an element in the sacrament of couenant , made with god , in the first initiation into the faith , doe for that cause refuse to receiue witches into her bosome , and thereby giue an infallible proofe of a witch ? ) why , i say , should not by the same reason bread and wine , being elements in the sacrament of confirmation and growth of faith , refuse and fly from those much more , whose faith and promise made vnto god in riper and more vnderstanding yeares , is by them renounced ? and why for that cause , should not bread and wine become as infallible markes and testimonies vnto the detection of witches ? if the reason be good in the first , it must necessarily be the same in the second ; and if it faile in the second , it cannot be good or sound in the first . neither doth it or can it stand with any good reason at all , that because so smal part of the element of water , is set apart vnto that religious seruice in the sacrament ; therefore , the whole element of water , or all other waters must thereby obtaine any generall common property aboue the kinde or nature . neither is it as yet agreed , or concluded generally among the most learned , and reuerend diuines , whether that small part of water which in particular is set apart , or vsed in the sacrament , doth thereby receiue any manifest alteration at all in substance , essence , nature or quality . if then that part of the element of water it selfe , which is hallowed vnto that holy vse , be not manifested , or apparently prooued to be thereby indowed with any vertue , much lesse can it communicate any vertue vnto other waters , which did not participate therewith in the same religious seruice . except then there may be prooued by this religious vse of water , some more endowment of sense or religion therein , then is in other elements , why should it more fly from a witch then the fire , then the ayre , then the earth ? the fire doth warme them , the ayre flyeth not from them , but giueth them breathing ; the earth refuseth not to beare them , to feede them , to bury them . why then should the water alone runne away or flye from them ? it may be answered , that it is a miracle , whereof therefore there neither can nor ought reason in nature to be demaunded or giuen . if it be a miracle , it is either a true miracle , which onely and solely doth exceed the power of any * created nature , or is a seeming miracle by the power of the diuell , working effects in respect of mans reason , nature , and power supernaturall and impossible ; notwithstanding confined and limited within the generall rule , reason and power of vniuersall nature , which he * cannot exceed or transcend , being a finite creature , and no infinite creator . miracles , of the first kinde , are raising from the dead the son of the widow of sarepta , by elias 3. of the kings , 17. the diuiding the water of iordan with elias cloake , 4. of the kings 2. the curing of the sicke by s. pauls handkercher , act. 5.19 . the raising lazarus by our blessed sauiour , and the like . miracles of the second kinde , are all the workes of the enchanters of egypt , exod. 7. which were onely diuellish sleights , cunning * imitations , counterfets , and diabolicall resemblances and shadowes of the true miracles , wrought by almighty god , in the hand of his seruant moses . if this miracle , or this miraculous detection of witches by water , be of this later kinde , it is of the diuell ; and is not to be esteemed or named , where the name of god is feared or called vpon . for although the cunning fraude of the diuell , aboue and beyond all capacitie of the weake sense and vnderstanding of man , doe so liuely oft-times cast before our eyes , the outward shape and similitude of the miracles of god , that man is not able easily to distinguish them , or at first sight to put a true difference : yet must men studiously , and circumspectly be aduised herein , lest rashly they confound , or equall the vile and abiect illusions of that damned creature the diuell ( though neuer so wonderfull in our eyes ) vnto the infinite power of the almighty creator , in his true and truely created miracles , which is an high dishonour vnto our god , and accursed impiety . for this cause , the holy scripture hath admonished and warned the weakenesse of humane vnderstanding , not to be transported by signes and wonders , nor to trust or giue credit to euery miracle : and our sauiour himselfe , math. 24. verse . 24. doth furnish his disciples with carefull warning herein . and s. iohn , in his reuelation fore-telleth , that in the latter dayes and times , the diuell and the great whore of babylon , shall with great signes , wonders , and miracles , seduce and deceiue the last ages , and people of the world . since then miracles are of no validity , except certainely and truely knowne to be of god ; and since also it is not easie for euery spirit to discerne therein ; let vs duely examine and sift this our supposed and proposed miracle in the tryall and detection of witches . petrus gregorius tholosanus in his syntagma iuris , lib. 2. cap. 12. in a tractate concerning the relicks and monuments of saints , together with miracles , doth giue very honest , sound , and substantiall direction . first , that all credited miracles be found and allowed by religious lawes and authoritie . secondly , that the persons by whom they are first reuealed or knowne , or by whom they are auouched , be testes idonei , omnique exceptione maiores , that is , that they be worthy witnesses of vndoubted and vnstained credit and worth , free from all iust exception , of holy life , and vnstained conuersation . without these cautions ( saith he ) no miracles ought to be esteemed , or receiued as of truth . how farre our vulgar tryall of witches , by the supposed miraculous indication and detection of them by the water , is different from this care or respect , this equitie , religion , or humanitie , common practise doth openly declare , when without allowance of any law , or respect of common ciuilitie , euery priuate , rash , and turbulent person , vpon his owne surmise of a witch , dare barbarously vndertake by vnciuill force and lawlesse violence , to cast poore people bound into the water , and there deteine them , for their owne vaine and foolish lusts , without sense , or care of the shamefull wrong , or iniury , which may befall oft-times innocents thereby . though this kinde of tryall of a witch , might haply prooue in it selfe worthy to be allowed , yet is it not in euery priuate person iustifiable , or tolerable , or without warrant of authoritie in any sort excusable . the manner therefore of this vulgar tryall , must needs with iust and honest mindes , vncontrouersedly , and vndoubtedly , be rusticall , barbarous , and rude . now to returne againe into the truth of the miracle it selfe in this tryall . first , let vs enquire with petrus gregorius , what religious lawes or authoritie haue admitted it as true . secondly , what religious , reuerend , iudicious , graue , or holy spectators , or eye-witnesses doe auouch it . let vs yet farther proceede with the same author , in the fore-named syntagma , lib. 34. cap. 21. and by some other rules , farther examine this miracle , if it be well and duely auouched and credited , concerning the being thereof , whether that being be not a being of the diuell , & of his miracles , conatus omnis daemonum ( saith the author ) vnum habet generalem scopum , operibus dei se obijcere , ei debitum honorem subfurari , pios hominum animos sibi lucri facere , & a vero deo retrahere . that is , the workes of the diuell haue one generall scope ; namely , to oppose themselues against the workes of god , to rob god of his honour , to drawe the hearts of men from god , and to gaine them vnto himselfe . let vs now consider the fore-named miracle by these rules . concerning the approbation thereof by any religious lawes or authority , i haue neuer read my selfe , nor haue heard by others , of any authentike suffrage from classicall author , and with good reason , i may conceiue and iudge a nullity therein . concerning any religious , learned , and iudicious spectators and auouchers of this miracle , whose faith and credit may be wholly free from al iust exception , it hath euer been a difficult and hard taske to furnish any true sufficiencie or competency in this kinde , though multitudes and swarmes of deceiued vulgars , continually and violently obtrude their phantasticall sominations . since then as yet there doth no manifest law stand vp to patronage this miracle , and the learned , religious , and holy man able to discerne and iudge , and free from exception , is not at all , or hardly to be produced or found to auouch or countenance it true ; it may be with good reason suspected , and that reason may iustly disswade all sodaine , rash , or hasty credit or trust thereof . now let vs examine , if it were vndoubtedly to be assumed as true , whether being true , it be not as truely of the diuell . and first let vs consider , whether it doe not oppose the workes of god , which was the first direction of gregorius . it is herein truely conuicted , because the nouelty and supposed miraculous force and might thereof , doth first vsually and easily intise vnsetled braines , rashly to forsake the wayes of iudgement and iudicious legall proceeding , which is the ordinance and worke of god : secondly , doth imbolden staggering and vnresolued minds presumptuously without warrant to expect , to aske or seeke a signe or miracle , which ordinarily or vnnecessarily required , our blessed sauiour apertly condemneth , math. 16. an adulterous and vnbeleeuing generation doth seeke a signe or miracle . and as herein it directly opposeth against the decree and worke of god , so likewise by giuing occasion and way , that supposed miracles may become vulgarly common and ordinary , whereby the true miracles and miraculous workes of god also may grow with vndiscerning men of lesse esteeme , vile and of no accompt . nam miracula dei assiduitate viluerunt ( saith s. augustine ) the miracles and miraculous workes of god , being oft seene , become of smal or no reputation . the second tryall of a false miracle , was the robbing of god of his due honour and praise , which in this proposed miracle is partly prooued ; by making the extraordinary work or vse of miracles ordinary , and thereby derogating from the power , worth and nature of gods true miracles ( as is beforesaid ) : partly by vnthankfull vnder-valewing , omitting , or relinquishing the ordinary meanes of tryals and detections of doubtfull truths , which god hath made & giuen in his good grace ; and therefore their contempt and neglect is a manifest robbing of god of his due praise and glory therein . the third tryall of the diuels property in miracles , was the seducing of mens hearts from god vnto himselfe , which in our supposed miracle may be necessarily concluded . for if the miracle it selfe be vpon good grounds before alleaged , rightfully deemed to bee of the diuell ; it must necessarily follow , that whatsoeuer esteeme or reputation is giuen thereto , is a secret sacrifice of ignorance or superstition vnto the diuell , and an hidden and couert seduction from god : and thus hath beene prooued , or at least , with good reason alleaged . first that the tryall of witches by water , is not naturall or according to any reason in nature . secondly , if it be extraordinary and a miracle , that it is in greater likelihood and probability a miracle of the diuell to insnare , then any manifest miracle of god to glorifie his name , which is the true end of right miracles . concerning the other imagined trials of witches , as by beating , scratching , drawing bloud from supposed or suspected witches , whereby it is said that the fits or diseases of the bewitched do cease miraculously ; as also concerning the burning of bewitched cattell , whereby it is said , that the witch is miraculously compelled to present her selfe . these , and the like , i thinke it vaine and needlesse , particularly or singly to confute , because it doth directly appeare , by their examination , according to the former rules produced against the naturalizing of the detection of witches by casting them into the water , that first they are excluded out of the number of things naturall : secondly , that being reputed as miracles , they will also be rather iustly iudged miracles of the diuell , then of god , by the former reasons which haue stripped the supposed miraculous detection of witches by the water , of any hopefull opinion that they can be of god. nor doth our law now in force , differ here from reiecting such like miraculous trialls . see the triall by orac●l abolished by parliament the third yeare of henry the third , coke 9. rep. case abbot de strata mercella fol. 33. chap. xv. the exploration of witches , by supernaturall reuelations in the bewitched , by signes and secret markes , declared by the bewitched , to be in the body of the suspected witch , by the touch of the witch curing the touched bewitched . there remaine as yet other miraculous explorations of a witch , carrying in their first view a far more wondred representation then any or all the former explorations . one is , when persons bewitched , shall in the time of their strange fits or traunces nominate or accuse a witch , and for a true testimony against him , or her , thus nominated , shall reueale secret markes in his or her body , neuer before seene or knowne by any creature ; nay , the very words or workes , which the supposed , or thus nominated witch shall be acting or speaking in farre distant places , euen in the very moment and point of time , while they are in acting or speaking ; all which i haue sometimes my selfe heard and seene prooued true . this is reputed a certaine conuiction of a witch . an othor miraculous tryal of a witch and like vnto this , wonderfull is ; when a supposed witch required by the bewitched , doth touch him or her ( though when vnknowne or vnperceiued by the bewitched themselues , ) yet according to the prediction of that issue by the bewitched , he or shee immediately are deliuered from the present fit or agony , that then was vpon him or her , which i haue also my selfe seene . for the better discouery of truth in these so wondered difficulties , let vs first recall to minde these few obseruations in our former treatise determined and prooued . first , that the diuell doth many miraculous and supernaturall things meerely simply and alone of himselfe , for his owne ends , and without the instigation or association of a witch . this was made manifest by his conference , disputation and speech with eua after a miraculous manner , out of the body of the serpent , when as yet neither witch , nor witch-craft were come into the world . secondly , that the diuell is able to obtrude or impose his supernaturall or miraculous workes vpon men , against their knowledge , liking , will , or affection , and being unrequired . this is cleere by his transuection of the body of our blessed sauiour , as also by his violent casting of the bodies of the possessed , amongst the people mentioned in the gospell . thirdly , let vs not here forget specially , that hee is able to transmit and send vnto , or into men vnrequired , and without their desire or assent , secret powers , force , knowledge , illuminations , and supernaturall reuelations . this was prooued by the possessed in the gospell , who from a secret and hidden reuelation and power , aboue and beyond themselues , were able to vtter that high mistery , as yet hidden from the world , that iesus was the sonne of the liuing god. this could not be knowne vnto them , by their owne reason or nature , being aboue and beyond all reason or nature , and by grace onely then begun to be reuealed vnto the blessed disciples themselues . to thinke that the possessed could haue that knowledge equally with the disciples by the same grace , were impious derogation from their apostolicall priuiledge and prerogatiue therein , vnto whom did properly belong the first fruits thereof alone . this supernaturall reuelation therefore was transfused into the possessed by the diuell , who could not be ignorant of the lyon of juda , the mighty destroyer of his spirituall kingdome , long before the disciples were borne , or capable of knowledge . and thus hauing recalled these obseruations , from them doe issue these necessary inferences . first , that all supernaturall acts or works in men , are not to bee imputed vnto those men . secondly , that for this cause those supernaturall workes , are onely to be imputed vnto men which the diuell , according vnto contract or couenant which those men doth practise and produce . and for this cause , in the inquisition of witch-craft , when we haue truely first detected an act , done by a spirituall and supernaturall force ( because it is in all lawes iniurious , to accuse of any act , before it be certainely knowne the act hath beene committed ) then , and not before , wee ought indeuour directly and necessarily to prooue the contract , consent , and affection of the person suspected , vnto , or in that supernaturall act , that being no lesse essentiall , to detect and discouer the true and vndoubted witch ; then the supernaturall act , being certainely apparent , doth vndoubtedly prooue the diuell , and his power therein . this equall regard , in case of witch-craft , ought to bee carefully ballanced , without which vaine and vnstable men shall euer at their lust and pleasure , vpon affections and passions , be priuiledged with impunity , to lay vniust imputations , and to vse wrongfull violence and oppression beyond all equitie , or reason . when therefore men that are prudent , iudicious , and able to discerne , doe first aduisedly vpon good ground and reason , adiudge a supernaturall act euidently done , or at least worthy to be suspected : secondly , shall by iust and reasonable proofe , or at least liuely and faire presumption detect the contract , affection , or consent of any man in that act ; then and not before , is the accusation , inquisition and inditement of witch-craft , against any man equall and iust . for since a supernaturall worke can be truely and simply no act of a naturall man , and is the immediate hand and power of a diuell ( as is formerly prooued ) it is the mans consent , contract and couenant alone , in the act with the diuell , that being detected and discouered , doth infallibly and essentially prooue him a witch , and not the act itselfe . these obseruations , and considerations , first necessarily prefixed , let vs now proceed vnto the two former propounded experiments of the miraculous detection of witches . it is necessarily true , that it can solely proceed from a supernaturall power , that the bewitched are inabled in their traunces , to fore-tell the sequell of the supposed witches touch : likewise , that the nominated witch , shall accordingly by her touch immediately free and dispossesse the sicke or the bewitched of their agonies . it is as necessarily true also , that it can solely proceed from a supernaturall power , that the bewitched are able in their traunces to nominate the most secret and hidden marks in the bodies of the suspected witch , her present speech * and actions in farre distant places , and the like , but whether these miraculous reuelations , with their answerable euents , ought to bee esteemed iust conuictions of the persons thus by a supernaturall finger , pointed out and noted ; as also whether they proceede of god or of the diuell , is very materiall , to examine and consider . if they proceede from god , their end , their extraordinary necessitie and vse , bent solely vnto the immediate speciall glory , or extraordinary glorification of god therein , will euidently declare . what more extraordinary glorification of god can be pretended in the needfulnesse of a miraculous detection of witch-craft , then of any other sinne committed , as immediately against god , and with as high an hand ? witch-craft is indeed one kinde of horrid renunciation , and forsaking of god , but there are many more kinds much more hellish then this secret and concealed defection : as the open cursings , wilfull blasphemings , and spitefull railings vpon god , euen vnto his face , professed hatred and contempt of god. among many offendors in these kindes , after their owne long prouoking continuance therein , and almighty god his vnspeakeable long suffering and patience : some few sometimes haue been made hideous spectacles and examples vnto the rest , of the infinite powder and iustice of god , his vnsufferable displeasure , indignation and direfull reuenging wrath . in this number was , for some time nebuchadneser , and pharaoh king of egypt , and in later times iulian the apostata , and others the like . many other as high blasphemers , and despisers of god , notwithstanding haue been permitted to escape any such miraculous punishments , or fearefull notorious exposings vnto the worlds view . rabshakeh , railing on the liuing god , in the open view and hearing of the men of israel , and olofernes denying the god of heauen , were not miraculously , or by any immediate hand of god smitten , but were suffered to grow on , vntill their haruest of confusion was ripe . that high degree of blasphemie against the sonne of the liuing god , hanging vpon the crosse for the sinnes of mankinde , committed by the cruell and hard-hearted iewes , in scorning , scoffing , and spitefull derision both of god in heauen , math. 27 , verse 43. and also of the eternall sauiour of the world , descended from heauen , was not by god then extraordinarily reuenged ( as the incomparable greatnesse of the sinne might seeme to require ) but was in almighty god his iust iudgement , suffered , vntill in the due time , their owne execrations , and cursings of themselues , and their posterity , thereby to hasten and purchase the effusion of that holy innocent bloud , did fall vpon them so heauily , that their whole nation , people , and kingdome , became extirpate , vile , and vagabond for euer vpon the face of the earth . it is recorded in the reuelation , chap. 13. verse 5 , 6 , 7. concerning the beast , that he opened his mouth vnto blasphemy against god , his tabernacle , and the saints ; that he spake great mighty blasphemies , yet power was giuen vnto him to continue , and preuaile therein many yeares , and a large space of time . by these few examples it is euident , that neither the height , the nature , the quantitie , not the qualitie , of the most abominable , or prouoking sinne , most odious vnto god and men , doth vsually , or alwaies draw downe from heauen vpon it selfe a miraculous immediate hand of gods wrath . we may easily instance the like , concerning the sin of witch-craft , which is our particular subiect . although by the hand of his holy seruant saint paul , almghty god did miraculously smite the sorcerer elymas , & as writers report , simon magus , by the hand of st. peter , multitudes and societies of other sorcerers , and southsayers among the caldeans , escaped not onely the hands of nebuchadneser , in his wrath ; but as it seemeth in the prophecy of daniel , they liued many yeares in high esteeme , fame , and renowne , both in their owne nation , and also in forreine countreyes , yea through the world . there is no doubt , that aegypt likewise did abound with swarmes of sorcerers , as the holy scripture , and all times and writers report . among the people of god also , the israelites , it is manifest that diuers sorcerers and witches did shrowed themselues , and liued with impunity , as appeareth by the witch of endor , which king saules seuerity , in their generall extirpation thorow the whole kingdome , had notwithstanding passed by , and left vnespied ; as also by that special note and commendations , from gods owne mouth and word of joshua , that is , that hee had taken away from amiddest his people , all the enchanters and sorcerers : by which it is likely and cannot be denied , that through the lenitie or carelesnesse of former princes , they formerly had long securely their breathed . that god doth not vse by miracles to detect all , or most enchanters , magicians , or witches , is farther made vndoubted ; because it should follow then & thence necessarily , that he hath both in the first ages of the world , ordained lawes , and ordinary , legall courses of proceeding against them in vaine ; as also for that he doth , in the holy records of his sacred word , make knowne his decree , that they shall be permitted to liue and continue vpon the face of the earth among other , and as other vnrepentant sinners , vntill his second comming , and the last day of eternall doome , reuelat. chap. 22. vers . 15. without shall be enchanters . if his iustice and seuere iudgement should by his miraculous power make so narrow search amongst them , as ordinarily to root them out , it were impossible any one of them should escape his all-seeing reuengefull hand , to suruiue vnto his generall decreed day of sentence , and dreadfull doome , of all kinde of sinnes and sinners , which both in iustice vnto some , and mercy vnto other some , his infinite goodnesse and wisdome hath decreed , shall not be frustrate . although therfore almighty god doth sometimes stretch forth his mighty hand miraculously to smite , or bring into light some horrid sinnes and sinners , his extraordinary power therein sometimes onely extended , at his owne good will and pleasure , doth not iustifie the presumptuous expectation of the dispensation thereof in any particular . god who is the god of order , and not of confusion , doth nor ordinarily dispense his extraordinary workes , nor vsually confound indifferently , so different natures in their end and vse , and his owne decree . nature it selfe doth also teach an impossibility in that which is extraordinary , to become or be expected ordinary . in that way which is ordinary , the industruous , the diligent , the prouident man therefore doth with carefull perseuerance vprightly walke . the slothfull , onely the intemperate , the improuident man , either by folly or ignorance loseth or by idle sloth forgetteh , or omitteth , his ordinary way or opportunity , and ridiculously hopeth or trusteth vnto the redemption thereof , by extraordinary contingents or euents . thus it hath appeared , that in regard of any more speciall or extraordinary glorification of god , in the detection of witches , rather then of other as great and as abominable sinners , their is no needfull or necessary vse of myracles . the second consideration was , whether they are not rather of the diuell , then of god ; as also , how they may be any iust conuictions of the supposed or suspected guilty . wee will first herein examine the touch of the supposed witch , immediatly commanding the cessation of the supposed fits of the bewitched . that this is a false or diabolicall miracle and not of god , may be iustly doubted . first , because the holy and blessed power of working miracles ( among which , the healing the sicke or the possessed was not the least ) was neuer of god dispensed , to haunt or follow the touch of wicked men , or sorcerers or witches . secondly , for that the true miracles of god ( which were euer dispensed , either for the common good of his church , or the declaration of his glorious truth , or for the extraordinary punishment and destruction of euill men ) did neuer obscurely , or indirectly , prooue themselues or their ends , but in their manifestation were inabled to ouer-shine cleerely , all the fogges and mists of doubt or question . the contrary hereunto in this our suspected miracle is manifest , wherein is ridiculously imagined , that the blessed gift and vertue of healing the sicke , descended from god aboue , may be reputed in the hands of a witch a signe or testimony of his or her guilt and impiety , which euer hath beene , and is in it selfe a speciall grace and fauour of god , and was euer vsed rather as a confirmation of the truth of gods ministers and seruants . let vs now consider how this miraculous touch and the efficacy thereof , may be any iust conuiction of a witch . no man can doubt that the vertue wherewith this touch was indued , was supernaturall . if it bee supernaturall , how can man , vnto whom nothing simply is possible , that is not naturall , bee iustly reputed any proper agent therein ? if hee cannot bee esteemed in himselfe any possible or true agent , then it remaineth , that hee can onely bee interessed therein , as an accessary in consent ; as a solicitor or tenant vnto a superiour power . if that superiour power ( as is before prooued in the falsehood of his miracle ) be the diuell , the least reasonable doubt remaining whether the diuell alone , or with the consent or contract of the suspected person hath produced that wonderfull effect : with what religion or reason can any man rather incline to credit the diuels information in the mouth of the bewitched ( who is the common accuser of god to men , and of men to god ) then in requisite pittie , pietie , and humane respect vnto his owne kinde to tender the weakenesse of fraile man , against the subtilty of the deceitfull diuel . shall man with man find lesse fauour , then the diuell with man against man ? that the diuell is able by the permission of god , to annex or hang this miracle vpon this or that particular , is manifest , by the possessed in the gospell ; vpon whom and their naturall actions and motions , he cast supernaturall consequences or concomitances . was not their speech attended with supernaturall reuelation , their hands with supernaturall force , to rend and teare in pieces iron chaines and bonds ? if the diuell be able to transfuse , or cast these miraculous concomitances or consequences alone , and without allowance of any man or person where god doth permit ; how is it in any equity or reason iust , that these impositions of the diuell should be imputed vnto any man ? god forbid , that the diuels signes and wonders , nay his truths should become any legall allegations or euidences in lawe . we may therefore conclude it vniust , that the forenamed miraculous effects by the diuell wrought and imputed by the bewitched , should be esteemed a signe or infallible marke against any man , as therefore conuinced a witch , for that the diuel and the bewitched haue so deciphered him . these like miraculous stratagems may be exercised vpō any man , or vnto any mans actions may be deceitfully or fraudulently by the diuell conioined or apted . this therefore doth not inferre any mans guilt therein . it ought be a mans owne proper contract therein with the diuell , necessarily and directly proued , that shall iustly condemne him . this contract may be and is plainly detected , by sifting and considering , that mans voluntarily assisting or promoting , promising , or vndertaking such supernaturall workes , with answerable performance thereof . as hath beene said , concerning the miraculous consequence of the touch of a suspected witch ; so may be determined concerning the supernaturall reuelations of secret markes or signes in her body , according vnto the prediction of the bewitched , as also of the discouery of the presentations , gestures , and speeches of supposed witches in farre distant places . diuers examples i my selfe haue seene in these kinds : i must necessarily acknowledge a more then natural power therein , because farre beyond the nature , reason , or power of man. but there is notwithstanding sufficient matter of doubt , whether such reuelations , secret signes , and marks , though found in the named persons or parts true , as also the right pourtraitures & shapes of the supposed or accused witches , though neuer of the bewitched before seene , and yet by the bewitched truely described there is , i say , notwithstanding , sufficient matter of doubt , whether they are not very insufficient to charge or accuse any particular thus pointed out or marked . the law and expresse commandement of god doth allow of no reuelation from any other spirit , but from himselfe , isa . 8.19 . whether these reuelations are immediately of god , if their due examination by the rule of his word * doe not clearely determine , rash or hasty perturbation or passion ought not presume it . the lawes of men also admit no supernaturall illuminations or reuelations , as any grounds of iust tryals or decisions of right or truth . it follows therefore necessarily , that they are voide , & ought to be of no force or credit in vpright iudgement with iust and righteous men . it may bee obiected , that truth is found in these reuelations , and truth ought be of regard . it may hereto againe bee replied , that although truth in it selfe be great , and ought and will preuaile ; yet in the abuse , euill vse , or corrupted , or depraued end thereof , it ought not deceiue nor is of force . the diuell , as all other cunning lyers and deceiuers and imitators of that his art , vsually mixe truths with lyes , that those truths giuing credit vnto lyes , men may beleeue both and so be deceiued . it was euer the onely safe way of lying , to face and guard it with some plausible truths . in the former reuelations therefore , representations and true descriptions in the bewitched , of persons of secret markes and signes , of speeches , gestures , and the like , although the diuell be found true , or speaking truth , yet may he notwithstanding haply bee therein also a lyer , while truly describing their persons , shapes , markes , manners and gestures , speeches and the like , he falsely and lyingly addeth thereby a seeming or deceiuing necessity of their guilt , as if therein or thereby necesarily inferred . the fallicy illusion and the lyingly true reuelations of the diuell , may by many examples be manifested . ianus iacobus boissardus in his tract . de diuinatione chap. 5. reporteth an admirable story of a noble gentleman his familiar friend , and knowne vnto himselfe . this man flying from his owne natiue countrey for feare of punishment for a murther by him committed , and liuing in farre distant coasts , desired curiously to enquire what his wife was in his absence doing , whom hee had ( being very faire young and beautifull ) married two monethes onely before his departure or voluntary exile . for this purpose he came vnto a magitian liuing in the place of exile , who liuely described vnto him the true fashion , building , and ornaments of his house where his wife in his absence liued , her apparrell , countenance , & the like , as they were perfectly foreknowne vnto himselfe . he farther expecting to learne what she was at that present instant doing . the magitian made knowne that there was then in her company a beautifull young man with his hose or breeches about his heeles standing neere or close vnto her . vppon the knowne truth of the magician his first description of his house and wife , the gentleman assuring himselfe of the truth of the second description of seeming manifest adultrey in her , secretly stealeth home with an absolute resolution by murdering of her to be reuenged , & comming home by stealth neere vnto the place where his house & her dwelling was , by a ring ( which as an infallible testimonie of her true loue she had deliuered vnto him at his departure ) he immediately caused her to come vnto him . her kinde and louing intertainement so qualified and mollified his intended rage and fury , that he had patience first to confer with her , which before his sight of her , he did not intende . after her conference he demaunded whether such a day ( naming the certaine day ) she did not weare apparrel of such a colour and fashion . she answered with wonder that it was true . he againe demaunded what that was which she smothed and handled in her hand , and who that young man was which stood neere her with his hose about his heeles . she hereat amazed and perceauing the sodaine change of a fierce and cruell looke in her husband , desired him to be pacified and better informed . the young man was his owne brother who could witnesse the truth thereof , and that which she smoothed or stroked in her hand was a plaister which she did smooth for him and applyed vnto his hip , where he had a very greiuous and painefull vlcer . this being found true , the husband sorrowed for his bloudy intention , and detested the execrable and damnable art of the magician , and the foule lying truth of the diuell . how foulely likewise many other men by these like darke and double dealing truthes , equiuocations , and amphobologies , haue beene deceaued consulting with the diuell and his oracles may be by many other examples testified . the same author mentioneth the oraculous reuelation by dreame presented vnto the daughter of polycrates of samos . it was reuealed vnto her that her father should be taken vp into heauen , be washed by iupiter and annointed by the sun. this after proued true but in a dreaming sense . for polycrates being surprised by orantes , was hanged vp toward heauen vpon an high crosse , where jupiter ( that is the ayre ) with his moisture did wash him , and the sun melting his grease and the substance of his flesh did so annoint him as was least imagined or suspected . plutarke in the life of anniball reporteth that anniball consulted with the oracle concerning his owne reserued destiny or end . the oracle answered that libissa land should burie his corpes . hereupon he presumed that he should returne into that his owne countrey and therein his old age die . he grewe therefore secure and careles . but shortly afterward being taken by the romanes in a little obscure village by the sea coast called by the name of libissa , he there grewe wearie of his life and poysoned himselfe in the diuels truth : behold vntruth and deceipt . libissa buried anniball , but not libissa by anniball either knowne or possible to be imagined . these examples are sufficient whereby is plainely seen the dangerous deceitfull fallacy of the diuel euen where he speaketh truth . let vs now returns againe vnto our former miraculous prediction of the diuell by the mouth of the bewitched concerning the cure of the bewitched by the touch of the supposed witch . we may boldly affirme that in this case or in any other , if it were possible for the diuell to speake the truth , truely , wholly , vnpartially ; so as it might appeare plaine , euident , manifest ; yet ought we not from him beleeue it or receiue it . this is in our blessed sauiour made vndoubted , who in the gospell oft rebuked him euen speaking truth , as also in s. paul rebuking the pythonisse , truely affirming , and acknowledging him the seruant and minister of god. if the diuell then speaking truth , may not be allowed or credited ; how shall reuelations , miracles or oracles proceeding from him , be they neuer so true , or approued with any shew of true religion or reason , become any iust probations or allegations in law , equity or iustice ? it may be obiected , that many times men haue bin by dreames and visions admonished of secret and concealed hideous murders , and other euill facts committed priuily , whereby the malefactors and their guilt haue bin admirably produced vnto due punishment . this truth is euen by heathen authors witnessed , and in our time the like haue hapned , and is testified by witnesses , whose faith and credit is free from all exception . although this be true and cannot be denied , some reasons notwithstanding doe perswade that it is more safe to incline , to suspect that these like visions or dreames are rather of the diuell , then rashly to determine or decree that they are immediately of god. first , for that though haply they might be sometimes so granted , yet ought we not too swiftly or sodainly so beleeue , for that by the liuely counterfait of the true visions , dreames and reuelations of god , the diuell hath euer vsually practised to be taken and esteemed as god : the allowance whereof by men is high blasphemy against god , and ignorant occult adoration of diuels . secondly , for that no visions , dreames , or reuelations , ought to be esteemed of god , originally or immediately , which doe respect or answere curiositie of knowledge or desire , as most of the forementioned kinds vsually are wont . thirdly , for that the visions of god , as they are euer bent vnto an extraordinary , diuine end , and an vniuersall good , so are they euer dispensed by the ministery of men , who haue manifest commission , or warrant from god , either mediate , or immediate . the mediate is prooued by the manifestation of the meanes : the immediate , by the euident reflexion of a manifest diuinity , in the power and authority thereof . for as it is said of the word of god , heb. 4. verse 12. so must it necessarily be concluded of all the true miracles , visions , or reuelations of god , that they are liuely , and mighty in operation . this is seene in the miracles wrought by moses , which the sorcerers themselues could not deny to bee the finger of god , gen. 8. verse 19. this is likewise seene in simon magus , who could not but acknowledge the miraculous power of the holy ghost , by the laying on of the apostles hands , so far forth that in the consideration of his owne guilt , and of a conuincing power or deitie therein , he desired them to pray for him . the same is also witnessed in the seruants of the high priests who being sent with wicked malice , and cursed preiudice to intrap and betray our sauiour , were by the miraculous power of his word and workes compelled to proclaime and confesse ; no man euer spake like this man. all these notes or markes , of the true visions , dreames , or reuelations of god , are euer generally , or for the most part wanting in the forementioned kinds , which being neuer free from some suspitious note of godly iealousie , therefore ought not but with much doubt and difficulty be at any time admitted . it may bee as yet further obiected . how can it otherwise bee deemed , then that god himselfe is the author of the former reuelations , since they tend vnto his glory in the detecting and punishing of so hideous sinnes ? it is hereto answered , that almighty god is able to vse and command euill instruments vnto good ends . he hath ordained the diuell himselfe to be the common accuser of all sinnes and sinners . it is therefore no inconuenience nor repugnant vnto religion or reason , to affirme , that the diuell himselfe , in the forementioned visions or dreames , by the commandement or permission of god , is the producer of the fore-mentioned murders , euill facts , vnto light and iudgement . god for his owne glory permitteth the diuell by these his wonderfull reuelations , to detect the named sinnes and sinners . the diuell also for his owne end , and desire of their destruction , doth execute the decree of god for their iust punishment . but here may be obiected againe , that the diuell in his reuelations ( as is before mentioned ) is not to be beleeued or credited , although he spake truth . how then may men be allowed , to admit or make vse of these his visions or dreames in this kinde . it is hereto replyed , almighty god himselfe doth both permit and heare the diuell when hee accuseth , as is manifest by holy scriptures . therefore among men , ahd by men also , his accusations may be heard and considered . notwithstanding , since hee is oft a false accuser , and the enemy of god and truth , hee may not bee credited in himselfe , no nor truth it selfe simply as in his mouth . vpon his accusation therefore , if truth and certainety doe declare it selfe , the force and vertue thereof , and not the accusation doth conduct , vpright men and minds , vnto proceeding and iudgement ; it is not the diuels accusation , but the truth it selfe , vnto which haply that accusation did point inquisition , that by it selfe made manifest , is therefore credited . and thus with breuity hath the vanity both of all superstitious , and also of all miraculous waies of the detection of witches and witch-craft , beene in some few of their particulars generally vnmasked . there are , and may bee many more besides these , which in these , and with these , will likewise perish and vanish , being by the same rule and reason compelled vnto the golden tryall of sincere religion and affection . the sole , true and warranted way , wherein vprightly men may walke herein before god and men , hath beene in this treatise formerly disquired and discoursed . therein ( intelligent reader ) thou maist obserue two sorts of manifest witches : the one is offered vnto the outward sense , in his apparent and palpable sorcerous workes : the other is made euident by plaine demonstration out of the sacred word of truth . it hath euer preuailed with vulgar custome ( because most sensible of the most grosse harmes more open to sense ) to cast chiefely , or for the most part , the eye and common iealousie vpon the first kinde . the other kinde ( because vsually lest noted of sense , and therefore esteemed least harmefull to men ) is both in the iust protraction or production thereof vnto the barre of iustice much more rare and seldome , and also in common and vulgar obseruation is little or not at all considered . hence it proceedeth , that most men doe doubtfully resolue thereof ; yea , some men admire a worth therein , others esteeeme it of reasonable and commendable vse , vnto the satisfaction of their curiosities , in things secret and hidden from the knowledge of man. but since almighty god hath more specially ( as is in the former treatise prooued ) both giuen most certaine and plaine indication , and information of this kinde , by the expressed fruites thereof , and the necessary inference of familiarity and consultation with other spirits then himselfe , isaiah 8. verse 19. and hath also so oft in so diuers places iterated the great abomination , and his high detestation thereof , it is not onely the sauing duety of all priuate men to take more diligent and wary notice thereof , thereby to eschew and flye from it , according vnto gods expresse charge and command ; but it is the charge of princes and magistrates also , to fulfill thereby the commanded execution of gods holy wrath and vengeance vpon it ; for which pleasing seruice and sacrifice vnto him , almighty god hath vpon the euerlasting records of his holy word fixed for euer the so memorable praise , and commendation of those famous princes , who haue dedicated themselues vnto his will therein . as it hath beene declared by what meanes witches and sorcerers , in two kindes seuerally may be manifestly charged , challenged , and prooued as certaine and vndoubted offendors : so also how farre presumption probabilities , or matter of iust suspition in both may blamelesly guide , and conduct vpright aod equall inquisition , hath beene briefely instanced . from all which it is euident : first , that god in nature hath not shut vp in this subiect , the common intrance and doore of iudging , trying or deciding as equally , as in other cases : secondly , that beside and beyond that way , which god hath left open vnto sensible and reasonable progresse , herein it must necessarily bee preposterous presumption to breake out , or ouer-reach , as also in steade of that plaine approoued and authentike walke for the tryalls of truth ; the iudgement and condemnation of others , and the establishment of mens owne thoughts , and mindes , to seeke irreligious footing , in the labyrinth of amazing wonderments , and reasonlesse traditions and experiments . to walke in these waies , is no better then to runne away from god , in whom to trust , though with some restraint , and coertion of our longing vaine desires , and satisfactions , is truely farre more happy then out of the conduct of his allowance therein , to inioy the fullest measure or ouerflow of all the most obsequious influencies of humane blisse . if true religion and pietie could settle this consideration , the common folly of misgouerned , petulant , inordinate , and intemperate expatiations in this kinde , would not onely in priuate men more vsually blush and be ashamed , but a more euen , straight , and vninterrupted way , being prepared thereby vnto iustice , would vsually bring forth a much more happy issue , then now is ordinary . thus farre the loue of truth , which i haue euer carefully sought and studied , hath offered violence vnto my priuate thoughts and meditations , exposing them vnto the hazard of publike view . as my labour is not lost vnto my selfe , and my owne more confirmed satisfaction thereby : so if there be therein any good vnto the common good , i know , good men will not for the thorne , refuse the fruite , for defect of elegance in stile , or obscurity of worth in the author , quarrell with the matter it selfe . finis . notes, typically marginal, from the original text notes for div a19409-e1590 scalig. de subtil . exercit . 307. sect . 22. b omnis syllogismus , vel regulatis , & recta ratiocinatio est vel demonstratiua , vel dialectica , aristot . lib. analyt . c dialecticus syllogismus , vel ratiocinatio ex propositionibus dialecticis , vel probabilibus , licet non certa vt demonstratiuus , syllogismus , tamen vera indicia constituit , ideoque est verarum opinionum fons , aristot . ibid. d hinc syllogismi perfecti & imperfecti ratio ex aristot . a materiam , forman . priuationem . * quod non est secundum naturam , non continetur a scientia , arist . anal. poster . * genus morbi proximum , cum parte affecta coniunctum consttuit morbi speciem . * angeli boni non possunt peccare , confirmati per gratiam . angeli mali , per malitiam obstinati non possunt bene velle magist . sent. dist . 7. lib. 2. * boni angeli difficile cōparent , nec nisi summi dei iussa capessunt fernel . de abd. rer. caus . lib. 1. ca. 11. * inter maleficium & merum diaboli opus distinguitur . binssedius explicat . in praelud . 5. vt fiat maleficium haec tria concurrunt , nempe deus permittens , diaboli potestas , hominis malefici voluntas libere consentiens . binsfeldius de confess . sagar . b tacitè inuocatur daemon quoties quis contendit illud facere per causas nuturales quae nec virtute sua naturali neque ex diuina aut ecclesiastica possunt id facere . binsfeldius . * instrumentum diaboli serpens . tremelius . iunius the serpent did verily speake . it was a true serpent not a shadow . the diuell spake in the serpent as the angel in the asse . dr. willet . * iob. 1. ver . 16 * oracula edita sunt perpudenda pueltae . mornaeus de rerit . rel cap. 23. ex diodoro . * vide platonem in epinomide de viribus & potestatibus heroum , quos latini lemures dixerunt . de geniis item diis & daemonibus promis cue in coelo , terra , & singulis mundi regionibus distributis vide in politico . vide platonem 4. de legibus . quos ibi plato promiscue daemones appellat , latini his nominibus , & qui busdam officiis distinxerunt . * vide platonem in epinomide de viribus & potestatibus heroum , quos latini lemures dixerunt . de geniis item diis & daemonibus promis cue in coelo , terra , & singulis mundi regionibus distributis vide in politico . vide platonem 4. de legibus . quos ibi plato promiscue daemones appellat , latini his nominibus , & qui busdam officiis distinxerunt . * vide platonem in epinomide de viribus & potestatibus heroum , quos latini lemures dixerunt . de geniis item diis & daemonibus promis cue in coelo , terra , & singulis mundi regionibus distributis vide in politico . vide platonem 4. de legibus . quos ibi plato promiscue daemones appellat , latini his nominibus , & qui busdam officiis distinxerunt . * fauni syluani incubi dusii daemones fuere . august . de ciuit dei. diabolus , dei aemulus quo se fallaci similitudine insinuet in animos simplicium . casuin . lib 1. instit . cap. 8. sect. 2. de diuina . generibus . pag. 118. * transformationes in cattos aut iupos phantastice et per praestigias et non realiter fiune . august . de ciuit. dei cap. 18. * generatio non est nisi in tempore idque apparata materia per antecossionemmutationis , quam graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recen tiores ciceroniā maluerunt cōmutationem . scal. de subt . exercit . 6. sect . 14. a natura est ordinaria dei potestas . scalig. * natura est vniuersalis , est particularis . charmers . * things imagined and fancied , easily discerned from those things which are reall and true obiects of the sense . * spiritus incorpori & à sensibus nostris remoti operibus conspicui . fernell . 1. de ab. rer. caus . cap. 11. * angeli boni non possunt peccare , pet. lomb. d. 7. l. 2. this doth cōdemne that white magick or theourgi● which is supposed or pretended confetence with good spirits . * some authors doe write , that this man was an holy man , and a man of god. if it may be proued , that he receiued those his reuelations frō god. i doe subscribe . if it cannot be prooued , that hee did receiue them from god , it is most certaine , that they were of the diuell , since in supernaturall reuelations there can be no other medium . * speede. * master perkins in his discourse of witch craft chap. 3. pag. 122. doth diuide likewise witches vnto such within whom the diuell is not inwardly , but from without doeth inspire them and within whom hee is , as was the pythonisse at phillippi , actes 16.16 . astrologers . * this kinde of diuell is called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * page 27. * page 29. a hipp. libro de sacro m●rbo de magis . b dioscor . li. 2. cap. 102. c theophrastus de hist . plant. trallianus . lib. 9. cap. 4. d galenus li. de medica homeri tractatione . * creatio est constitutio substantiae ex nihilo , scali . de subt. exercit . vi . sect. 13 wisemen and wisewomen . * qui oculos fallent , alia pro aliis subditia ostentantes , ii praestigi●tores ab antiquis dicti sunt . scaliger . impostura ab eo dicta , quod adulterinas merces , pro veris supponit , vlpian . impostores dicuntur versuti & fallaces homines , qui merces adulterinas pro veris supponunt , accursius . a ephes . 4.14 . b col. 2.23 . * see reginald scot in his discouerie of witch-craft , wherein regard of the seeming likenesse of impostures and witch-craft , erroneously he confoundeth them as one and the selfe same sinne . examples of imposture in generall . * polidorus virgil lib. 7. cap. vlt. * speede. * speede. * speede. * speede. * philippe de commines , booke 4. cha . 10. taxeth our english nation for the multitude and vanity of flying prophecies in this kinde . examples of imposture vnder colour of magicke skill or witch-craft . * plurimae autem passiones puerulis iudicantur in septem mensibus nonnullae in 7. anno hipp. aphor. 28. lib. 3. morbi diutini ad septenarii rationem habent crisim , non septenarii quoad menses modo , sed quoad annos . galen . in dictum aphorism . * page . 58 59 60 * page 61 62 63 64 * see a treatise of the witches of warbozyes . * crimina meleficorum sunt communis fori , pertinent ad forum ecclesiasticum quatenus sunt haeretici pertinent ad forum seculare quatenus caedes perpetrant in hominibus aut aliis animalibus , binsfildius praelud 13. * quidam plus aequo tribuunt operationi daemonum , binsfeldius . * opinio vera est habitus circa conclusiones ex dialecticis pronunciatis , arist . in lib. analyt . * certum est , quod nunquam aliter fiat , probabile , quod plerunque ita fiat , cicero . * probabilia sunt , quae probantur aut omnibus , aut plurimis , aut certe sapientibus , & iis si non plurimis , at maxime probatis , quorum est spectata sapientia , aristot . * see master perkins discouery of witch-craft , chap. 2. pag. 48. * perkins discourse of witch-craft , chap. 2. page . 48. * isaiah 8.19 . * sam. 1.28.8 . exod. leuit. deuteron . * mast . perkins in his discourse of witch-craft , chap. 1. pag. 11. * perkins chap. 2. pag. 48. discourse of witch-craft . * she was easie and ready to professe , that she renounced god and all his workes , but being required to say that shee renounced the diuell & all his works , she did refuse it with this addition of the reason , ( videlicet ) for that the diuell had neuer done her any hurt . * serr●s , from the confession of witches detected and censured in the raigne of henry 4. of france . * non est creator , nisi qui principaliter format : nec quisquam hoc potest , nisi vnus creator deus . aug. 3. de trin. * non est creator , nisi qui principaliter format : nec quisquam hoc potest , nisi vnus creator deus . aug. 3. de trin. * augustinus 3. de trin. alia potest si non prohibetur , daemon : alia non potest , etsi permittatur , quēadmodum homo potest , ambulare si non prohibeatur , volare non potest , etsi permittatur petr. lomb. sent. lib. 2. dist 7. * herein the diuell affecteth to imitate the power of god in his holy prophet , who was able by his diuine reuelation to make known what the king spake in his priuy chamber . 2. kings verse 12. cap. 6. he herein also counterfetteth the diuinitie of our sauiour , seeing nathaniel , when he was vnder the figge-tree . ioh. 1.48 . * estin amartia anomia . quicquid non congruitcum lege , peccatum est . a perfect discovery of witches shewing the divine cause of the distractions of this kingdome, and also of the christian world : very profitable to bee read by all sorts of people, especially judges of assizes, sheriffes, justices of the peace, and grand-jury-men, before they passe sentence on those that are condemned for witch-craft / by thomas ady. candle in the dark ady, thomas. 1661 approx. 380 kb of xml-encoded text transcribed from 86 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-03 (eebo-tcp phase 1). a26477 wing a676 estc r19148 12670793 ocm 12670793 65492 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a26477) transcribed from: (early english books online ; image set 65492) images scanned from microfilm: (early english books, 1641-1700 ; 679:11) a perfect discovery of witches shewing the divine cause of the distractions of this kingdome, and also of the christian world : very profitable to bee read by all sorts of people, especially judges of assizes, sheriffes, justices of the peace, and grand-jury-men, before they passe sentence on those that are condemned for witch-craft / by thomas ady. candle in the dark ady, thomas. [6], 172 p. printed for r.i. to bee sold by h. brome ..., london : 1661. errata: prelim. p. [5]. a reissue, with cancel title page, of the author's a candle in the dark, or, a treatise concerning the nature of witches and witchcraft, originally published in london, 1656. cf. bm. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng witchcraft -great britain. 2008-03 tcp assigned for keying and markup 2008-05 spi global keyed and coded from proquest page images 2008-06 john pas sampled and proofread 2008-06 john pas text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion a perfect discovery of witches . shewing the divine cause of the distractions of this kingdome , and also of the christian world . justitia thronum firmat . prov . 29.14 . the king that faithfully judgeth the poor , his throne shall bee established . very profitable to bee read by all sorts of people , especially judges of assizes , sheriffes , justices of the peace , and grand-jury-men , before they passe sentence on those that are condemned for witch-craft . by thomas ady , m.a. london , printed for r. i. to bee sold by h. brome at the gun in ivy-lane . 1661. the reason of the book . the grand errour of these latter ages is ascribing power to witches , and by foolish imagination of mens brains , without grounds in the scriptures , wrongfull killing of the innocent under the name of witches ; unto which idolatry and bloud-guiltiness ( being as bad , or worse than the idolatry of the ancient heathen ) men are led as violently by fond imagination , as were the ephesians to the worshipping of diana , and of the image which ( as they blindly thought ) fell down from jupiter , acts 19.35 . it is reported by travellers , that some people in america do worship , for a day , the first living creature they see in the morning , be it but a bird , or a worm ; this idolatry is like the idolatry of this part of the world , who when they are afflicted in body , or goods , by gods hand , they have an eye to some mouse , or bugg , or frog , or other living creature , saying , it is some witches impe that is sent to afflict them , ascribing the work of god , to a witch , or any mean creature rather than to god. mr. scot published a book , called his discovery of witchcraft , in the beginning of the reign of queen elizabeth , for the instruction of all judges , and justices of those times ; which book did for a time take great impression in the magistracy , and also in the clergy , but since that time england hath shamefully fallen from the truth which they began to receive ; wherefore here is again a necessary and illustrious discourse for the magistracy , and other people of this age , where i intreat all to take notice , that many do falsly report of mr. scot , that he held an opinion , that witches are not , for it was neither his tenent , neither is it mine ; but that witches are not such as are commonly executed for witches . a candle in the dark . the first book , shewing what witches are in the scripture-sence , throughout the old and new testament . the second book , shewing how grosly the scriptures have been mis-interpreted by antichrist concerning witches , by which interpretation he hath made the nations go astray . with a confutation of those errours . the third book , touching some erroneous english writers , who have upheld the same errours which antichrist hath broached to the world ; also the works of a scotch-man , called , the vvorks of king james . with an addition of fifteen causes ; also a reference to scot , and also the opinion of luther concerning devils . also an instruction to lawyers . errata . page 11. line 3. for magnus , read magus , p. 15. l. 21 , for 6 chron. r. 2 chro. p. 22. l. 1. for prophets , r. prophetess , p. 28. l. 23. for magis r. magi , p. 30. l. 11. for inchantation , r. incantation , p. 38 l. 15. for little r. liche , l. 19. for tax , r. tap , thrice in the same page , in p 48. l. 8. for charms r. charmer , p. 76. l. 33. for equivocately , r. equivocally , p. 77. l. 8. for scopula . r. scapula , over p. 79. for oracle giver , r. south sayer , so over p. 87. necromancer should not be . the second book . pag. 92. l. 5. for drew r. grew , p. 96. l. 10 , for inquisitions r. inquisitors , p. 106 l. 8. tor superstitions , r. suspicions , p. 122. l. 35 , for quem , r. quum , p. 124. l. 15. for an r. and , p 129 , l. 15. or preternatural r , preternatural , p. 136. l. 28. for any sort , r. every other sort , p. 145. l. 30 , for discovered , r. discoursed , p. 146. l. 36. for and by them cast on can cure , r. and by them can cast on , or inflict and cure diseases , p. 147. l. 4. for send r. teach . p. 170. l 17 , for endicat , r. indicat . reader , take notice that most of these faults are mended with pen and inke already , to the prince of the kings of the earth . it is the manner of men , o heavenly king , to dedicate their books to some great men , thereby to have their works protected and countenanced among men ; but thou only art able by thy holy spirit of truth to defend thy truth , and to make it take impression in the heart and understanding of men : unto thee alone do i dedicate this work , intreating thy most high majesty to grant , that whoever shall open this book , thy holy spirit may so possess their understanding , as that the spirit of errour may depart from them , and that they may read , and try thy truth by the touchstone of thy truth , the holy scriptures , and finding that truth may embrace it , and forsake these darksome inventions of antichrist , that have deluded and defiled the nations now , and in former ages . enlighten the world , thou that art the light of the world , and let darkness be no more in the world now , or in any future age ; but make all people to walk as children of the light for ever ; and destroy antichrist that hath deceived the nations , and save us the residue , by thy self alone , and let not satan any more delude us ; for the truth is thine for ever . to the reader . sir , if you be a courteous reader , i intreat you that what weaknesse and imperfections you shall think you espie in this book from the author thereof , you passe them by for the truths sake whereupon this book treateth . secondly , if you be so discourteous as to carp and censure , then i intreat you to carp only at me , and not at the truth , lest you resist the truth . thirdly , i intreat you to read my book thorow before you cast it by , for otherwise , sir , it may argue weaknesse in your self to slight the book before you see the argument . it is one of the vanities of the world to write many books , and when a man hath taken pains to write , few men will take the pains to read ; which solomon intimateth eccle. 12.12 . but sir , if you find no leasure to read and consider , then i pray find no leasure to gainsay , or to argue against . fourthly , for all places of scripture alledged in this book , if you shall search our english translations , and not find them to carry the sense which i drive at in my discourse , i intreat you either to search the originall , or else to look upon the latin translations of junius and tremellius , which carry the true sense of the originall , as it was written by the spirit of god. your friend t. a. non quis , sed quid . to the more judicious and wise , and discreet part of the clergie of england . joshua 7.11 . these words , israel hath sinned , are not so to be understood , as if israel had been free from all other sins but only that of achan , and yet that sinne of achan was the sinne that kindled the anger of god against israel ; so likewise , 2 sam. 21.1 . david had been an adulterer , joab was a murderer , shimei a rayler , sheba a wicked man of belial , and many sins were in israel at that time , and yet the sinne that kindled gods wrath , and brought the famine , was the blood-guiltiness of saul , as appeareth in the chapter and verse aforesaid ; so likewise 1 kings 16.30 . ahab was more wicked than all that were before him , yet the sin that cost him his life , and his crown , was murthering of naboth , chapter 21.19 . so that it is easily gathered , that some one abominable sinne doth sometimes more provoke god to anger , against any particular man , or against a nation , than all other sinnes that are commonly committed . then you that should be as messengers from god , in that you cry against sinne in generall , yee do well , but in that yee seek not out this cursed achans wedg that hath defiled england and the christian world , look to it betimes , lest it be laid to your charge , if the nations perish for lack of knowledg . your friend t. a. non quis , sed quid . a preface . since the time that i have tryed to bring truth upon the stage of the world , to be censured by all men , i being acquainted with but few in comparison of all , and some of them knowing my intent to put this discourse in print , i have neerly guessed by common discourse amongst them , what the censure of this book will be , that is , it will be the same among many , that it is among few ; for among few , i find some so reasonable in their discourse , that when they find by argumentation , that there is reason and grounds in the scripture for what i write , they upon second cogitations , and deliberate musings , have yeelded to this truth , ( and some of them very learned . ) some again , after some serious argumentation , being fully convinced that this is the very truth , yet doe still suspend their censure , till they see how it will be approved of by others , by which they shew they are ready at all times , to beleeve as the church beleeves , and to pin their opinion upon the sleeve of other mens judgements . a third sort there are , who at the first on-set of discourse , do think themselves so surely grounded , and this truth so groundlesse and vain an opinion , as that they cannot speak without disdain , as great goliah spake to little david , and thus they beginne in fury , o grosse ! what madnesse is this ? what will you deny the scriptures ? what answer you to this ? thou shalt not suffer a witch to live : but when they are so suddenly answered , and suddenly convinced , that this place of scripture maketh nothing for them , and that this their great champion-argument , hath so soon received a stone in the forehead , they either let their discourse fall to the ground like goliah , and slight this as a new opinion ; or else they runne away cowardly , like the host of the philistines , and forsake the scriptures ( which they first pretended should be their only weapon to fight withall ) and betake themselves to their leggs , runing into some vain story taken out of bodinus or bat. spineus , or some such popish vain writer , and report that it was done in lancashier , or in westmerland , or in some remote place farre off ; and that they heard it credibly reported from men of worth and quality , and so they ingage me to answer to a story , which they would compell me to beleeve , or else to goe see where it was done ; but if it happeneth ( as often it doth ) that i make it appear by scripture , that it is absurd or impossible , not to be reported by a christian , or that i shew them the story , in any of the aforesaid authors , who have been the authors of many vain fables , then they presently fly to another story , as vain and absurd as the former , and that being answered , they fly to another , saying , sir , what do you answer to this ? in which manner of disputes i have heard sometimes such monstrous impossibilities reported and affirmed to be true , ( for they had it by credible report ) as would make the angells in heaven blush to hear them . therefore setting aside all such unscholar-like way of arguing , i desire all to argue by the scriptures , and i will answer , or to answer by the scriptures , and i will argue by the scriptures , as followeth in this dilemma . a dilemma that cannot bee answered by vvitch-mongers . luke 4.4 , 8 , 12. christ who is our forerunner , heb. 6.20 . by whose holy spirit the holy scriptures were written , whose words were of equall truth and authority with the scriptures ; yet when he was to conquer the father of lies , the prince of darknesse ( not for his own sake , but for our example ) although hee was able to have argued by common reason , beyond the wisedome of solomon , yet being tempted , would not answer any one temptation without scriptum est , it is written ( because the scriptures are the only rule of righteousnesse ; ) whosoever then will take example by him , to try the truth by scriptures , and to argue by them , as he did in this place of luke , ( and not by strange reports , which are the objects of vain credulity ) let them answer me by scriptum est . 1 where is it written in all the old and new testament , that a witch is a murtherer , or hath power to kill by witchcraft , or to afflict with any disease or infirmity ? 2 where is it written , that witches have imps sucking of their bodies ? 3 where is it written , that witches have biggs for imps to suck on ? 4 where is it written , that the devill setteth privy marks upon witches , whereby they should be known or searched out ? or that any man or woman hath any mark upon their body any more than natural , or by some disease or hurt , which is preternatural ? 5 where is it written , that the tryall of a witch should be by sinking or swimming in the water ? or by biggs or privy marks , or suspition of people , to be signes of a witch ? 6 where is it written , that witches can hurt corn or cattell , or transport corn by witchcraft , or can fly in the aire , and do many such strange wonders ? 7 where is it written , that a witch is such a man or woman that maketh a league with the devill , written with his or her blood , and by vertue of that covenant to have the devill at command ? 8 where is it written , that any man or woman was called in the scripture strix . or lamia , or where is any word of such signification or importance , either in the hebrew text , or in the latin translation , where is a witch said in the scriptures to be any such kind of person ? 9 what is a witch in the scripture sense , according to deu. 18.10 , 11 where all sorts of witches are nominated by nine terms of description ? 10 where is it written , that there are any other sorts of witches than such as are there described ? deut. 18.10 , 11. 11 where do we read of a he devill , or a she devill , called incubus or succubus , that useth generation or copulation with witches , or vvitches with them ? 12 it is written , woe unto such as devour widdows houses , and in a pretence make long prayers , matth. 23.14 . 13 it is written , the lord hateth the hand that sheddeth innocent blood , and the fals witness that speaketh lies , and the feet that are swift to do mischeif , and a heart that deviseth wicked imaginations , pro. 6. 17 18 , 19. 14 it is written , shall there be evill in a city and the lord hath not done it ? amos. 3.6 . 15 it is written , there is no god with me , i kill and i make alive ; i wound , and heal , deut. 32.39 . and again , the lord killeth , and maketh alive ; hee bringeth down to the grave , and bringeth up ; the lord maketh poore , and maketh rich , 1 sam. 2.6 , 7. 16 it is written , if ye were blind yee had had no sinne , but now ye say ye see , therefore your sinne remaineth , iohn 9.41 . 17 it is written , because they received not the love of the truth , that they might be saved ; therefore god shall send them strong delusions , that they should beleeve lies , that they might be damned that beleeved not the truth , but had pleasure in unrighteousness 2 thes . 2. 10 , 11 , 12. 18 it is written , thou shalt not raise a false report : put not thy hand with the wicked to be an unrighteous witnesse , exodus 23.1 . 19 it is written , if ye any way afflict the widdow or the fatherlesse , and they cry at all unto me , i will surely hear their cry ; and my wrath shal wax hot , and i will kill you with the sword , and your wives shall be widdows , and your children fatherlesse , exodus 22.23 , 24. 20 it is written , god saw that the imaginations of the thoughts of mens hearts were only evill continually ; & it repented the lord that he had made man , & therefore he destroyed the old world , gen. 6.5 , 6 , 7 , therefore you that are of the sacred order of the ministry ; that do use to cry to the people , give ear with fear and reverence to the word of god , as it is written in the text , how dare ye teach for doctrin , the traditions of antichrist that are not written in the book of god ? whether do not some preferre the mad imaginations of cornelius agrippa and others , before the scriptures , for the defending their opinions ? so much for my dilemma , now for the text. a candle in the dark : shevving the divine cause of the distractions of the whole nation of england , and of the christian world. deuteronomy 18.10 , 11. let the reader take notice that in all the scriptures there is not any kind of witch spoken of but such as are mentioned in these two verses ; which that every one may understand , i will expound punctually , not according to our english obscure translations , but according to the true meaning , and signification of the originall text , as it was written by moses in the hebrew tongue , and as it is truely translated ( for the better and easier satisfaction of many that have not knowledge in the hebrew tongue ; ) by junius , and tremellius , in their latin bible ; whether also i referre the reader for all places of scripture , alledged in this book ; and here i do in gods name , and in zeal for his truth , desire and intreat him that thinketh himself the learnedst clerk , to shew mee in all the scriptures , such a word as striges or lamiae , or any word of that signification , importing such doctrins , as have a long time defiled the nations . deut. 18.10 , 11. let there not be found among you , any that maketh his sonne or his daughter to passe thorow the fire , a user of divinations , a planetarian , or a conjecturer , or a jugler . also a user of charmes , or one that seeketh an oracle , or a south-sayer , or one that asketh counsell of the dead . the latin translation is this . ne invenitor in te qui traducat filium suum , aut filiam suam per ignem , utens divinationibus , planetarius , aut conjector , aut praestigiator , item utens incantatione , aut requirens pythonem , aut ariolus , aut necromantis ; the hebrew text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and here is the hebrew text written in the roman character , with the construction of every word . lo jimatzae ne invenitor , beca in te , magnabir qui traducat , beno filium suum , uubitto aut filiam suam , baese per ignem , kosem kesamim divinans divinationes , megnonen , planetarius , uumenachese aut conjector , umechascscph aut praestigiator , vechobhir chabber incantans incantatione , vessoel ob requirens pythonem , vejiddegnoni , aut ariolus , vedhorese el hamethim aut consulens mortuos ; so much for the text. exodus . 22.18 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mechascscepha lo thechajek , praestigiatricem non sines vivere . there is also another word , hartumim in exodus 4.17 . gen. 41 8. and in other places , which is taken in the generall sense for magnus a magician ; that hath one or all these crafts or impostures , yet by many it is restrained to the particular , and often translated ariolus , being the most allowed signification , for arioli , were called magi , being counted wise men , and therefore the word is used for all sorts of magicians ; these and all other words in the scriptures concerning witches are consonant to the words in the text. the text opened . the text is verbatim , according to the originall as it was written by moses in the hebrew tongue , which i will expound orderly : and here is to be noted , that in these two verses , are nine sorts of witches nominated by god , unto moses , and the people , to this end and purpose ; that whereas god hath chosen the people of israel , to be a peculiar church and people to himself , he would be their only counsellor , to keep them in the way of wisdome and holinesse , and therefore commandeth them , in no wise to aske counsell of any but the true prophets and messengers of god , as appeareth in the 14. and 15. verses of this chapter , and because there were so many sorts of people in the world , that did commonly abuse and usurp the office of gods prophets : god describeth them , in the 10. and 11. verses of this chapter , by nine severall nominations or descriptions , commanding them to shun and avoyd them as false prophets and deceivers of the people ; for it was the manner of the heathen ( to seek unto such for counsell , ) & the lord having cast out those heathen people , for such abominable ways giveth his own people warning of all such ways to avoid them , & not to hearken to them namely , to those nine sorts of witches , or deceivers , or false prophets , or seducers of the people from god and his prophets , to lying idolatrous waies , & giveth them warning in the three last verses of the same chapter of all false prophets whatsoever , that should presumptuously take upon them to speak any thing in gods name which god had not commanded , or to speak in the name of other gods , that such should be slain , and these nine appellations in the tenth and eleventh verses , are not tearms of distinction , but several terms of description , whereby to discern false prophets , or witches , whom the lord would have cut off from among his people ; and thorefore the lord describeth them in the tenth and eleventh verses , sheweth the destruction of the nations that hearkened to them , in the 12 , 13 , & 14. verses ( where also he commandeth his people to be holy , and not like those nations ) promiseth that his people should always have a true prophet amongst them to hearken unto , in the 15 , 16 , 17 , & 18. verses ( which although it was fulfilled in christ chiefly , acts 3.23 . yet it is meant , and also verified of all the rest of the prophets , that were successively messengers of christ from moses , till the coming of christ in the flesh ) commandeth them to hearken to such a prophet , in the nineteenth verse , but for all false prophets , the lord will have them cut off in the twentieth verse , and setteth down a trial , and a discerning rule between a true prophet , and a false prophet that speaketh in gods name , in the one and twentieth and two and twentieth verses , as appeareth orderly in the chapter , who so pleaseth to read it . and now to come to the exposition , or interpretation of these two verses , deut. 18.10 , 11. and of the nine appellations or descriptions therein contained . and first , for the first . let there not be found among you , any that maketh his son or his daughter to pass through the fire , this is the first description whereby god describeth a witch , or a false prophet ; and in what manner this should be a description of a witch , or false prophet , that we may the better understand , i must first define what a witch is , and then come to the matter . the definition of a witch , or a certain demonstration what a witch is ( for the vulgar capacity . ) a witch is a man , or woman , that practiseth devillish crafts , of seducing the people for gain , from the knowledge and worship of god , and from the truth to vain credulity , ( or beleeving of lyes ) or to the worshipping of idols . so likewise for the definition of witchcraft . witchcraft is a devillish craft of seducing the people for gain , from the knowledge and worship of god , and from his truth to vain credulity ( or beleeving of lyes ) or to the worshipping of idols . that it is a craft truly so called , and likewise that it is for gain is proved , acts 16.16 , 19 , the maid that followed paul crying , brought in her master much gain ; and that it is a craft of perverting the people , or seducing them from god and his truth , is proved , acts 13.6 , 7 , 8. elimas the sorcerer laboured to pervert the deputy from the faith. so likewise , acts 8 , 9 , 10 , 11. verses , it doth more plainly prove all in these words , and there was a man before in the city called simon , which used witchcraft , and bewitched the people of samaria , saying that he himself was some great man , to whom they gave heed from the least to the greatest , saying , this man is the great power of god , and gave heed unto him , because that of long time he had bewitched them with sorceries ; how bewitched them with sorceries ? that is , seduced them with devillish crafts ( as the greek and also tremelius latine translation do more plainly illustrate ) in this sense speaketh paul to the galathians 3.1 . o foolish galathians who hath bewitched you , that you should not obey the truth ? and that a witch , or witchcraft is taken in no other sense in all the scripture , it appeareth by the whole current of the scriptures , as you may see in this book . but now to return to the text. deut. 18.10 , 11. the first description of a witch in the text is , let there not bee found among you , any that maketh his son or his daughter to pass through the fire . here we must note that there was in those days a great idol of great request among the heathen , the name of which idol was molech , and was first set up by the ammonites , 1 king. 11.5 . and by them called milcom , and from thence grew in request , and defiled a great part of the world , who were generally led after it to idolatry , insomuch that the kings and nobles of the earth did sometimes make their sons and their daughters pass through the fire in honour to that idol , as manasses did , 2 chron. 33.6 . and how that passing through the fire , was , or in what manner , is questionable , some think they burnt them in the fire , as burnt-offerings to that idol , because it is said , deut. 12.31 . they burnt their sons and their daughters in the fire to their gods ; and also in psal . 106.38 . but although that was one grand abomination amongst the heathen , sometimes to burn their children in sacrifice to their idols , upon some extraordinary request , or petition made to their idols for the obtaining of some great matter ( which was also forbidden the people of israel in that place of deuteronomy 12.31 . ) yet that is not the meaning of this place , in deut. 18.10 . but only that they made them pass through the fire , as an idolatrous ceremony , whereby they dedicated them to their idol molech . and this is the most allowable exposition , for otherwise they must have bereaved themselves of children ; but we read that manasses was not left childless , for ammon his son reigned in his stead , 2 chron. 33.20 . but yet in what manner soever it was , that they made their children to pass through the fire , the scope and meaning of the text , deut. 18.10 , is , that they should not be ring-leaders to idolatry ; as in levit. 20.5 . whosoever did give his children to molech was to be slain , with all that followed him in his idolatry , they that followed him to idolatry were to be slain as idolaters , but he that gave his children to molech , to make them pass through the fire , is chiefly named here to be slain , as a ring-leader of other men to idolatry , and is in deut. 18.10 . reckoned amongst witches , according to the definition of a witch afore-shewed , witches being in all the scripture-sence only seducers , or inticers of the people to spiritual whoredom and here in the text moses speaketh , per synecdocen , of one idol for all ; all one as if he had said , let none be found among you that is an inticer or ring-leader of the people to idolatry , in which sence all idol priests are witches , and are stiled so in common scripture phrase , 1 sam. 6.2 . the philistims called their priests , and south-sayers together ; for the setting up or upholding of any idol , is the grand witch-craft of all , and the very mother of all other witch-craft , and it is most probable the priests of molech were first devoted to that service , by using that ceremony of passing through the fire ; and all that did in like manner pass through the fire did become priests , or at least servants to the idol , for the work of the burnt-offerings , in this sence is jesabel , called a witch , 2 king. 9.22 . why was it said the witch-crafts of jesabel ? because shee was an upholder of baal , and his prophets , who were jugling seducers of the people to idolatry : why in the same verse is it said the whoredoms of jesabel ? because spiritual whoredom ( or idolatry ) and witch-craft are inseparable companions , therefore it is said , scortationes & praestigiae jezebelae , the whoredoms , and juglings , or witch-crafts of jesabel ; in this sence is mae●asses truly said to use witch-craft , 6 chron. 33. and the first eight verses , almost all that is spoken of in deut. 18.10 , 11. manasses is said to be guilty of in this place of chronicles ; first , he set up several idols , and immediatly follows the inseparable companions , that is the witches , or priests of idols , called here south-sayers , with their several witch-crafts , in the sixth verse of the same chapter of the chronicles . why do idols , and witch-crafts , and witches come in rolling together so thick in this place ? the first reason is , because as the setting up of an idol is witch-craft , so where idols are , there must needs bee witches ; namely south-sayers , or idol priests , or else the idol of it self can do nothing ; as when it is said in 2 king. 1 , 2. ahaziah sent to inquire of the god of ekron , it is not to be supposed that there could be an answer given by the bare idol ( being but a stock ) but the answer or divination must come from the priests and south-sayers , that were there belonging to that idol , and upholding it . the second reason is , because as i have said before of the nine several appellations of witches in deut. 18.10 , 11. that they are not terms of distinction but of description ; so here in the 2 chron. 33. all that is said of manasses in the seven first verses or the chapter , is not to be understood as expressions of several distinct things done by manasses , but a full expression of one thing by several terms of description , expressing fully that one act of manasses , that is , first he set up several idols , as in the third , fourth , and fifth , and the beginning of the sixt verse of the chapter doth appear ; and then it followeth that he used those things that did necessarily belong to the idol , without which the idol could be of no force , or request among the people , and that was as appeareth in the sixth verse , he used divinations , and conjecturings , and juglings , and set up an oracle , and south-sayers , ( the latine translation is ) et divinationibus , & conjectationibus , & prestigiis usus est , instituitque pythonem & ariolos ) so all that manasses did , was setting up of idols with their adjuncts , and though the idols indeed were several and various , yet all was one act , tending only to the making up of one compleat idol-house , that was the house of god , verse the fourth and seventh , he abusing it , and making it an house of idols , this one act produced one effect ; that was , he made judah and jerusalem go astray to idolatry , as appeareth verse nine , but josiah destroyed the idols , with their adjuncts , oracles , and south-sayers , 2 king. 23 , 24. being idol priests . so much for the first and grand description of a witch in the text , that is , a ring-leader to idolatry , intimated in these words , let there not be found among you , any that maketh his son or his daughter to pass through the fire ; this first description being rightly understood , the other eight will bee the more easily expounded , being but appurtenances to the first , or rather monsters in the belly or the first . now followeth the second description , or appellation of a witch , that is , let there not be found among you , any that useth divinations . to use divinations was to take upon them to tell things to come , and things hidden , which things could not be done by any but by god , and his prophets , as appeareth , isa . 41.23 . shew what is to come after , that we may know that yee are gods ; yet as gods prophets could tell things to come , so in the second of kings , 6.12 . elisha the prophet could tell the king of israel what was spoken in the secret chamber of the king of aram ; and although god would have his people know , that none could do these things truly but himself , by his prophets , and therefore hee would have his people to hearken after none but his prophets , in enquiring of things to come , or things hidden ; yet many false prophets did take upon them to tell such things meerly to seduce the people for gain , pretending that they could do it , either by vertue of their idol , and so led the people a whoring after them , as in 2 king. 1.2 . ahaziah sent to enquire of the god of ekron , and jeremiah , 23.13 . they prophesied by baal , and seduced my people . or else falsly pretending themselves to be gods prophets , and so in a fair pretence , to pervert the people from the truth to lyes , as micha 3.11 . quorum prophetae , pecunia divinant , whose prophets do give divinations for money ; and jer. 23.21 . i have not spoken to them , and yet they have prophesied saith the lord. in this sence samuel said to saul , rebellio est sicut peccatum divinationis , rebellion is as the sin of divination , or according to our english translations , is as the sin of witch-craft , 1 sam. 15.23 . and for these divinations , and false prophesies they had this colour , that whereas god did usually speak to his prophets in dreams , and visions of the night , as appeareth , numb . 12.6 . these witches , or false prophets pretended that they had also dreamed , and had seen visions , that so they might bewitch and seduce the people from gods way , deut. 13.1.5 . and also jer. 23.25 . they prophesie lyes in my name , saying , i have dreamed , i have dreamed ; and vers . 27. think they to cause my people so to forget my name by their dreams , which they tell every one to his neighbour , as their fathers have forgotten my name for baal ? not but that dreams were to be declared and regarded , if it were truly done without deceit , for it followeth in the twenty eighth verse , he that hath a dream , let him tell a dream , and he that hath my word , let him speak my word faithfully ; but these dreamers , or witches , did falsly pretend dreams and visions , that they might seduce the people , vers . 32. these were the right enthusiasts of the heathen , this was one great practise of the priests of the great idol apollo , that was called the oracle of apollo , they would lye down behind the altar , and sleep for a time , and then make people beleeve they had seen a vision , whereby they could determine their matters , and accordingly gave their divinations , or oracles ; many other colours , or pretences , had their diviners , for their cheating witch-craft , or divinations , as they would make the people beleeve they could talk with the spirit departed of the dead , and so know things hidden , or things to come , but of that more in the ninth description , and indeed most of the following descriptions , or appellations in the text were linken to the second , to lying divinations , as also linked to each other , yet because the manner of their actions were various , the lord here describeth them according to the variety of their actions , all tending to one end , and that is to oppose the way of god , and the prophets for gain . a question resolved . seeing it is manifest by the scriptures , as appeareth in this second description of a witch , that he that useth divinations is a witch , and one main pretence in giving divinations , was dreams and visions of the night , then it may bee supposed that he that telleth a dream to his neighbour , thereby fore-telling things to come , useth divinations , and ought to bee censured as a witch , or else must needs bee a prophet . to this it is answered , that dreams in the scripture do appear to be of two sorts , the first sort were prophetical , wherein men had a direct command from god to go and prophesie to the people , and these dreams came ordinarily to the prophets , upon so many several occasions as were needful for the prophets to admonish the people , to shew them their sins , and declare the truth to them , and for the declaring of future things to the people , either concerning judgements of god that would come upon them for their sins if they did not amend , or concerning some great work , that god would do for his people that feared him , and these dreams were proper to the prophets only , numb . 12.6 . and they that did falsly pretend such dreams , and inspirations , to dissemble the prophets , to seduce the people to idolatry were witches , or false prophets , according to this second description of using lying divinations , and ought to bee slain , deut. 13.1.5 . secondly , the second sort of dreams that we read of in the scriptures were warning dreams , whereby men were forewarned of things to come , but were not thereby sent to prophesie to the people by special command from god , but were forewarned ; first , for the avoyding of danger that might come upon them , or others whom this dream concerned , or at the least that they might know the danger before it came , and these dreams were common to many as well as to the prophets , both to the godly and ungodly , mat. 2.12 , 13 and 27.19 . gen. 40.8 . and chap. 41. dan. 2.1 . secondly , these sort of warning dreams fore-shewed a blessing upon the godly to encourage them , gen. 37.5.9 . and for these sorts of dreams , we read by these examples in the scriptures , that they are common to all sorts of people , and useful either to hear , or to declare , but whosoever did declare a prophetical dream , was either a true prophet indeed , or else a lying enthusiast , or false prophet ( such as were the idol priests of the heathen ) to seduce the people , as is shewed in the scriptures before mentioned in this second description , and also in jeremiah 23.16.25 . and whereas some may question whether dreams are now sent by god to forewarn , as in ancient times , so long as we have no scripture to the contrary ( but rather for it ) wee may not deny it ; and do also finde by common experience that some have dreamed of their childe falling into the fire , and some into the water , and of other several dangers concerning themselves , and others , of which some have come to pass that might have been prevented , by prayer and diligent care . i know a man that was fore-warned in a dream of these wars in england before they began , ( or were like to bee ) but prophetical dreams are not usual in these days . yet here it may further be noted , that in some case a man may also declare a prophetical dream , and yet be neither a true propher , nor a witch , or false prophet ; and that hath sometimes been seen by experience in such as have been troubled in their phantasies through distemper of body , or other distracting occasions hurting their phantasie , they imagine that god hath spoken to them by dream , or vision , or voyce heard , or by an angel , and hath bidden them go prophesie such and such things , and these are to be charitably judged of , and not rashly censured ; this distemper of body may be discerned by the effects , that is , death , or sickness following within a short time after , if not prevented by the phisitians ; also troubled phansie by outward distractions may be discerned by the fore-going occasions that have troubled them , and hurt their phansies ; and here is required great discretion in all that shall see , or hear a man or woman declare a message from god ( as he thinketh ) for the intent of a false prophet is only to deceive , or seduce for advantage of gain or preferment ; some have written concerning dreams , that some dreams are diabolical , which are only philosophical notions , having no grounds in the scripture . and whereas it is manifest in the scriptures that god speaketh to men by dreams , and interpretations of dreams are only by the spirit of god , gen. 40.8 i think it presumption and phantasie , to adde any such distinction of dreams , except enthusiasmes , which although they are of the devil , yet are no real dreams , but lyes , for the enthusiasts did falsly pretend that they had dreamed , jer. 23.25.27.32 . natural dreams i deny not , which come from the multitude of business , and from the natural disposition of the body , but none of these are any way concerning future events , but are only the objects of our natural affections , and although some of these are lascivious dreams , some murtherous , some covetous , and in that sence may be called diabolical ; yet in these dreams are nothing besides nature , neither hath the devil any further act in them than in our corrupt stragling affections in the day time ; and though our thoughts are sometimes worse in the night than in the day , it is because our affections are busied in the day with other objects preventing such thoughts . so much for the second description of a witch in the text , that is an user of divinations or false prophesies . the third description . the third description of a witch in the text , deut. 18.10 , 11. is planetarius , let there not be found among you a planetarian ; some have thought by a planetarian here is meant such a one as did observe the course and influence of the planets , and from thence gave predictions of future events , that these were unlawful arts , and ought not to be practised , and therefore have absolutely condemned judiciall astrology , but if they be right in this opinion , how then do they answer to psal . 19.1 . the firmament sheweth the works of his hands ; this is not to be understood only of the making of the canopy of heaven , for then it had been said the firmament is the works of his hands ( he that liketh not this exposition , let him read cornelius gemma de natura cometae ) and god himself speaketh of the influence of the heavens , job 38.31 . canst thou restrain the sweet influence of the pleiades , or canst thou loose the bonds of orion ? &c. and whereas some have said , that the star that shewed the birth of christ , mat. 2.2 . was miraculous , and not any natural star , how then could the wise men or astrologians see the signification of that star by their science of astrologie , whereas if it reacheth not to the knowledge of future contingensies , then much less to the knowledge of things supernatural or miraculous , and yet they saw that the stars appearance did signifie the birth of that great king ( although i deny not , that the motion of the star in the ninth verse might bee miraculous . ) and to come farther , judg. 5.20 . the stars in their rampires fought against sisera ; it is not spoken of any thing beyond nature , but the prophets did observe that the stars in their natural places fought against sisera , also gen. 1.14 . god made the lights of heaven to be signs for seasons , and for days , and for years ; it seemeth then that judicial astrology is not condemned in the scripture , if it be not abused ; what then was a planetarian in the sence of the text ? and why were they forbidden by god , and set in the catalogue of witches ? to this it is answered , that under the colour of astrologie these planetarians that are here forbidden did harbour themselves , that because there was somewhat in that science for the knowledge of some future things , therefore in the pretence of their knowledge in that science they did take upon them to compare themselves with the prophets , and to draw the people after their uncertain predictions , as if they had been equal with the prophets , and many of them having no knowledge at all in that science , yet did under the colour thereof harbour their deceitful oracles , or divinations , ascribing a deity to the planets , calling them gods , as mars the god of warre , venus the goddess of beauty , &c. and did also ascribe so much to their influence , as they beleeved no power above them , and so drew the people a whoring after them , to make them forget god the author of all things , and to deifie the creature ; and these planetarians being meer naturalists , and beleeving no power above the planets , would bear a breast against the prophets , and undertake to do those things that were only proper to the prophets to do , and could be done by no other power but by the spirit of god , dan. 2.2 , 3 , 4. they would undertake the interpretation of dreams , if the dreams were related to them , nevertheless the expounding of dreams is of god only , vers . 27 , 28. and gen. 41.16 . and 40.8 . and whereas god did put into the heart of nebuchadnezzar , to put them to difficult task , they said no man upon earth was able to do it , dan. 2.10 . inferring that the prophets themselves could do no more than they ; yea so did they deifie the planets , that they ascribed to them to be the gods of the seven days of the week , and caused the people to worship them , and bring their daily oblations to them , and to keep holy days to them , from the names of which planets the days do take their nominations ; as sunday from the sun , monday from the moon , &c. and in other tongues is more manifest for every day ; which if it be true that the planets have their several influences upon the several days of the week , yet their wickedness was in denying god that made the heavens , and their host , and in deifying the creature ; and for this they are described among witches , or seducers of the people to idolatry , and this idolatry god warneth his people to avoyd , deut. 4.19 take heed when thou liftest up thine eyes to heaven , and seest the sun , and the moon , and stars , with all the host of heaven , shouldest be driven to worship them and serve them , which the lord thy god hath distributed to all people under heaven . although god had given and distributed their influence to all people under heaven , yet men may not worship them , but worship god that made them . so likewise deut. 17.3 . also this idolatry part of the israelites were defiled with , jer. 44 17. they burnt incense , and poured drink-offerings to the queen of heaven , or ( as it is in the original ) to the works of heaven , that is , to the planets ; of this idolatry job cleareth himself , job 31.26 . if i did behold the sun when it shined , or the moon walking in her brightness ( that is , if i did behold them with adoration ) this had been iniquity , for i had denied the god above , as followeth vers . 28. also 2 chron. 33.5 . this was part of manasses witchcraft , he built altars to all the host of heaven , and made the people go astray , vers . 9. and so for this third description of a witch in the text , a planetarian , that is , that under the colour of astrologie seduced the people to lying vanities , or divinations , and causeth them to deifie and idolize the planets , or that boasteth himself in his predictions against the prophets , crying peace when the prophets prophesie destruction , isa . 47.13 . let thy astrologians stand up that do view the stars , and do make known their monthly predictions , and save thee from the things that shall come upon thee i might quote also some prophane writers of this sort , who are seducing witches , because under pretence of astrologie they teach things beyond the intent and scope of that , or any lawful science . as julius maternus hath devillishly written , that he that is born when saturn is in leone , shall live long , and go to heaven when he dyeth ; and so albumazar saith , who so prayeth to god when the moon is in capite draconis , shall obtain his prayer . these planetarians , for these and the like impious devices , in pretence of a lawful science , are described in the text among witches . astrologians have also annexed to their science of astrologie , palmistrie , and physiognomie , the caelestial bodies , as they say , having fixed their characters upon the inferiour bodies of men ( as he that readeth their books may see , with the reason thereof ) and therefore these arts together with astrologie do serve them to make their prognosticks concerning the strength , health , disposition , and several events of any mans life ; which prognosticks do often happen true , because natures course may be probably conjectured by the course and character of the planets ( although these arts are much abused by wandring gypsies , who under colour of such knowledge , do commonly cheat silly people , and also rob their pockets , when they are viewing their hands and face to tell them their fortunes ; ) now herein was one difference between planetarians , or astrologians , lawful or unlawful in the scripture sence , the lawful astrologian foretelling probable events , fore-seen by natural causes upon any person , or nation ; as deborah observed the stars concerning sicera and his army ( although she knew what should come to pass more certainly by the spirit of prophesie than by the stars . ) the unlawful astrologian , or planetarian foretelling things not only probably , but certain and necessarily to come to pass , as if there were such strong inclination , influence , and co-action in those coelestial bodies , as that our earthly bodies can no way avoyd them , and as if god hath no decree but what may be fore-seen in the stars . but the scripture , and true religion teacheth us otherwise , for as a man may not be so stupid as to deny the influence of the stars , so no man may be so atheistical as to deny that divine providence ruleth all inferiour bodies ; not only in that sense , that astra regunt homines & regit astra deus , ( which is the astrologians creed ) but beyond the influence of the stars ; otherwise it were in vain to pray to god for recovery from sickness , or loss , or calamity , because haply the stars threaten death , or ruine ; in vain it were then for the elders of the church to pray over the sick , with hope of their recovery , except the stars say , amen . in vain it were then for a nation to fast , and pray for peace when the stars threaten war. in vain it were for a man to hope for prosperity in all his undertakings , by walking in gods way ( as is taught in deut. 29.9 . ) because the stars in that mans nativity threaten evil , and no prosperity to the whole course of that mans life . but as a skilful physitian may by good phisical applications of remedies lengthen the days of a man , upon whom the stars have a bad influence , and threaten death ( which astrologians themselves confess ) how much more may true religion in a man obtain a blessing for health , and prosperity , and peace , beyond what the stars do promise ? which is the whole discourse of levit. chap. 26. therefore it must needs follow that grace may turn away the bad influence , and vice may hinder the good influence of the stars from a man , or a nation ; and they that were such meer naturalists , as that under colour of their science in astrologie they taught the people otherwise , they were seducing witches ; and they that did seek to such for divinations , and did not regard divine providence to rule beyond the stars influence , and so neglected seeking to god in time of trouble , they were idolaters bewitched . another way might astrologians become witches , that is , if an astrologian finding that many of his prognosticks happened true , and did thereby dissemble prophesie , pretending that he did by revelation , or prophetical inspiration fore-tell those things which yet he did only conjecturally foresee by the stars , that pretence or dissimulation made him a witch , fit to seduce and mis-lead the people . so much for the third description . the fourth description . the fourth description , or term of description , of a witch in the text is conjector , a conjecturer ; that was such a one that had some particular pretence or colour whereupon he grounded his divinations , making the people beleeve that thereby he could divine or prophesie unto the people ; whereas yet it was altogether a cousening imposture , or uncertain guessing , or conjecturing , and according to that he is here described by moses as a witch ; what that imposture was , expositors have given several glosses , one exposition is , that they observed the flying of fowls , and thence gave their uncertain predictions , or divinations , but for that we finde no example in the scriptures in the original sence , and therefore leave it , and do also think , that to observe the flying of fowls for predictions of weather , as also the postures of beasts , and creeping things is no offence , nor is here forbidden . another exposition is , that they observed the intralls of beasts , from whence they pretended they did know the will of the gods ; and that was indeed of beasts that were offered in sacrifice to their idols . by which pretence being but a meer cousening imposture , they seduced the people to idolatry , and therefore were reckoned and described among witches in the text ; and for that exposition we have that example in the scriptures , ezek. 21.26 . ( which in tremellins translation is thus ) to use divinations , he will furbush knives , he will consult with idols , he will look in the liver , this is a plain demonstration of this fourth description of a witch in the text ; that is , such a one as pretended to the people that their idol gods hiding their secrets in the intralls of the sacrificed beasts , he being one of their priests , could by searching the intralls , conjecture to the people the meaning of the gods . this exposition is agreeable to that , 2 chron. 33.3 . when manasses had built idol-altars in the house of god , it followeth immediatly in the sixt verse , et divinationibus , & conjectationibus & prestigiis usus est ; and he used divinations , and conjecturings , and juglings , all tending to one end , to seduce the people to idolatry , as followeth in the ninth verse , he made judah and jerusalem to go astray , for god had appointed his people not to inquire after uncertain conjecturings , by any idol impostures of the heathen , but to inquire after himself , by the prophets , and by his priests , by an ephod , by urim and thummim , as appeareth , 1 sam. 30.7 . exod. 28.30 . some report that the roman south-sayers did take the anckle bone of a beast sacrificed , which bone was by them called talus in the latine , the said bone is easie to be seen in the foot of any oxe or sheep , and hath four sides equally poysed , and being cast upon a table it falleth contingently like a dye ; and therefore are the dyes called by the same name in latin tali , and when those idol priests , the roman south-sayers , would enquire of their idols for divinations , or rather give divinations in the name of their idols , they would cast that bone upon the table , and according to the several contingent falling of the bone like the cast of a dye , so they gave several conjecturing divinations , every side when it chanced upward being of a several signification , given by their idol , as they pretended ; a meer cheating imposture to seduce the people ; a lively demonstration of it may be seen among boys , casting the bone in the same manner in certain childish games called cock-up-all . it may be collected also , that the idol priests of the heathen did sometimes use this imposture for one , ( they having divers ways to delude the people ) , that was , for the priest to be blinde-folded , and one or more to touch him , and he to conjecture or guess who it was that touched him ; which was easily done by the confederacy of some stander by , some priest like himself , who gave him a private token which the people did not take notice of , but were thereby deluded , and thought him to have a prophetical inspiration from the idol gods , and this is collected from matth. 26.68 . especially if that place be compared with mark 14.65 . where it appeareth , that the corrupt jews , who had been defiled by the manner of the heathen , did blind-fold christ and smite him , and said , prophesie , who it is that smote thee ; they offering to try christ by such ways as they had seen the heathen try their prophets by , who notwithstanding were impostors and false prophets . so much for the fourth term , of description , of a witch in the text , conjector , a conjecturer . the fifth description . the fifth appellation , or term of description of a witch in the text , is prestigiator , that is , a jugler . the interpretation of this word is plain in the scriptures , that is , one that worketh false or lying wonders , or lying miracles , in opposition of the true miracles that were wrought by god , by his prophets , such were jannes , and jambres , 2 tim. 3.8 , 9. as jannes and jambres withstood moses , so also do these resist the truth ; now how jannes and jambres withstood moses it appeareth , exod. 7.5.8.9 . god would have his prophets , moses , and aaron to be known by their miracles , that the people might beleeve that god had sent them , they wrought the miracles that god had commanded them , exod. 7.13 . but it appeareth in vers . 14. that these juglers withstood them , and when the messengers of god wrought true miracles , those witches wrought lying miracles in opposition of them , fecerunt similiter , they did the like . the latin translation is thus ; tum vocavit pharo sapientes & prestigiatores , ut facerent ipsi quoque magi aegyptii suis incantation bus similiter ; and pharoah called the wise men , and juglers , that the magicians of aegypt might also do the like with their inchantments ; so likewise vers . 25. fecerunt similtier magis suis incantationibus , the magicians did the like with their inchantments ; this word similiter , the like , or in like manner , is of great importance , least some ignorant reader of the scriptures should suppose , that the magicians did the same miracles that the prophets did , whereas those acts of the magicians were only delusions , ( although enough to blind pharaohs eyes , because god would harden his heart . ) and as it appeareth in 2 tim. 3.9 . their actions were only mad fooleries that came to light , and were proved ridiculous , as the words import , for the craft of jugling , to them that are not acquainted with it , breedeth great admiration in the beholders , and seemeth , to silly people , to be miraculous , and yet being known is but deceit and foolery ; so that the beholder himself cannot but blush , and be ashamed to think he was so easily cousened , and did so much admire a ridiculous imposture , that craft of jugling consisteth . first , in slight of hand , or cleanly conveyance . secondly , in confederacy ; and thirdly , in the abuse of natural magick . the first is profitably seen in our common juglers , that go up and down to play their tricks in fayrs and markets , i will speak of one man more excelling in that craft than others , that went about in king james his time , and long since , who called himself , the kings majesties most excellent hocus pocus , and so was he called , because that at the playing of every trick , he used to say , hocus pocus , tontus talontus , vade celeriter jubeo , a dark composure of words , to blinde the eyes of the beholders , to make his trick pass the more currantly without discovery , because when the eye and the ear of the beholder are both earnestly busied , the trick is not so easily discovered , nor the imposture discerned ; the going about of this fellow was very useful to the wife , to see how easily people among the ancient heathen were deceived , in times and places of ignorance , for in these times many silly people ( yea and some also that think themselves wise ) will stand like pharaoh and his servants , and admire a jugling imposture ; or like the silly samaritans , acts 8.10 . who did so much admire a seducing jugler , as they said , he was the great power of god , until they saw the true and real miracles of philip , vers . 6. and others again on the contrary will stand affrighted , or run out of the room scared like fools , saying , the devil is in the room , and helpeth him to do such tricks ; and some saying absolutely . he is a witch , and ought to be hanged ; when as he did only act the part of a witch to enlighten , and not to deceive , that people might see and discern the impostures by which the idols of the heathen were made famous , by their jugling priests , and might laugh at their vanities ( they that would see the manner of this part of jugling , or cleanly conveyance more fully , may read master scots discovery of witchcraft , where it is set down at large , to the satisfaction of all those that are not wilfully ignorant ; as also briefly afterward in this fifth description , after pag. 34. and now for illustrating of the history of pharaohs magicians , i will parallel this hocus pocus , or english jugler , a little with them ; they are called prestigiatores , juglers , exod. 7.14 . and yet in the same verse , and also in vers . 25. it is said , they did in like manner by their inchantments ; why with their inchantments ? not that jugling and inchanting are one and the same imposture , but the reason is , because when they wrought a jugling trick , or lying miracle , they always spake a charm , or inchantation immediately before it , like to that of our english jugler aforesaid , to make the delusion the stronger , by busying the senses of hearing and seeing in the spectator both at once , for a charm , or inchantation was only a composure of words to delude people , who thought that words spoken in a strange manner had vertue and efficacy in them ( as may be seen more fully in the sixth description following ) therefore are they said to work their false miracles by their inchantments , because they seemed to silly beholders to do them by their inchantations or words , when as indeed they did them only by slight of hand , or cleanly conveyance called legerdemain ; and they that are well acquainted with this craft of jugling , may easily conceive how these magicians did their feats without so much admiring them , when they read the history , as if they had done great wonders , which were only delusions ; the second and third miracle , that they dissembled , do plainly appear in the letter of the history , exod. 7.2 . they seemed to turn water into bloud , fecerunt similiter , and yet mark well the history , and yee shall see there was no water in aegypt , for moses had turned it all into bloud before , vers . 20.21.24.25 . so then they could finde no river or pond to do that feat in , it must needs follow then , that they sent for water where it was to be had , which was no nearer than goshen , and so shewed a petty jugling trick before pharaoh in a room , with a bowl or tray of water , setting it upon the ground , and by slight of hand conveying bloud into it to colour it ; so likewise for the third miracle which they dissembled , chap. 8.7 . it was necessarily done by a such vessel of water ; for they could not finde any other water free in all aegypt , which were not already full of the abundance of frogs , vers . 3.5 . and what common jugler might not easily dissemble that miracle , by setting a bowl of water down before pharaoh and his servants , and by slight of hand conveying in three or four frogs , and so holding up their staffe , and speaking certain words to make it seem to silly spectators that the waters brought forth those frogs ; the first miracle indeed seemeth more difficult to dissemble , and yet not so difficult if you saw it acted , for what is easier than for a cunning jugler to hold up a staffe as if he would throw it down , and then to speak a lofty inchantation , to busie the intention of the spectators , and then with slight of hand to throw down an artificial serpent instead of his staffe , and convey away his staffe , that so they might think his staffe was turned into a serpent , for these histories are set down according to the apprehension of the deceived beholders , and not that the magicians did them really , for then we must beleeve that they wrought real miracles as the prophets did , which were an ignorant and absurd tenent ; whereas the scriptures do manifest that they were only mad fooleries , and were discovered and came to light , 2 tim. 3.9 . yet many are so stupid , that rather then they will not have them really done , they say they were really done by the power of the devil , and so ascribe power to the devil for working miracles , whereas we never read in the scriptures that the devil may have any supernatural power ascribed to him , but is only the father of lyes . the same kinde of jugling tricks were the impostures of simon magus , in acts 8.9 . which although the people did for a time behold with admiration , yet when they saw real miracles wrought by philip , vers . 6.12 . they beleeved him , and not the impostor any longer , for they did easily see a difference between real miracles , and cheating impostures . some again will have it , that these acts of pharaohs juglers , and others in the scriptures might be real as they seemed to be , and yet brought to pass by the profoundness of the art of magick , which art is of greater force ( say they ) than jugling , or else why were they called in the same verse , exod. 7.11 . juglers , wise men , and magicians all at once ? but let not any be so weak in understanding as to think , that any art in the world could do that really that required a miraculous hand of power to do , for this is the essential or formal reason of a miracle to be done by a power supream , and beyond the power of man or devil , or the vertue of any art ; and for this word , magicians , in its own proper sence it is taken for wise and learned men , in astrologie , and other arts wherein schollers are instituted ; and so there is no difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the greek , neither was it taken in any other sence among the ancient , and such were they that came to christ and offered gifts , matth. 2.1.11 . called magi ; in this sence also it is said , that moses was learned in all the wisdom of the aegyptians , acts 7.22 . and here in exod. 7.11 . these juglers are called magi , wise men , and learned , because they pretend so , and were so thought by the people , whereas they were indeed but cheating impostors , but because they and many other cousening mates mentioned in the scriptures , have by usurpation obtained that appellation from the people , magicians , or wise men , therefore it is used and taken by some writers for such as use all cousening diabolical impostures ; yet moses here in this place of exod. 7.11 . gave them not that manner of name or appellation , only magicians , but withall describeth them by their peculier appellation , that is juglers ; and so in all the old testament , where magician is taken in the worst sence , it is not set alone , but conjoyned with some other terms of an impostor for a more full description , so that a magician in the worst sence in the scripture phrase is only an impostor , or deceiver ; in the best sence , a learned wise man , therefore no real miracle , but only delusions can bee wrought by magick . i said a little before , that this craft of jugling consisteth of three things ; the first is , slight of hand , or cleanly conveyance ; the second is confederacy , that is , when many or few agents do agree together in bringing to pass cheating impostures , contrary to the truth . an example of this wee have in the history of bell , the idol , in the book of daniel , which though it be called apocripha , and doubtful whether it be a true history , yet this example whether it bee true or not , it doth plainly demonstrate the witchcraft of idol priests by confederacy , which is one main arm of the craft of jugling , wisd . 14.14.20 . it appeareth plain how they confederated together in extolling the idol , to uphold it for their own delicious maintenance , and to seduce the king and people to idolatry , by making them beleeve that bell did eate up all the daily provision that was set before him , whereas they themselves , with their wives and children , came in at secret doors in the night , and did eate up and carry away all that was provided at the kings charge , until daniel discovered that their jugling imposture ; and although there be not so plain a demonstration of the jugling impostures of every idol spoken of in the scriptures , yet no idol but had the like delusions ; for they built their idol houses on purpose with several slights , and secret conveyances to bring their jugling tricks to pass , and had daily new inventions of new impostures whereby they deceived the world , and seduced them to idolatry , therefore elijah , 1 king. 18.19 . would not trust the priests of baal to remain in their own idol house , when he would discover them to the people , but caused them all to come forth to mount carmel , and then he said , as in vers . 24. the god that answereth by fire , let him be god. why did he cause the king to command them all to mount carmel ? the reason was , because if they might have acted their part in their idol house , being built with secret conveyances for all deceit , they might have secretly fired the oblation , and so might have deluded the people , still making them beleeve their idol had answered them by fire , but being in mount carmel , remote from their idol house , they could only act the part of mad-men , cutting themselves that the people might have somewhat to gaze at , but could bring nothing to pass to save their credit , or their lives ; the deluding impostures of the priests of baal , are called praestigiae isabelae , 2 king. 9.22 the juglings or witchcraft of jezabel , because she being an idolatrous woman maintained those priests of baal in their witchcraft , or delusions , to seduce the people to idolatry . the third branch whereupon this craft of jugling consisteth , is the abuse of natural magick , that is , the abuse of their knowledge in natural causes , as for instance in some few ; take woolfs dung , and carry it in your pocket that it may take the heat of your body , and it will make any mad bull , or other cattel of that kinde to fly from you , and to run very farre away from their pasture to the admiration of the beholders . take a peece of paper and rub one part of it with fresh lemmon peele , and dry it again a little , and then dip your pen in inke , that is made of stone blew , steeped two or three days in cold water , and write upon the place that had the tincture of the lemmon peele , and it will write a pure bright red , and then with the same pen and inke write upon another place of the paper , and it writeth blew , whereby there is caused great admiration in the beholders , to see a man with one pen , and one and the same inke write red and blew . albartus magnus , and also misaldus do write of many wonderful things that may be done by the knowledge of natural causes , or the secrets of nature , which although many of them be false , yet for such as are true , they may bee lawfully done ; and therein we may glorifie god , in beholding the wonderful works of his hands , in the secret causes of things . but now for the abuse of these things , as namely by the doing of these things to seduce the people , by making silly people beleeve we do them by a miraculous power , thereby pretending our selves to be prophets , as did simon magus in the acts ; this is right jugling witchcraft , or to make the people beleeve that they are done by the power of some idol , thereby to seduce the people , or any way to affront the prophets , by comparing them with true miracles , to withstand the truth , as pharaohs magicians did , were right witchcraft . so likewise for the oyntment called unguentum armaxisum , or weapon salve ( that is an oyntment made of such ingredients , as by anointing the weapon wherewith a man or beast is wounded , it healeth the wound ( if it be true by certain experience , as many phisitians and chyrurgions do affirm ) it may lawfully be used , and we may glorifie god in the use of it , who hath given such excellent secret qualities to the creatures , which are made for the use of man. also jacob used the peeled rods , which by their secret operation being set before the sheep in the heat of their generation , caused them , by beholding them in their conceiving , to conceive and bring forth party coloured lambs ; but if any man shall use these secrets to this end to make the people beleeve they are prophets , and do them by a miraculous power , that so they may seduce the people to errour under a colour of working miracles , such men are seducing witches . thus a planetarian abusing the lawful science of astrologie may become a witch , not only under the notion of 2 planetarian , but of a jugler ; as for instance , pedro mexi● a spanish historian , writeth of one columbus , who coming to an island in the new-found world called hispaniola , desired traffick with the natives for victuals , which they denying , he told them they should all dye of the plague , and for a sign hereof they should see the moon as red as bloud at such a time , and contrary to her former condition ; afterward they beholding the moon eclipsed at the same time fore-told by columbus , and knowing no rules of astrologie , they beleeved his words and craved pardon , and brought him supply of victuals ; this was but a remiss degree of deceiving witch-craft , or rather a cheat , because it tended not to idolatry , but yet in the act it self , pretending falsly a miraculous power , it was jugling witch-craft . it is now fully demonstrated what a jugler is in the scripture sence , but yet moses mentioneth both sexes in the scriptures , for it is written , exod. 22.18 . praestigiatricem ne sinito vivere , suffer not a jugling woman to live . this is not any thing different in nature from praestigiator a jugling man , but only in sex , as if he had said , as you ought not to suffer jugling seducing men to live , so likewise if there be a woman found among you that useth this craft of working false miracles , to delude and seduce the people to idolatry , although she be the weaker sex , to whom mercy might seem to be due , yet suffer her not to live ; all one in sence with that levit. 20.27 where witches of both sexes are mentioned in one verse ; if man or woman be a giver of oracles , or divinations , or a south-sayer , they shall be put to death ; yet whereas moses , in all the law , speaketh more fully of witches in the masculine , than in the female sex ; it confuteth that common tradition of people that witches are most of the female sex. here i am compelled ( for the satisfaction of some that are so weak in capacity that they will rather stand to cavil in a disputative way , than to understand things that are not in themselves disputative , but demonstrative ) to demonstrate some few of the most admired tricks of common jugling . first , a jugler knowing the common tradition , and fooli●● opinion that a familiar spirit in some bodily shape must be had for the doing of strange things , beyond the vulgar capacity , he therefore carrieth about him the skin of a mouse stopped with feathers , or some like artificial thing , and in the hinder part thereof sticketh a small springing wire of about a foot long , or longer , and when he begins to act his part in a fayr , or a market before vulgar people , he bringeth forth his impe , and maketh it spring from him once or twice upon the table , and then catcheth it up , saying , would you be gone ? i will make you stay and play some tricks for me before you go , and then he nimbly sticketh one end of the wire upon his waste , and maketh his impe spring up three or four times to his shoulder , and nimbly catcheth it , and pulleth it down again every time , saying , would you be gone ? in troth if you be gone i can play no tricks , or feats of activity to day , and then holdeth it fast in one hand , and beateth it with the other , and slily maketh a squeeking noyse with his lips , as if his impe cried , and then putteth his impe in his breeches , or in his pocket , saying , i will make you stay , would you be gone ? then begin the silly people to wonder , and whisper , then he sheweth many slights of activity as if he did them by the help of his familiar , which the silliest sort of beholders do verily beleeve ; amongst which he espyeth one or other young boy or wench , and layeth a tester or shilling in his hand wetted , and biddeth him hold it fast , but whilst the said boy , or silly wench thinketh to enclose the peece of silver fast in the hand , he nimbly taketh it away with his finger , and hasteneth the holder of it to close his hand , saying , hold fast or it will be gone , and then mumbleth certain words , and crieth by the vertue of hocus , pocus , hay passe prestor , be gone ; now open your hand , and the silly boy or wench , and the beholders stand amazed to see that there is nothing left in the hand ; and then for the confirmation of the wonder , a confederate with the jugler , standeth up among the crowd ( in habit like some country-man or stranger that came in like the rest of the people ) saying , i will lay with you forty shillings you shall not convey a shilling out of my hand ; it is done saith the jugler , take you this shilling in your hand , yea marry ( saith he ) and i will hold it so fast as if you get it from me by words speaking , i will say you speak in the devils name , and with that he looketh in his hand in the sight of all the people , saying , i am sure i have it , and then claspeth his hand very close , and layeth his other hand to it also , pretending to hold it the faster , but withall slily conveyeth away the shilling into his glove , or into his pocket , and then the jugler cryeth , hay passe , presto vade , jubeo , by the vertue of hocus pocus , t is gone ; then the confederate openeth his hand , and in a dissembling manner faineth himself much to wonder , that all that are present may likewise wonder ; then the jugler calleth to his boy , and biddeth him bring him a glass of claret wine , which hee taketh in his hand and drinketh , and then he taketh out of his bagge a tonnel made of tin , or latine double , in which double device he hath formerly put so much claret wine as will almost fill the glass again , and stopping this tonnel at the little end with his finger , turneth it up that all may behold it to be empty , and then setteth it to his fore-head , and taketh away his finger , and letteth the wine run into the glass , the silly spectators thinking it to be the same wine which he drank to come again out of his fore-head ; then he saith , if this be not enough i will draw good claret wine out of a post , and then taketh out of his bagge a wine-gimblet , and so he pierceth the post quite thorow with his gimblet ; and then is one of his boys on the other side of the wall with a bladder and a pipe ( like as when a clister is administred by the phisician ) and conveyeth the wine to his master thorow the post , which his master ( vintner like ) draweth forth into a pot , and filleth it into a glass , and giveth the company to drink . another way it is very craftily done by a spanish borachio , that is a leather bottle as thin and little as a glove , the neck whereof is about a foot long , with a screw at the top instead of a stopple ; this bottle the jugler holdeth under his arm , and letteth the neck of it come along to his hand under the sleeve of his coat , and with the same hand taketh the tax in the fasset that is in the post , and yet holdeth the tax half in and half out , and crusheth the bottle with his arm , and with his other band holdeth a wine-pot to the tax , so that it seemeth to the beholders that the wine cometh out of the tax , which yet cometh out of the bottle , and then he giveth it among the company to drink ; and being all drunk up but one small glass at the last , he calleth to his boy , saying , come sirrah , you would faine have a cup , but his boy makeeth answer in a disdainful manner , saying , no master not i , if that be good wine that is drawn out of a post i will lose my head ; yea sirrah saith his master , then your head you shall lose ; come sirrah , you shall go to pot for that word ; then he layeth his boy down upon the table upon a carpet , with his face downward commanding him to lye still , then he taketh a linnen cloth , and spreadeth it upon the boys head broad upon the table , and by slight of hand conveyeth under the cloth a head with a face , limned so like his boys head and face that it is not discerned from it ; then hee draweth forth his sword or falchion , and seemeth to cut off his boys head ; but withall it is to be noted , that the confederating boy putteth his head thorow a slit in the carpet , and thorow a hole in the table made on purpose , yet unknown to the spectators , and his master also by slight of hand layeth to the boys shoulder a peece of wood made concave at one end like a scuppit , and round at the other end like a mans neck with the head cut off , the concave end is hidden under the boys shirt , and the other end appeareth to the company very dismal ( being limbned over by the cunning limbner ) like a bloudy neck , so lively in shew that the very bone and marrow of the neck appeareth , insomuch that some spectators have fainted at the sight hereof ; then he taketh up the false head aforesaid by the hair , and layeth it in a charger at the feet of the boy , leaving the bare bloudy neck to the view of the deluded beholders , some gazing upon the neck , some upon the head , which looketh gashful , some beholding the corps tremble like a body new slain ; then he walketh by the table , saying to the head , and the seeming dead corps , ah ha , sirrah , you would rather lose your head then drink your drink , but presently he smiteth his hand upon his breast , saying , to speak the very truth in cool bloud , the fault did not deserve death , therefore i had best set on his head again ; then he spreadeth his broad linnen cloth upon the head and taketh it out of the charger , and layeth it to the shoulders of the corps , and by slight of hand conveyeth both the head and the false neck into his bagge , and the boy raiseth up his head from under the table ; then his master taketh away the linnen cloth that was spread upon him , and saith , by the vertue of hecus pocus , and fortunatus his night cap , i wish thou mayest live again ; then the boy riseth up safe and well , to the admiration of the deluded beholders . these and the like jugling tricks ( some whereof are done meerly by slight of hand , some have a help from false instruments , as false knives , false boxes , false locks , false wasecoats , and the like , are many of them demonstrated by master scot , and many are daily invented , which are all done by common reason , without the least compact with the devil , ( unless they do them to seduce , and then the devil is indeed in their heart , as he was in simon magus , in the acts , and is in every wicked man. ) and yet sometimes it hapneth , that if here have been any university schollars at the beholding , or at the acting of these common tricks , they have gone out and fallen into a dispute upon the matter , some saying , sensus nunquam fallitur circa proprium objectum , some have said that the jugler by his familiar doth thicken the air , some again that he hurteth the eye-sight , and so deceiveth the beholders ; and in all their discourse they shew themselves very philosophical , but very little capacious . and cooper writing upon that subject , hath pretended to shew himself theological , but betrayeth himself to be very silly , blinde , and ignorant . it being fully demonstrated what a jugler is in the scripture sence , let every one consider seriously who be the juglers , of this and former ages , that ought to be put to death by the law of moses , we might think that no man were so silly and foolish to think that it is meant common juglers , who play their tricks in fayers and markets , nor gentlemen who sometimes in imitation of them , do in sport , play tricks of slight of hand , or legerdemain , with confederates or without , for it is most certain and true , that if it bee rightly understood , that these do a great deal of good , that recreation tending rightly to the illumination of people of all sorts , to shew them the vanity and ridiculousness of those delusions and lying wonders , by which men were so easily deluded in old times by pharaohs magicians , by simon magus , and elimas the sorcerer , and now adays by our professed wizzards , or witches , commonly called cunning men , or good witches , who will undertake to shew the face of the thief in the glass , or of any other that hath done his neighbour wrong privily , when as they do all by jugling delusions , and are themselves right witches , that cause men to seek to the devil for help , that will undertake and promise to unwitch people that are ( as fools commonly say ) bewitched ; these common sporting juglers also may illuminate people to see the jugling witchcraft of popish priests , in causing rhoods to move their eyes and hands in compassion to peoples prayers , of which you may read more fully afterward . yet in queen elizabeths time , as appeareth in mr. scots discovery of witchcraft , in the fifteenth book , chap. 42. there was a master of arts condemned only for using himself to the study and practise of the jugling craft , how justly , i will not controvert ; but this i say , that if a man may not study and practise the discovery of chears without being a cheater , nor the discovery of witchcraft without being accounted a witch , it is the way for witches and cheaters to play their pranks , and no man able to tax them , or accuse them , or to say who they are that are witches ; and this foolish nice censuring , and ignorant condemning hath bred great and general ignorance of this subject of witchcraft ; which god himself describeth so often in the scriptures , for people to know and avoyd the practise of seducing , or being seduced by it , but for that master of arts before named , the lord of leicester having more wisdom in some things than some had , did protect him for a time after he was condemned , but what became of him is not mentioned , but yet if he had been a jugler , or practiser of that craft to this end , to withstand the prophets when they wrought true miracles , as pharaohs juglers withstood moses , or if he were one that practised it to seduce the people after lying delusions , to magnifie himself as a false prophet , like simon magus in the acts , or to cause people to ascribe miraculous power to him , or to seek to the devil as our common deceivers , called good witches , do , he was deservedly condemned ; but to study witchcraft , and actually to demonstrate it by practise , to shew how easily people were and may be deluded by it ( seeing god hath commanded witches to be put to death , and what they were or are , is not now a days fully understood ( no not by the learned ) is no more deserving death than for master scot to write a book in the discovery of it , or for a minister to discover to the people the danger of an idol ; to which witchcraft is necessarily joyned as an upholder and companion , or for a minister to shew the secret and dangerous nature , and several windings of sin and satan ; for the essence of a witch is not in doing false miracles , or any other witchcraft by demonstration or discovery , but in seducing people from god , and his truth ; as for example , pharaohs magicians in that they did throw down their stafle , and made it seeme to be turned into a serpent , to the end to withstand moses , and to seduce the aegyptians , they were absolute witches , but if any man now do the very same , or had then done it to discover the jugling deceit of it , hee is no witch , but a teacher and instructer of the people . so again for another example , he that goeth behinde a rhood , or other popish image , and draweth the secret wiers that causeth the eyes and hands of the image to move , to the end to delude and seduce the people to idolatry , by admiration of it , as popish priests do ; he is an absolute witch , but he that goes behind it , and acteth the same part , and then cometh out and sheweth people the imposture , and sheweth them the wyers and secret delusions , is not a witch , but a discoverer of a witch ( that did it to the end to seduce ) and a teacher and illuminator of the people . see more in the sixth description . but we must know that in queen elizabeths time the protestant religion being then in its minority , when as popery was but only suppressed , and not worn out of the memory , nor out of the hearts and affections of men ( that yet in outward shew were protestants ) it was a brief tenent in the universities , that he that did but study and contemplate upon this subject of witchcraft was a dealer with unlawful and vain science , and ought to be censured for a witch , and by this subtill tradition they feared all students , that no man dared to search into the bowels and secrets of that craft , least ( as they knew full well ) thereby he should discover to the world the secret impostures of the popish religion , which is altogether upheld by witchcraft , of which religion , many stood daily in expectation to have it set on foot as brief as ever , when ( as they hoped ) the times would change . hath god given nine several descriptions of witchcraft at once ? deut. 18.10 , 11. and reiterated them in many places of scripture that we might take notice , who and what they are , with the mystery of iniquity , and delusions that they practised ? and shall not we study and contemplate upon it ? by this vain tradition were many of their devillish witchcrafts concealed , and came not to light , for many years , to the view of the world ; example of that popish idol , cheapside crosse , which stood for many years like the golden image of nebuchadnezzar , few men knowing the jugling witchcraft that was therein , untill at the command of the parliament it being pulled down , there were found therein the severall slights to move the arms , eyes , and heads of the images , and the pipes to convey the water to make the images shed tears in compassion to the peoples prayers , and to convey milk into the breasts of the image of the virgin mary , that the poor deluded people ( seeing such lying wonders , as images of gold , to move , to weep , and shed tears in abundance , and milk to drop out of the virgins breasts , through her earnest labouring with her son to hear , and grant the prayers of the people ) went home , bewitched to that devillish idolatry by that grand witch , that whore of rome that hath deceived all nations with her witchcraft , revel . 18.23 . yet , to the grief of the hearts of this popish crew , in the beginning of the reign of queen elizabeth , many of their devillish witchcrafts were daily discovered , as in master lumberts book of the perambulation of kent it appeareth , was discovered the rhood of grace in kent , who was always accompanied and helped by little st. rumball , which idol as mr. scot noteth in lib. 7. chap. 6. was not inferiour in all deluding impostures to the great idol apollo ( or apollos oracle ) whose priests were the grand witches of the world in its time ) yet afterward the wires that made the eyes of the images to goggle , and the pins and instruments for several delusions were discovered , with all the witchcraft of the jugling priests , with every circumstance thereof , which image and instruments were openly burnt together , by the authority and command of the queen . and now it falleth in my way to speak of another grand witch of the world , that is , mahomet , the great idol of the turks , who by his juglings and divinations hath seduced a great part of the world to an idolatrous worship , so absurd and silly , that his disciples are ashamed to let any christians come neer the place of his supposed sepulchre at mecha , lest they should laugh at their folly in worshipping an iron sepulchre , therefore all christians are forbidden to come within five miles of that place upon pain of death ; and because various reports have been abroad by several authors concerning this deceiver of the world , i will only cite the most allowable reports confirmed by lampadius in mellificio historico , and also by gulielmus biddulphus an english travellor ( called , the travels of certain english-men into farre countries ) very agreeable to the foresaid lampadius ; ) this devillish impostor mahomet desiring to magnifie himself among the people , did first of all delude his wife , making her beleeve that he was a prophet of god , for having the falling-sickness , with which he fell often , and lay like a man in a trance , he told his wife that gabriel the arch-angel did often appear to him , and reveal secrets from heaven , and for the confirmation thereof sergius a wicked monck , who was his instructer , affirmed . that gabriel did use to appear to all prophets , and so both of them together did perswade the silly woman that the reason of his falling in a trance was , because the angel was so glorious that he was not able to behold him without falling , and that all the time of his lying thus prostrate the angel was talking with him ; this silly woman rejoycing in this , that she was married to a prophet , reported the thing among other women , so that in time this fellow obtained among pratling women , and common people , the name of a prophet ; the devil by this fellow taking occasion , and waiting his opportunity to deceive the world ( as also by sergius the monck who was his companion ) it hapned about the year of our lord christ , 591. about which time also began the antichristian popedome at rome ) that heraclius the roman emperour , makeing use of the armies of the sarazens against the persians , ( and not giving them their daily pay or stipend , which they expected and required of his captains over them ) they revolted from him ; then this mahomet , with his companion sergius seconding him ) became the head of the rebellion , or at least desired so to be thought by the people , that so he might any way become great among them ; but the souldiers not much regarding him , sergius and he did so use their wits to perswade them , telling them , that he was ordained by god to that end , and sent by the angel gabriel to bring the people to the worship of god by the power of the sword ( for said he , christ came only by miracles and signs to perswade , but i am the next prophet , and the last that shall come , and am to compel people by the sword ) so that partly by subtilty , and partly by compulsion hee drew a mighty army to him , to the overthrow of the emperours power in those parts , from whence came that mighty empire of the turks ; and because that sergius had counselled him , that the only way to increase in strength was to set up a new religion , he gathered unto him besides sergius , john presbyter an arrian heretick , and selan a jewish astrologian , and another barran , persam jacobitam ; who together , that they might draw all people after him , coyned a religion , partly of the circumcision , that so he might win the jews , and the saracens ( who coming of ishmael , do use the circumcision of abraham to this day ) and were called saracens , because hagar was sarahs maid , and hagarens from their mother hagar ) and partly of christianity , that so he might win christians ( for the turks do acknowledge christ to have been a prophet , but they deny his divinity , and his satisfaction for the sins of man , for they say that god had no wife , and therefore could have no son ; and of this and the like silly conceits is composed the turkish alcoran ) and that he might distinguish his sect from jews and christians , he hath instituted his sabbath on the friday , and for the inticing of all men to his religion , he telleth them , that they that fight boldly for his worship , shall ( if they bee slain ) enter directly into paradice , where they shall injoy plenty of pleasures , meat , and drink , and pretty wenches abundance , and with these hopes ( saith lampadius ) his souldiers are so bewitched that they are always furious and greedy of fighting , be their danger never so great . much more is reported of this impostor by several historians , but i have only described him briefly by these his seducements , ( although he had many more ) wherein may be noted that he was a jugling false prophet , in faining himself to be in extasie of minde , in a miraculous manner talking with the angel gabriel ( according to this fifth term of description in the text ) whereas he was only visited with the fits of his epileptick disease ; and in that he pretended these absurd fantasies to be revealed to him by the angel , he was a diviner , and a lying enthusiast ( according to the second term of description in the text ) in both which sense sergius the monck , and the rest of his companions aforesaid , who joyned with him in his delusions , were witches also ; and herein it is strange to see the world of people that are infatuated by so groundless a religion , for were it not for the stupidity of mens mindes and understanding , god did enough discover this mahomet ( the founder of this turkish religion ) to bee an impostor ) at his death , for when hee boasted himself that at his death he would rise again the third day as christ did , albunar , one of his disciples , to try the truth of his doctrins and vaticiniations , gave him a cup of deadly poyson , which being drunk he swelled and dyed , and some hoping to see his resurrection let him lye twelve days above ground , untill he stunk so intollerably that all men left him ; and upon the twelfth day albunar coming to view his corps found his bones almost bare , his flesh being eaten with doggs ; wherefore he gathered his bones together and buried them in a pot , yet for the establishing of the empire , to his successors , they maintain still his religion , and have made him an iron sepulchre at mecha . so much for the fifth description of a witch in the text , prestigiator , a jugler . the sixth description . the sixth description of a witch in the text , is , incantator , or utens incantatione , that is , an inchanter , or user of charms , or a charmer . a charm ( as is said before in the fifth description ) is only a strange composure of words to blinde the understandings of people , it pretending that by vertue of words great matters were brought to pass , and these charms were used either before a jugling trick , to busie the mindes of the spectators , to make the trick pass the more currently without being perceived , as pharaohs juglers used them , who are said to do that which they did with their inchantments , because they seemed to do things by vertue of words spoken , which were not done at all , but only dissembled by the jugling craft ; ( which demonstration of a charm , or incantation used in that kinde is also set down in the fifth description ) or else otherwise these charms were used or spoken alone without a jugling slight , and thereby was pretended , that by vertue of such and such words spoken , such things should come to pass as the party desired , who inquired after charmers for matters of concernment ; sometimes these charms were given in writing for a man to wear about his neck , or to carry in his pocket , pretending that by vertue of those words his matters should be brought to pass , whereas words of themselves either spoken , or written , have no force to bring any thing to pass ; neither was it the word ephatha , mark 7.34 . that opened the ears of the deaf ( as some inchanting wizards would make people beleeve it was ) but the power of him that spake it ; yet such was the manner of the idol priests , and false prophets , that whereas gods prophets spake words in the name of the lord , and the things they spake came to pass by gods power , those idol priests and false prophets pretended , that by vertue of words they could bring to pass the like , and so they led the people a whoring after them , to regard more their foolish deluding charms , than the power of god , that bringeth all things to pass . the roman south-sayers gave their charms in verse , from whence is derived the word charm , from carmen , signifying a verse , or a charm ; the manner of charms sometimes consisted in blessing and cursing , the inchanter pretending , that by vertue of a charm he could bless , and that they were blessed that carried such words about them written in a paper , or that had such words spoken to them , or in their behalf by the charms ; and that by vertue of an incantation pronounced against any man , that man was cursed , and that he that carried such a charm with him , his enemies were cursed , and should fall before him . elisha indeed cursed two and forty children in the name of the lord , and they were accursed , because it was the wrath of god pronounced against them by his prophet , 2 king. 2.23 . but hee that imputeth it to the vertue of a curse , and useth such words as elisha spake to bring such a thing to pass , against an enemy , without warrant from god , hee is an inchanting witch ; and he that trusteth to such words meerly for the vertue of words , either of blessing or cursing , is an idolater , not discerning the power of god , the curse without cause shall not come , prov. 3.33 . neither shall blessing or cursing prevail any thing if it be not from the lord ; if micaiah had prophesied good to the king of israel , as he would have had him , it had not availed , but it had been a meer charm , that is , a meer composure of unwarranted words , 1 king. 22.13 . and yet his false prophets could please him well , making him beleeve that by vertue of their pretended prophesie ( which was but a meer charm ) all things should go well with him , 1 king. 22.10 , 11 , 12. a more plain demonstration of this discourse is the history of balaam , numb . 22.6 . balac sent to balaam to curse the people of israel , but he concludeth , numb . 23.27 . there is no inchanting against israel , for had balaam played the inchanting witch , as balac would have had him , it had availed nothing , because charms are of no force , no more than divinations , which are only given by deceiving witches to cheat idolatrous fools of their mony . and in chap. 24. vers . 1. it is said , balaam went not as formerly to fetch inchantments , or incantations , that is , groundless and unwarranted execrations , which are but charms of no force , but only to delude the hearers ; for it is understood in the chapter and verse aforesaid , not that balaam had formerly gone to fetch incantations , for it is said in chap 22. vers . 19. and chap. 23.3 , 4 , 5. verses , he went to inquire of the lord ; but here in chap. 24.1 . it is spoken according to the intention of balak and his princes , for they desired that balaam would but curse israel , whether he had warrant or not , supposing the words being but spoken by him were sufficient , as is said in chap. 22. vers . 6. and chap 23. vers . 11. which intention of theirs is here in chap. 24. vers . 1. called fetching of incantations , for it implyeth the foolish supposition of balak and his princes , which they expressed in chap. 22. vers . 6. that whomsoever balaam cursed were accursed , and whom he blessed were blessed ; for if a very prophet should so farre transgress , and go without warrant from god in blessing and cursing , or prophecying , that prophet were no more a prophet , but an inchanting deluding witch , and his words would not be worth regarding ; and this is a sufficient demonstration of a charmer , or inchanter , or user of incantations , being the sixth term of description in the text , that is , that maketh any composure of words to delude the people , pretending to the people any vertue in words to bring things to pass , and so causeth people not to discern the power of god that bringeth all things to pass , but to impute things to the power of words , being but charms , or incantations . and indeed the fore-named history of balaam , if it be rightly observed , is a large and a plain demonstration of the vanity of this sort of witchcraft , whereby people were commonly seduced by false prophets , or witches , by listening only to the sound of words , and not to god the only disposer and bringer of all things to pass ; for it appeareth in the history , that when balak had caused balaam to try all the ways that could be to curse the people by charms , and he could not ( because god gave him no warrant , and he knew it was in vain to do it without warrant ) yet balaam transgressing the word and command of god , shewed to balak the only way to bring a curse upon israel indeed , and that was by seducing them to idolatry , and causing their god to bee angry with them , as appeareth , numb . 24.14 . where it is to be marked , that although in that verse this counsel of balaam to balak is not set down at large , yet the effect thereof appeareth in the next chapter , and also in revel . 2.14 . and jude , vers . 11. where we may see that balaam for reward taught balak to lay a stumbling-block before the people , to cause them to fall , that stumbling-block were the idols of moab , which they being defiled withall , brought down the frowns of god upon them , numb . 25.3 . but to hurt them with charms or incantations , was a vain and idolatrous superstition of balak , and if balaam had answered his expectation , he had been indeed a jugling witch . the manner of heathen kings was , to strengthen themselves in their kingdom ( as they thought in their idolatrous credulity ) by these inchantments , supposing , that if their inchanting false prophets , ( which were also planetarians , and south-sayers , and jugling deluders ) did but utter their inchantments , ( being pretended prophecies , and cursings artificially composed ) against their enemies , that then their enemies should fall before them ; and this is manifest in the scriptures , not only of balak , but of the king of babel , and of the chaldeans , isa . 47.12 . stand now with thy inchantments wherewith thou hast laboured from thy youth , if perhaps thou maist profit , if perhaps thou shalt shew thy self strong . this also was ahabs idolatry , when he desired micaiah to prophesie good unto him against ramoth gilead , thinking by vertue of ungrounded prophecie ( which had been but a meer composed charm ) hee should prevail , 1 king. 22.13 . here may arise a question , whether every one that curseth his neighbour be a witch or not , according to this sixth description in the text ? to this i answer , that all blessing and cursing is not the formal essence of an inchanter , for every one ought to bless , luke 6.28 . and he indeed that curseth his neighbour , saying , a plague take him , or i would he might break his neck , or never come home again , is a cursing railer , like shime● , and a wicked breaker of gods law , for we ought to pray for our enemies ; but all this kinde of passionate cursing doth not make an inchanter , or witch , but that blessing or cursing that maketh an inchanter or witch , or is of the essence of an inchanter , is the professed craft of composing blessings and cursings , whereby they drew the people a whoring after them , making them beleeve , that by vertue of charms , whomsoever they blessed were blessed , and whom they cursed were accursed , as balak and his princes being trained up in that kinde of idolatry , thought , and said of balaam ; and had balaam answered them according to their expectations , he had been an inchanter , or witch , or false prophet ; this description of a charmer , as also all the nine terms of description of a witch in the text , being only descriptions of false prophets that seduced the people ; and whereas gods prophets blessed in the name of the lord , as isaac blessed jacob , or cursed , or pronounced a curse , as elisha against the forty and two children , 2 king. 2.24 . and in all this , and in all other prophesyings they did nothing of themselves , nor could any whit transgress the word of the lord ; so on the contrary , false prophets would give divinations for rewards without any warrant or command from god ; as balak supposing balaam would doe , sent the reward of divinations , numb . 22.7 . ( that is there to be taken ) he sent the reward of inchantments , or incantations ; for divinations against any man , that is unwarranted prophesying against any man , is inchantments ( divinations properly pretending predictions , and manifestation of things hidden , being the second description ) but to use any composure of divining words , thereby to cause any thing to come to pass , as balak thought balaam could do , and as ahab thought micaiah could doe , is incantation , or inchanting here . here may arise another question , whether was balaam a witch or not , as some have supposed ? answ . if he was a witch , it must be according to some one term of description in deut. 18.10 , 11. but which of these can we call him ? inchanter he was none , for he refused to do it , although he was offered a reward . surely balaam was a prophet of god , whom balak thought could bring things to pass by his own power , he not discerning the power of god. all that we read of him in uttering of his parables was to this end , that israel was blessed , and incantations or cursing could not hurt them . 2 the history is a real prophecie acted by balaam by gods appointment , concluding all in this one doctrin , that the only way to bewitch israel , was , to lay stumbling-blocks before them , to insnare them with sins , and to bring down gods judgements upon them , numb : 24.14 . revel . 2.14 . yet the calling of this a prophecie seemeth to be contradictory to the scriptures , for how could he be said to be a prophet of god , that taught balak how to bring a curse upon israel ? but if we mark well the history , it may seem to some to be ful of contradictions , as in numb . 22.12 . god said to balaam , go not , and vers . 20. rise up and go with them ; and vers . 22. the wrath of god was kindled because he went ; and vers . 34. balaam said , if it displease thee , i will return home again ; and vers . 35. the angel said , go with the men ; what is the meaning of this , go not , and yet go so often repeated ? that is , go not according to the hire and request of balak to play the inchanter , but go to do the work of a prophet , to shew the vanity of balak his thoughts , who thinketh that words can prevail either to bless or to curse without warrant from god ; and so balaam as a prophet obeyed the lord , and did as the lord commanded him , as appeareth in all the history ; but yet it appeareth , revel . 2.14 . hee taught balak to lay a stumbling-block before the people , was that the part of a prophet ? yea according to the fore-named seeming contradictions it was , and it was not ; for in the truth of the doctrin that he delivered to balak , that that was the only way to bring a curse upon the people , to cause them to commit idolatry , it was the part of a prophet , but in that it became a snare to israel , it was the part of a witch , or a false prophet , yet god would have such a thing come to pass by his prophet for the full illustration of this doctrin in the scriptures , ( for our sakes ) that no inchantment can hurt us , but the only thing that can hurt any man is sinning against god , as god hath taught us elsewhere , deut. 28. the fourteen first verses , the only way to be blest , is , to keep the commandements of god , and from vers . 15. to the end of the chapter , the only way to be accurst , is , to disobey god , and break his commandements . and whereas balaam was blamed , and afterward slain for teaching this doctrin so plain to balak who abused it to insnare israel , yet god hath taught us the same doctrin , that we might know with israel , and by israels example , that nothing can hurt us but sin . so we may conclude of balaam , that he was a prophet , and yet acted the part of a prophet and a witch both at once ( at least ) a prophet , in that his doctrine was true , a witch , in that hee taught balak to play the witch , that is , to draw the people to idolatry , according to the first description , which is the very essence of witchcraft ; and although god would have this thing come to pass for our instruction , yet this was the errour of balaam , that hee had laid open to balak the way to bewitch he people , and in this only he transgressed , he did that which god had not commanded him , as some other prophets did besides him , 1 king. 13.18 , 19 , 22. to this sixth description of a witch in the text , is referred that place in jerem. 23.10 . so commonly falsly interpreted as falsly translated , because of oathes the land mourneth , as if it were meant of common swearing , which although swearing be a wicked thing , yet what room is there in that place for swearing ? unless yee will bring it in abruptly by head and shoulders , what coherence is there ? tremelius ttanslateth it thus , the land is full of adulterers , and because of execrations the land mourneth ; execrations is there taken for incantations , being by a synechdoche put for all kind of witchcraft , being an inseparable companion of idolatry , adulterers are taken for idolaters in a spiritual sense , and the false prophets that used these incantations to seduce the people are spoken of , vers . 1 , 11 , 13. who being false prophets , or witches , had defiled the land with their several seducing witchcrafts , leading the people to idolatry , and in this practice of charming execrations , they were seducers of the people to repose confidence in ungrounded , and unwarranted composures of words to bring things to pass , which words so composed are meer incantations , or charms . in this sixth description of a witch in the text , or under the term of a charmer , is contained conjurers , who are witches only in this sense , that they pretend that by vertue of words they can do many things , and amongst the rest , that they can by vertue of words command the devil , which yet is but a meer cheating delusion to deceive poor idolatrous people , who do more credit the vertue of words than they credit the truth of gods word ; which foolish practice is sufficiently confuted , acts 19.13 . certain exorcists , or conjurers , did take upon them to name over them that had evil spirits , the name of the lord jesus , saying , i adjure you by jesus whom paul preacheth , and the evil spirits answered and said , jesus i acknowledge , and paul i know , but who are yee ? paul and the rest of the apostles did indeed cast out devils in the name of jesus , but not by the bare naming of jesus , but by the spirit and power of jesus ; but if words could have done it , then those conjurers might as well have done it , and then every one that could but imitate the apostles , and the prophets , and speak the same words , or the like , might work miracles , but god will have it known otherwise , as appeareth in this place of the acts aforesaid , that no words spoken , but the power of god bringeth things to pass . this was the manner of idolatrous heathen , to repose great confidence in charms , and they that studied this practice of making and composing of charms to seduce the people to this kinde of idolatry , were witches , according to this sixth description in the text , utens incantatione . if we do but read of the heathen , we may see in many places how they idolized charms , or incantations . plutarch saith , that aganice the daughter of hegetoris thesali being skilful in the course of the planets , fore-told to certain credulous people an eclipse of the moon , and they had such confidence in charms , that when they saw it came to pass , they beleeved that aganice had with charms plucked the moon from heaven . like to that in virgil , eclog. 8. carmina vel coelo possunt deducere lunam , carminibus circe socios mutavit ulyssis , frigidus in pratis cantando rumpitur anguis . inchantments pluck out of the skie the moon , though she be placed high ; dame circes with her charms so fine , ulysses mates did turn to swine ; the snake with charms is burst in twain , in meadows where she doth remain . notwithstanding the prophet david telleth us , that the deaf adder heareth not , or regardeth not the voyce of the most skilful user of charms , psal . 58.5 . where he alludeth ( with deriding ) to the vain conceit of the heathen , who reposed such confidence in charms , and imputed such power to words . this heathenish witchcraft to cause people thus to idolize charms , is still practised by the pope and his train , their whole form of religion , both in publike worship and common practice , consisting of charms of all sorts , and of that very specifical difference of incantation or charming , which is called conjuring , and if we look in the masse-book , and if you search durandus , you may finde charms abundance , and he that is loath to take so much paines , let him but look mr. scots discovery of witchcraft , the twelfth book , the ninth chapter , and so forwards , where he hath neatly set forth the witchcraft of the pope , and his train , in the manner of their several charms ( though not exemplifying the tenth part of them ) i will also shew you three or four of them , which master scot hath also rehearsed , with many more . the first shall be the amulet that pope leo said he had from an angel , who did bid him take it to a certain king going to battel , and the angel said , that whosoever carried that writing about him , and said every day three pater nosters , three avies , and one creed , shall not that day bee conquered of his enemies , nor be in any other danger ghostly or bodily , but shall be protected by vertue of these holy names of jesus christ written , with the four evangelists , and the crosses between them . ✚ jesus ✚ christus ✚ messias ✚ soter ✚ emanuel ✚ sabbaoth ✚ adonai ✚ unigenitus ✚ majestas ✚ paracletus ✚ salvator noster ✚ agiros iskiros ✚ agios ✚ athanatos ✚ gasper ✚ melchior ✚ & balthasar ✚ matthaeus ✚ marcus ✚ lucas ✚ johannes , another charm of pope leo sent to a king , having the like vertues in it , being read or carried about a man ( being in an epistle written by st. saviour in these words . ) the cross of christ is a wonderful defence ✚ the cross of christ be always with me ✚ the cross is it which i do always worship ✚ the cross of christ is true health ✚ the cross of christ doth loose the bands of death ✚ the cross of christ is the truth and the way ✚ i take my journey upon the cross of the lord ✚ the cross of christ beateth down every evil ✚ the cross of christ giveth all good things ✚ the cross of christ taketh away pains everlasting ✚ the cross of christ save me ✚ o cross of christ be upon me before and behind me ✚ because the ancient enemy cannot abide the sight of thee ✚ the cross of christ save me , keep me , govern me , and direct me ✚ thomas bearing the note of thy divine majesty ✚ alpha ✚ omega ✚ first and last ✚ midst ✚ and end ✚ beginning ✚ and first begotten ✚ wisdome ✚ and vertue ✚ this is still a common practice among the papists to carry charms about them ( to make them shot-free ) when they go to warre , as also hath been found by experience in the late irish warres ( before the cessation of arms proclaimed by king charls ) many of the poor idolatrous irish rebels being found slain with charms in their pockets , composed by the popish clergy , the witches of these latter times . another to be said in time of sickness ; first , let the party sprinckle himself with holy water , and then say this charm following , aqua benedicta sit mihi salus & vita . let holy water be both life and health to me . another to be said every day , and upon every occasion , as often as any danger or occasion shall be ; first , let the party that would be blest cross himself with his finger , making a sign of the cross three or four times , and then say these words , and then without doubt he shall be safe . signum sancta crucis defendat me à malis praesentibus , praeteritis , & futuris , interioribus & exterioribus . that is , the sign of the holy cross defend me from evils present , past , and to come , inward and outward . a charm or conjuration , or an exorcism , whereby they make holy water in the popish pontifical , in ecclesiae dedicatione . i conjure thee thou creature of water , in the name of the father , and the son , and the holy ghost , that thou drive the devil out of every corner of this church and altar , so that he remain not within our precincts , which are just and holy . after these words spoken , say they , that water so conjured hath power and vertue to drive away the devil , and with this holy water they use many several conjurations to keep the devil in awe ; with it they conjure him from their churches and dwelling houses , from their meat and drink , and the very salt upon the table ; and if it were not for their continual conjurations , they make people beleeve the devil would walk every where , and kill , and devour , and carry away ; therefore they charm and conjure their bells in the steeple ( which they also baptize and name by the name of some saint or angel , and after these ceremonies , ( say they ) and after such holy names named over the bells , and the name of some saint or angel given to each bel , & written upon them , those bells have vertue to drive away and clear the air from devils every where within the sound of them , from whence was the first beginning of passing peals , that the devils might not come near to carry away the soul of the dying man ( although our church use ( i confess ) to ring such peals only to give notice to their neighbours , who desire to see them , and to pray tor them before their departure . ) they also use charms at funerals , perswading people , that the souls of the dead , and also their bodies , would be carried away by the devil , if it were not for their charming ( of which foppery bucan a learned theologian reproveth them , loco 24. quaestione 16. ) and so the poor popish people are deluded , so long as they see not the devil in an ugly shape , they think they are safe , and the devil farre enough , whereas the devil is no where more than in a popish charm or conjuration ; and yet master scot hath collected in his twelfth book so many popish charms , as it appeareth they had conjurations , and other charms for the plague , the quartain feaver , the consumption , the tooth-ache , and all manner of diseases in men and cattel ; and it appeareth still among common silly country people , how they had learned charms by tradition from popish times , for curing cattel , men , women , and children ; for churning of butter , for baking their bread , and many other occasions ; one or two whereof i will rehearse only , for brevity . an old woman in essex who was living in my time , she had lived also in queen maries time , had learned thence many popish charms , one whereof was this ; every night when she lay down to sleep she charmed her bed , saying ; matthew , mark , luke , and john , the bed be blest that i lye on . and this would she repeat three times , reposing great confidence therein , because ( as she said ) she had been taught it , when she was a young maid , by the church-men of those times . another old woman came into an house at a time when as the maid was churning of butter , and having laboured long and could not make her butter come , the old woman told the maid what was wont to be done when she was a maid , and also in her mothers young time , that if it happened their butter would not come readily , they used a charm to be said over it , whilst yet it was in beating , and it would come straight ways , and that was this : come butter come , come butter come , peter stands at the gate , waiting for a buttered cake , come butter come . this , said the old woman , being said three times , will make your butter come , for it was taught my mother by a learned church-man in queen maries days , when as church-men had more cunning , and could teach people many a trick , that our ministers now a days know not . thus we may see still how the witchcrafts of that grand witch , that whore of rome , hath deceived all people ; yet i would not have any think that i accuse the old wives for witches , for they used these charms not to seduce , but were seduced , and bewitched by them to repose confidence in them ; but the popish rout , the contrivers of these charms , to delude the people , were the witches ; those poor deluded old wives were idolaters , idolizing of words . a devillish practice of conjuring charms used by the popish clergy , discovered at orleance in france , acted chiefly by two popish doctors in divinity , colimanus , and stephanus aterbatensis , and their knavery found out . in the place aforesaid , in the year of our lord , 1534. it happened that a maiors wife dyed , and was buried in the church of the franciscans , her husband giving the popish clergy only six crowns at the funeral , whereas they expected a greater prey , and were much discontent ; it happened shortly after , that as they were mumbling their prayers in a popish manner , according to their usual custom , in the church , there was heard in a secret wainscot over the arches of the church a great rumbling noyse , the moncks with the said doctors presently began to conjure , and to ask if it were not some spirit of some body lately dead , and if it wer , they conjured the same spirit to rumble again by way of answer , which it did ; then they charged him by their conjurations to answer by rumbling and knocking whose spirit it was , they named many that had formerly been dead and buried , and the spirit would not answer by rumbling and knocking when they named them ; but at last to bring their purpose to pass , they named the maiors wife , and then the spirit rumbled exceedingly , and made a fearful noyse , this they acted several times , that it might be known in the city , so that many people came to the hearing and witnessing of tnis strange wonder ; but at the last they by their conjurations had made the spirit so tame , as it made them answer by knocking to any thing they desired it should answer ; always when it answered not by knocking , then they concluded the thing was not so as they asked , or demanded , but otherways when it knocked , then that was an affirmative to the thing asked ; at last they made the spirit confess by that manner of answering , that it was the departed soul of the maiors wife , and that she was damned for holding the heresie of luther , and that she desired that her body might be taken up again and buried in some other place , for that place was not fit for the body of the damned , being a consecrated place . but the maior being wise , and full of courage , so handled the matter , that he with the help of some of the city that loved him well , caused the place to bee searched where the noyse was ; the moncks did take the matter grievously , and would have resisted , it being at a time of the holy conjuring , but yet the maior causing a search , found there a young boy , placed there by these popish doctors , on purpose to act the part of a spirit , as formerly related , and upon examination he confessed the whole imposture , to the shame and confusion of the actors and contrivers thereof , who were by the laws ( which were then and there free notwithstanding the popish tyranny ) censured to be carried to the place of execution , there to confess their deluding witchcraft . let the reader take special notice , that the actors , and contrivers of this notable peece of witchcraft were witches in a three-fold sense . first , in their bringing to pass their cheating imposture , by confederating with a young boy to act the part of a spirit , they were juglers , according to the first term of description . secondly , in their charms and conjurations , whereby they charged the spirit to answer them they were inchanters and conjurers , according to this sixth term of description . thirdly , in their consulting with the spirit of the dead , the maiors wife , they were necromancers , according to the ninth term of description . this imposture may be paralleled with that of the witch of endor ; from this cousening witchcraft of the popish crue , our common wizards have learned their craft of cousening the people , making them beleeve they can conjure up the devil to give them oracles according to the matter that they seek to the wizard to be resolved of , and can conjure him down again at their pleasure . as for example , i will give you a true story , but whether you beleeve it or not , it will serve to illustrate the manner of their deceivings . a butcher in essex having lost cattel , hee resolved hee would go to a cunning man , to know what was become of his cattel , and so went to a notable cousening knave , that was ( as common people say ) skilful in the black art , and this deceiving witch , seeing his opportunity of gaining a fee , for the purpose in hand , used his conjurations in a room contrived for his usual impostures , and presently came in a confederate of his covered over with a bulls hide , and a pair of horns on his head , the poor butcher sitting and looking in a glass made for that purpose , in which hee was to behold the object more terrible , and not so easily discovered as if he had looked right upon it , for he was charged by the conjurer not to look behind him , for if he did , the devil would be outragious ; this confederate , or counterfeit devil , after the conjurers many exorcising charms , or conjurations , willed the butcher to look east and west , north and south to finde his cattel ; the butcher sought much to finde his cattel according to the devils counsel , but yet perceiving after much seeking and not finding , that it was a meer peece of knavery , returned to the conjurer again , and desired him to call up the devil once again , which he did as formerly , but the butcher had appointed his boy to stand near hand without the house with a mastiff dogge , and at the butchers whistle , the boy as he was appointed , let go the dogge , which came in presently to his master , and seised upon the knave in the bulls hide ; the conjurer cried out , as likewise the devil , for the love of god take off your dogge , nay , said the butcher , fight dogge , fight devil , if you will venture your devil , i will venture my dogge ; but yet after much intreaty he called off his dogge , but wittily discovered the cheating craft of conjuring . he that acteth the part as this conjurer did , with the same intent to deceive , and to make silly people beleeve and repose confidence in words ( that is , in charms and conjurations to command the devil , and to keep him in awe ) is a seducing witch , as he was ; but he that acteth the same part , and causeth people to wonder at him , and to think that hee hath really conjured the devil , to this intent only to shew to the world in a sporting way , how easily people are and have been deceived , is no witch , but may be an instructer and inlightner of silly people , according to the fifth description of jugling delusions , in pag. 42. and truly ( if people were not so much naturally given to vain credulity , or beleeving of lyes ) that sort of conjurers ( so commonly prated of by silly people ) had not been heard of in the world , had not these deluders learned this cousening craft from the popish rout , whereby they delude silly people , making them beleeve they do things really by vertue of words , as by the naming of the trinity , and the several names of god , and of christ , and by naming of angels , arch-angels , and the apostles ( just the same with popish conjurations ) whereas their doings , as likewise the popes , are all but cheating impostures , for if conjuring charms could keep the devil in awe , why did hee not submit to the conjurers , acts 19.13 ? another notable true relation of what happened in a town in england , wherein is plainly shewed how easily men are deceived by jugling confederacy in conjuration . it happened , that a minister being remote from his dwelling , lodged in an inne , and because he wanted company fit for him , he sent for a young cambridge schollar to keep him company , who being of his acquaintance , and dwelling in the town , came to him , and after some discourse they fell into a dispute about witches , and their power , the minister affirming , that witches do truly conjure up the devil in several shapes as they list , for said he , i know some that stood privately behind a hedge when a conjurer raised up the devil in the shape of a cock , and then again in the shape of a horse , and heard the cock crow , and the horse neigh , but being very dark they could not see him ; but the scholar holding the contrary opinion , said , i will undertake to demonstrate the same thing to you in this chamber , so as you shall verily think that i conjure up the devil in such shapes ; come on said the minister , if you can do that , then also will i acknowledge these things to be but delusions . now mark how strangely it happened . there was a tapsters boy in the inne at that time , who had by wanton custom gotten a faculty of imitating the crowing of a cock , the neighing of a horse , the barking of a dogge , the quacking of ducks , and the noyse of many several beasts , in a very wonderful manner ; the scholar therefore , for the lively acting of the foresaid delusion , went down , and instructed this boy to bring up a jugge of beer , and to set it down by the fire , and then to convey himself under the bed , and withall to act the part of all several creatures as the scholar should call for them by conjuration ; now when this boy had so conveyed himself under the bed , the scholar did put out the candle , and left no light in the chamber but the obscure light of a dim fire , the reliques of an ostree faggot , and said to the minister , now will i make you beleeve that i conjure up the devil , come pluto , i have a letter to be sent with all speed to the pope , therefore i conjure and command thee to come speedily to me from the lowest pit , in the shape of a swift running horse , that may carry this letter with speed , and bring me an answer ; then began the boy to snort , and neigh , and stamp , very much resembling a wilde marwood horse , in so lively a resemblance , as it made the minister begin to look sad , and amazed ; then said the scholar , now i have well considered the matter , thou art not a creature swift enough for this business , therefore i conjure thee down again , and i command pluto to come to me in the shape of a grey-hound , praesto , vade , jubeo , celeriter ; then the boy under the bed barked , and howled so like a dogge , as the minister did more and more creep close to the corner of the chimney , sighing very sadly . then said the scholar , i consider that thou art not swift enough for my purpose , therefore i command thee to return to thy place , and send me up a cock ; then the boy crowed so like a cock , as no ear should distinguish it from a natural cock ; then said the scholar , thou art not a creature swift enough for my purpose , therefore i command pluto to send me up a duck ; at that command the boy did so lively act the quacking of ducks , as a man would have thought that many ducks had been in the room . then began the minister seriously to exhort and admonish the scholar , saying , verily thou art farre gone , certainly thou art farre gone in this craft , and many more words ; at which so sad discourse , the boy under the bed burst out in laughter , and came forth and acted his part again openly , and made the minister ashamed . yet here it may be noted , that the ministers phantasie was so farre deluded , that he would not be perswaded , but that he saw real ducks squirming about the room , as he expressed . i say then , how little credit ought ministers or other men to give to flying reports , when they themselves may so easily be deluded ? the setting of spels is referred to this description , and is done only by confederacy with him that is spelled ; who feigneth himself so charmed , or spelled , that others who would be in like action of theevery , might fear to come into that place to steal , because of the spel. so much for the sixth term of description in the text , vtens incantatione , that is , an inchanter or charmer . the seventh term of description of a witch in the text , is requirens pythonem , that is , pythonicus sacerdos , according to the sense of plutarch , de def●ct . orac. one that seeketh out an oracle , as did the priests of the idol apollo , which , was called the oracle of apollo ; the same practice was common to the priests of all idols , that were in request before the idol apollo ( although indeed apollo being the most famous of the latest idols , hath more histories and reports still extant concerning their practice , than all former idols have ) as plutarch witnesseth , that in boeotia there had been many oracles , some whereof grew silent when their priests dyed , and some grew out of request for want of subtilty in giving answers ( and because the impostures grew so common that people knew them , and would not be deluded by them any more . ) we read there of the lebadian oracle , and the amphiaran oracle , and also of an oracle of mopsi , and at amphilochi , and many more ; these had their several terms of appellation , according to the language of the people adjacent , as the lebadian oracle was given in the aeolic tongue , and had its peculiar appellation in that language ; and so the oracle at delphos was called by such appellations as came from the greek , and also from the roman language , as pytho , and python , and oraculum , and oracles used by the ancient heathen , were by the hebrews in their language called ob , which oracles were only giving divinations to the peoples inquiries , as when ahasin sent to inquire of the god of eckron , 2 king. 1.2 . save only this word ob in the text , which is translated python , implieth , the imposture whereupon these deceivers upheld their divinations , as followeth by and by . this is not to be understood that they that did seek to such witches as gave oracles , that they also were witches , for these were only bewitched idolaters , but they only were witches , in this term of description , that being sought unto by these deluded idolaters , used such deluding impostures , whereby they made the people beleeve they sought out an oracle ( that is , an answer to the inquiry of those idolaters ) either directly from their idols , or else that they sought out an oracle from the spirits of the dead , as did the pythonist of endor , in which sense also they were called necromantists , that is such as asked counsel of the dead , being the ninth term of description , 1 chron. 10.13 . saulus consulere pythonem quae susser , saul had sought to ask counsel of the oracle , there saul was an idolater , and not a witch ; but she that sought out that oracle for him from the dead , she was a deluding witch . this description , or term of description of a witch , hath a various manner of expression in the scriptures , which is needful to be noted by the reader , for in this text , deut. 18.10 , 11. such a witch is called pythonem requirens , one that seeketh out an oracle ; and in levit. 20.6 . there such a witch is called python , an oracle-giver , in these words , anima qua converterit se ad pythanos & ar●ilos ut scortando sectetur eos , &c. that soul that turneth himself after oracles and south-sayers , to commit idolatry , in following them , shall be cut off ; and in vers . 27. of the same chapter , viri autem aut mulieres si erit ex cis pytho , aut axiodus , omnino morte afficiuntor ; if there shall be found either man or woman that is an oracler , or a south-sayer , they shall be put to death . there is also a marginal note of tremellius worth noting , in these words , qui diabolicis artibus reliquos à dei cultu & sui sanctificatione avocant ; those oraclers and south-sayers , saith he , are such as by their devilish deluding craft do lead others from the true worship of god , and living holily . people so mis-led to idolatry are spoken of in vers . 6. chap. 20. of leviticus afore noted . and further , look 1 sam. 28.7 . there such a witch being of the female kinde , is called , mulier pythone praedita , a woman that hath the craft of oracling , or seeking out an oracle . and acts 16.16 . there such a witch is said to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the spirit of oracling ; where beza in his latine translation saith in his marginal notes , that that spirit of oracling was only an expression , alluding to the idol apollo , which was called python , and gave answers unto them that asked , namely , by the priests that belonged unto it , of which idol the poets feigned many things ; so they that had the imposture of divination , were said by the heathen to be inspired by the spirit of apollo , plutarch de def . orac. and in this place of the acts st. luke speaketh after the common phrase of the heathen , because he delivereth the error of the common people , but not by what instinct the maid gave divinations , for it is certain that under the mask of that idol , the devil played his deluding pranks , and this spirit of apollo was nothing , but as much as to say , an imposture , or deluding trick of the devil , practised by the priests of apollo . so much saith beza , who plainly expoundeth , that that spirit of divination , or oracling , was only a devillish deluding imposture , and not a familiar devil , as many do fondly imagine . and whereas it is said in the verse following , that paul did cast that spirit out of the maid , it was , that he by the power of the gospel of jesus rebuked her wickedness , so that her conscience being terrified , she was either converted , or else at the least dared not to follow that deluding craft of divination any longer ; as when christ did cast out seven devils out of mary magdalen , it is to be understood that he did convert her from many devillish sinful courses in which she had walked , luke 8.2 . and 7.47 . ( but if any be still so obstinate as to follow the common fond tradition , that python , or spiritus pythonis , was a real familiar visible discoursing devil , yet i hope none are so mad as to say upon serious consideration , that it was any thing but a spirit of lying prophecie , or divination , or oracling in all the discourse of the scripture , no man can shew in all the scriptures , be they never so grosly expounded , that any man or woman had a killing , or a murdering devil , whereby to bewitch any man to death , nor the least colour of any such devillish exposition . ) this seventh term in the text , namely , requirens pythonem , one that seeketh out an oracle , differeth not from the second term of description , that is , utens divinationibus , one that ●●eth divinations , or false prophecies , save only in this , that that second term of description implieth only bare predictions of future things , and telling of hidden things , by which the witch was described , but this seventh term of description implieth some particular impostures , whereupon the witches grounded their predictions ; according to which impostures they are called oraclers , or seekers out of oracles ; the hebrew word is ob , and is translated python ; ob signifieth properly a bottle , or any such like hollow thing ; and here in the text , and in all other scripture-sense it implieth the imposture of speaking with their mouthes in a bottle , from a hollow cave in the earth , out of which came a voyce , spoken by some confederate with the impostor , or witch , which confederate was upon such occasion to go into a secret conveyance , and to make answer to the inquiry , with a hollow sounding voyce , caused by the bottle , and so it seemed to the silly deluded people , that the voyce came out of the firm ground , as an answer sent by the gods , by the departed soul of some prophet , or other man that had formerly died ( in which sense also they were called necromantists , from asking counsel of the dead , being the ninth term of description ) for which imposture all idol houses , and houses of all such other witches as practised the same imposture , that the idol-priests did practice , were built and contrived on purpose with a room called manteum , in which the said cave and hollow passage was , in which room some fond writers do say , that the devil spake , but had it been so , that a real familiar devil had answered , as is fondly imagined , why then did he answer only in that room ? surely if their devil was so familiar , and at command , he might as well have answered in any room as in that , but a confederate man or woman could not bring to pass the imposture in any room but in that . this imposture is alluded unto by the prophet isaiah 29.4 . sitque quasi pythonis è terra vox tua , & è pulvere sermo tuus pipiat , and thy voyce shall be as an oracler out of the earth , and thy speech shall be whispering out of the dust : because they used cheating impostures to seduce the people , making them beleeve they could call the departed ghosts of their friends to give them oracles , or answers to their inquiry , out of the earth , this imposture the prophet isaiah warneth the people to avoyd the delusion of it , isaiah 8.19 . in tremellius translation , quum enim edicunt vobis , consulito pythones & ariolos , qui pipiunt & mussitant ; nonne populus deum suum consulturus est pro viventibus mortuos consulat ? for when they say unto you , ask counsel of oraclers , and south-sayers , that whisper and mutter , should not a people ask counsel of their god ? shall they ask counsel of the dead for them that are living ? and here in isaiah 29.4 . the prophet alludeth not to all the impostures of such oracling idols , which were many , but only to this one imposture , from whence they had their description , or term of appellation from speaking in a bottle out of the earth . in this sense the pythonist of endor was called mulier pythone pradita , a woman indued with an oracle , or with the imposture of oracling , because she made it seem by the foresaid imposture , to silly , deluded , or bewitched people , that the dead spake out of the earth , by which imposture she deluded saul , 1 sam. 28. and because that history of the witch of endor hath been commonly mis-interpreted , and many unwary readers do beleeve , that that which she did was somewhat more than a cousening imposture , and that she did either raise up samuel , or the devil in the likeness of samuel , or assuming the body of samuel , and speaking in it ( where by the way it is to be noted , that if any such things were , it maketh nothing to prove the common error , that a witch is any where at all taken for a murtherer ; for the scope of all that she did , was only at last to give an oracle , or divination to saul ) yet let but such a reader as thinketh she did any thing really ; examine well the chapter , and he shall finde , it was only a deluding cheating imposture by a confederate in the ground , and he that will not beleeve this , let him but gather up his objections , and i will lay down my answers as followeth . the first objection , or ground of mistake , is , the twelfth verse of the chapter , 1 sam. 28. and when the woman saw samuel , &c. here perhaps you wil say , it is plain she saw samuel ? ans . it is not here to be understood according to the letter of the history , neither did yet any expositor so understand it , for it may not be supposed that any devillish craft can call a saint from heaven ; no , but you will say , it was the devil in the likeness of samuel ; i answer , if you hold to the letter of the history , you must say it was real samuel , but if you vary from the letter , whence then can you gather that it was the devil ? and why is not this exposition true , that she only pretended that she saw samuel , to bring about her cousening imposture ? for i have made it plain in all the discourse of this book by the current of the scriptures , that all witchcraft was only a delusion , and to say that it was the body of samuel raised up by the devil , is to make the devil able to work the same miracle that was wrought by christ upon the cross , who by the power of his god-head raised up the bodies of the saints , for a time , who appeared unto many , from whence the centurion concluded , that christ was the son of god , knowing that no other power was able to do it , mat. 27.52 , 53 , 54. the second objection may be , she learned of samuel that it was saul , as in the twelfth verse , and when the woman saw samuel she said unto saul , why hast thou deceived me , for thou art saul ? therefore she saw him . answ . the seeing of samuel could instruct her nothing , if living samuel had been there , much less dead samuel , nor seeing the devil in samuels likeness , for neither the body of samuel , nor the devil , was a looking-glass to see saul in , but it was her subtill pretence , and colour , that she had seen samuel , and so found out saul by her craft , whom she knew before ; think you that this subtill wizard did not know the king ? when she dwelt nigh the kings court , as appeareth in the chapter , for he went thither and stayed while she acted her part , and after a while she prepared meat , and he and his servants did eat , and returned the same night . but you may say , he was disguised . ans . he was taller than all the men in israel by the head and shoulders , and without making himself so much the shorter , he could not but be known by a subtill wizard . also i answer ; that the servants of saul , that could so readily tell him where he should finde such a woman at endor , could not but be intimate with her , and so warn her of sauls coming , or give her some discovery of the present occasion , at their coming along with saul , or else how could they have concealed her , and kept her counsel in the time a little before , when saul had made strict proclamation that all wizards should be banished the land , as they were ; and doubtless had not those servants concealed her , she had also been banished . again , saul could not but discover himself to her , by his oath that he sware to her immediately before , for who was able to save her from punishment but the king. another objection is , saul himself saw samuel , or the devil in his likeness . ans . it is plain in the history , he saw neither samuel , nor his likeness , for he said to the woman in vers . 13 , 14. what sawest thou , and what form and fashion is he of ? where it is plain , he was only too credulous , and beleeved that she had seen some apparition , for if he had seen any thing himself , why did he say , what sawest thou ? she answered , i saw an old man cloathed in a mantle , making a true description of samuel , because she knew that he was the man that saul desired , then saul acknowledged that it was samuel , only from her describing of him , vers . 14. and therefore bowed himself with his face to the ground in honour to samuel , whom he expected should answer him out of the earth . another objection is ; but samuel talked with saul ? ans . it is proved before that saul saw no body , therefore saul only heard a voyce which he imagined came from samuel , but was only the voyce of a confederate under the ground . but you will say , that the scripture saith , samuel said unto saul , why hast thou disquieted me ? ans . if you hold me to the letter of the history , why do you not hold your self to it , but say , it was the devil in the likeness of samuel , as that it was real samuel you will not say , why not a confederate then ? and here indeed the history is set down only according to the apprehension of saul , not discovering the imposture . but how should she describe a man so like samuel ? that is , an old man cloathed in a mantle ? ans . the only noted prophet in israel was known to all , and could not be unknown to a subtil wizard , whose practice was to be acquainted with all things of note , the bettet to help her craft of oracling divinations upon any occasion for gain . another objection , but if it were not samuel , nor the devil , what confederate was able to tell saul so right , and give so true an oracle of what should betide saul the next day in the battel ? ans . all such oraclers and wizards did give oracles two ways . first , in doubtful things , they gave doubtful answers . secondly , where were more certain probabilities , there they gave more certain answers . now what was more certain than that the kingdom should be rent from saul ? samuel had prophesied of it , and all israel knew it ; and what was more probable than that the time was at hand , when so mighty an host of his enemies were come against him , when his heart and spirit failed him , and when god had forsaken him ? and if it had not come to pass , such oraclers did use to have evasions , the fault might have been laid upon samuels ghost , and further cousenage might still have been wrought to blinde sauls eyes ; and had it happened how it could , so that the witch had come off blewly , and her imposture been afterward known to saul , yet she had the oath of the king to save her harmless . further , it is the opinion of some learned men , that there was no certainty at all in the answer given to saul , and that it was meerly conjectural , and though happening some way true , yet it failed in the day prefixed , for whereas it was said , to morrow shalt thou and thy sons be with me , vers . 9. it was very false , for when the philistims went up to battel , david returning was three days marching back to ziglag , 1 sam. 30.1 . and one day pursuing his enemies , vers . 17. and the third day after that , tidings was brought to david from the camp of saul , that saul and his sons were dead , 2 sam. 1 , 2 , 3 , 4. which made in all seven days , and therefore it was not likely that saul and his sons were slain upon the morrow , which was the scope of the oracle , or answer that was given to saul ; this i say , is the opinion of a learned writer . so much by the way . further , if it had not been a meer delusion to blinde the eyes of saul , why must samuel bee described an old man cloathed in a mantle ? that indeed was the fashion of living samuel , but after he was dead and buried , had samuel appeared as she pretended , or had the devil appeared in his likeness , as some fond readers suppose he did , it must have been like samuel in a winding-sheet ; but indeed had she described him by his winding-sheet , that might have been any man else as well as samuel , and saul had not been so easily deluded in his fond credulity and idolatrous way . if you think it an incredible thing that saul should be so easily deluded , look isaiah 8.20 . in the latine translation ( which carrieth the true sense of the original , how odly soever our english translators run ) where the prophet speaking of such as would counsel men to seek to oraclers and south-sayers , he faith ( in tremelius ) an non loquuntur in sententiam illam cuicunque nulla est lucis scintilla ; do they not give this counsel to such as have not the least spark of light or understanding ? and this was sauls case , saul indeed had been a wise man formerly , when the spirit of god was upon him , when it was said , is saul also among the prophets ? but then when god had forsaken him , his wisdom , his courage , and his victoriousness went all away together , and then , and never till then , was he deceived by a witch . and however many erroneous readers , when they read this history of the witch of endor , do suppose she did such things really as are set down , only according to the apprehension of the spectators ( namely , saul and his servants ) yet let them but consider the nature of impostures , and they may easily conceive how such a cheating imposture might easily , and still may be brought to pass to delude fools , by an ordinary jugling confederacy , according to the manner afore described , as well and as really as ever she did it , and that without a familiar devil ( as is foolishly supposed she had ) only a devil ruling in the heart of them that do it to the like end , to delude and lead people from god , as she did , the devil being the father of all lying delusions , and ruleth in the hearts of the children of disobedience . such a devil was in the heart of ahabs prophets , 1 king. 22.23 . ( but for such as will not allow of that exposition , that the witch of endor did all by a confederate , i say , she might do it also by the imposture of hariolating , as may be seen in the latter end of the eighth term of description following ) and truly , for such as will still beleeve the common foolish errour , that python was such a witch as had a familiar spirit ( except they mean such a lying spirit of oracling divination ) i wonder how farre they will stretch the sense and coherence of the scriptures , to make any such interpretation ? look but t 〈…〉 us translation , 2 chron , 33.6 . it is said of manasseh , among the witchcrafts which he used ( or rather that the idolatrous priests under him used ) instituitque pythonem ; what is that ? did he set up a familiar spirit ? one that had a familiar spirit ; or did be set up an oracle ? which is best sense ? but the common conceit of readers is , because their dictionary saith python signifieth a devillish spirit of divination , or one that hath such a spirit , therefore that must needs be a familiar spirit ( and indeed the common abuse of words may make words signifie any thing ) but let such as trust only to their latine dictionaries , or greek lexicon , shew me in them , or any authentique writer , but especially in the scriptures , where python is taken in any such sense as a familiar spirit , ( especially where it is taken for a killing spirit of a witch ) according to the common doctrin of devils , that hath defiled the nations , but only for a spirit of lying prophecie , or one that hath such a spirit or devil in his heart ; and in the text it is taken for the oracle of the devil ; and if any carp at words , yet they must examine as well the sense of the original , and the sense and coherence of the scriptures from place to place , as where words may by abuse and ill custom signifie ; yet i say , where do we read of a familiar spirit in all the scriptures , if they be truly translated , especially where do we read of a killing spirit of a witch ? so much for the seventh term of description , requirens pythonem . the eighth term of description . the eighth term of description of a witch in the text , is , ariolus , for the most part written hariolus , and is by all men taken for a south-sayer , but a south-sayer differeth not from utens divinationibus , being the second term of description , for what difference is there between south-saying , and using of divinations , or lying prophecies ? so then it might seem to be a tautologie in the text ; but as it hath been said before , that these nine terms of appellation in the text , are not terms of distinction , but several terms of description , so if moses had set here down hundred several terms of description , signifying one and the same thing , it had not been a tautologie in the worst sense , but a more full expression of the same thing for illustration of the matter in hand : but yet as most of the rest of the terms of description in the text did all tend to divinations ( being the second term of description ) only they do imply a several imposture , whereupon the self-same witches grounded their divinations , and yet being described by their several impostures were not so many several kinds of witches , but still one and the same kinde , and all of them false prophets , who by several impostures seduced the people ; so it may well bee understood , that under this eighth term of description in the text , hariolus , commonly called a south-sayer , is implied some particular imposture used in their divinations , whereby to delude and seduce the people , which imposture , though it be not fully declared in the scriptures , what it was , yet it may be collected by the several places in the scriptures where the said expression is so often repeated , that it was some imposture used , together with the foresaid imposture of oracling ▪ ( being the seventh description ) because in most places of the scripture , pythones & arioli are named together as one and the same , although implying a several imposture . the hebrew word in the text is jiddegnoni , or as by some pronounced jiddoni , and signifieth hariolus , but the hebrews borrowed a word from some other language , which word is hartumim , which in gen. 41 8.24 . and in several places of scripture , is used as a general word for all sorts of witches , and is by tremelius translated magus , a magician , but by common use did signifie among the hebrews , hariolus , a south-sayer , and yet used equivocately to express the genus , and the species as one , because south-sayers were magicians , and were counted the only wise men , and is by many expositors expounded hariolus . the latines commonly used another word , haruspex ; and here it may be noted , that these words , hartumim , hariolus , haruspex , do imply the imposture of a hollow feigned voyce , which those witches or deceivers used in their oracling divinations , by harring in their throats , and these are they that are also otherwise called pythones , according to another imposture of speaking in a bottle , as in the seventh term of description is before shewed plutarch de defec . orac. saith , they that used to draw a prophesying voyce out of their belly are also called pythones , that is , as johannes scapula upon the place of plutarch , saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 è ventre hariolantes , and this was the imposture aimed at in the text under the eighth term of description , ariolus , namely , that they spake with a counterfeit voyce of harring in the throat , whereby to dissemble some other , and therefore changed their natural voyce , and these were they that spake in the room of the idol houses , called in greek and latine manteium ( as in the seventh description ) and these were they that speaking in that room in a cave under the ground , or some other hollow place , did therefore change their natural voyce , to counterfeit the voyce of some other ; such a one was he that being confederate with the witch of endor , feigned the voyce of samuel talking to saul ( as is more fully set down in the seventh term of description ) or she her self might by this imposture speak all that was spoken to saul ; and these did rather har in their throats , that they might thereby the more terribly dissemble a voyce from the dead rising again , and therefore differed as much as they could from human voyce ; such a one was also by the graecians and latines called mantes , which some writers that knew not the imposture , say it was the devil ; but mantes was such a witch , or false prophet , as had that devillish imposture of harring in their throats to deceive the people , called of some ventriloquium , a speaking in the belly , and they that practised this imposture were so perfect in it , that they would speak so strangely , that many times they dared to practice their imposture above ground , whereby they made it seem to silly people that the spirit of apollo , or some other idol ( which they called gods ) spake within them , according to the expression of saint luke , who used the vulgar expression , acts 16.16 . where it is said , the maid had spiritus pythonis , the spirit of oracling , or as beza expounds it , the spirit of apollo , which he saith was only a devillish cousening imposture ( as is before noted at large in the seventh description ) and this exposition of ariolos is agreeable to the saying of the prophet , isa . 8.19 . quum enim edicunt vobis consulite pythones & ariolos , qui pipiunt & mussitant ; and when they say unto you , ask counsel of oraclers , and south-sayers , that peep , and that mutter , here tremelius gives this exposition ; the prophet ( saith he ) aggravateth the beinous crime of those witches from the vanity of those divinations , which the very manner of them betrayeth , those seducers have not so much wit that they dare speak to the people the thing they pretend to speak in plain and open terms , with an audible cleer voyce , as they that are gods prophets , who speak the word of god as loud as may be , and as plain as they can to the people , but they chirp in their bellies , and very low in their throats , like chickens half out of the shels in the hatching . so much tremelius . and further he saith , that many historians do mention these their delusions , but especially origenes advers . celsum . this imposture of speaking in the belly hath been often practised in these latter days in many places , and namely in this island of england , and they that practise it do it commonly to this end , to draw many silly people to them , to stand wondring at them , that so by the concourse of people money may be given them , for they by this imposture do make the people beleeve that they are possessed by the devil , speaking within them , and tormenting them , and so do by that pretence move the people to charity , to be liberal to them . master scot in his discovery of witchcraft , lib. 7. cap. 1. writeth of such a one at westwel in kent , that had so perfectly this imposture of speaking in the belly , that many ministers were deceived by her , and made no question but she had been possest by a tormenting devil , and came and talked so long with that devil , and charged him in the name of god to go out of her , as that he said he would kill her , he would tear her it peeces , he would kill them all ; he also told them whom sent him in , and accused some poor people for witches . the words and testimony of this devil were taken in writing , and how many they that sent him had witched to death , and yet when this matter came to examination by two wise justices of the peace , mt. thomas wotton , and mr. george darrel , the maid being discreetly examined , confessed the whole imposture ; and for confirmation of the truth of the matter , so plain was the maid in confession , that she acted the same thing over again before the said magistrates , and many other gentlemen and gentlewomen , to the shame of those ministers who had taken the testimony of the devil against poor people in writing , and were credulous therein , beleeving and teaching such doctrins , that a witch can send a devil to possesse and torment people , and another witch can cast him out ; but if they and all ministers were led by the spirit of truth , they should know , that this deluding hagge was the witch , and not they whom she accused ; for what difference was there between her imposture and a spirit of divination ? like the maid , in acts 16.16 . formerly mentioned , whose spirit of divination or oracling was only a devillish cousening imposture , saith beza ; and such ought to be put to death by the law of moses , because they use divinations , pretending the discovery of witches , it being manifest therein that they are the witches , and because they by false accusation murther others ; such a maid was lately at brantree in essex , who practised the same imposture to the astonishment of many , and gained mony from the deceived beholders , until the report thereof grew stale , and fools had done wondering , and the concourse of people ceased , and her gains came not in , and then the devil did easily leave her , and the business almost forgotten , and yet no men so ready to put in execution the law of god against her , or any such , as against poor people that are accused by such , and by fools , and hanged up without ground or warrant , or possibility of truth . this imposture hath wrought strange delusions among the ancient heathen , and the actors thereof did by this imposture delude the people ; one way very notable was ( by them speaking in the belly in the manner aforesaid ) they would make it seem to the standers by that a voyce came from afar off , or from some secret place , & that that voyce was the voyce of some of the gods , and then they would report abroad that in such a place a voyce was heard , declaring , or commanding such and such matters , and the poor deluded standers by would witness , and report the same to be true , whereas the voyce came only from the deluding witch that was among them when they heard the voyce ; as we may read in plutarch de defec . orac. a certain ship sayling by the island of paxis ( in which ship were some aegyptians , the manner of which nation was to practise the several impostures of witchcraft , for their advantage and fame among the people ) there was heard from the shore of paxis a voyce , calling thrice to thamus by name , ( he being an aegyptian in the ship ) thamus , when thou comest to palos , report that great pan is dead , which thing he did . when he came near palos he looked toward the shore , and cryed aloud , great pan is dead ; then there was heard a terrible sighing and groaning , which much affrighted the people in the ship ; the report of this was speedily testified at rome , in so much that this thamus was sent for by tyberius caesar , and so was much taken notice of in the emperours court ; and although many were deluded by that voyce , which was so heard by the men in the ship , and did much dispute about it what it should signifie , yet they that do rightly understand the imposture of hariolating , or speaking in the belly , may easily conceive that thamus himself was the man , or some confederate with him , that spake the voyce , and made that mighty groaning at the last , thereby to delude the people , and to make himself famous , as some great man , to whom some of the gods had spoken ; and whereas it was about the time that christ was crucified , and some would have it that that voyce was really spoken by some strange spirit , and might signifie christ : i yeeld thus farre , that thamus himself might have heard the same of the passages of the life , and death , and resurrection of christ , and might speak of , and concerning christ , not that he beleeved in christ , but would tell some notable thing in his own deluding way , for the magnifying of himself among the people , implying , that he was the man to whom such a voyce should come from the gods ; and whereas he said , great pan is dead , it was because the jews were the posterity of shepherds , and the heathen had feigned pan to be the god of shepherds ; thus might he mean christ , as the maid in the acts , ch . 16.16 . acknowledged paul and his doctrin , not by belief , but thereby to uphold and countenance her imposture among the people , for her own fame and gain ; so might this impostor mean christ , although , nor he , nor any other , did ever conclude any thing fully concerning the meaning of that voyce , but left it doubtful ( as all oracles of the heathen were ) insomuch that some told tiberius , that it was spoken from the gods of one that was risen up between mercury and penelopa . thus did thamus by his imposture get himself fame at the emperours court ( which was the thing he aimed at ) and left superstitious fools disputing of an ambiguous oracle . it hath been credibly reported , that there was a man in the court , in king james his days , that could act this imposture so lively that he could call the king by name , and cause the king to look round about him , wondring who it was that called him , whereas he that called him stood before him in his presence , with his face toward him , but after this imposture was known , the king in his merriment would sometimes take occasion by this impostor to make sport upon some of his courtiers ; as for instance , there was a knight belonging to the court , whom the king caused to come before him in his private room ( where no man was but the king , and this knight , and the impostor ) and feigned some occasion of serious discourse with the knight ; but when the king began to speak , and the knight bending his attention to the king , suddenly there came a voyce as out of another room , calling the knight by name , sir john , sir john , come away sir john ; at which the knight began to frown , that any man should be so unmannerly as to molest the king and him ; and still listning to the kings discourse , the voyce came again , sir john , sir john , come away and drink off your sack ; at that sir john began to swell with anger , and looked into the next rooms to see who it was that dared to call him so importunately , and could not finde out who it was , and having chid with whomsoever he found , he returned again to the king ; the king again had no sooner began to speak as formerly , but the voyce came again , sir john , come away , your sack stayeth for you ; at that , sir john begun to stamp with madness , and looked out , and returned several times to the king , but could not be quiet in his discourse with the king , because of the voyce that so often troubled him , till the king had sported enough . so much for this eighth term of description of a witch in the text , ariolus a south-sayer . the ninth term of description . the ninth term of description , is , necromantis , a necromancer , that is in the sense of the hebrew , consulens mortuos , one that seeketh counsel of the dead , as tremellius noteth in the margent . this is the last term set down by moses in the text , describing a witch , and this term implyeth the pretence in the impostures used by the foresaid oraclers , and south-sayers , as in the seventh and eighth description ( is amply set down ) ; and that the world might fully understand the delusion of witches , moses here setteth down this last and more full expression , or term of description of a witch , necromantis , which is all one with the former , and in regard of predictions was called in the second description , vtens divinatione , a diviner ; in regard of the imposture of giving oracles from a hollow cave in the earth , with a bottle , was called ol in the hebrew ( translated python by tremellius ) that is an oracle , or an oracler , according to the sense of plutarch , de defect . orac . and in regard of the imposture of counterfeiting a voyce of another by harring in then throats , was called , ariolus , or hariolus ; in regard of the asking counsel of the dead was called , necromantis , or consulens mortuos , one that asketh counsel of the dead ; and in regard of the charms and conjurations that they used , in calling up the souls and spirits of the dead , they were charmers , or conjurers . the seventh and eighth terms of description do imply the impostures which these deluding witches used in their oracling divinations ; this ninth term of description implieth their pretence which they had in those cousening impostures , that is , they pretended that they consulted with the souls of them that were departed this life , and thereby could tell things to come , or things hidden ; and this was one pretence of all that were oraclers , or south-sayers , according to which pretence they were called necromancers , according to that place in isa . 8.19 . ( very fitly rehearsed again in this description ) in tremellius translation ; for when they shall say unto you , ask counsel of oraclers and south-sayers , that whisper , and that mutter , should not a people ask counsel of their god ? shall they ask counsel of the dead for them that are living ? and this pretence of these witches is manifest , not only in the scriptures , but in common writers , where we may read the tenents , and the opinions of the heathen concerning this matter , plutarch de defec . orac . sheweth their opinions and vain conceits , that the souls of men that were departed this life , were of more excellent perfection , than the souls of men in the prison of the body ; and these were by those vain heathen called genii , which genii or departed souls ( say they ) being of such perfection , and having likewise familiarity with the gods , would ( when they were sought unto by men living here ) come and inspire them to give divinations , which they could easily do , by reason of their perfect estate after this life . these were by some of the heathen called , and esteemed gods , and were among the romans called manes , that is , infernal gods , or souls of men , to whom they offered sacrifices , called inferiae . the pythonist , or witch of endor did act her part so subtilly , that she did not only pretend inspiration from the soul of samuel , but ( to satisfie sauls insatiable blindness in his demand ) that she could call him up , and make him appear to her , both body and soul united again , to prophesie again to saul ; which thing indeed was acted by her according to the silliness of sauls demand , as appeareth more fully in the seventh description , who , after the spirit of god had forsaken him , was given over to beleeve such foolish fancies of faithless and ignorant people , as silly women , and children , and fools are inclined to beleeve unto this day , that people after their death can walk , and frequent the houses , and gardens , and orchards , where they have used to be in their life time , which thing is a meer fancy of faithless and ignorant people , and cannot be brought to pass by either witch or devil , either really , or in appearance ; for it was a miracle once done by the power of christ at his suffering upon the cross , that many of the bodies of the saints that were departed rose , and appeared unto many in the holy city , mat. 27.52 , 53. from whence the centurion acknowledged christ to be the son of god , knowing that such things could not be done but by the mighty power of god ; and he that readeth over the foresaid book of plutarch , shall easily finde , that one of the chief grounds of oracles and divinations , was this vain conceit of the heathen , that wanted the light of the scriptures , that the souls of dead men did give answers to them that had knowledge in the art of seeking of oracles ; which art indeed was only a craft of working impostures to delude the people , as is set down more at large in the seventh and eighth descriptions ; and from this old conceit of the heathen , and practice of these deluding witches of ancient times , hath that grand witch , that whore of rome ( the pope and his train ) derived her notable witchcraft , whereby she hath deluded the world , teaching people to invocate the souls of saints departed , as likewise to conjure them . let but the reader look back to the sixth term of description ( a charmer ) and there he may read of a notable peece of necromancy acted by two popish doctors at orleance in france , with their devillish conjurations . these roman witches are the necromancers of these latter ages , according to this ninth description ; these are the inchanters of these latter ages , as is fully demonstrated in the sixth description ; these are the jugling witches of these latter ages in the christian world , as is fully demonstrated in the fifth description , and therefore it is said of this purple whore , revel . 18.23 . with thy witchcrafts all nations were deceived . and he that will be zealous for god , in obeying the command given in exod. 22.18 . suffer not a witch to live , must leave his fond ignorant course of teaching people to hang up poor , and widows , and aged , and lame helpless people , and must bend his devotion against that whore of rome ( as all the world ought to do ) as also against the mahometan witches among the turks . therefore it were a good law in england , if duly kept , that no jesuite , or popish priest should be suffered to live , in any part of these dominions , because these witches are they that bewitch the people ( where they be tollerated ) by their several deluding impostures , leading the people to idolatry , and also to the undermining of governments . so much for the ninth term of description of a witch in the text , a necromantist , one that asketh counsel of the dead . the false prophets of ancient times having their several impostures and pretences , whereby they seduced the people to vain idolatry , which was abominable to gods eyes , are hereby the spirit of god demonstrated to the world by the nine several terms of description in the text , that the world might fully know the mystery of iniquity , and avoyd all such evil workers , as deceivers of his people , and learn to know god , and his prophets , who teach people the right way of god ; and these are the terms of expressions that are used in the old testament to demonstrate false prophets , according to which expressions wee use the general word witch , or sorcerer , in the english tongue , and do finde no other sort of witches spoken of in the scriptures . what sort of witches soever are spoken of in the new testament , are all taken in the same sense that they , are in the old testament , and are sufficiently glossed at the beginning of this book , upon the definition of a witch , and witchcraft ; but yet in revel . 22.15 . there is found a word that is used as a general expression for all sorts of witches , which word because it hath been abused by some popish expositors , and blinde interpreters , disputing upon the same word used by the septuagint , it may not be omitted to speak somewhat of it , the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifying by etimology a poysoner , or a compounder of poysons , and is translated veneficus , signifying also a poysoner , and yet both words both in greek and latine are used commonly for a witch in general of all sorts , and is so taken in that place of the revelations , and from hence some that are willing to uphold fond opinions , do draw this fond conclusion , that a witch is such a one as killeth people by poysons , and can infect the air , and bring many mortal diseases by witchcraft , and by the same craft can kill any particular man or beast with looks , by poysoning the air in a direct line , as some feign of the cockatrice . but what logician will not say it is an absurdity to draw a conclusion , and ground an opinion , from the bare signification of words ? and yet for the words , it is easily conceived , that a witch was first called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greek , and veneficus in latine , by a metaphor taken from the deceitfulness of a poysoner , that giveth a man poysons by deceit to betray his life ; or from a deceitful apothecary , or mountebank , that selleth poyson , sophisticated medicines , instead of wholsome physick , as a witch is taken in no other sense in all the foregoing places of scripture than for a deceiver , or impostor ; yet because ( as i have said before ) that bare significations of words do prove nothing directly , therefore let us but expound scripture by scripture , and we may easily finde that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , veneficus , is taken for a deceiver , or impostor , and not for a poysoner or murtherer , and for that look revel . 18.23 . with thy witchcrafts all nations were deceived ; there the conjugal word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 veneficiis tuis , as much as to say , with thy poysoned medicines , or poysons , all nations were deceived ; there is the same metaphor used again , and such words as might signifie poysons are used for deceiving witchcrafts ; with thy witchcrafts all nations were deceived , not killed . so then , to conclude with revelations , we read not in all the old or new testament of a killing witch , or murthering witch , but only of deceiving witches , impostors , or false prophets , seducing people to idolatry by their delusions and impostures . he that will have any further description of a witch , let him take this description ; a witch is as like a prophet as can be , and yet a deceiving false prophet , dan. 2.13 . a decree went forth from the king , that the magicians should be slain , and they sought daniel and his fellows to be slain ; there the executioners knew no difference between the magicians and daniel , that was a prophet , for the word magician , or wise men , being properly taken in a good sense , was equivocally given to south-sayers , and all sorts of deceiving witches , as well as to those that were termed wise men , and as to the prophets themselves , and under that decree daniel himself had been slain , if it had not been stayed by gods providence . the blasphemous priests and pharisees called christ a deceiver , or impostor , or as beza expoundeth , a jugler , and a seducer , matth. 27.63 . when as he was the great prophet of the world . plutarch saith , de defect . orac. that he which first began the oracle of apollo was coreta , who set up the oracle , in a pretence of being divinely inspired with the spirit of prophecie . mr. scot in his discovery , who ( was a student in the laws , and learned in the roman laws ) sheweth , lib. 11. cap. 5. & 6. that certain colleges were erected at rome , in time of heathenish ignorance , for diviners and south-sayers to be instituted to expound the mindes and admonishments of the gods , and by their law young princes were to be sent to hetruria to learn , and bring home the cunning of that art ( it being the only divinity the poor heathen knew to seek to such as pretended they could know the mindes and wills of the gods ) and in process of time these colleges increased to a great university , in which were brought up such as learned the practice of divination , or augury , by several impostures described in the text ; who notwithstanding they were accounted prophets among the heathen , yet are all aimed at , and described in the text for witches , and south-sayers , and such as the people of israel ( being a chosen people , to be taught by god and his prophets ) were commanded to destroy , that no such bewitching false prophets should be found among them ; such a one was elimas the sorcerer , called both a sorcerer , and a false prophet , acts 12.6 . and these were such as were sometimes great , scholars , yet abusing their learning . some may object and say , if witches were only false prophets , then all false teachers are witches ? answ . a witch and a false prophet are reciprocal terms , but not a witch and a false teacher , for all the nine terms of description in the text are plainly describing witches and false prophets as one and the same , and having one of these two properties ; first , he setteth up an idol , which is the first main witchcraft , being the first description in the text ; or , secondly , he useth some , or all of the eight following witchcrafts described in the text , either to confirm and uphold his idol by seducing the people , or else to make the people beleeve that he is a true prophet of god , as did simon magus in the acts , and as is rehearsed in the same chapter in the text , deut. 18.20 . for the more full and general description of a witch , or false prophet , which was described in the text , by nine specifical descriptions , specifying the nine witchcrafts of such seducing false prophets : but yet it doth not follow that all false teachers are witches ; for a man may be a false teacher through weakness of understanding , and error of judgement ( as were the scribes and pharises in some things ) and yet not a witch ; but he that is a wilful upholder of heresies , or any vain unprofitable doctrin , only to draw people to a head to uphold his own gain , and so for gain maketh the people to miss of the sincerity of religion , although he be no impostor , nor bringeth himself within the compass of the punishment due to a witch from the civil magistrate , because he doth not use impostures , or any of the nine witchcrafts described in the text , yet in his intent he maketh gain his end , and perverteth souls in a smooth pretence of holiness . i know not how his final intention differeth from the final intention of a witch ( that is , gain by seducing the people ) nor whether he or a witch shall have the greatest condemnation at the last day , acts 20.30 . for it appeareth in vers . 20. following the text , that a false prophet considered distinctly from the foresaid impostors , is in the same condemnation , and the same with a witch , and ought to be censured by the civil magistrate to dye as a witch , meerly quatenus a false prophet ; for although he bee described by his several impostures before in the text , yet the bare using of impostures maketh not a witch , unless by them he be a false prophet ; ( as is demonstrated more fully in the fifth description ) so then , the formalis ratio of a witch , or that which maketh him to be a witch , is because he is a false prophet , so that it followeth , that as every wilful false teacher , or wilful upholder of heresie , or any vain unprofitable doctrin to seduce the people for gain , differeth not in his final intention from a false prophet , so by the same reason he differeth not from a witch ; and although he cannot always be convicted by the magistrate , yet in gods sight he is a very witch . our english translators not knowing the difference of the terms of description in the text , by the several impostures therein implied , according to the intent and meaning of the scriptures , have used words promiscuously one for another , without expressing the true and full meaning of the original so well , as is exprest by junius and tremelius in latine , as in deut. 18.10 , 11. they call a diviner a witch , and a south-sayer a wizard , expressing specifical descriptions by general words , that may be as well given to any of the nine ; and in exod. 22.18 . they call a jugler a witch , using the same general expression that they used before , for one that useth divination , or a diviner ; they call a planetarian an observer of times , a phrase more obscure than can imply the original meaning of the scriptures ; they call a conjecturer an inchanter , and they call an inchanter a charmer , whereas in the original and latine translations , an inchanter , and a charmer is all one term of description ; they call an oracler one that hath a familiar spirit , and that may be as well given to any of the nine terms in the text ( by the same reason that all witches have a familiar spirit , according to the common tenent , though it cannot be proved that any had any , otherwise than the spirit of error ruling in their hearts . ) and 2 chron. 33.6 . there they call using divinations , observing of times , which phrase they used before for a planetarian ; and if we compare several english translations , wee may finde them much varying one from another in translating of those terms , not but that they were good and able linguists , but not knowing the several impostures implyed in these original terms of description , could not express them in such apt words in english , as if they had known the mystery of iniquity according to the original sense and meaning , gen. 44.5 . they translate it , is not this the cup by which my master divineth ? here they would make witchcraft lawful , ( for divination is witchcraft ) but the original sense is nothing so as they translate it ; look tremellius . all this argueth that these our ancient bishops and great clerks knew not what witchcraft was in the scripture sense . the second book . it is manifest , that the scriptures were given by god , for a rule for man in this depraved nature to walk by , that whereas all mankinde since the fall of adam are naturally darkned in their understandings , and averse from the truth of god , the scriptures might be a light unto us , to lead us in the righteous way of gods truth . and now christ jesus the light of the world ( in whom are fulfilled all the divine mysteries of the scriptures ) is come into the world to enlighten the world ; and whereas before his coming the world sate in darkness , and were wholly given to run after idols , and to be seduced by idol-priests , who practised the several witchcrafts described in the text , deut. 18.10 , 11. to seduce the people to idolatry , yet then at the coming , and by the power of the coming of christ , ( who was manifested by miracles , and taught the people by his spirit of truth ) were all those ways of darkness discovered to the whole word , to be lying delusions , tending to destruction , as is prophesied by the prophet , isa . chap. 8. hee speaking of witches , and their delusions , and the darksome errours and evils accompanying them , from the nineteenth verse to the end of the chapter , immediately in the two first verses of the next chapter , he prophesieth of christ , the light of whose coming should destroy the ways of darkness , in these words , in the way of the sea beyond jordan , galile of the gentiles , the people that sate in darkness shall see great light , and upon them that dwell in the land of the shadow of death shall light shine forth ; and thus it was fulfilled at his coming . the nations that were given to idolatry , and seduced by false prophets ( being idol-priests , and deluding witches ) were so enlightned , that all idolatrous delusions were discovered , the oracle of apollo , and of all idols , drew dumb , simon magus , and elimas the sorcerer , and all bewitching false prophets were confounded , and all these instruments of darkness grew out of request among the people , being clearly discovered that they were all lyars , and used lying delusions to deceive the nations . and notwithstanding this perfect rule of righteousness in the old and new testament , written by the prophets before the coming of christ , and at his coming finished by him and his apostles , yet such is the obstinacy of mans darksome nature , that men will carry a candle of their own in their hands , even at noon-day , imagining they can by their own wisdom finde out truths that are not written in the scriptures , and that their candle will enlighten them more than the beams of the sun when it shineth forth in its full strength ; like a silly labourer , that counting the day by a pocket watch , whose wheels being out of kilter went too fast , he had such a conceit of his watch , that he affirmed , that the sun in the skie went too slow , for his watch was known to be true . thus do men play with the scriptures , preferring human traditions beyond the truth of god contained in the scripture ; and this is the cause why men a long time have been deceived by the man of sin , who still prevaileth to lead the world in darkness , because they love not the truth , but have pleasure in unrighteousness , 2 thes . 2.10 , 11 , 12. for this man of sin , that whore of rome , being the grand witch of the christian world , pointed at revel . 18.23 . that hee might still have freedom to deceive the nations , hath broached this doctrin wherewith he hath defiled the world , that a witch is not a false prophet , or a deceiver , but one that can send the devil to kill men and women , and children , and to make the ground barren , and men and women barren in generation , and kill the children in the wombe , and can with looks kill lambs and cattel , and can fly in the air , and can do many things by the help of the devil ; which things are not possible to be done by any power , but by the mighty power of god. we may read of the priests of the idol astaroth , that were indeed real witches in the scripture sense , who professed to do such things by the power of their idol , but were discovered by bartholomaeus the apostle , to be deceivers of the people , by the devils subtil delusions , who ruled in their hearts , so they with their idol were destroyed , and many people converted to the christian faith. hendorfius in the fifth page of his theater of history ( his words are these , bartholomaeus idolum astaroth evertit , fraudes satanae qui miraculis homines effacinatos morbis jam premebat , jam pressos levabat , detexit . &c. ) and where do we read in holy writ ( or common history that saver of truth ) that men by devils could do such things really ? and to uphold such errours contrary to scripture , what is this but meer prevarication with the truth , and resisting gods holy spirit of truth ? where do we finde any such thing in scriptures , or any such description of a vvitch , or that a vvitch was such a one as hath made a league with the devil , and sealed it with his bloud , or hath imps sucking him , or biggs , or privie marks , or that lyeth with incubus , or succubus , or any such phrase or expression in all the scriptures ? vvhat least inkling have we of these things in all the scriptures ? vvhence received the church of england this doctrin ? o foolish england , who hath bewitched you , that you should not obey the truth ? surely it was the pope . this groundless , impious , and fantastical doctrin was never taught by gods prophets , but that vvitch , the pope , knowing in his conscience that he is the very vvitch , the deceiver of the nations pointed at in the revelations , and that the scriptures were so plain , that by the light thereof his devillish delusions must needs come to light , if the vvorld should have true insight into the scriptures , and so that by that means all nations would rise up on him and destroy him , he not only laboured to hide the scriptures from the common people , which he did for a long time , but also hath been so bold as to prevaricate with the scriptures , and to publish through the nations , that vvitches were to be understood no deceivers , but such as practised such wonderful things , as the scripture teacheth us that the doing thereof ought to be attributed to no creature , but only to the creator , as pope innocent the eighth to the inquisitors of almain , and pope julius the second , to the inquisitors of bergoman sent those words ; it is come to our ears , that many lewd persons of both kinds , as well male as female , using the company of the devils incubus and succubus , with incantations , and conjurations , do destroy the birth of vvomen with childe , the young of all cattel , the corn of the field , the grapes of the vine , the fruit of the trees , men and vvomen , and all kinde of cattel , and beasts of the field , and with their said inchantments do wholly extinguish , suffocate , and spoyl all vine-yards , orchyards , meadows , pastures , grass , green corn , ripe corn , and all other provisions , men and women are by their imprecations so afflicted , with external and inward pains and diseases , that men cannot beget , nor women bring forth , nor accomplish the duty of vvedlock , denying the faith which in baptism they profess , to the destruction of their souls ; our pleasure therefore is , that all inpediments that may hinder the inquisitors office be removed from among the people , lest this blot of heresie proceed to defile them that be yet innocent , and therefore we do ordain by vertue of the apostical authority , that our inquisitors of high almain may execute the office of inquisition , by all tortures , and afflictions , in all places , and upon all persons . vvhat scripture had the pope for this ? we read indeed of such fictions in the poets , as in ovids metamorph. 7. cum volui ripis ipsis mirantibus amnes in fontes redire suos , concussaque sisto , stantia concutio cantu freta , nubila pello , nubilaque induco , ventos abigoque vocoque vipereas rumpo verbis & carmine fauces , vivaque saxa , sua convulsaque robora terra , et sylvas moveo , iubeoque tremiscere montes , et mugire solum , manesque exire sepulchris , te quoque luna trahe . the rivers i can make retire into the fountains whence they flow , whereat the banks themselves admire , i can make standing waters go ; with charms i drive both sea and cloud , i make it calm , and blow aloud . the vipers jaws , the rockie stone , with word and charm i break in twain , the force of earth congeal'd in one , i move the woods , th' hills tremble plain : i make the souls of men arise , i pluck the moon out of the skies . also ovid , de medea epist : 4. et misorum tenues in jecur urget acus , she sticketh also needles fine , in livers , whereby men do pine . also virgil : nescio quis teneros oculus mihi fascinat agnos . i know not whence some fierce bewitching eye with looks doth kill my lambkins as they lye . these are the popes scriptures whereon he groundeth his groundless inventions to torment the christian vvorld , and upon these grounds being inventions and pastimes of poets , hath he sent out inquisitors in all places to torment ; from thence is the spanish inquisition , which maketh search for hereticks and vvitches all as one , and now lest the world should take notice that his daily practice is to torment and kill reformists , and so his villany ring the more in the ears of the world , he hath joyned as equivocal with the word heretiques , vvitches , a more ignominious name , thereby to instigate people the more against them , and so by this means will not be seen to kill men for matter of religion , for then men would resist and help one another , but under the name of vvitches he melteth away every one that hath but a smell of the reformed religion , and the world perceiveth it not , this is that grand witch , the vvhore of rome , the pope and his train . and these inquisitions before mentioned sent out by the pope , have for the confirmation of their villanous doctrins & inventions , set forth great volumes of horrible lyes and impossibilities , and also for the hiding of their unparalleled cruelty from the ears of the world , of which sort are james sprenger , henry institor , in malleo maleficarum , also nider and cumanus , daneus , hyperius , hemingius , but most of all bodinus and bartholomaeus spineus ( i do not say that all these dyed papists ) and lest their authority should fail in deceiving the world in this doctrin of devils , some great scholars of the popish rout have approved and affirmed the matter to be true in some causes writing of fascination , and of that sort are thomas aquinas , and suares . in which authors ( although they were learned men ) whosoever readeth their discourse of this subject , shall finde nothing at all proved , either by scripture or philosophical argument , but they take it for granted and undoubted truth confirmed by tradition , that fascination or witchcraft is an art of killing and afflicting men and cattel , and upon this hypothesis they take in hand to dispute upon it , not whether it be true or not , but how it may be done , as they conceive , for say they , et si agens non potest diffundere actionem suam usque ad rem distantem , fit tamen ut aer proximus inficiatur & usque ad certam distantiam perveniat , & sic noceat alteri ; if this subject , the force of fascination had been first proved by them , then this their reason had had some seeming force in it , but because it can no way be proved by firm argument , they quote history for it , and so pass on to their hypothetical disputes about the reason of it , and that they may make the matter seem true , one quotes anothers authority for it , and suarez quoteth thomas aquinas and pliny , and pliny citeth hogonus and niphodorus , and apollonides for his authors , that among the triballians , and illyrians , and scythians , there be certain women that can kill with their eye-sight whom they look wishfully upon ; mark , but how first things are reported by travellers who may lye by authority ; then pliny gathereth their several reports into the volume of his natural history ( whom all men may see was abused by being too credulous of other mens reports ) and yet suarez is forced to use plinies pen to prove that which cannot be proved or defended by reason , and having no better argument , he saith further , sunt qui negant illam vim fascinationis , sed non est cur experientiam à philosophis & medicis comprobatam , & ferè communi sensu receptam , negemus ; by which argument a man may as well prove that idols were gods , because they were approved in their time by men of all arts and sciences , et ferè communi sensu recepta ; and further ( according to plinies report ) he saith , that these women do kill but by some poysonous quality of their natural complexion , and inward humours of their bodies , communicated to the vital spirits , and by the action of the minde brought to the eye-sight , and from thence infecting the party whom they look upon , and this ( he saith expresly ) cometh naturally to pass , and of inbred natural causes in the witches bodies ; but mark how this fellow ( although notable for learning ) hath wildered himself in searching out the reason of a meer vain supposition , and erroneous tradition , that witches can kill by looks ; for whereas he giveth this reason , that witches have inward natural poyson , whereby they naturally kill others ; what an absurdity is this to say , that any creature can by its natural quality be contrary or destructive to its own species ? for a viper cannot poyson a viper , nor a toad cannot poyson a toad ; for their nature is one , and not contrary to its own species . secondly , whereas he reasoneth , that this poyson is communicated from the humours to the vital spirits , and by the action of the minde brought to the eye-sight . it is most absurd in philosophy ; for what physician or philosopher doth not acknowledge that the vital spirits , once poysoned , do suffocate the heart , the fountain of life ( as is often seen in the pestilence ) whereby the witch her self must needs perish ; and is also often seen in those who having but the natural humours of their own bodies corrupt , the vital spirits are debilitated , and cannot operate , but the party decayeth and soon perisheth , because the heart cannot abide any corrupt poyson , or contrary temperature to its own nature . thirdly , whereas he saith , this poyson is sent from the witch by the force of seeing , this also is an absurdity in philosophy ; for all sound philosophers do acknowledge , that oculus non vidit emittendo vim suam videndi ad objectum visibile , sed recipiendo species visibiles ab objecto ; how then can the sight ( if it were poyson ) hurt any way the party upon whom it only looketh ? fourthly , whereas he saith , that witches do kill by their natural complexion and inward humour , being naturally poyson , what an absurdity ariseth from hence in divinity ? to conceive that god should make men and women naturally poyson , and destructive to others , and yet should make a law that such should be put to death , yea cruel death , for being such as god made them in their nature and complexion ? surely if man had stood in the manner in which he was made , god had not punished him with death . now after he hath thus intrapped himself in his discourse , by seeking out a reason of that which is not ( but only conceived to be by credulous people ) he falleth off from his own weak reasons , to the reason that thomas aquinas giveth , and that is , that sometimes this fascination is wrought by a secret compact with the devil ; but how can these reasons accord one with the other ? for if it be natural to the witch to bewitch others , what needeth she then to seek help of the devil to do that which she can do by nature ? for , deus est author naturae and sure the devil cannot make more perfect or forceable that which god hath made ; but such is the nature of all these popish writers , that when they cannot strongly enough maintain a lye , they father their lyes upon their master the father of lyes , and are forced , after all their vain argumentation , to use his name to uphold a lye , and ( although they were great scholars ) have rather intangled themselves with folly in reasoning , and with so manifest errour ( whereby they have exposed themselves to the lash of common censure ) than to forsake their popish darkness , which they are ingaged to defend . what shall not be done to bring the popes ends to pass ? what lyes , what foolish fictions , what impossibilities can the heart of man devise , that these together have not affirmed for truth unto the world , to infect the nations with heresie , or atheism , whereby to destroy the christian church ? and for further confirmation of the matter , they have devised , among other tortures , to make people confess that they can do such impossibilities , one of the most devillish cruelties that hath been devised among men , and that is , to keep the poor accused party from sleep many nights and days , thereby to distemper their brains , and hurt their fancies , at length to extort confession from them , and then to bring their own confession as an evidence against them ; and if they cannot make them confess , they torture one of their little children to make it accuse their parents , and that they call confession ; this trick will tame any wilde beast , and make it tractable , or any wilde hawk , and make it tame , and come to your fist , how much more may it make men or women yeeld to confess lyes , and impossibilities ? and if that device will not serve , then they shave them , and search narrowly all parts of their bodies , where they think modest men will not be forward to look , to see the truth of the matter , and there they report that they have found the devils privie marks , and biggs , for the devil to suck them ; a most devillish lye and invention , unless they can shew me scripture for it , but i can shew them scripture against it , joh. 1.3 . without god was nothing made that was made ; who then made those biggs , or teats , and who made the bodies of those devils called imps ? also what scripture saith , that biggs or privie marks are signs or trials of witches ? ( yet i deny not but sometimes are found fleshy warts , and other preter-natural tumours written of by physick authors , as diseases of the body ) and among other devices ( as master scot in his discovery affirmeth ( who was zealous for gods truth , and took more pains than ordinary to search and confute those impious writers ) they have set down certain signs whereby to suspect and apprehend witches , which are these ; first , if they will not fast on fridays . secondly , if they fast on sundays . thirdly , if they spettle at the time of elevation . fourthly , if they refuse holy water . fifthly , if they despise crosses . sixthly , if they deny any of the seven sacraments . these are great suspicions that they are witches ; for the devil ( say they ) chooseth them by these signs ( being steps to the reformed religion ) apprehend them , bring them to the tormentor ; but if they see any of these signs , they will easily finde other holes enough in their coates to condemn them . then they cast them into the water , to see whether they will sink or swim , a meer jugling delusion to blinde peoples eyes , for he that hath been used to the art of swimming may know , that few men or women being tied hand and feet together can sink quite away till they be drowned , or if he lay them flat on their back , and hold up their feet with a string , their fore-part will not sink , and therein they can use jugling to blinde the peoples , eyes for difference sake ; for when they will save any man or woman , they will let loose the string which they hold in their hand , and let their feet sink first , and then all their body will sink , then they cry out to the people , look you now , and see the difference betwixt an honest man or woman , and a witch , take her out , she is an honest woman , yea verily , for sometimes she is one of their own confederates . yet whereas some may object , that some of them that are cast fairly into the water , without holding up their feet with a string , do sink more than others , and some again do swim more than others ( although none do sink quite away without any part appearing above water ) the reason of this difference is easie to conceive to men of knowledge ; for , first ; there is difference of constitution in peoples bodies ; some are heavie of temper , and they sink most ; some again are more light of temper , fuller of vital spirits , and they sink not so much . secondly , we must observe the systole and diastole of breathing ; some happen to fall into the water when their bodies are full of breath , and they swim most ; some happen to fall into the water when their breath is out of their bodies , before they can draw it up again , and they sink most . some are kept long fasting in watching and torment , and then are cast into the water when their bowels and veins are empty of food and filled with wind , and these swim more than those that are filled with nourishment ; or perhaps they are kept fasting so long that they have scarce any life left , and then they happen to sink most , but if they do , it must not serve their turn , for the cruel inquisitor will still torment them till he extort confession , if the party live long enough for his cruelty to take place . some again are women cast into the water , with their coates tied close toward their feet , and men with their apparrel on ( and for this they pretend modesty ) but who knoweth not that their apparrel will carry them above water for a time ? some again are women , whose bodies are dilated with bearing of children , and do always after remain spongiously hollow , more apt to swim than to sink , especially tied hands and feet together , to bring their bodies into a round and apt fashion to swim . they that are used to the art of swimming in the water , might easily discover these to be but delusions and juglings , if they were not too credulous ; and yet with these hath poor england been bewitched and deceived , as also with the former , of keeping the accused from sleep till they confess ; and these delusions have been impiously acted here in england , of late in essex , and suffolk , by a wicked inquisitor pretending authority for it , to the cutting off of fourteen innocent people at chelmsford assizes , and about an hundred at berry assizes , whereof one was a minister neer fremingham , of about fourscore years age , wherein this inquisitor hath laid such a president for the popes inquisition ( if times of popish tyranny should again come in , from which god in his mercy defend us ) as would not easily be removed , when although we have no laws in england to try people upon life and death by any inquisition , or inquisitor , in that manner ; yet it may then bee said , was it law then , when the law was in your hands , and is it not law now ? but if such times of tyrannous inquisition come , do they that have had a hand in this president think they shall escape it , or their posterity ? there is already a president for killing of ministers for witches . also some credulous people hearing of the condemnation of those people , have published a book , wherein they report such impossibilities to be done by them , as i hope no wise man will beleeve ; wherein also hoy , the gaoler , is brought in for a witness , a fellow , that is not fit to bear the office of a gaoler , nor any other office in a christian common-wealth , who also wanted vails , and thought the more prisoners were executed , the more he should gain ; and yet it is reported , his testimony was taken as an evidence against them , although his testimony was partly of impossibilities , partly meer prevarications and lyes , to the dis-honour of gods majesty , and the shedding of innocent bloud . but seeing then this miserable massacre of people throughout the christian world hath been but a trick of antichrist , to blinde the world , that thereby he might the more easily and quietly destroy the church under the name of witches , surely if good christians have been destroyed in this impious way , then thousands of the souls of such are now under the altar , revel . 6.9 , 10. crying , how long lord , holy and true , will it be ere thou avenge our bloud upon them that dwell upon the earth ? being some of them the very people that have been destroyed for the word of god , and for the testimony of the truth ; and therefore have been brought into these murderous inquisitors hands ; and although it may be said , these in england have not been slain for the testimony of the truth ; yet i answer , the church standeth for the testimony of the truth , and this persecution was invented against the church , and so they as members of the church have been slain by the enemies invention ; for had they been of that popish crew , and fighters against the church , those wrongful accusations had not been brought against them by them . but it may be said , some of these were scoulds and brawlers , therefore their souls are not under the altar . i answer , yea , and many honest livers that have been executed in that kinde lately , and in times past ; but whatsoever they were , if they were unjustly slain , know , that if god would avenge the bloud of cain , will he not avenge the bloud of these ? before the destruction of germany , that nation was so deluded by these popish errours ; that they put to death thousands in that kinde , of all sorts , and that nation was so carried away with that darksome idolatrous opinion of witches power , that seldom came any thing cross , but some were accused to have occasioned it as witches , and at last god sent destroying plagues among them , and their hearts were so hardened , that they digged the dead out of the graves to cut off their heads to stay the plague ; so blinde were they , and so given over , that rather than they would acknowledge gods hand in all things , they would say , the dead in their graves , by the devils help , brought the plague ; and some physicians among them were so bold to affirm it for truth , who although they might be some way approved in physick , yet besides their horrible atheism , they shewed their silliness , and it may be said of them as of many ignorant physicians , inscitiae pallium maleficium & incantatio ; a cloak for a physicians ignorance , when he cannot finde the reason and the nature of the disease , he saith , the party is bewitched ; this hath indeed been written of by some worthy authors , but how , and in what manner ? senertus lib. 4. de febribus , cap. 2. he being loath to defile his pen with such an impious opinion , saith , i had rather refer the reader to the writing of another man , hercul . saxoniae , lib. de plica . cap. 11. than bring my self upon the stage for broaching of such an opinion ; where also you may read the words of herc. saxon. aforesaid , and hee shuffleth it off to joh. vesino leopoliensi , as an opinion of his , and he like an atheist did indeed own that opinion , that in polonia and germany , witches , after their execution and burial , did commonly send destroying pestilence ; i think indeed the executing of so many innocent poor people did bring the pestilence , and the sword , and famine , all against them , because they provoked god with their own inventions , tending not only to idolatry , in imputing the work of the creator to a creature , but also to the shedding of innocent bloud . master scot in his discovery telleth us , that our english people in ireland , whose posterity were lately barbarously cut off , were much given to this idolatry in the queens time , insomuch that there being a disease amongst their cattel that grew blinde , being a common disease in that country , they did commonly execute people for it , calling them eye-biting witches ; great britain hath been much infected with that atheism , and many people both in england and scotland have been by foolish false accusations put to death , for doing such things as are not in the power of men , or of devils to do , but only of the creator ; and before these wars began , what atheistical reports were published of certain lancashire people , that they could transform themselves into grey-hounds , and into men and women again , and pull down butter and other provision from the air , ( or from whence any crack-brained accuser would imagine ? ) when king charls went last to scotland before these wars , as he came back again sayling over the river humber , the vessel in which his plate was carried , was reported to be cast away , and then was that atheism so great , even at the very court of england , that they reported witches had done it , instead of observing gods supream providence , ( whereas christ saith , a sparrow shall not fall to the ground without gods providence ) since which we have had bloudy wars , and where is the court now ? and now of late hath been in the year one thousand six hundred forty five , that great slaughter of men and women called witches , at the assizes at berry , and at chelmsford , those poor accused people were watched day and night , and kept from sleep with much cruelty , till their fancies being hurt , they would confess what their inquisitors would have them , although it were a thing impossible , and flat contrary to sense and christian understanding to beleeve ; ( where , for the removing of objections , it is to be noted , that a fancy so hurt with watching , cannot afterward of a long time recant , or deny that which they have confessed , no more than a hawk throughly tamed by watching can grow speedily wilde again , although you give them their full sleep ; this manner of extorting confession , and seeming to convict them , being but a meer jugling trick invented by the pope , and their trial in that kinde being jugling witchcraft it self , that may make the wisest man confess any thing though never so false ) what troubles have followed this slaughter , blinde men may see . a little before the conquest of scotland ( as is reported upon good intelligence ) the presbytery of scotland did , by their own pretended authority , take upon them to summon , convent , censure , and condemn people to cruel death for witches and ( as is credibly reported ) they caused four thousand to be executed by fire and halter , and had as many in prison to be tried by them , when god sent his conquering sword to suppress them , by occasion of which wars there were many ministers ( whereof many were presbyters ) slain ; what is become of their presbyterian authority now ? yet because there are some that slighting these observations will hardly be beaten from this conceit of witches power , which they have so long beleeved , and will not yet think but that witches have a familiar spirit , by whose help they kill , and act strange wonders ; tell me , where is a place in all the scripture that saith so ? shew me in all the scriptures such a word , as striges , lamiae , incubus , and succubus , or any word of such signification or importance ; what were pharaoh his magicians , but deluders of pharaoh and the people ? could they by the help of satan do any thing truly ? were they real miracles ? did not their madness come to light ? 2 tim. 3.9 . what spirit had the maid that followed paul ? act. 16.16 . which is said to have the spirit of python , was it more than a cousening spirit of divination , for gain ? yet still you will say , the word python hath been interpreted by many , one that had a familiar spirit ; imagine they had a familiar spirit ( although it is but a weak argument to ground an opinion upon the bare signification of a word ( except you will have it a seducing lying spirit , such a one as was in ahabs prophets ) yet i say , answer me these four questions . first , tell we where a witch did , or could kill a man in scripture ? what did saul go to the pythonist of endor for ? was it that she might help him kill the philistians , or meerly for augury or divination ? what did pharaoh call his witches the magicians before him for ? was it to kill any man or beast by their cunning ? or meerly to work lying wonders , and dissemble the miracles that god wrought by moses ? so that they might withstand moses , and the truth , and blinde pharaohs eyes , because god would harden his heart ; tell me where you finde in all the scriptures , that a witch did , or could kill a man by witchcraft ; shew me in all the law of moses concerning the condemning of men or women for murther , that a murtherer was called a witch , or a witch a murtherer , deut. 19. and other places of scripture ; are there not several rules set down for the trying of murther ? shew me one that intimateth the witching of men or cattel to death ? secondly , shew me in all the scriptures where witches are spoken of , that a witch was a secret person , or unknown to the world , that should need to be tried by blinde circumstances , and presumptions , and superstitions , or by privie marks , or by teats , or biggs , by sinking or swimming , or by confessions ? were not pharaohs witches called prastigiatores & magi , openly known ? did not pharaoh call them together without privie search , or inquiry ? did not saul banish all the witches as people openly known , and professing the art of augury , and their several cousening practices ? when saul inquired for a witch , did not his servants presently tell him there was one at endor , was she not known without privie search , or prime marks ? did not the maid in the acts , that was said to have the spirit of python , or to be a pythonist , follow paul , crying openly , did not simon magus act his delusions openly , to seduce the people ? as likewise eli●as the sorcerer ? were not the witchcrafts of jezabel known to be her delusions that she wrought by the priests of baal , to seduce the people ? were not the witchcrafts of manasses open actions , that made juda and jerusalem to go astray ? where then do we read of a witch by suspicion , or to be tried by presumptions , or suspicions , or privie marks , or other signs that are mans invention ? whence came this darkness and blinde errour , but from the pope , that grand witch that hath bewitched all nations ? we search for witchcrafts and abominations in a poor womans wooden dish , and christ telleth us , they are all in a cup of gold , in the hand of the great whore , revel . 17.4 . thirdly , shew me in all the scriptures where witchcraft went without idolatry , isa . 19.3 . and had not a necessary dependance on idolatry , nahum 3.4 . look again , deut. 18.10 , 11. where all sorts of witches are spoken of , why were they to be cut off and destroyed ? the reason is immediatly given , vers . 14. because they defiled the nations , in seducing them unto spiritual vvhoredom , and the nations were destroyed for seeking , and making inquiry after their divinations , or south-sayings , or oracles , whereas inquiries ought to be to gods prophets , vers . 15. was not this sauls idolatry , when he sought to the witch of endor ? 1 chro. 10.13 , 14. was not this the sin of manasses , where he is blamed for using witchcrafts , when he made juda and jerusalem go astray to idols ? 2 chron. 33.9 . were not the witchcrafts and vvhoredoms of jesabel set down as two inseparable companions , her witchcraft being the upholding of the idol priests of baal , that by witchcraft seduced the people to idolatry ? were not pharaohs magicians seducers of pharaoh , and the people , from god ? was not simon magus the like ? but alas , how , and where have those poor souls that are commonly hanged for witches seduced the people to idolatry ? who hath been led after them for divinations , and southsayings ? many indeed have been led after southsayers , but they are termed good witches , and whereas they as witches ought to dye , many have been put to death by their devillish false accusations , and if the witch of endor were now living amongst us , we should call her a good vvitch , so blinde are the times . fourthly , shew me in all the law of god against adulterous uncleaneness ( where moses writeth of several kindes of uncleaneness , as man with man , man with beast , woman with beast , and many more ) the least intimation of uncleanness , by incubus , or succubus ; what , did moses forget this ? yet because this opinion hath been so upheld by reports and imaginations , and by the extorted confession or people that have been condemned in that kinde , and sometime by the voluntary confession of despairing melancholly people that have been troubled in minde , and wish rather to dye than to live , although volenti mori , non est adhibenda fides ; yet i intreat you to run over these several places of scripture with me a little , and see how this opinion of vvitches power agreeth with the scriptures , yea how flat contrary it is to gods word , and the grounds of our christian faith . yet first , because some men will not understand the scriptures in any other sense than as their own expositors have done , be it right or wrong ; therefore i refer them that will seek farther than the scriptures , to the words , of a general counsel , which mr. scot in his discovery hath alleged as followeth , concil . acqui . in decret . 26. the words of the council . it may not be omitted , that certain wicked vvomen following satans provocations , being seduced by the illusion of the devil , beleeve , and profess that in the night time they ride abroad with diana the goddess of the pagans , or else with herodias , with an innumerable multitude , upon certain beasts , and pass over many countries and nations in the silence of the night , and do whatsoever these ladies or fairies command , &c. let all ministers therefore in their several cures preach to gods people so , as they may know all those things to be false , and whosoever beleeveth that any creature can be made by them , or changed into better or worse , or be any way transformed into any other kinde , or likeness , by any but by the creator himself , is assuredly an infidel , and worse than a pagan . so much for the words of the council . yet here is to be noted , that this great general council , that thought these people beleeved , and confessed such things to be true in their apprehension , did not then know the inhuman cruelty that was used upon those people by the cruel inquisitors to compel , and extort confession for their own gain , they being maintained by the spoyl of such people being condemned . now for the scriptures , do but mark how those that maintain , and report the power of vvitches , have equalled their supernatural power , with the miracles of the prophets , of christ , and his apostles ; it was the miracle of miracles , that the virgin mary conceived with childe without a man ; they say , a vvitch may do the same by incubus , as bodin , and other popish vvriters affirm , and that such a childe will naturally become a vvitch , such a one they say merlin was ; no , but you say these were atheists , we beleeve not so ; but some will say , the devil can condense a body , and lye carnally with a woman in the shape of a man , but not beget ; yet it was a miracle that angels appeared to abraham in the shape of men , gen. 18.2 . yet they will say no , but we beleeve the devil may assume and raise a dead body for a time , and so appear to a woman , and lye with her ; and yet it was a miracle at the suffering of christ upon the cross , that dead , bodies were raised for a time and appeared to many , matth. 27.52 . yet a poor vvench was executed at the assizes at chelmsford , who was compelled by the inquisitor ( by keeping her from sleep , and with promises and threatnings ) to confess that she was married to the devil , and that he lay with her six times in a mans shape ; no , but yet some will say , the devil can take upon him an apparent body , and so may talk with a woman , and seem to lye with her in shape of a man , and so she shall be hanged for things seeming so ; yet it was a miracle that moses and elias appeared to the apostles in a vision , matth. 17.3 . further , christ saith , a spirit hath not flesh and bones , luke 24.39 . and yet some say , the devil can condense a body , some say he can assume a body , some say he can have an apparent body ; thus do they make the word of god of no validity by their groundless traditions ; for if the devil can have so much as an apparent body , what validity was in the words of christ , to take away the doubt of the disciples , when they supposed they saw a spirit ? where also is that foolish doctrin of imps , sucking of men and women witches become ? are those imps bodies or spirits ? if bodies , then who made them ? without god was nothing made , joh. 1.3 . if spirits , then spirits can have bodily shape , and flesh , and bones ; and thus you make the words of christ of none effect by your traditions . christ dispensed devils to enter into the herd of swine , and they went , mark 5.12 . they say a witch can do more ; she can send the devil into men and women , and children , and cattel , to kill them , and to witch them to death . god said to satan , all that job hath is in thine hand , job 1.12 . and job himself , all but his life , job 2.6 . they say , god permitteth a witch to do more , to send satan to destroy a mans goods , and cattel , and children , and life and all ; thus they deliver for doctrin the traditions of men . job said , the lord giveth , and the lord taketh away , blessed be the name of the lord , and acknowledged gods hand in all things , neither tempted he god foolishly ; but if one should be so afflicted now adays , instead of acknowledging gods sovereign hand , all the poor wives and widows in a country must be called coram nobis , as being accused to have done it . christ saith , revel . 1.18 . i have the keys of hell and death , but they say , god giveth the keys of death likewise sometimes to an old witch ( man or woman ) and permits them to witch men to death ; christ saith , a sparrow falleth not to the ground without gods providence , matth. 10 29. but they say , god layeth his providence sometimes at the feet of an old witch , and permitteth her to send the devil to destroy men and cattel ; some will say , a vvitch cannot hurt a godly man , but only a wicked man , and yet god saith , he is the author of all affliction that cometh to the wicked , levit. 26. from the fourteenth verse to the thirty fourth . also the scripture saith , the lord killeth and maketh alive , 1 sam. 2.6 . maketh poor , and maketh rich ; and in deut. 32.39 . there is no god with me , i kill and give life , i wound and make whole ; but they say , god permitteth an old vvitch to send the devil to kill , and make poor , and wound , and a good vvitch can heal again by unwitching . god did shut up every wombe of the house of abimelech , that they bare no children , gen. 20.18 . they say a vvitch can do the same ( god permits it ) and make men and women barren . christ gave his disciples power over devils , to cast them out , luke 9.1 . they say , a vvitch can send a devil into men and cattel to afflict them , and a good vvitch can cast them out by unwitching , notwithstanding , christ saith , matth. 12.25 . every kingdom divided against it self is brought to desolation ; yet they say , that is done by consent of the devil , when a good vvitch unwitcheth a man ; thus do they make the words of christ of none effect by their traditions . christ came and appeared unto his disciples , and vanished away again invisible , luke 24.31 . they say , a vvitch can go invisible by the help of the devil , especially if one of the ladies of the fairie will but lend her giges invisible ring . christ was lifted up into the air , and taken up out of their sight , acts 1.9 . and bodinus and other popish vvriters affirm , that a vvitch can be lifted away in the air by drinking the broth of a sodden infant ; but poor germany , that beleeved these doctrins , and in that confidence executed many people for vvitches , was compelled afterward to boyl their children to quell their hunger , and found by sad experience that there was no such vertue in that woful liquor . god said to moses , go up into the mountain and dye , deut. 32.49 , 50. and he did so , chap. 34. vers . 5. they say a vvitch can do so at the word of the devil , and dye when she list , to escape hanging ; and what is a more common report when a poor woman is laid in prison , and there dyeth by grief and hard usage , than to report , the devil promised her she should not be hanged , and was as good as his word , for she dyed in prison before the day of execution came ; thus do they make the devil able to determine , and limit the life of man , as god did the life of moses . it is said in isa . 41.23 . shew what is to come after , that we may know yee are gods ; they say , a witch can truly foretel things to come by her spirit of divination ( which they call a familiar ) and can by the same familiar tell what is done in another town , or house , or country , and can tell a man where are his goods that are lost , as well as samuel could tell saul of his fathers asses when they were lost , and such they call good witches . also in the same verse , esa . 41.23 . it followeth in the end of the verse , do good , or do evil , that we may be dismayed , and behold it together ; these words have relation to the former words , that we may know that ye are gods ; that is , shew what is to come hereafter , or do good , or do evil , that we may know ye are gods , and be dismayed at your doings ( even as when god sendeth the evil of punishment or affliction upon a people , then they are dismayed at the sight and apprehension of it , ) as in job 40.11 . and here when we read that god claimeth the doing thereof as his own prerogative , inferring as much as to say , they are gods that can do this , i think that after the reading of this verse in isaiah , and job , no man should be so grosly idolatrous still , as to ascribe to a witch the sending of any affliction ; those words also , do good , or do evil , ( the whole verse having relation to the seventh verse ) were spoken to the idol priests of the heathen , who were the witches mentioned in the scriptures , and had as great a share in the devil , as any witch can have , and yet god challengeth them to do either good or evil ; and yet when any evil of affliction cometh upon men or beast , these idolaters will still ascribe it to a witch , saying still , god permits it . god sent an evil spirit upon saul to vexe him , 1 sam. 16.14 . they say a witch can send an evil spirit upon men or women to vex or torment them ; elisha cursed two and forty children in the name of the lord , and they were destroyed of bears , 2 king. 2.24 . they say a witch can curse men and women in the name of the devil , and death or some other evil shall betide them . pharaohs magicians , though they were themselves witches , yet when they saw lice creeping upon men and beast , they acknowledged the finger of god. they , if they see a man smitten with a lousie disease as herod was , say presently he is bewitched . it was a great miracle that christ made the wind and the sea obey him , mark 4.41 . they say witches can do the same , and raise winds and tempests , and make it calm at their pleasure . was not this one accusation that was brought against mr. lewis a minister executed at berry assizes , that he had raised a tempest , and cast away two ships at sea by witchcraft ? christ by his almighty power walked upon the waters , mat. 14.25 . they say , cast a witch into the waters and she will not sink ; and what hath been more reported and beleeved than this jugling delusion before spoken of ? god claimeth it as his own prerogative to send lightnings and thunders , job 38.25 , 35. but they say , when it thundereth or lighteneth , that witches do sometimes cause it , especially if it be at an assize time , when many witches are condemned ; and what hath been a more common report than this , when god hath sent thundring voyces from heaven at an assize time among the people , to warn them , instead of discerning that god was angry , they say , the witches and the devil was angry , and have caused that thunder ? god teacheth us in levit. 26. that he himself sendeth barrenness , and famine , sword , and pestilence , and all diseases , and all adversities , as the punishment of sin , but which of these have not been ascribed to witches ? and if the several accusations of people that have been condemned for witches , but only here in england , wi●hin the memory of man were registred , we might read such a hotch potch of impossibilities , as he that beleeveth that they have been justly put to death , must not beleeve the scriptures , nor ascribe any thing to gods mighty providence , but he may also ascribe it to the will and pleasure of a witch ; when christ did by the spirit of god cast out devils , and the pharisees ascribed that work to beelzebub , christ chargeth them with the sin against the holy ghost , matth. 12.28 , 31. but alas , how common a thing is it to ascribe to the devil and witches , the works that god telleth us in the holy scriptures are his own works , and cannot be done by any other power but by the spirit of god ? me thinks this should scare all obstinate vvitchmongers . i heard a suffolk minister ( whose habit and garb might seem to claim the title of rabbi , rabbi ) affirm , that one of the poor women that was hanged for a vvitch at berry assizes , in the year 1645. did send her imps into the army , to kill the parliaments souldiers , and another sent her imps into the army to kill the kings souldiers , and another caused a mans crop of corn to fail , and caused that corn which he had to be blasted , and tipt , or crockt , and this minister did verily affirm that those things were true , for the vvitches ( said he ) confessed those things ; but when i came to argue with him , and to tell him that these things in the scripture-sense were gods prerogatives , he could answer nothing , he was not so well skilled in the scriptures ; but he replied , thou shalt not suffer a witch to live . i demanded of him , what was the signification of the hebrew text , or of the latine translation , and what was meant by a vvitch in that place , he could not tell ; thus hath the salt of the earth lost its savour ; and whereas those should season people with wholsome doctrin , some teach doctrins of devils , and the inventions of antichrist , to defile the nations . and people are now so infected with this damnable heresie , of ascribing to the power of vvitches , that seldom hath a man the hand of god against him in his estate , or health of body , or any way , but presently he cryeth out of some poor innocent neighbour , that he , or she hath bewitched him ; for saith he , such an old man or woman came lately to my door , and desired some relief , and i denied it , and god forgive me , my heart did rise against her at that time , my mind gave me she looked like a vvitch , and presently my child , my vvife , my self , my horse , my cow , my sheep , my sow , my hogge , my dogge , my cat , or somewhat was thus and thus handled , in such a strange manner , as i dare swear she is a vvitch ? or else how should those things be , or come to pass ? seldom goeth any man or woman to a physician for cure of any disease , but one question they ask the the physician is , sir , do you not think this party is in ill handling , or under an ill tongue ? or more plainly , sir , do you not think the party is bewitched ? and to this many an ignorant physician will answer , yes verily ; the reason is , ignorantiae pallium maleficium & incantatio , a cloak for a physicians ignorance , when he cannot finde the nature of the disease , he saith , the party is bewitched . but for all such as go on to defile the people with these doctrins , that not only have no grounds in the scriptures , but are flat contrary to the light of the scriptures . i demand of them , at whose hands will christ require at the latter day , not only the bloud of the innocent , but also the souls of such as have perished by the practice of these atheistical and bloud-guilty ways ? which are in every point so absurd and phantastical , that if many ministers can say they never did teach any such doctrin to the people , yet are they guilty , in that they have not preached against these devillish doctrins , which do make against the true worship of god , and against the life of charity toward our neighbour , and toward the poor and widows , and lame and aged people . many objections and evasions are daily brought against this my discourse , which though they are weak and frivolous , yet would fill whole volumes if i would stand to answer them . 1 the common evasion of every one when they can prove nothing , nor answer , but are fully convinced of their errours by the scriptures , is , say no more , we acknowledge that a witch can do no more than god permits her , or permits him to do , but what god permits , that a witch can do ; this is just as when god and his prophets taught the people early and late , that they should not ascribe any power to idols , as if the people had answered the prophets , say no more , we know these idols can do no more than god permits them ●o do , but if god permit them to save , or destroy , they can do it . so when god claimeth it as his own prerogative , to kill and make alive , make rich and make poor , wound and heal , ( and many other things , as i have already proved by scripture ) and will not have his prerogative ascribed to any creature , yet still ye say , the lord permits it , whereas yet yee have no more ground or warrant in the scripture , that god permits any such power to witches , than the heathen had to say , the most high god permitted their idols also to be gods , and to have power to kill , or to save alive . further , ye say , god permits one man to murther another , yet for this the murtherer ought to be slain ; that is true indeed , but for that yee have scripture , where yee read in the law , of murther , how it was to be judged , that is , if one man did wilfully smite another with his hand , or any other material instrument , that he dyed , it was murther , numb . 35.16 . and so forward , but where do you read that god permits any such thing to come to pass by a witch , or that any man can kill another by witchcraft , or without a material instrument ? and when it is proved by many places of scripture , that many such things as yee ascribe to witches are gods prerogative , yet still yee cry , god permits it . 2 another objection is this , it is certain that there are some people in germany , and polonia , that do commonly sell winds by the devils help to sea-men , to carry their ships whither they intend ; therefore a witch can make a league with the devil , and by his help can raise winds . to this i answer , i do not deny but these are witches , because they use impostures to deceive the world , and seduce them to that damnable idolatry of ascribing to the devil and vvitches , and seeking to them for that which belongeth to god alone to give , namely vvinds for their journey ; but that they do such things really without delusion is false , which i will first prove by scripture , and then shew you the delusion ; for scripture , first i prove , if they can by the devils raise winds , then they can also send fair weather , for the north-wind driveth away rain , as job . 37.22 . fair weather cometh out of the north , and job . 38.24 . god speaking of his own mighty work saith , by what way is the light parted , which scattereth the east wind upon the earth ? and joh. 1.3 . without god was nothing made , who then maketh these winds ? psal . 148.8 . the winds fulfill the word of god , or blow at gods decree . also solomon reckoneth the winds among such things as keep a natural course , and describeth the natural course thereof , eccles . 1.6 . also things miraculous can be done by god only , but that was one of the miracles by which christ shewed himself to be god , he made the winds and the sea obey him , mark 4.41 . also it is an absurdity in philosophy , to say that a witch , or the devil , can cause winds , for winds are exhalations drawn from the earth , by the influence of the sun and the stars , and driven back by the coldness of the middle region of the air , which causeth their several motions , and therefore he that saith a witch or a devil can cause winds , must ascribe also to them that they can rule the stars , and dispose the quality of the middle region , by which it must follow that they can send what weather they list , and so by consequence cause the earth to bring forth , or to be barren , which were the height of idolatry to beleeve . and now to come to the imposture it self , wherewith the foresaid impostors do deceive fools , making them beleeve they sell them vvinds for their journy . the poor mariner who desireth to hasten his journey homewards ( but withall considereth not that all men must wait upon providence ) saith , i would give five pounds the vvinds would rise , or that they would turn fit for our journey ; and being among strangers he is presently over-heard by some of the factors of those impostors , who presently take occasion to tell him , that they will undertake for half the money , to carry him to one that shall help him to a vvind according to his minde , then by degrees they draw him on till they bring him into the company of more of their confederates , who do so cunningly combine to obscure his intellect by discourse , that at the last they lead him ( like poor saul , when the spirit of god had forsaken him ) to seek to a vvitch , then do they lead him to the impostor , who being some skilful astrologian in those countries , can give a neer guess by the stars , when such a vvind will arise , and accordingly prefixeth a day , saying , a week hence , or two days hence , or sometimes a fortnight hence you shall have a vvind , in which promise it often happeneth that the impostor himself is deceived , when his prognosticks fail him ; and then they prefixe another day , and do strongly perswade the silly man to stay till then , whereas they know till the vvinds rise he cannot but stay , and i my self have talked with seamen , who confess that sometimes they have been driven to stay a week , sometimes longer , after the day prefixed , and after they parted with their money ; but if it happeneth that some man after he hath laid out his money upon those impostors , hath speedily a vvind for his journey ; then he rejoyceth , and then the impostors are credited ; then he receiveth from the impostor a bottom of thread which the impostor saith he had from such an old vvoman ( because he will not seem to be the vvitch himself ) and this thread is to be carried by the mariner , or by the merchant , into the ship , and he must by degrees continually unwinde the bottom of thread , so long as he would have that vvind blow ; but if all things happen well , then it is concluded , surely it is by vertue of the thread ; but if vvinds prove by the way cross , then it is the fault of him that unwindeth the bottome too fast , or too slow , or with the wrong hand ; and thus are poor idolatrous fools cheated by them that make a rich trade of their imposture . i deny not but this delusion is variously acted in several countries , and some travellours report some one way , and some another way of the manner , and carriage of the imposture ; but he that beleeveth that it is really done , and not a deceiving imposture , is an idolater , and as bad as an infidel , and for such mariners as will buy winds in that manner , the mariners of tarshish shall rise up in judgement against them , who when they saw the wind rise , and the sea tempestuous , and against their voyage , they fought for whose sin that evil was come upon them , jonah 1.7 . those poor heathen knew that winds and tempests came not from a witch , but from the hand of god. to conclude , stories reported by travellours prove nothing , neither are they lawful objections , and when we hear such a thing reported contrary to the scriptures , and to human capacity , it must needs follow that it is a deluding imposture , although the story be true from him that reporteth it ; and some travellours that report this thing , yet are perswaded in themselves that it is but deceit . and whereas some would confirm this objection by scripture , because it is said , job . 1.19 . after god had said to satan , all that job hath is in thy power , there came a strong wind from the wilderness , and smote the house that it fell upon the young men that they dyed . hence they argue , that the devil raised that wind ; but this is a false conclusion , for then they may as well argue that the devil sent the fire from heaven , as in vers . 16. which is yet called the fire of god ; and job himself ascribed all to god only , vers . 21. secondly , if the devil had by gods peculiar dispensation raised that wind , god permitting him to afflict job , yet it doth not follow that he can do it at the command of a witch . thirdly , some to prove the power of witches to afflict men , and women , and cattel , and to bring to pass strange things , do alledge job 2.7 . yet there is not a witch mentioned in all the history of job , but how absurdly they do argue let wise men judge ; because god sent satan to afflict job , therefore a witch can send him to afflict man. god permitteth it , say they , by which argument they still labour to maintain that god lendeth his prerogatives to a witch . what though god hath power over satan , to command him to execute his will , to torment and afflict the wicked for punishment , to afflict the righteous sometime for trial ? doth it therefore follow that a witch can do it , because god did it ? and where do we read in scripture that god permits it ? and if god should permit it , where do we read that a witch hath any such power or command over the devil , or any such league or covenant with the devil ? or that god permits the devil to be at the command of a witch ? fourthly , some will allege , the witch of endor , and yet we never read that the witch of endor could hurt , or send the devil to hurt any man or woman , or childe , or cattel , or raise winds , or the like ; neither did saul go to her to desire her to kill the philistines , but he went for divinations , to know what should become of the battel the next day . and what objections soever any man shall bring from the witch of endor , they themselves may answer , if they read but the seventh description of a witch , in the first book of this treatise , and he that was bewitched by the witch of endor was saul , and such as sought to her as saul did , because they were deluded by her . fifthly , some will allege , and object , that the serpent tempted eve , and from thence they will argue , that the devil can assume the bodies of creatures , and appear in bodily shape , and make a league with a witch , and execute her will to kill and afflict people and cattel ; but this is a poor consequence , that because he can tempt , therefore he can kill at the command of a witch ; and whereas they would prove from hence , that the devil can assume a bodily shape , and appear to a witch , if they bring that argument from the literal sence of the history , they must search narrowly to prove the devil was in the serpent ; for it is said , the serpent was more subtile than any beast of the field , inferring that the serpent did tempt by its own natural subtilty , or else why was that expression of the subtilty thereof used by moses ? and hence they must conclude , that it was the serpent , and not the devil , which tempted eve , which were an absurd conclusion ; and yet if they run upon the letter of the story , they cannot deny that conclusion to follow , for there is not any mention of the devil in all the history ; but if they could prove thence that the devil did assume the body of the serpent , it maketh nothing to the purpose , to prove witches power to kill , for the devil did only beguile eve , and not kill her . and although it hath been a common exposition of that place , that the devil did enter into the body of the serpent , and so appeared unto eve in a bodily shape , and talked with her , and tempted her to eat the forbidden fruit , yet if this exposition be well and wisely considered , it is most gross and erroneous ; for first , here ariseth an absurdily , according to their own fond tenents , for then they must conclude that eve was a witch , for say they , whosoever hath had any familiar discourse with the devil is in some degree a witch , and ought not to be trusted , although she hath made no compact with the devil , and i have known some hanged in my time for that confession , although they did absolutely deny that ever they made compact with him , or did any murther by him ; but yet to speak the truth , if it were so , that any man or woman could have familiar discourse with the devil , this maketh not a witch , for christ himself was assaulted by the devil , and answered his tentations by scriptum est , matth. 4. yea , i may further say , if any man could enter into an explicite covenant with the devil to kill by his help , this indeed would make him a murtherer , but not a witch in the scripture sense , although indeed no man can prove by scripture any such compact at all , or if there could be such a compact made with the devil , yet that god would ever permit the devil to perform his covenant with a man , to kill or hurt at his command , cannot be proved . so much by the way . secondly , there ariseth another absurdity directly from that exposition , that the devil did enter into the body of the serpent , and so tempted eve , for thence it must needs follow , that the devil can open the mouth of a serpent , and cause it to speak , and talk , and so that the devil should have power to work a miracle , equal with that great miracle that was wrought by the mighty power of god , when he opened the mouth of balaams asse , and caused him to speak to balaam , which thing were most outragious blasphemy to affirm ; we must needs conclude then , that it was neither the serpent that by its own natural subtilty tempted eve , as the letter of the story importeth , nor the devil abusing the body of the serpent ; but whereas moses was here to teach the people a great mystical doctrin concerning the fall of mankind by sin , unto which sin man was drawn by the temptations and allurements of the devil ; moses knowing that the capacity of weak people is naturally estranged from spiritual matters , and if he should have taught in plain terms that the devil tempted man to fall , they would not have understood his doctrin , because they knew not what the devil was , therefore he , by the spirit of god guiding him , taught the people in a parabolical way , in which parable when he speaketh of the serpent , and of his subtilty , he expresseth the subtilty and malice of the devil that tempted eve , and all mankind to disobedience against god , and this parable he followeth allegorically , when he saith , the lord said unto the serpent , upon thy belly shalt thou go , and dust shalt thou eat all the days of thy life ; whereas if we deny this to be a parable , we must hold that the serpent before that time had leggs , and did not creep upon his belly , and also that the serpent sinned , and is punished for sin ; and yet if the devil had power to abuse the body of the serpent , the serpent was compelled to do that which they say he did ; but for those that will take the scriptures every where in a literal sence , they must also hold that the trees of the feild did speak , where it is said in a parable , the trees said to the olive-tree , be thou king over us , judg. 9.8 . but yet if they will not be beaten off from this , that the devil can assume a bodily shape , it maketh nothing to prove that witches are such people as can kill by witchcraft , or send the devil to kill , for there is no such expression of a vvitch in all the scriptures , but only that a witch is such a one as laboureth by diabolical craft to seduce the people from god , and his truth , to idolatry , and beleeving of lyes . sixthly , some will object , and say , it is manifest that the devil can help a witch to fly in the air , and be transported whither she listeth , or else how had the devil power to carry christ , and set him upon the pinacle of the temple ? matth. 4. and luke 4. i answer , this indeed seemeth to be a strong argument , if we take the scriptures at the second hand , as they are translated unto us in the english , but if we search the original meaning of the greek text ( as it was written by the spirit of god ) we shall finde there is no strength at all in that argument , for st. luke , 4.5 . saith only , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quem subduxisset eum , or subducens eum , and in the ninth verse is the fame sense , and so translated by tremellius and beza , and no otherwise to be understood , but that he was led by the devil from place to place to be tempted ( not that the devil had power to lead him against his will ) but being full of the holy ghost , did by his own divine counsel yeeld so farre to the devil , as to be led into temptation , that so he might overcome temptation ; and whereas st. matthew useth another phrase , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assumpsit eum diabolus , vers . 5.8 . this soundeth indeed ( especially in some of our english translations ) as if the devil had transported him in the air from place to place , but it was nothing so ; if we compare matthew and luke together , and this phrase used by matthew , saith tremellius , is by a metalepsis , so that it is plain this objection is of no force , for christ walked up to the mountain , and likewise walked up the stayers of the temple , and leaned upon , and looked over the battlements of the temple , which went round about the temple to keep men from falling , of which we read , saith beza , deut. 22.8 . which we falsly translate , pinacles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and hee set him against the battlements of the temple . seventhly , another objection ariseth from this discourse , and that is this ; it seemeth the devil can some way talk and discourse with a witch , and therefore can make a league and covenant with her : for he talked and discoursed with christ himself , how much more easily can he talk with a sinfull man or woman ? i answer , in the same manner that he talked with christ , he talketh with every man and woman ; he saith to a thief , steal ; to a cut-purse , cut a purse ; to a drunkard , drink off your liquor ; to a murtherer , kill such a man , and these obey him ; he saith to a righteous man , steal , and he answereth , it is written thou shalt not steal ; the devil saith again , go and lye with such a whore ; he answereth , it is written , thou shalt not commit adultery , and so likewise for all the commandements ; neither is it to be understood otherwise of the temptations wherewith christ was tempted ; as if the devil could utter a human voyce without a tongue , or any organ of speaking , that were an absurdity in philosophy , for natura nihil fecit frustra ; and this were superfluous in nature for a man to have a tongue , and other organs of speaking , if a verbal speaking could be made without them ; and whereas it is written , that the devil said unto christ this and that , it was only a mental discourse between christ and the devil , and is expressed in scripture , according to human capacity by a prosopopoia , a figure very frequent in scripture , as in psal . 98.8 . micha 6.12 . there the scripture by this figure bringeth in hills and flouds acting as a man ; and so in mat. 4. luke 4. the devil tempting of christ is introduced in the story , as speaking like a man , this is used sometimes in parables , as in job , from the seventh verse of the first chapter to the twelfth , also chap. 2. the six first verses ; and in gen. 3.1 . 1 king. 22.21 . in these and many places by this figure , speaking and discoursing verbally , an human action is ascribed to such as it doth not properly belong ; so that it appeareth to those that rightly understand , that this objection also is of no force ; but yet still for those that are obstinate , i say , let them prove a league or covenant by the scriptures , between the devil and a witch , or that the devil hath power , or permission to perform such a covenant if made . eighthly , some again will object and say , if witches cannot kill , and do many strange things by witchcraft , why have many confessed that they have done such murthers , and other strange matters , whereof they have been accused ? to this i answer , if adam and eve in their innocency were so easily overcome , and tempted to sin , how much more may poor creatures now after the fall , by perswasions , promises , and threatnings , by keeping from sleep , and continual torture , be brought to confess that which is false and impossible , and contrary to the faith of a christian to beleeve ? some indeed have in a melancholly distraction of minde confessed voluntarily , yea and accused themselves to bee witches , that could do , and had done such strange things , and wonders by the help of the devil ; but mark well their distemper , and you shall finde that they are deeply gone by infirmity of body affecting the minde , whereby they conceit such things as never were , or can be , as is often proved by experience among physicians , many of those dying in a very short time , ( although they be not put to death ) except they be cured by the physician ; and truly if such doctrins had not been taught to such people formerly , their melancholly distempers had not had any such objects to work upon , but who shall at last answer for their confession , but they that have infected the mindes of common people with such devillish doctrins , whereby some are instigated to accuse their poor neighbours of impossibilities contrary to the scriptures , and some drawn to confess lyes , and impossibilities contrary to christian light ? and indeed vain and fickle are the mindes of such disputants , who do first of all father their vain opinions upon the scriptures , pretending that they are undoubted truths grounded upon the scriptures , saying , thou shalt not suffer a witch to live ; but being shewed their errours , how they wrest the scriptures , will rather forsake the scriptures , which are the rule of righteousness , then forsake their opinions , and will beleeve confession against the scriptures . some men will yet yeeld thus farre , that these confessions of poor accused people do many times extend to impossibilities , and that they verily beleeve that the devil deludeth these people , making them beleeve that he bringeth to pass such things as they require him to do , which yet would come to pass by divine providence . some again do so idolize the devil , as that they affirm that these things are real , and do withall cry out , great is the power of the devil ; and yet for any of these opinions can produce no scriptures to prove them , but only confessions ; and although those confessions are sometimes extorted , sometimes voluntary in poor melancholy , or distracted people ; sometimes in wicked people , who delight to make the world wonder at lyes , or impossibilities , though it be to their own confusion ( they being given over by god , and so the devil seeing his opportunity , instigateth them to be his instruments to uphold all lying diabolical doctrins , so that no true beleeving christian but may discern that all these confessions are from the devil , the father of lyes ) yet i say , suppose with these confession-mongers , that these confessors are deluded by satan , to think they do such things by the help of the devil , yet where do we read in scripture that such are witches who are deluded by satan , or that such should be slain , or put to death ? we read indeed , that witches were all sorts of deluding false prophets , but not such as were deluded by satan . secondly , if you will still affirm , that their confessions are real truths , and not delusions , but that they do indeed bid the devil do such things , which ( as yee say ) he doth ; yet how can yee prove it by scripture ? where is any such description of a witch in the scripture ? but surely it is most horrible devillish forsaking of the scriptures , to beleeve that there is any truth at all in these confessions , and such people as are thus seduced by satan to lying confession , ought rather to be taught better knowledge , than to be slain in their ignorance , and perish altogether for lack of knowledge ; but it is , and hath been the manner of these latter ages , for a minister to go to such , and instead of instructing them , whereby they might become instruments of saving their souls , they urge them to lying confessions , and so do as much as they can to send the spirit of errour into them to their confusion , yea and for the most part , these men who uphold their errours by the confessions of these poor accused people , do altogether mis-interpret their confessions for the upholding of such lyes , for the broaching whereof they have formerly mis-interpreted and belyed the scriptures ; for let but any man that is wise , and free from prejudice , go and hear but the confessions which are so commonly alleged , and he may see with what catching , and cavelling , what thwarting and lying , what flat and plain knavery these confessions are wrung from poor innocent people , and what monstrous additions and multiplications are afterward invented to make the matter seem true , which yet is most damnably false , and flat against christian light , and human reason to beleeve . and for such as can hardly beleeve that melancholy , or distemper of body , and troubled phantasie , can cause people to imagine things so really , as to confess them to their own destruction , though most false and impossible ; let them but consider the late example of a grave minister about the isle of ely , who by a troubled phantasie was so deluded ( or rather did so delude himself by weakness of phantasie and imagination ) as he reported that an angel told him , that the judgement day should be upon the next friday ; by which report many of the inhabitants were much troubled till the day was over ; if then a grave minister may be mis-led by phantasie , and distempered minde ; how much more plain common people , who have such accusations brought against them as are sufficient to break their brains ? further i say , that if the man of sin spoken of in the second to the thessalonians , chap. 2. had not broached these errours to the world , these confessors had had no such lying imaginations to confess , for their confessions are not from themselves , but from the devil , that so he might delude them that love not the truth , but do urge , and seek such confessions against the truth , as it is said in the eleventh verse , for this cause god shall send them strong delusions that they should beleeve a lye , &c. ninthly , some will object , and say , they have helped search , and have found biggs , and privie marks upon such as have been accused to be witches ; but i demand of them , where doth the scriptures teach us that a witch is known by biggs , or privie marks ? i also answer , that very few people in the world are without privie marks upon their bodies , as moles or stains , even such as witchmongers call the devils privie marks ; which marks astrologians , do affirm to be the characters of the stars , variously fixed upon men according to their nativity , and many an honest man or woman have such excrescences growing upon their bodies , as these witchmongers do call , the devils biggs ; as for example ; there is a disease often found in men or women in the seat of people , called hemorroids , or piles , or the swelling of the hemorroids veins , a disease well known to physicians , many times swelling forth in the seat of people that are ful of melancholy bloud , and are often found in fashion like biggs , and sometimes issuing forth bloud , and for this disease many have been accused by ignorant people , and put to death for witches ; this was part of the evidence that was brought against matter lewis a minister , executed at berry , in the year 1645. there are also found often times excrescences upon the bodies of men and women , called verrucae pensiles by the physicians , as we may read in leonartus fuchsius , in the third book of his institutions of physick , chap. 26. where he reckoneth up the several preter-natural tumors of mens bodies ; these are a certain kind of long fleshie warts , in fashion of biggs , or teats , and do grow commonly on honest people , or any sort of people , and upon beasts , and yet for these excrescences being but outward tumors of the body , many innocent people have been condemned and executed . another tumor is found by the physicians , called thymion both in greek and latine , rising on several parts of the body like biggs , or teats , these and other kindes of preter-natural tumors , of which we may read in physick authors , which sometimes being fell , and full of pain by reason of the rankness of bloud that feedeth them , and therefore issuing forth bloud , are called of ignorant witchmongers , devils biggs . there be also some natural parts of the body called by a general name glandulae , and by a particular name tonsillae , in the jaws of people , and in some people do plainly appear under the tongue like little biggs , which some ignorant witchmongers having found in people , have taken them as a great evidence against poor innocent people , and for these have many been executed ; but let any wise man consider , what body , of whatsoever constitution , especially of poor people that commonly want food , can spare a daily exhausting of bloud to nourish imps sucking them , without an exhausting and over-throwing of their own natural lives ? whereas few poor or old people , but through want of nourishment and weakness of nature , have rather want of bloud , than an overpluss of bloud . there be also often found in women with childe , and in women that do nurse children with their breasts , and in women that by any accidental cause do want their menstruous courses , certain spots black and blew , as if they were pinched or beaten , which some common ignorant people call fairy-nips , which notwithstanding do come from the causes aforesaid ; and yet for these have many ignorant searchers given evidence against poor innocent people . but if any man will yet further cavil against philosophy , and physick rules , then let him shew me any such description of a witch in all the scriptures , as biggs , or teats , or privie marks , or imps sucking them , or kept by them ; and further i say , that for any kinde of biggs , or any things like biggs , more than hath been found by physicians to be preter-natural tumors , or diseases of the body , or else natural parts , to beleeve , is folly and madness , and to affirm , is a phantastick lye , invented by the devil , and the pope . tenthly , some men will object , and say , if witches have not power to afflict , and torment , and kill people and cattel , how cometh it to pass that after the angring of such an old man or woman , or such a lame man , or woman , that came to my house and desired relief , and i rated her away , and gave her no relief , or did not give her that which she desired ; such and such crosses and losses came upon me , or such a childe was taken in such a manner , with such a sickness , presently after , or within few days after his or her coming to my door ? to this i answer , they that make this objection must dwell very remote from neighbours , or else must be known to give very little , or no relief to the poor , if it can be said at any time when a cross cometh upon them , that one poor body or other hath not been at their door that day , or not many days before , let it happen at any time whatsoever ; shall this then be laid to the charge of him , or her that came last begging to their door ? then by that reason no man in england can at any time be afflicted but he must accuse some poor body or other to have bewitched him ; for christ saith , the poor ye shall have always ; and i think no man of ability is long free from poor coming to his door . secondly , i answer , god hath given it as a strict command to all men to relieve the poor , levit. 25.35 . and in the next chapter it followeth , vers . 14 , 15. whosoever hearkneth not to all the commandements of the lord to do them , ( whereof relieving the poor is one ) the lord will send several crosses and afflictions , and diseases upon them , as followeth in the chapter , and therefore men should look into the scriptures , and search what sins bring afflictions from gods hand , and not say presently , what old man or woman was last at my door , that i may hang him or her for a witch ; yea we should rather say , because i did not relieve such a poor body that was lately at my door , but gave him harsh and bitter words , therefore god hath laid this affliction upon me , for god saith , exod. 22.23.24 . if thou any way afflict widdows , and fatherless , and they at all cry unto me , i will surely hear their cry , and my wrath shall wax hot against thee . thirdly , i answer , as aesop saith in a fable , volunt homines ut plurimum quando suâ culpâ aliquid sibi acciderit adversi , in fortunam vel daemonem culpam conferre , ut se crimine exuant ; and in his moral he saith , homines minime veniâ digni sunt qui cum liberè peccent fortunam vel doemonem accusant . so may i say of the most part of the world , who if by their own folly and negligence they wrong themselves , their children , or their cattel , they then accuse their neighbour of witchcraft , or if by their sins they bring down gods judgements , they then say they are bewitched , ascribing all to the devil and witches , never beholding gods hand , or acknowledging that god is just , and themselves sinners . eleventhly , some wil still object and say , what though there be no murthering , nor afflicting witch mentioned in the scripture , nor any command given to put witches to death for murthers , may not this common opinion of all men go for current , unless we can prove it by scriptures ? what shall one or two mens opinions be preferred before the common tenent of all men ? to this i answer , it was the common tenent of all the heathen , that idols were gods , and ought to be worshipped ; it was the common opinion of all the scribes and pharisees that it was a sin to eat with unwashen hands , and yet the scripture telleth us that these things were false . secondly i answer , god gave his laws , that we should add nothing to them nor take any thing from them , deut. 12.32 . why then should any man be so bold , contrary to the commandement of god , to make it a law to put poor people to death , upon foolish and feigned suppositions , or by the common tenent , and general blinde opinion of people without ground in the scriptures ? twelfthly , some will yet object and say , if we may not conclude murthers and trials of witches from biggs and privie marks , and sinking , and swimming in the water , because we have no warrant or mention of such trials in the scriptures , then by the same consequence we may not try a murtherer by any trial but such as is mentioned in the scriptures ; but this is taken for granted , that if a murthered man bleedeth new and fresh , when the murtherer is near the dead carcase , it discovereth the murtherer , and many murtherers have been discovered by gods providence in that manner , and have confessed the murther , and yet there is no warrant for this trial of a murtherer in scripture . to this subtile argument i answer , that a judge may be too presumptuous in condemning a man upon any such evidence as that is ; for a dead body will for the most part bleed fresh and new , if it lyeth two or three days unburied ; as it is often seen in those that dye a natural death upon their bed , and not murthered , the bloud doth many times issue out of their mouthes in great abundance , at such times as the humours of the body begin to putrifie ; and by the same reason a murthered body will , when it hath lain two or three days , issue forth bloud , both at the mouth , and at the wound , whether the murtherer be present or not . and what if god by his providence hath so brought it to pass sometimes , that the murthered body hath bled when the murtherer hath been present , and so at the sight of the bloud the murtherers conscience hath so accused him that he hath been driven to confess the murther ? we may not thence conclude , or argue , that this is a certain trial of a murtherer , without his own confession , or other manifest proofs , for by that means we may sometimes condemn a guiltless man that standeth by at the same time of issuing forth bloud from the dead body , which is a common and a natural thing . secondly , i answer this subtile objection thus , murther by the hand is a certain thing , we know it by experience , and also the scripture speaketh of it , and for the trial and finding out of murther , when we finde a man murthered , wee have an ordinance in the scriptures , deut. 21. the seven first verses , they were to make diligent inquisition according to the law of moses , and in the seventh verse every man ought to clear himself that his hand hath not shed the bloud of him that was slain ; and if god blesseth his own ordinance of making such strict search and inquiry , by this wonderful and miraculous kinde of bleeding ( as you suppose it to be ) yet there is the ground of it , it is his own ordinance , and therefore god blesseth it , and discovereth the murther ; but now to apply this to a witch , there is no consequence at all , for when we finde a man dead , or when any party is diseased , we have not any ordinance in the scripture to make search who hath bewitched such a man , or killed such a man by witchcraft , but whose hand hath slain him . as also in numb . 35.16 . who hath smitten him with an instrument of iron , or any material instrument , or hand-weapon ; wee may not then expect that god should answer mens fancies , and vain imaginations of murthering by witchcraft , that have no ordinance in scripture , as he doth his own ordinances ; and for sinking , and swimming , biggs and privie marks , that may as well happen to one man as to another , to make them signs and trials of witches , or murtherers , is a groundless thing , and indeed at first invented by the popes inquisitors , who rather than they would not insnare whom they aimed at to put them to death , they would make any thing a sign or token of a witch ; and if all these signs that these popish tyrants have affirmed to be signs , were as they say , true signs of witches , then all people under the heavens might be by one sign or other proved to be witches ; these signs may as well signifie a thief , or a cut-purse , as a witch , being indeed no signs at all . thirteenthly , some will object and say , if we may not suppose that witches can kill , or afflict people by witchcraft , except we have ground and warrant for it in the scriptures , then by the same reason we may not hang a thief for felony , for by the scriptures he ought to have restored four-fold , and we finde no warrant in scripture to put him to death ? to this it is answered , to put a thief to death for theft ; is either lawful , or unlawful ; if it be not lawful by the scriptures , though a thing commonly done , then we may not prove any thing lawful by instancing in a thing unlawful . secondly , if it be lawful to put a thief to death without warrant from the scripture , as yee suppose it to be , yet therein we go beyond our warrant , only in the matter of punishment , which punishment yet falleth upon the guilty thief , who is certainly convicted by infallible testimony , according to gods ordinance ; but whosoever putteth man or woman to death for bewitching people to death , or for afflicting man or beast with diseases by witchcraft , goeth beyond his warrant in matter of guilt , for the scripture no where saith that a witch was , or can be guilty of any such thing as killing by witchcraft , or afflicting by diseases , or any cross or adversity by witchcraft upon men or cattel , and so in this we sin not , in inflicting greater punishment upon a witch then is due by the law of god ( for by law we ought not to suffer a witch to live ) but the sin is , in inflicting punishment upon the innocent , in condemning them for witches which are not witches , for a witch in the scriptures is only a seducer of the people to idolatry , and for killing without a stroak of the hand , or some material instrument , god claimeth it as his own prerogative proper to himself only , deut. 32.39 . 1 sam. 2.6 so that imputing it to any other , is against the scriptures . fourteenthly , some will object and say , although there were no murthering witches spoken of in the scriptures , or any such description of a witch , as one that maketh a league with the devil , or that lyeth with incubus , or succubus , or that hath imps , or biggs , or privie marks by which they are known , yet such may be sprung up since the scriptures were written , as new sins increase daily . to this i answer , if there be new sins it must be in reference to the law , for that maketh sin to be sin , because it is a breach of the law ; now , no man may adde any thing to the law of god , deut. 12.32 . and therefore we may not suppose that there be any sins that are not mentioned in the law ; also such sins are not mentioned in the gospel ; and saint paul saith , whosoever preacheth any other gospel than that we have received , let him be accursed , gal. 1.9 . fifteenthly , it hath been objected by some , that a judge , or a jury-man , is not to question any truth of opinion concerning the power of witches , or what witches are , but to be guided by the law of the nation , and to go according to the evidence of witnesses , and if any one will come and witness upon oath against any man or woman , that he or she is a witch , the jury ought to cast her , and the judge ought to condemn her . to this objection i answer , deut. 17.6 . at the mouth of two or three witnesses shall he that is worthy of death be put to death , but at the mouth of one witness he shall not be put to death . it is taken for granted , that a man or woman is sometimes given over to bear false witness , therefore god hath made it one of his commandements , thou shalt not bear false witness ; and here in deut. 17.6 . god hath given us this rule to avoyd false witness , that one witness shall not pass as a sufficient evidence upon life and death , and yet many have wrongfully suffered death at the mouth of one witness , contrary to this law , without examination of the condition of the witness , whether mad , or foolishly presumptuous , or malicious . secondly i answer , where two or three witnesses are to pass for true evidence against any person , it is to be understood only in matters prescribed by the word of god , as murther by an instrument smitten , or cast at a person , or by the hand , or by some apparent infallible way , numb . 35.16 , &c. but not in matters that are no way grounded upon the word , but are flat contrary to the word of god , and are only mens imaginations , for we have no warrant to put any person to death upon any imaginary offence ( if it were likely that two or three should agree together in such a testimony ) neither ought a judge , or any magistrate to administer an oath , or take , or hear an oath in any thing moral that is not prescribed in gods word , but only imaginary ; and if two or three would swear point blank against any person to be a witch , they ought not to be suffered to swear against any in that manner , except it be to swear against such witches as the scripture speaketh of , according the whole discourse of this book , and therein also they ought to give a reason of their oath , and the judge and jury to consider it . thirdly i answer , that oathes that have been usually taken against many persons in that kinde , are not to be regarded , though true ; as that such a one hath been seen to have a rat or mouse creep upon her , or under her coats , or was heard talking to her imps , these are not material testimonies , but are foolish and sensless arguments , not grounded in the word of god. further , if the witnesses can swear that any person keepeth and feedeth imps , it is not a material oath , for it is as lawful to keep a rat , or mouse , or dormouse , or any creature tame , as to keep a tame rabbit , or bird ; and one may be an imp as well as another , and so may a flea or louse by the same reason ; and so the devil need not go far for a bodily shape to appear in , or to suck mens or womens flesh in ; and it these were material oathes , who then may not be proved a witch ? and yet there was an honest woman ( so always formerly reputed ) executed at cambridge in the year 1645 , for keeping a tame frogge in a box for sport and phantasie , which phantasie of keeping things tame of several species is both lawful and common among very innocent harmless people , as mice , dormice , grashoppers , caterpillers , snakes ; yea a gentleman , to please his phantasie in trying conclusions , did once keep in a box a maggot that came out of a nut , till it grew to an incredible bigness ; all these are arguments of no force ; yea i further say , if two or three would swear that they saw such a creature suck any persons flesh , it doth not prove it to be a devil , or that the devil is in it , or therefore the person a witch . lastly i answer , if a judge , or a jury be bound by the law of the nation to proceed according to that law , yet they are bound more by the law of god to proceed according to his law , and if there be any law of any nation made to put to death people for any supposed imaginary witchcraft , not spoken of in gods word , that law ought to be abrogated , for we may not adde to gods law , deut. 12.32 . and in the mean time , that nation that maintaineth such a law , that judge , that jury which prosecuteth such a law ( being not grounded in , but contrary to the law of god ) they all hazard themselves under the curse of gods law , exod. 22.23 , 24. sixteenthly , the last and wisest objection is this , it is maniest in the scriptures that a witch may kill by witchcraft , for it appeareth numb . 25.9 . that after balaam had tried all ways to curse the people , there dyed of the people twenty four thousand , and although he could not hurt them by inchantment ( as he affirmeth chap. 23.23 . there is no inchantment against israel ) yet it appeareth , revel . 23.14 . that he taught balac to lay a stumbling-block before the people , in inticing them to commit idolatry , which brought down the anger of god upon them that they dyed , numb . 25.9 . to this i answer , this indeed is the only witchcraft that can kill or hurt any man ( according to the whole discourse of the first book , of this treatise ) seducing the people to idolatry , whereby they do cause them to provoke god to anger , and to strike them in his displeasure ; and this is the doctrin we ought to learn by the history of balaam , yea this is the only witchcraft that is summarily included in all the nine tearms of description , deut. 18.10 , 11. ( being the discourse of my first book ) and to shew any proof of any sort of witches in the scriptures , i challenge all witchmongers , yet some will forsake the scriptures , and confute me strongly , with a repetition of some of bodins lyes , or the like stories , telling them for truth . but for all such as do still labour , by objections , cavils , inventions , and imaginations , to uphold the old traditions and errours of that grand witch the pope , and his train , concerning witches , and their power , and not rather to cleanse the world from these doctrins of devils ; let them take heed that the saying belongeth not to them , that stephen spake to the jews , acts 7.51 . yee stif-necked and uncircumcised in heart and ears , yee do always resist the holy ghost , as your fathers did , so do yee ; as it is written , 2 thes . 2.10 , 11 , 12. because yee received not the love of the truth , that yee might be saved ; for this cause god hath sent you strong delusions , that you should beleeve a lye , that they all might be damned who beleeved not the truth , but had pleasure in unrighteousness . a conclusion . he that groundeth his opinion upon phansie and human traditions , and reports , without light , and rule of the scriptures , is like a man groping in the dark , who for want of light rusheth his face against the door . but if any man will forsake blinde imaginations , and be guided by the light and rule of the scriptures , he shall finde by them , that witches are only false prophets , who used several deluding impostures to deceive the people ( according to the whole discourse of the first book of this treatise , and these were not poor men and women , such as are commonly executed for that falsly-imputed crime of witchcraft ) but were open practicers of their several witchcrafts , to delude and seduce , and those had not their craft from a familiar , or by making a league with the devil , as hath been commonly imagined , but were in a manner learned , and used books written for that purpose , to teach them their manifold impostures , whereby to gain a maintenance among the people , by making them beleeve they were prophets ; as wee may read . acts 19.19 . many of them being converted by the powerfull preaching of the gospel , brought their books , and burnt them before the people ; these books containing such subtile devices as were practised then by the false prophets , or witches of the time , to deceive the people , and now adays by the popish rout , and by our common wizzards . but now for the thousands of people that have been executed for witches in several parts of the world , by the common manner of fond , false accusations , at whose hands will god require their bloud , but at the hands of the whore of rome , and of those that have joyned with her in her abominations ? revel . 18.24 . in her was found the bloud ( not only of saints ) but of all that were slain upon the earth . this doubtless must be understood of those that are unjustly slain , and who are they , but such as are slain by wrongful accusations ? which wrongful accusations are occasioned by the devillish doctrins wherewith she hath defiled the nations . further i say , that this doctrin of witches power is the main strength of antichristian policy ; for whereas that romish whore knoweth , that in all nations the civil magistrate will hold his power , and not resign it to her , to have absolute power to kill for religion , she maintaineth this damnable doctrin to this end , that under the name of witches she may melt away all whom she feareth , or suspecteth will be opposers of her antichristian pride , and herein she ingageth the civil magistrate , by her subtill doctrin , to cut off whom she pleaseth ; and how can that be said to be a government for the defence of peoples lives and estates ? where contrary to all law these villains can steal away both life and estate from whom they please ( except from such as are in places of dignity , or so well esteemed in common-wealths , or have such friendship among the potent of the land , that thereby they are able to withstand their adversaries ) and these poor accused people have no redress , or help at the hands of the magistrate ; but he who ought to be their defender is bewitched , and ingaged against them ; he is taught indeed not to suffer a witch to live , but never truly taught who , and what are witches ; and that many times they that ingage him by their lying doctrin , are the very witches themselves , aimed at in the scriptures , that ought not to be suffered to live . the third book . shewing the vanity of some english vvriters concerning vvitches . bodinus , hyperius , hemingius , and other popish bloud-suckers , mentioned before in the second book of this little treatise , having defiled the world with their abominable inventions , contrary to the sense and truth of gods word , their devillish doctrins being already declared sufficiently to be wholly dissonant to the word of god ; yet some of our english writers ( who otherwise might seem to have been wise and learned men ) have defiled their pens with these groundless phantastical doctrins , which vvriters are briefly these . the first is james bishop of winton , setting forth three books , called daemonology , in the name and title of the works of king james ( and whether the bishop or the king were the composer of that work , i stand not to argue ) which vvorks are collected out of these popish writers before mentioned , which the author acknowledgeth in the preface to his book , where he alledgeth bodinus , hyperius , and hemingius for confirmation of the truth of the matter contained in his vvorks , but not a jot of scripture is produced in all the vvork , if rightly interpreted , to prove it to be truth and yet the author himself confesseth of bodinus , that his book of daemonomanie is collected with greater diligence , than composed with judgement ; and truly i wish every wise man ( that desireth to be resolved in his judgement concerning these opinions ) to observe that passage ; or if he be such a one as can read , and search the severall writers of this subject of witchcraft , let him observe the variety of their opinions , how few of them do agree in one tenent , or in their manner of writing , by which it is easily concluded , that all their traditions are but phantsies , contrary to the sound of gods word ; even as a wise judge , examining several witnesses of one thing , if he findeth not their testimony to agree , he concludeth , that they compacted together to witness a thing false ; and truly , although wise and learned men have been deluded by these lying inventions , yet compare but their opinions one with another , and also with holy writ , and you shall finde , that all their opinions are but one monstrous devil , striving to get the mastery of the spirit of truth ; and whether this work was either composed by king james , or by the bishop , may be very well suspected , or rather by some scotish man , blinded by some scotish mist , who desired to set forth his own tenents for the upholding of popish errours , and popish writers , sufficiently confuted before by scot , in his discovery of witchcraft , he not being able any whit to answer scot in his discourse , laboureth to uphold false tenents and doctrins , by the authority of a king , because he could not finde any thing in the scriptures to uphold them , or to answer scot , as wee may read in the preface , that his whole aime is at scot , whom he falsly chargeth with the tenent , and affirmation , that there is no such thing as witchcraft ; whereas scot in all his whole book saith no such thing , but only that witchcraft is a craft of deceiving , and seducing the people , and not of killing and making barren , and raising winds , and such like inventions ; he that readeth that preface , and seeth how scot is first and chiefly aimed at in the whole work , might presently expect that in the work he should finde scot notably confuted , or at the least in some way answered , but reading over the vvork , he shall finde not one thing or other answered at all , but only a bare affirmation of such tenents , without any ground , or warrant of the scripture , which tenents were confuted by scot , by the scriptures ; so that for any man to answer that work of the author at large , were only to do that which scot hath already done , in confuting bodinus and others ; and whereas this author pretendeth a refutation of scot , he hath done nothing else but written again the same tenents that bodinus and others had before written , and were by scot confuted ; like an obstinate disputant , that rather than he will not hold his argument , though never so foolish , he will deny the conclusion . one disputant wisely and plainly proveth that a thing is , and the other foolishly saith still it is not ; or one proveth that a thing is not , and the other foolishly still saith it is ; by which way of arguing a childe may hold an argument against a learned doctor , though never so false . yet for the answering of the tenents of this author in that work , first , he saith in his first book , as also in the preface , that witches can by the help of the devil cause to be brought unto them all kindes of dainty dishes for their delicious maintenance ; ( and yet say i , how many poor lean starved people have been executed in several places for witches ) and for the truth of this doctrin , he bringeth no place of scripture to prove it , but only affirmeth it to bee true , for these reasons ; first , the devil is a thief , and delighteth to steal . secondly , he is a spirit , and therefore can subtilly , and suddenly transport the same from whence and whither hee will ; by which way of argument , rejecting the scriptures , a man may affirm for truth any vain imagination , be it as absurd as this former ; as , that the devil is a thief , and therefore hath a mountain of gold , which he hath taken out of every mans purse , and heaped up in hell , which he being a spirit , hath easily transported from the earth , and therefore are so many men hastening to hell , because there is abundance of gold ; but if such foolish arguments as these were of any force , what need then any scripture to teach us the truth ? but if we examine the truth of this doctrin by the scriptures , it will prove for want of ground in scripture very phantastical , and in opposition to the truth of the scriptures very blasphemous ; for hereby we should yeeld still that what was done by the angel of god in miraculous manner , bringing food to elijah , 1 king. 19.6 . may be done by the devil , bringing variety of food to them that serve him ; and whereas god by a miraculous hand brought his people through a barren wilderness , and fed them in that wilderness ; the same thing might as well have been done by the devil , who ( saith he ) can bring his servants all manner of dainty dishes . this that is already written were enough to disable and make voyd all the three books of daemonologie written by this author but yet for the satisfaction of such as will expect a methodical answer , i will begin with his works in order as they stand , and in brief shew the vanity of them ; as for example , he saith in his epistle to the reader , sorcery and vvitchcraft are different from magick , and necromancy , and yet in the first chapter of the second book , he saith , the maid spoken of in the sixteenth of the acts was a vvitch , because she had the spirit of python , and yet we finde in the scripture , that they that had the spirit of python were also necromancers ; how then can this distinction hold , that vvitchcraft differeth from necromancy ? for by that distinction a pythonist were a vvitch , and a necromancer not a vvitch ; yet what was the pythonist of endor but a necromancer , pretending to consult with the dead ? and necromancy was the pretence of all that were said to have the spirit of python ; that was , that they consulted with the souls of the dead , as in plutarch , and also in holy vvrit , as in isa . 8.19 . ( it is manifest in any tongue but our english ) which in tremellius translation is to this sense ; for when they shall say unto you , ask counsel of those that have the spirit of python ( or the imposture of oracling ) and of south-sayers , should not a people ask counsel of their god ? shall they ask counsel of the dead for them that are living ? so then it is plain , this distinction is wholly dissonant from scripture , and that this author wrote not according to scripture , but by phantasy and imagination . and now for his first book , and the whole discourse of it he layeth this foundation ) he produceth these places of scripture to prove that there is such a thing as witchcraft and witches , exod. 22.18 . 1 sam. 15.23 . acts 8. acts 16. and here he never searcheth the sense and meaning of these scriptures , but proveth that witches are , which thing no man denyeth ; and yet mark but his proofs , exod. 22.18 . which is taken for a jugler , or one that worketh false miracles to deceive and seduce , in the same sense is to be understood , acts 8.9 , 10. concerning simon magus who was a jugler and magician ( jugling being one main part of magick in the scripture discourse ) such were pharaohs magicians , which magicians this author distinguisheth from witches , and yet would prove by these places that there is such a thing as witchcraft and witches ; so likewise 1 sam. 15.23 . rebellion is as the sin of divination , from hence hee would prove witchcraft also , and yet his distinction denieth that necromancers ( whose main drift was to give divinations , by consulting with the dead ) are witches ; and this is the sum of his first chapter , where any wise man may see how he hath lost himself in proving , and not able to prove that which is easily proved , and that which no man denieth , that there is such a thing as witches and witchcraft ; for all the rest of his discourse in his first book , it is to prove that there are magicians and necromancers , which thing no man denieth according to the scriptures ; but though this be a true conclusion , yet it ariseth not from his proofs before mentioned , according to his own distinctions , for he produceth those proofs only to prove that there are witches , which yet he distinguisheth from magicians and necromancers ; how vainly then doth he raise from these proofs a discourse of magicians and necromancers ? and further , in all this discourse , he writing only according to his own imaginations , without grounds in the scriptures , or in arts , and sciences , he runneth into gross absurdities , as in the third chapter , that judicial astrologie is attained by circles and conjurations , raising of spirits to resolve their doubts , which sheweth how little reading he had in that science ; and in the fourth chapter he bringeth in healing by charms , and stones , and herbs , as if by his method they were a part of astrologie , and not only in that hath he shewed his weakness , but in reckoning stones and herbs among magick charms . in the fifth chapter he saith , magicians conjure the devil in a circle , and if they miss the least circumstance , the devil breaketh into the circle , and carrieth quite away body and soul ; and yet saith , a little before , in the same chapter , that the devil having prescribed that form of doing , that he may seem to be commanded thereby , will not pass the bounds of those injunctions ( circles ) . in the sixth chapter he talketh , that they make a league with the devil written with their bloud , and so learn of him to play jugling tricks , and tricks upon the cards and dice ( in which also he sheweth himself but a silly gamester , in thinking such tricks cannot be played without a league with the devil ) and yet by his distinctions , and by his whole discourse , he saith , these magicians ( though in league with the devil ) are no witches , which is contrary to the general tenent that ever was of his own sect ( that is where such a league was made , it made a witch ) but to speak the truth , the ill coherence of the writings of his , and all other writers of that sort , sheweth , that they have no ground but phantsy , and fiction , for any league or transaction with the devil , either by magician or witch ( to use his own distinction ( though senceless ) either in scripture , or human reason guided by the scripture , and this is the whole scope of his first book . in the first chapter of his second book he refuteth himself , and plainly confesseth ( though dully ) that all his former proofs of scripture concerning witches were to bee understood only of magicians , and not of witches ; but saith he , though that be true , yet the law of god speaketh of magicians , inchanters , diviners , sorcerers , and witches , and whatsoever of that kinde that consult with the devil , but doth not say where the law speaketh so , nor where such are said to consult with the devil , but letteth it pass for granted which yet i will grant ; thus farre the law of god speaketh of magicians , inchanters , diviners , and sorcerers , but not of witches distinct from these , for these were witches in all the scripture-sence , and diviners were magicians , and magicians were sorcerers , and inchanters were witches , and so were all the rest ; but still mark how he laboureth to produce some proofs beyond all this , whereby he would make a witch somewhat ( he cannot tell what ) distinct from magicians , diviners , inchanters , and necromancers ; for saith he , the maid that followed paul crying , acts 16. was a witch , whose spirit of divination was put to silence , saith he , and she was a witch , because she did not raise the devil , but hee spake by her tongue publickly , and privately , and that by her consent , and this is his ultimate proof of a witch ; which i grant ; she was a witch , but why distinct from the rest ? what was she more than a diviner ? and the scripture saith she had the spirit of python , which was a spirit of lying prophecie or divination ; and saith he , she was a witch , because the devil spake by her tongue , and that by her consent , as if he spake not by the tongue of all diviners , inchanters , pythonists , south-sayers , necromancers , and all false prophets , and that by their consent ; she was a witch saith he , because she raised not the devil , but yet say other writers of his sect , they are witches that raise the devil , and she had been a witch if she had raised the devil ; and he himself in his seventh chapter saith , devils are made commonly to appear by witchcraft ; from these grounds in scripture , ( which are all spoken of deceivers , and false prophets , according to the whole discourse of my first book , which indeed were witches in the scripture-sense , though weakly discovered by this author ) he goeth on presumptuously in the second and third chapters , to say that witches are such as do compact with the devil , and in great number meet in houses , and churches , and adore the devil in pulpits , and learn of him to do mischief , and do render account at their several meetings , what mischief they have done for his service , and to kisse his hinder parts for adoration , and this is all the scope of his second and third chapters , without any tittle of proof from scripture , but only confession of condemned people ( which is no proof ) being contrary to scripture and reason , and ( all circumstances considered ) is no confession ; for as he dully argueth in his first chapter , that because they are loath to confess without torture , therefore they are guilty ; we may argue the contrary , they therefore are not guilty , their confession being extorted , which confession yet he would argue to be true , because saith he , the devil was worshipped among the heathen , and gave oracles , and responses , and was honoured with bloudy sacrifice , and gave divinations by the intrals of beasts ; but although these things were done by heathen people that worshipped idols , and had oracles , and responses from their idol priests ( which were the witches , and false prophets of the times ) and in that sence might be said to worship the devil , as in 1 cor. 10.19 , 20. ( because the devil was in the idols , or rather in their priests , and so by them wrought delusions under the mask of idols ) yet what consequence is here , that because the devil was in this sence worshipped publickly by idolaters , that therefore he is now privately worshipped by the great conventions and assemblies of witches ? or where do we read in scripture , that witches were such as did meet to worship the devil ? they were indeed such as seduced people to worshipping of idols , by the delusions of the devil ruling in their hearts . and in the fourth chapter be saith , that vvitches can be transported in the air , by the devils help , because habbakkuk was transported by the angel , in the history of daniel apocrypha , which if this were a true story canomical , yet what absurdity is this , to equalize the devils power with the power of god by his angel ? and what consequence is here ? if the angel did so transport , therefore the devil doth transport ; and yet this is the whole scope of his fourth chapter . in the fifth chapter his whole scope is , that vvitches can make pictures of vvax , or clay , and rost them , and so consume the party whom they intend , and can receive from the devil stones and powders , and by them cast on can cure diseases ; that they can raise storms and tempests , and do many strange things , and that no man is sure to escape their vvitchcraft , which as i have shewed in my second book , are not only inventions and fictions of antichrist , without ground in scripture , but flat against scripture , and the faith of christians to beleeve . and whereas he saith further , the devil can send vvitches to poyson people , i answer , so he may teach any man else that will undertake it ; for that is not any whit more essential to a vvitch than to any other murthering-minded man or woman , no more than stabbing with a knife or dagger , the scope of the sixth chapter is , that the devil appears to vvitches , and teacheth them to do mischief , but yet they have not power to hurt a magistrate ; but sure if vvitchcraft consisted any whit in the art of poysoning , why then is the magistrate free ? for certainly many magistrates yea judges , and kings themselves , have been poysoned ; hath a vvitch then less faculty in poysoning magistrates then other men have had ? why then is their craft counted so dangerous ? the scope of his seventh and last chapter is , that spirits did more commonly appear in time of popery than now , and the reason thereof he giveth before he proveth it to be true ; that is , that the gospel hath dispelled those spirits that were wont to appear . this reason hath a smooth pretence if it were given of a true thing , but the thing which he argueth upon is not true , for there were no more spirits seen in time of popery than now ( and that is just none at all ) but there were more lyes reported by papists , and in time of popish ignorance , than now , and the gospel indeed hath dispelled those popish errours which were wont to deceive the people more than now ; and who so denyeth that spirits appear , he saith they are sadduces , whereas yet there was never any such dispute among sadduces , whether spirits did appear visible or not ; neither were the pharisees that opposed the sadduces so silly as to affirm any such thing ; but if any such thing were , as visible apparition of spirits , doubtless at had been no controversie , for the sadduces might have seen them as well as the pharisoes ; this is the scope of his first and second book . and here i am compelled to go back again to the third chapter of the first book , to answer one of his tenents , which i think very material to be answered out of order , because if i had taken it in order it would have spoyled my method in answering so curtly as i have done , ( his writing being somewhat immethodical . ) look in his first book , the third chapter , and see how he by the bare signification of a word , laboureth to ground an absurdity , saying , necromancy is one that prophesieth by the dead , and that is , saith he , one that consulteth with the devil , assuming the body of the dead party ; but as i have said , what logician doth not know that it is not a legal manner of arguing , but most absurd to draw a conclusion from the bare signification of words , or from what words may signifie ? but he that argueth truly , must argue as the words are taken , and not as they may signifie , and also search the original sence of the hebrew , and yet for the word it self it hath not the least signification of the devil , or that the devil can assume a dead body , or the least signification of prophecying by the devil , but only by the dead , according to the vain tenent of the heathen , that the souls of the dead ( by reason of their perfect estate after this life ) could inspire men living upon the earth , with knowledge of things to come , in which pretence these witches called necromancers used divinations , or lying prophecies , as manifestly appeareth in plutarch , de . defect . orac. and by scripture , as i have shewed more fully in the ninth description in my first book ; and as for that tenent , that the devil can assume and raise a dead body , it is most absurd and blasphemous , for it was by the divine miraculous power of christ upon the cross , that the bodies of the dead were raised for a time , and appeared unto many , matth. 27.52 , 53. from whence the centuirion acknowledged christ to be the son of god , knowing , that such things could not be done but by the mighty power of god ; yet if this absurdity were true , that the devil could assume the bodies of the dead , it makes nothing to prove their common main tenent , that witches are such people as can kill by witchcraft , for a necromancer is only one that taketh in hand to prophesie by the dead , or to give divinations , and not one that killeth , or witcheth people to death ; neither doth it agree with this authors distinctions to hold any such tenent , that a necromancer is one that consulteth with the devil assuming a dead body , for he saith in his sixth chapter of his second book , and also in the third chapter of the third book , that the devil appeareth to witches , and they consult with him , having assumed a dead body ; why then doth he in his former distinctions make a difference betwixt a necromancer and a witch ? and now to proceed to the third book , as followeth , he laboureth to prove in his third book , that the devil can appear bodily , and doth commonly haunt houses and fields in shape of men departed this life , and sometimes as fairies , sometime in manner of browning ( as he calleth it ) that is it that by our old wives fables is called robin good-fellow ) and that these are true , and not false fables , and for that in his first chapter he allegeth , isa . 13.21 . where it is said , that zim and ohim shall dwell in their houses , and jim shall cry in their palaces , which saith he , are in the hebrew the proper names of devils ; but how erroneous this exposition is , let them that can read the hebrew text see , and for them that cannot read the hebrew text , let them read the latine translation of junius and tremellius , which is thus ; et recubabunt ferae illic , & implebunt domos eorum noxia animalia ; habitabuntque illic ululae , & scopes saltabunt illic , clamitabitque terrificum animal in viduatis palatiis ipsius , & serpens in templis voluptariis : that is , wilde beasts shall lodge there , and hurtful beasts shall fill their houses , and owls shall dwell there , and night-birds shall hop there , and a dragon shall cry in their desolate palaces , and the serpent in their pleasant temples ; ( tremellius in his marginal notes saith , terrificum animal , id est draco ) those were all only such creatures as do commonly inhabit desolate places ; the prophet speaking in the former verse of desolation that should come upon the land ; and indeed the devil hath least to do in desolate places , and is most busied where people are most ; but had zim and iim been the proper names of devils , it had not made any thing to the purpose , to prove that the devil walketh up and down in corporal appearance , for it is said , revel . 2.13 . that the devil dwelt at pergamus , and yet it is not meant that he was there seen at all to appear in any shape , but was there in the hearts and works of wicked men ; but such is the manner of all that are tainted with popish tenents , that they would have people conceive of the devil , that he is some ugly terrible creature to look upon , some black man with a pair of horns on his head , and a cloven foot , and a long tayl , or some monstrous beast that inhabiteth in woods , and walketh about in the night to scare people , and this doctrin is maintained by popish writers , least people should discern that the devil is in all their popish doctrins and actions , and in the hearts of all popish seducers , and deceivers of the world . further , in this his third book he talketh of incubus , and succubus , as if it were an undoubted truth that the devil lyeth commonly with witches of both sexes , having copulation with them , but for this he hath not the least scripture , nor the least seeming argument , but only constrained , extorted , belyed , nullified confession of poor condemned people , which is the only argument for all the devillish tenents of all writers of this sort , and yet they begin with scripture , saying , thou shalt not suffer a witch to live ; and upon this they raise a long discourse , contrary to all scripture , and truth , and possibility , all which they will father upon the scriptures , and yet when they are pinched by dispute to prove their tenents by scripture , they fly off to confession ; this confession i say is in all the discourse of this author his only argument ( which is no argument ) and yet he pretendeth his discourse to be grounded on the scriptures , and in that pretence in his last chapter he concludeth his whole discourse with the law of god , saying , therefore these people ought to be put to death according to the law of god , whereas yet in all his discourse he could not produce the least jot or tittle of the law against any such kinde of supposed witches as he talketh of , nor the least colour of argument to prove his supposals , in all the law , or all the scriptures , without misconstruing the law of god , and the scriptures . so much for this author . cooper answered . the second english writer upon this subject is one thomas cooper a minister , who himself being infected with the common popish tenent , sent forth by pope innocent the eighth , and pope julius the second , and affirmed by bodinus , and other bloudy inquisitors mentioned in my second book , that witches are murtherers , and such as can raise winds , and do things impossible , by the help of the devil ; this cooper , instead of being himself a minister to instruct , and teach the people in gods truth , grounded in scriptures , he became a bloudy inquisitor to finde out witches , that is a bloudy persecutor of the poor , and an accuser of them to be witches , who by his blinde zeal in this kinde did cause many to be executed for witches , as he confesseth in his first book , the first chapter , and sixteenth page , and after this he reading mr. scots discovery of witchcraft , which he was no way able to confute by scripture , nor to answer him truly , hee being galled in his conscience , and netled in his minde concerning his reputation in the world ( which he feared he should loose if his wickedness should be convicted and laid open ) instead of humbling his soul before god , and begging pardon for his sin ; he wrot a book in defence of his errours , called the mystey of witchcraft , wherein he hath ( as others have done ) pretended to confute scot , and to that end hath writ down many popish inventions , adding thereunto many of his own foolish imaginations , without one jot of scripture to prove or ground any of his tenents , and after long discourse of meer lyes and imaginations , in a pretence of holy zeal , yet quite contrary to gods truth ( yea i may say , imaginations resisting gods holy spirit of truth ) hath thought it a sufficient confutation of scot , to fetch him over with an use of reproof , as appeareth in his first book , the eighteenth page , just as if a man should preach contrary to the scriptures that idols are gods , and labour to prove it by experience ( as this cooper laboureth to prove his tenents concerning witches ) or to prove it by the example of such as have been slain , because they would not fall down before an idol , and worship it ( as this cooper laboureth to prove his errours concerning witches from the example of many that have been executed for witches ) and then should fetch them over with an use of reproof , that say idols are no gods ; and after this groundless use of reproof , this cooper goeth on still in a frivolous discourse , without any scripture to prove his doctrin , and at last laboureth to shew that juglers are witches , which no man yet did ever deny ( if they were such as wrought false miracles to seduce the people , as jannes and jambres , and simon magus , and elimas the sorcerer ) but he laboureth to prove that common juglers are witches , that do work their tricks of activity , saith he , by a familiar , which yet ( saith he ) are no real miracles , but they hurt the eye , and thicken the air , saith he , whereby they make things seem to be really done that are not done ; which thing for a jugler to do , that is , to hurt the eye , and touch it not , and to thicken the air were a miracle it self ; but to clear these vain fancies , who knoweth not that juglers do play their tricks only by the slight of hand , called cleanly conveyance , or legerdemain ? and what common jugler that hath gone about to fairs , or markets , to shew his tricks of activity to get mony , will not in private for a shilling shew any trick that he hath acted openly , and shew how it is done to the satisfaction of any man that desireth it , and that without a familiar , or the least appearance of any such vain phantsy as fools imagine ; but yet if i should take it for granted , that these common juglers are witches , and do work their feats by a familiar devil , as he affirmeth , yet what doth that make towards the proving of these poor , and aged , and lame people to be witches , that have so commonly been said to be witches ? what tricks of activity have they shewed , either in fayers or markets , or in publick , or in private ? surely if they had been condemned for witches , for any such thing doing , they should not need to be found out by an inquisitor , to be tried by biggs , or privie marks , or by sinking or swimming in the water , for their actions would declare them openly . also if common juglers were witches , as he saith ; yet how doth this prove that a witch is a murtherer , which is the main drift of his book ; and to that end he bringeth many places of scripture to prove that there are vvitches , which thing no man doth deny . afterward he affirmeth , that witches do make a real league with the devil , ( which hath been a common foolish tradition ) and for that he alledgeth psal . 58.5 . where saith he the original yeeldeth thus , which heareth not the charmer , or mutterer , joyning societies together , where ( saith he ) the holy ghost setteth down the effect of a charm , namely , that it is able to stay the adder from stinging those that shall touch him ; but mark how this fellow belyeth the scriptures , for which ( because many understand not the hebrew ) i referre them to the translation of iunius and tremellius , which is this ; quae non auscultat voci mussitantium , utentis incantationibus peritissimi , which hearkeneth not to the voyce of mutterers , or of the most skilful user of charms ; so that there is not a word of joyning societies together , not a word of the devil , nor of any league with the devil ; yet if it had been so , and that he could have proved such a league or covenant , it had made nothing to prove that a witch is a murtherer ( which is his drift ) for a league might be made for a deceiver , as well as for a murtherer ; and whereas he saith the place aforesaid proveth the effect of a charm , that it can stay the adder from stinging , it proveth the clean contrary ; for if the prophet had said the adder hearkneth to , or regardeth the voyce of a charmer , it had proved that a charm is effectual ; but in that he saith the adder regardeth not , or hearkneth not to the voyce of the charmer be he never so skilful , it proveth that a charm is of no force ; and indeed the prophet doth there allude deridingly to the vanity of that idolatrous conceit of the heathen , who thought that charms had vertue in them , and so were seduced by charms to put confidence in charms and conjurations , according to the sixth term of description in the first book of this treatise , shewing the common conceit of the heathen concerning charms , appearing in their poets ; frigidus in pratis , cantando rumpitur anguis . this fellow doth further contradict himself sundry ways , one of his most manifest absurd contradictions is in page 85. where he confesseth that god only hath power to send satan to torment the wicked , and afflict the godly , and yet he affirmeth in pag. 261. that witches also can send satan to possess men , and torment them . who so pleaseth to read over this author , shal find that he is bold to affirm , not only that the devil doth at the command of a witch raise storms , poyson the air , blast corn , kill cattel , torment the bodies of men , but also cast out devils , as in page 158. also that he sometimes enliveneth a dead childe , and bringeth it to a witch in her travelling to bring forth childe , and telleth her that it is the childe born of her body , begotten by himself , and so saith he , she is deceived with her new darling , as in pag. 122. so that according to the devilish doctrin of this author , the devil can raise the dead , as christ raised lazarus and dorcas , and cast out devils , as christ did ; but to conclude , they that shall read his blasphemous and vain imaginations , and yet shall see therewithall the pretence of holy zeal in all his discourse , may plainly behold in him the devil turning himself into an angel of light to deceive the world. and so i leave this cooper where i found him , namely , in a stationers shop , dear of taking up . master perkins answered . there is yet another author writing upon this subject of witchcraft , wel known to all , and that is m. perkins , who because he was such a chosen instrument of preaching gods word in his life , i blush to name him , least some should think i go about to defame him so long after his death , whom i honour in his grave ; but yet to take away all suspicions in that kinde , let every one know , that the volume of mr. perkins his works , in which is contained that treatise of witchcraft , was not put in print by himself , but were certain writings found in his study after his death , most of which were taught by him in the pulpit in his life-time , but not all , and were put in presse for the benefit of his wife , who had but small means for her maintenance in her widdowhood ; which thing being well considered , it may well bee questioned , whether that treatise of witchcraft , was of his own writing or not , and it it was , yet it may well bee questioned , whether hee wrote it , with an intent to teach it for truth openly , or only with an intent to confute such heresies , as had formerly been delivered by bodinus , hiperius , and other popish writers , if hee had lived , for if it be well considered and compared with those authors , it is only a collection of mingled notions out of them , put into another method ; also it might bee foisted in among his writings , by some ignorant or popish heretique , who desired to bolster his errors under the name of so famous an instrument in the church as mr. perkins was ; also it might bee added to his works , by those that were appointed by his wife to put his works in print , either for the bolstring of their own errors , or for the inlarging of the volume , to make the book sell the better ; yea many wayes mr. perkins may bee clear from being the author of that treatise ; but yet if some will still beleeve that it is his work , let them but compare it with the scriptures , and see how little consonant it is with the scriptures ; hee delivereth the common error , that witches can kill by witchcraft , have made a league with the devill , have the devill at their call , that the devill is ready at a watch-word given him by the witch to do mischief , and many such strange inventions , whereof there is not the least inckling in the scriptures ; and therefore need no farther confutation . mr. gaule answered . since the finishing of my book , there is come to my hand the works of a fourth english writer , mr. john gaule , a minister of staughton in huntington shire , whom i find ( in his zeal for god , & in his religious hatred to the barbarous cruelty of this age , in persecuting the poor and innocent ) much inclining to the truth , and i cannot say of him , but his intentions were godly ; but yet hath been so swayed by the common tradition of men , and the impetuousnesse of the times , and the authority of such writers , as hee calleth the learned , as that although hee hath writen some truths ( in preaching also whereof hee hath done much good in gods vineyard , in labouring to stay that bloody persecution on foot against the poor and innocent ) yet he hath much swerved from the truth of this subject of witches and witchcraft , in that hee yeildeth at all to the common contagion of error that hath defiled the world , ( not that witches are , for that were my error to deny , seeing the scriptures do manifestly condemn them ) but that witches in the scripture sence , are such as have made a familier compact with the devill , and receive power from him to kill and the like ; i wonder ( but that the hour of darknesse is not yet fully past ) that so many ministers should still wander in this darksome imagination ; what least intimation or description of such a kind of witch hath god given us in the scriptures ? or of devills in the corporall shape of imps , making a familier compact with any of mankind , or any ground for such imaginary whimses of mans brain , what consequence is there in logicall dispute , or in theologicall principles , that hee that denieth these phantasies , denieth that there is a devill , and so finally that there is a god ; the scripture teacheth us that there is a god , and likewise a devill , or devills ; but what scripture speaketh of a familiar devill , or jmp ? or that a witch can kill by witchcraft , or hurt either body or goods , by witchcraft , by the devills help , either by gods permission or without ? i rather think that this forsaking of the scriptures , and delivering for doctrin the traditions of antichristian popish writers , is a forsaking of god , and consequently a denying of god ; hee saith hee could instance from story , how many have had no faith of witches being , till their bewitched body or goods , hath served to unwitch them of their opinions and conceit ; is this a theologicall way of argument to ground a doctrin upon vain reports , and phantasmes without scriptures ? yea flat contrary to the scriptures ? deut. 32.39 . 1 sam. 2.6 , 7. dare any man contrary to those and many places of scripture ( when hee is afflicted in body or goods ) ascribe that to a witch ( upon vain phantasie , and carnal reason , and superstitious imaginations , and foolish traditions ) without scriptures , which by the scriptures we are taught to ascribe only to god ? yes , men dare do so , and ministers dare teach so , and this is the condemnation , that light is come into the world , and men love darkness rather than light . but now to speak to the man himself , of whom i have written sparingly . mr. gaule , if this work of mine shall come to your hand , as yours hath come to mine , be not angry with me for writing gods truth , i am sure you shall get more estimation among true beleevers , more favour with god , and do more good in christs vine-yard by acknowledging your error , and by embracing gods truth , than by being carried away with the streams of these flouds of iniquity that have over-flowed the christian world . you say in your second case , pag. 24. it is hard to observe any specifique difference of witches , in which you acknowledge the subject to be difficult to write of ; sir , i have given you full specifical descriptions of them according to the scriptures , then although sir , you be learned in other things , disdain not to learn of me the truth of this subject , i doubt not , but if you had first read my book , your own book had been more perfect , suffer not a witch to live ; prestigiatricem , a jugling person , that worketh false miracles to seduce the people to idolatry , exod. 22.18 . jofias destroying of witches , 2 king. 23 , 24. what was it but pulling down the idols , with their adjuncts , oraclers , and south-sayers , that were the idol priests that seduced the people ? examine the places which are your own quotations , then sir , i intreat you , in christs name , that as you have been fervent for gods cause with apollos , act. 18.25 . so learn of me the way of god more perfectly , as he did of the disciples , vers . 26. fare-well sir , the spirit of god be your familiar spirit to guide you in the truth : non quis ? sed quid ? master giffard answered . there is yet another book come to my hand written by mr. george giffard , an able minister of gods word in maldon , which because the common way of some mans arguing is by questioning , what say you to this ? and what say you to that author ? therefore i will give a brief description of his tenents , which are chiefly three ; the first is , that a vvitch can not by a familiar , or by any craft , any way hurt , or weaken the life , health , or estate of any man , by bewitching with disease , or infirmity , either man or beast , or hurting his goods ; and this he proveth plainly by scripture , and reason , as i have also done in my second book of this discourse . the second tenent is , that vvitches have imps and familiars . the third tenent is , that these familiars do nothing really , but only do deceive the vvitch , by making her beleeve they do that which cometh to pass upon man or beast by divine providence ; but for these two last tenents he doth not prove by scripture as he did the first , nor yet affirm for truth , but only being overcome by the strength of common report , grounded upon the confession of such as have been executed , he only yeeldeth to those strong delusions which have deceived many , hypothetically arguing , if witches have such imps or familiars , they are only deceived by them ; but herein is he not confident , and therefore these two last tenents being not confirmed by him do confirm nothing , and for the first of the two , that vvitches have imps , is sufficiently disproved in my second book , and that all their confessions are no argument ; then for the last tenent , having reference to the first , it is in like manner nullified , for if they have no imps , nor no familiar , then they are not deceived by them , nor do beleeve or confess any such thing , wherein they seem to him to be deceived , any further than confession is wrung from them , by them who are the deceivers of themselves and others , by the deceiver of the vvorld , that dwelleth in them , except sometimes by the depth of melancholly , or distempered brain , as i have formerly demonstrated in my second book , and therefore need no further answer . so much for this author who i beleeve had more of the spirit of truth in him than many of his profession . now for all that have written in that kinde , i summon all vvitch-mongers to shew me in the old or new testament , which are given as a rule of truth , the least inference of any such doctrin as is delivered by them . also , i desire any man of right understanding , to compare them with the scriptures , and so compare also this my book with the scriptures , and to see which of them is most consonant with the scriptures , and which is most dissonant from the scriptures , and so to try them by gods touch-stone of truth . the conclusion . to conclude , you that are convicted of your errors , and yet do make a light matter of it , and lay it not to heart , was cain and ahab accursed for murthering of each of them one man , and do yee make it a light matter to have murthered thousands by your ignorant doctrin ? vvhat will it avail at the latter day , that yee have preached , and prayed , and spread forth your hands , and made great stir in pretence of religion ? if christ shall say , depart from me yee workers of iniquity , and shodders of innocent bloud ? if thousands that are wrongfully slain shall rise up in judgement against you , if it shall be said to many ministers , and preachers of the vvord , in that yee have not taught against these abominations , yee are partakers in them . causes of upholding the damnable doctrin of witches power . if i did not aime at brevity , i might enlarge this volume upon these particulars following , which i will only name and leave them , being the causes of upholding the opinion of witches power . 1 some ministers for want of due examining of the scriptures , have taught in the pulpits unwarily ? and inconsiderately , the doctrin of witches power , as also some have published their works in print . 2 many ministers although they are of the contrary opinion , yet have neglected to beat down the common phantastical conceit of people concerning witches power . 3 the common hatred that all men do bear to a witch , so that if any poor creature hath the report of being a witch , they joyn their hand with the rest in persecuting , blindly , without due consideration . 4 the false reports that are commonly raised in that kinde concerning witches ? whereby men lead one another like wandring lost sheep , to beleeve lyes ; it is certain it was done in such a place , i have credibly heard it . 5 vain credulity , which all men are naturally prone unto ever since adams fall , that is a vice whereby men are subject to beleeve every lying report , being the ground of infidelity ; credula mens hominis , & erectae fabulis aures . 6 infidelity , or not beleeving the scriptures to be the only perfect rule of righteousness , and touch-stone of truth . 7 ignorance of the scriptures , either by wresting them , or by neglecting to search them , or want of being able to read them , or when they are read , want of ability to understand them ; all such men may be led away with any opinion . 8 generality of opinion maketh weak people , and ignorant to argue , sure it is safest to say , and think as others do . 9 obstinacy in opinion in such as have some weak knowledge , let such be beaten from one argument they will fly to another , and beat them from all arguments , yet at last they will still hold their opinion . 10 melancholly , which frameth much representation in the minde of any terrible report or doctrin ( though it bee groundless and false ) and causeth it to take great impression in the deluded understanding . 11 timerousness , whereby men like little children , and women especially , are afraid of every idle fantastical report that they hear of witches power , especially if they be alone in the dark . 12 crackt phantasie , whereby many a man or woman , specially in sickness have strange apparitions either in bed , or abroad , which they report to silly people , and are beleeved , whereas it is nothing but their broken and hurt fancy , occasioned in some by sickness or distemper , in some by much drunkenness , in some by a blow on the head , and in scholars sometimes by over-much study , whereby they presently conceit , and are judged by others to be bewitched , or at least to be pursued by a witch , or by a witches imps , and judge so themselves . 13 people that are handled by strange diseases , as children in convulsion fits , or women in fits of the mother , and the like , are by ignorant beholders ; and sometimes by ignorant physitians said to be bewitched , as were frogmontens children said to be falsely . 14 old wives fables , who sit talking , and chatting of many false old stories of witches , and fairies , and robin good-fellow , and walking spirits , and the dead walking again ; all which lying fancies people are more naturally inclined to listen after than to the scriptures . 15 another abominable cause is the suffering of impostors to live , such as silly people call cunning men , who will undertake to tell them who hath bewitched them , who , and which of their neighbours it was , by the delusions of such impostors , many poor innocent people are branded with a report of being witches , by reason of which report coming first from a witch , they are in process of time suspected , accused , arreigned , and hanged . a reference to mr. scots treatise of spirits , and also the opinion of luther concerning devils . i might further enlarge this volume with a treatise of spirits , or the nature of devils , concerning which people have much abused themselves for want of knowledge in the scriptures , but for brevity i refer the reader to mr. scot , who hath excellently written in the latter end of his discovery of witchcraft , a discourse called , a treatise of spirits ; also i thought good to adde in brief the words of luther concerning devils , which are these ; de phreneticis sic sentio , omnes moriones & qui usu rationis privantur à daemonibus vexari , non quod ideo damnati sunt , sed quod variis modis satan homines tentat , alios gravius , alios lenius , alios longius , quod medici multa ajusmodi tribuunt naturalibus causit , & remediis aliquando mitigant , fit quod ignorant quanta sit potentia & jus daemonum . christus non dubitat , curvam illam anum in evangelio , vinctam a satana dicere ; & petrus actorum decimo , oppressos a diabolo dicit , quos christus sanarat , ita etiam multos surdos , claudos malitia satana tales esse , deo tamen premittente ; denique pestes , febres , atque alios graves morbos opera damoniorum esse , qui & tempestates incendia frugum calamitates operantur vere affirmamus ; summa mali sunt angeli , quid mirum , si omnia faeciunt mala humano generi noxia & pericula intentent , quatinus deus premittit ; etiamsi plurima talia herbis , & aliis remediis naturalibus curari possunt , volente deo , & miserente nostri , exemplum jobi endicat , quae passus sit a satana , quae medicus omnia naturaliter fieri , & curari assereret ; sciendum est igitur phreneticos a satana tentari saltem temporaliter , as satan non faceret phreneticos ? qui corda replet fornicatione , coede , rapina , & omnibus pravis affectibus ; summa , satan proprior nobis est quam ullus credere possit , cum sanctissimis sit propinquissimus adeo , ut ipsum paulum colaphizare & christum vehere possit quor sum libet . these are the words of luther , and where he saith at the last , that the devil could carry christ whither he listed , it is his errour , for the devil did not carry him at all , but led him by temptation , as appeareth , luke 4. and as i have more at large written in my second book , in my answer to the sixth objection , if you look back to it ; yet from this brief discourse of luther may be observed , that the devil may be said to be an instrument in all diseases , crosses , and calamities , as luther proveth by the story of job , and the saying of christ concerning the woman , luke 13.11.16 . and as is expressed , 2 thess . 2.18 . luke 11.14 . but yet it must necessarily be true that the devil is gods instrument in all these afflictions , as job acknowledgeth in all his afflictions , ascribing all to god , chap. 1.22.2.10.9.34 . and god claimeth these things as his own prerogatives , lev. 26. deut. 32.39 . from all which it is fully concluded , that the devil is only gods instrument to afflict and tempt the righteous , to afflict , tempt , and torment the wicked , and in all this doth nothing but by gods peculiar dispensation , not by a bare permission , nor by the appointment of a vvitch ; whatsoever some have written more concerning the nature of devils , as that there are incubus , and succubus , the he devil , and the shee devil , that the devil maketh a league with vvitches , and that the devil is the vvitches instrument as well as gods , and that by gods permission ; that the devil walketh in church-yards , and near sepulchers , and in desolate places ; that he is black , that he assumeth a corporal shape , that hee hath a cloven foot , that he walketh in the dark nights , that he sometime roareth , and maketh a fearful noyse , that he useth to scare people in vvoods and fields , that there are fiery , aiery , earthy , and watery devils , that there are degrees , orders , and supremacies among devils , that some are greater in power than others ; these are all dissonant to scripture , and are only the vain fancies of men , who delight to fill the world with fables . and whereas some do argue from matthew 12.24 that some devils are greater in power than others , and also in degree and superiority , because beelzebub is there called , the prince of devils , it is to be understood that the pharisees called him the prince of devils , because baal-zebub was the chief idol by which the israelites had been defiled sometimes , and was by them called therefore , the chief devil , or the prince of devils , and was called by them beelzebub , by an antithisis , putting e for a , which idol was spoken of , 1 kings , 1.2 . and beza and tremellius do both agree in that exposition , that it is meant of baalzebub , if we look their notes upon matthew 10.25 . and beelzebub may bee interpreted , the prince of flies , not because devils are flies ( as some imagine in the story of francis spirah ) but because his temple was pestered with flies through the smell of the abundance of flesh that was there spent daily , and also because the country being much troubled with flies , the people used to seek to that idol for help against that annoyance of flies , saith beza . lucifer is also by some thought to be the chief among devils , and that when he fell , all his angels fell with him , from that place in isa . 14.12 , 13 , 14 , 15. but that is only an allegorical exposition of the fall and exile of nebuchadnezzar , who is there metaphorically called lucifer , because of his pride , in exalting himself as farre above others in his own thought , as the bright morning star exceedeth other stars . he that would read these things more at large handled , may read mr. scot aforesaid , as also a little book , called , the deacon of spirits . an instruction for lawyers . you that are learned in the laws of the land , are commonly found to be the most able and worthy to be judges of the people , and these laws which are the rule of justice , are concluded by you , all to be exceeding good laws ; and therefore it must needs follow that such opinions as do make these laws of no validity are absurd opinions , therefore i am bold to state two questions , or cases , and leave them to your wisdoms . i. a man is found dead in the fields , who a little before went out well ; another man being his adversary is questioned for his life , as being suspected to have murthered him ; this man proving that he was a hundred , or two hundred miles from the place where and when the man dyed , is quit by the law. i demand then , what justice is in that law that quiteth him , if he might send the devil , or leave order with the devil or with his imps , to witch him to death at that time ? ii. two men strive together , one overcometh and beateth the other , who presently sickneth , and within three days dyeth ; the other is questioned by the law for his life ; what justice were in this law , if an old witch hating one , or both of them , and seeing opportunity should have power to witch the one to death , that so she might cause the other to be hanged for him ? finis . a theological discourse of angels and their ministries wherein their existence, nature, number, order and offices are modestly treated of : with the character of those for whose benefit especially they are commissioned, and such practical inferences deduced as are most proper to the premises : also an appendix containing some reflections upon mr. webster's displaying supposed witchcraft / by benjamin camfield ... camfield, benjamin, 1638-1693. 1678 approx. 428 kb of xml-encoded text transcribed from 115 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a32847) transcribed from: (early english books online ; image set 48531) images scanned from microfilm: (early english books, 1641-1700 ; 18:17) a theological discourse of angels and their ministries wherein their existence, nature, number, order and offices are modestly treated of : with the character of those for whose benefit especially they are commissioned, and such practical inferences deduced as are most proper to the premises : also an appendix containing some reflections upon mr. webster's displaying supposed witchcraft / by benjamin camfield ... camfield, benjamin, 1638-1693. webster, john, 1610-1682. displaying of supposed witchcraft. [2], [12], 214 p. printed by r.e. for hen. brome ..., london : 1678. appendix has special t.p. reproduction of original in cambridge university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng theology, doctrinal -history -17th century. witchcraft. angels. 2003-09 tcp assigned for keying and markup 2003-10 spi global keyed and coded from proquest page images 2003-11 john latta sampled and proofread 2003-11 john latta text and markup reviewed and edited 2003-12 pfs batch review (qc) and xml conversion imprimatur liber hic ( cui titulus , a theological discourse of angels , &c , ) geo. hooper r.d.d. gilb. arch. cant. a sacris domesticis . sept. 30. 1677. a theological discourse of angels , and their ministries . wherein their existence , nature , number , order and offices , are modestly treated of : with the character of those , for whose benefit especially they are commissioned , and such practical inferences deduced , as are most proper to the premises . also an appendix containing some reflections upon mr. webster's displaying supposed witchcraft . by benjamin camfield , rector of aylston neer leicester . london , printed by r. e. for hen. brome , at the gun , in s. pauls church-yard , 1678. to the right honourable , my noble lord and patron , iohn , earl of rutland , &c. as also , to the right honourable , iohn , lord roos , his majesties lord lieutenant for the county of leicester . may it please your honours to pardon the presumption only of this address , and i shall not offer at any apology , either for the publishing or the dedication of the ensuing treatise ; remembring the just and smart reprehension , which m. cato gave upon occasion to a. albinus , for chusing rather to deprecate a fault than to be without it : for who , saith he , compell'd you to commit that , which you should ask forgiveness of before the doing it ? — there is not any thing of surprizal force , or necessity , in a matter of so deliberate and premeditated a choice : and therefore no excuse sufficient to palliate the transgre●sion . the subject here insisted on is neither trite in our language , nor unprofitable ; and but too suitable to that atheistical and degenerate age we live in , wherein the general disbelief of spirits ( divine and humane , angelical and diabolical ) may well be thought the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the ground and introduction of all that irreligion and profaneness , which naturally enough follows upon it . 't is a design , evidently comporting with the subtilty and malice of our grand adversary , to promote and countenance this infidelity in all the parts and branches of it , that he may pass hi●self unsuspected , whilst he thus at once destroys the object of our worship and adoration , roots up the very capacity of vertue and piety within us , quashes all the hopes and fears of a world to come , and takes away the ministers , which providence hath order'd and commissioned for our present discipline , security , and com●ort . nor is the success of these his most pernicious endeavours small and inconsiderable . men immers'd in body , and depraved with vicious customes and the debaucheries of sensual appetite and lust , are easily tempted ; first to undervalue themselves , and that excellent being , the breath of god , which lodgeth in them ; and t●ence begin to doubt of or deny a deity , and laugh at the tales of immaterial substances , as the romantic and vain supporters of a fond and groundless awe and superstition in the world. so they will do , 't is like enough , at what is said in the following pages of angels in particular . but then it may be worth the while to observe , ( for the caution and safety of all , at least , whose vitals are not yet tainted with the infection ) not only , how boldly they contradict the many plain and repeated declarations of sacred scripture , which christians certainly should reverence ; but how unreasonably cross they appear to the strongest current of traditionary belief among the best of men. next , for the method and way of handling what i have undertaken : it is not , i confess , curious and affected , and yet not altogether careless , but such , as the text prefixed most fairly suggests ; and may competently serve , i hope , both to the satisfaction and ease , the edification and delight of unpr●judiced readers ; and that the rather ; because i have endeavoured to represent every thing according to its proper evidence , of certainty or probability only , neither vainly dogmatizing in matters unrevealed , nor sceptically slighting of any intimations giv'n us by divine revelation . and now , for the dedication : i cannot say the book it self needs any other guardians than the angels contained in it , however the author may ; and , as there are none better qualified for his protection than your lordships , so there is none to whom he could more chearfully apply for shelter : but in this his design , i am sure , is honest and dis-interested , being only to testifie his bounden gratitude to your honours , ( under whose patronage and good encouragement this treatise was conceived and finished , and he hath lived for fifteen years ) and then to satisfie an innocent ambition of publickly subscribing himself . your lordship's ever-obliged chaplain , and most humble servant , b. camfield . to the reader . courteous reader , for such , in course , i presume thou art ; i had once thought to have pass'd thee by , without this accustomed formality of a salutation , the whole discourse being design'd intirely for thy use and pleasure , and the matter wholly in thine own power , whether thou wilt be at the little cost of purchasing and labour of perusing it : and generally methinks the epistle to the reader somewhat resembles that trumpet-officer before a show or play-house , whose part it is to tole in passengers , by relating to them , what wonderful rarities are to be seen within . now i have not the vanity of commending mine own wares , nor yet the ambition of getting some popular name , in verse or prose , to do it for me , nor indeed any such conceit of the performance , as to be much troubled , if thou shalt think but meanly of it . all that i aim at therefore in this short preface to thee , is , to remove a prejudice from the su●ject it self here treated of . a generation of men there is , who would have all the talk and enquiry about angels and spirits to pass for old-wives stories , or at best the waking-dreams of persons idly disposed ; and those who have been taught to believe otherwise in the main , are yet apt enough to look upon them as a nice or barren speculation . now , what pity and shame is it , when the holy scriptures have told us so much and plainly concerning this excellent sort of creatures , and the good turns we receive continually from their attendance and ministry , and the admirable vertues we have to copy out in their example ; and we christians profess to expect the happiness of being made like unto them , and bless'd hereafter in their society ; we should yet continue so profane , and sceptical , and indifferent in our belief , esteem , thoughts , and speeches about them ? i have said enough , i hope , in the following pages somewhat to abate , or cure this distemper , in those that are capable of it ; however , to prevent the contagion from such , who are yet sound and free . and whether i may have gratified or displeased thee and others in the attempt , i know not ; but shall have satisfaction sufficient , from the conscience of honest endeavou●s in the case , to content and to please my self : and so i bid thee heartily , farewel . only here at parting , since it comes into my mind , i leave thee , at all adventures , an old verse to construe and chew upon . carpere vel noli nostra , vel ede tua . a table of the chief contents . the introduction and partition . page 1 ch ▪ 1. of angels in general . 3. sect. 1. that there are such real subsistences . 4. sect. 2. that for excellency they are above us . 6. ch. 2. of the nature of angels . 11. sect. 1. spirits . 12. sect. 2. created . 22. sect. 3. intellectual and free , powerful , agile , and immortal . 27. ch. 3. of their number and distinction . 35. sect. 1. of their multitude . ibid. sect. 2. of their order . 39. ch. 4. of the offices of angels . 49. sect. 1. their ministry unto god. 50. sect. 2. their ministry unto christ. 61. sect. 3. their ministry to the whole world , especially of man-kind . 66. sect. 4. their ministry to the faithful . 78. sect. 5. an objection touching the superfluousness of their ministry removed . 100. ch. 5. the character of the persons , for whose good especially they are commission'd . 104. sect. 1. heirs of salvation . 105. sect. 2. a farther account of the same , and therein of things necessary to salvation . 109. ch. 6. practical inferences from the whole . 118. sect. 1. the christians priviledge and comfort . ibid. sect. 2. the christians dignity , not to be despised . 123. sect. 3. why no more mischief don● in the worl● ; and why so much permitted notwithstanding the presidence of angels . 126. sect. 4. no disparagement to ●ny to minister ●nto , and serve others . 131. sect. 5. angels to be revered , but not adored . 135. sect. 6 god in and for them to be admired and glorified . 144. sect. 7. why and how the minist●y of angels is to be obliged by us . 150. the conclusion with prayers . 163. the contents of the appendix . for the reader 's ease and benefit i have pointed to the chief contents already in the margin , as so many rests and pauses for his thoughts , as here i present him with a view of them together . the occasion and scope of these reflections . page 169. the denial of spirits a step to atheism asserted and justified against master w. 171. dangerous positions of master w. against the idea of a spirit , and of god. 173. self-study and reflection the right and ready method to the notion of spirits . 176. master w's contradictions both about body and spirit . 177. the humane soul excluded by him from his disquisition about angels for three pretended reasons . 178. this method of procedure unreasonable . 179. master w. confounds imagination and intellect , which else-where he knew well to distinguish . 180. master w. asserts the incorporeity of the humane soul. 181. an examination of his three reasons for excepting the humane soul from this enquiry . 183. of his first reason . ibid. a short comment upon genes . 2.7 . concerning mans original . 184. of his second reason . 186. an explication and vindication of eccles. 3.18 — 21. from atheistical and profane epicureans . 187. of his third reason . 194. master w's speculations about the corporeity of angels and how he blunders in the stating of this enquiry . 195. the critical point of the present controversie . 196. god a most simple and absolute spirit , but yet not th● only spirit . 197. angels are not such spirits in perfection as god i● , and yet truly spirits . 198. mr. w. asserts devils more spiritual than he allows other angels . 199. his mighty arguments against the incorporeity of angels examined and found weak . 200. rules and laws of bodies ineptly applyed unto spirits . 202. the difficulty of explaining the manner of things must not make us deny , what is otherwise evident . 203. some texts of holy scripture considered and vindicated from master w's exceptions . 206. saint mark , 12.24 . 207. 1 cor. 15.44 . 208. psal. 104.4 . ibid. his clear reasons against the scholastick interpretation of this last text proved defective . 211. of angels and their ministries . hebrews 1.14 . are they not all ministring spirits , sent forth to minister for them who shall be heirs of salvation ? the introduction and partition of the ●nsuing discourse . the chief scope and design of the apostle in this chapter , is to declare the exaltation and preference of christ jesus above the angels . to which purpose , ( not to lead you through the whole contexture ) in the verse immediately before-going , he thus argues , but to which of the angels said he at any time , sit thou at my right hand , until i make thine enemies thy footstool ? so god had said expresly to this his beloved son , psal. 100.1 thereby to intimate that peculiar state of royal majesty and honour , whereto he had advanced him . but he never said the like to any of the angels ; no not to the most excellent among them all : they are not therefore lords , like him , but servants under him , for the good of his disciples . so much the interrogation of the text imports , with emphasis , leaving the matter to be decided by the reader 's judgment , and making an appeal to every one upon it , as in a case known and granted . are they not all [ that is , undoubtedly all the angels are ] ministring spirits , sent forth to minister for them who shall be heirs of salvation ? abstracting then from the coherence of the words , we will observe , for the more orderly and profitable consideration of them , these six points . first , the persons spoken of [ they ] the angels , in the precedent verse , as to their name [ angels ] and the certainty of their existence , [ are they not ? ] secondly , their nature , [ spirits . ] thirdly , their number and multitude , [ all ] and therein their order and distinction . fourthly , their function and office , [ ministring spirits , sent forth to minister . ] fifthly , the character of such , for whose good and benefit this their ministry is chiefly intended , [ for them who shall be heirs of salvation . ] and , lastly , by way of application , those practical inferences , which are most proper and pertinent to be made from the whole . in which severals now that we may proceed with due success , i do here , in compliance with the well-grounded piety of the ancients , prefix the prayer of a learned divine in his proem to cases of conscience about this very subject . lead us , o lord our god , into the right way , we beseech thee , and direct our goings by thy good angels ; but command the evil ones to be , as far as is possible , removed from us : amen . chap. i. of angels in the general . i begin with the persons here spoken of . angel is a greek word made english , and it signifies a legate , embassador or messenger employed upon another's errand . so of the disciples of iohn the baptist , whom he sent to enquire of jesus , whether he was indeed the christ , it is said , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] when the angels , or messengers , of iohn were departed . — but the word is more restrainedly taken , both in holy scripture , and our common way of speaking , for a peculiar and divine sort of messengers , certain coelestial spirits made and commissioned and employed by and under god. concerning whom , all that i shall offer under this head , will be , 1. that there are such real subsistences ; and , 2. that they are of a rank and degree above us ; a more excellent sort of beings than men are . sect . 1. that there are such real subsistences . 1. that there is such a species of beings , that there are such [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] real and external subsistences , and that they are not [ ●mia rationis ] notions only , creatures of our brain , chimera's of our fansie , or impressions made upon the imagination , or meer dreams and appearances , or vis●o●s , or a noise in the air , as * some have represent●d ; nor yet only certain divine in●luences and inspirations , or certain a●fections and dispositions in men , v●rtues or vices , as † others have conceived ; but true , personal and p●rmanent subsistences , that have of themselves a real , p●rfect , and actual being . the sadduc●es say [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] that th●re is no r●surr●ction , neither angel n●r spirit , act. 23.8 . they believed that there was a god , ( saith grotius ) but nothing else besides , which was not perceptible by their bodily s●nses . they looked not on angels as really subsisting , nor on the soul of man as continuing af●er its separation ●rom the body , and consequently denyed a re●urrection . but the following words ( as he w●ll observes ) seem to intimate their opinion of angel and spirit , as one and the same thing : the pharisees confess both : [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] not making three distinct particulars of the before-named , but two onely ; which is also favour'd by the verse immediately succeeding [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] if a spirit or ●n angel have spoken to him . — where those two words are equivalent . it seems very strange now to conceive , that the sadd●●●es should say , there were no angels or spirits , whom all agree to have owned the five books of moses , wherein are many evident reports on record of their appearances and operations ; and more wonder still , if what iosephus is said to relate , be true of them , that they received [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] all the scriptures of the old testament , and rejected onely [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] unwritten traditions . — and therefore the learned and judicious suppose , that their meaning was , not to deny , [ angelos esse ] that there had been and were angels , so call'd ; but onely , [ spiritus esse immortales , & per se subsistentes ] that they were immortal and self-subsistent spirits , looking upon them but as certain apparitions ●or a time , and such as vanished away , when their embassie or message was dispatch'd . and yet the whole story of the bible is a sufficient confutation of this vain conceit also , which tells us those things of their nature , multitude , order , ministries , rewards and punishments ; from whence we must needs conclude them to have a real , personal and permanent subsistence . i will not go about to mention the particulars here , because they will be plentiful enough in the following parts of this treatise . it shall suffice therefore to set it down , as a point [ de fide ] clearly deliver'd in the holy scriptures , from whence we have all our certain and distinct knowledge about the angels , that there are undoubtedly such beings . maximus tyrius enquires of those , who doubted of socrates his daemon , whether ever they had read homer speaking of the same thing under other names , as minerva , iuno , apollo , eris , and such-like , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as he calls them ; not that they were such , as described by the poet , but that those names imported certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , assisting of excellent persons both sleeping and waking : and then he concludes his conviction thus ; if once thou thinkest that there are no such beings , take notice that thou must proclaim war against homer , and renounce oracles , and prophecies , and disbelieve credible reports , and declare against dreams ( with their interpretations ) and at last bid adi●u to socrates . i may with greater authority ask our modern sadduce●s , whether ever they have read the book of god , and therein observed the many and various passages concerning angels set down at large ? and seriously admonish them to beware in time , how they oppose or dispute against moses and the prophets , christ and his apostles : in like manner as our b. saviour said to their ancestors , ye do err , not knowing the scriptures , nor the power of god : or as s. mark hath it , do ye not therefore err , because ye know not the scriptures , neither the power of god ? sect . ii. that th●y are for excellencie above us . i add ( 2. ) that they are of a rank and degree above men. man is the top of the visible creation , to whom god hath given dominion over the works of his hands , as the psalmist witnesseth . and therefore our b. saviour puts the question , as to other creatures , are ye not much better than they ? po●nting to the fowls of the air : and the apostle s. paul , having mentioned a law providing for ●ea●ts , comm●nts thus upon it ; † doth god take care for oxen ? or , saith he it altogether for our sakes ? — and before them iob's friends ; bildad , not without indignation , wheref●re are we accounted as the beasts ? and elihu positively , god our maker teach●th us more than the beasts of the earth , and maketh us wiser than the fowls of the heaven . with all whom agrees well that of ovid , sanctius his animal , ment●sque capacius altae d●erat adhuc , & quod dominari in caetera possit . factus homo est . — that also of iuvenal , — separat haec nos ( i. e ratio ) à grege mutorum , atque ideò venerabile soli sorti●●●ngemum , divinorúmque capaces , &c. sat. 15. man is no fort●●●nous , careless and uncontriv'd piece of work , hundled up in haste , as seneca hath it ; but such as nature hath none greater to glory of among her rarest and most exquisite draughts . cicero also to a like purpose : animal hoc , providum , sagax , multiplex , acutum , memor , plenum rationis & consilii , quem vocamus hominem , praecl●râ quâdam conditione generatum à summo deo , &c. lib. 1. de legib. hierocles placeth him between heaven and earth , as participant of both lives , the lowest of superiour , but the first of all inferiour beings ; and by the possession of vertue or vice becoming by turns [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] a god , or a beast . he hath indeed his body in common with the beasts ; but his soul and reason with the gods , as epictetus tells us . — this briefly of man's excellency . but yet no disparagement to him , the angels are his betters . thou hast made him a little lower than the angels , saith the psalmist : which our apostle applies even to christ too , wi●h reference to that mortal nature of ours which he assumed . we may therefore note our b. saviour's climax , when he speaks of the uncertainty of the time of future judgement : but of that day and hour knoweth no man , no not the angels of heaven . — where , if angels were not supposed beyond man , it had been ●lat and dull to have added , — no not the angels of heaven . and as they excel us thus in knowledge , so also in power and might . whereas angels , saith st. peter , which are greater in power and mig●t . — when the h. scripture would set sorth the excellency of manna , wherewith god fed the israelites in the wilderness , above our daily-bread , it calls it , angels's food : and st. paul adds the tongue of angels , as a gradation beyond that of men ; though i speak , saith he , with the tongues of men and of angels . and , to express the beautiful and amazing lustre of st. stephen's countenance , when he had spoke like an oracle , 't is said of him , they s●w his face , as it had been the face of an angel. hence it is , that the name angel is given as an honourable bearing to those , whom god hath taken up to the greatest dignity among men. thus it is communicated to the chief priest under the law : the priest's lips should keep knowledge , and they should seek the law at his mouth : for he is the messenger [ or angel ] of the lord of hosts . and to the prophets : the angel [ or messenger ] of the lord that came up from gilgal to bochim is supposed to have been some extraordinary prophet . haggai is called the lord's messenger [ or angel ] delivering the lord's message to the people . and malachi , which signifies an angel , is that prophet's name , whose writings conclude the old testament . some indeed have thought the author of that book to have been an angel , and not a man : but the hebrew rabbi's tell us , it was ezra the priest and scribe . whence i●nathan the chaldee turns the beginning of that prophencie after this manner : [ onus ●●rbi domini super israel in manu malachi , cujus nomen vocatur ezra scriba . ] the burden of the word of the lord upon israel in the hand of malachi , whose name is called ezra the scribe . the lxx . read it [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] in the hand of his angel. again , it is given to iohn the baptist , who was greater than all the prophets , that went before him , the immediate prodromus and harbinger of our b. saviour : behold i will send my messenger , and he shall prepare the way before thee . which we have in s. mark ; behold i send [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] my angel before thy face . — nay , it is given to christ himself , whose shooe-latchets he was not worthy to unloose . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the greek reads that of the prophet isaiah , ch. 9.6 . verse : the angel of god's presence , ch. 63.9 . and , the angel of the covenant , as the prophet malachi stiles him , ch. 3.1 . ( and the very name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. gospel , hath some relation hereunto ) concerning whom the fathers , as well as many later divines , interpret sundry passages of angelical appearances in the old testament , as precursorie types , and pledges of his future epiphanie and incarnation ; [ which i take occasion here to advertise , once for all , because i shall hereafter wave the notice of it . ] s. paul useth it as an hyperbolical commendation of that transport of affection , wherewith the galatians at first entertained him : ye received me as an angel of god — and our b. savi●ur from heaven bestows it as a title of pre●minence upon the chief governours settled in the christian church upon earth , in his epistles directed to respective heads of the seven famed churches of asia : to the angel of the church of ephesus — to the angel of the church in smyrna — to the angel of the church in pergamus , &c. touching which i refer the reader to dr. hammond's learned dissertations of episcopacie , and his vindication of the same . — yea , it is a stile beyond that of apostle or king , than which we know none greater among men. though we or an angel from heaven preach any gospel — saith st. paul , gal. 1.8 . mentioning an angel from heaven as the more exalted and eminent . and the woman of tekoah doubts not thus to commend king david : my lord the king , saith she , is even as an angel of god. and again , my lord is wise according to the wisedom of an angel , to know all things that are in the earth . to end this argument , this is the description of our future state of glory and happiness , far beyond any in the present life , that we shall be then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] as the angels of god in heaven , and [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] like or equal to the angels . hi●rocles useth the same word , with others that answer and agree to it , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] and tertullian mentions [ animam in regno dei reformatam & angelisicatam ] an angelisied state . now since our ex●ellency , our highest and most perfect ●state is but to be as the angels , they must needs be granted ●ar above us here , as bishop andrews well infers . nay , let me add one thing yet farther . the h. scripture sometimes calls them c●ds , [ elohim ] as origen also notes : and so aristotle , and other philosophers have also stiled them ; meaning yet [ minores & à summo deo factos deos ] l●sser and made-gods , as plato speaks ; or as hesiod calls the he●o●s ▪ [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , s●mid●os ] demy-gods ; or , as se●●●● , [ inferioris notae ] and from ovid , ( de plebe deos ) petty and under-gods , over whom the supreme deity is king : or ( populares deos ) as an●isthenes cited by lactantius , popular and plebeian gods. — plutarch entitles a discourse of his de daemonio socratis ; but apuleius on the same argument de deo socratis , whom he calls also his amicum numen . plato de●ines a daemon or angel to be ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) a middle sort of being between god and man ; and max. tyrius to the same purpose ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. ) a substance more excellent than man , but inferiour unto god. we have there●ore abundant proof and conviction , that the angels are a sort of beings transcendent unto us men , the b●st of men , and that in their best condition upon earth . indeed the apostle's way of arguing in this epistle to the hebrews is a sufficient demonstration of as much : for he gives the proo● of christ's deity and exaltation next to god the father by his being above the angels , ch . 1. and then expresseth his great condescension to us mortals , in that passing by the angels , he took on him the seed of abraham , and tasted death for every man , ch . 2. chap. ii. of the nature of angels . proceed we now , secondly , to enquire into their nature ; as they are here called ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) spirits : for this , as s. augustine notes , is the name of their nature , as the word angel more properly relates to their office ; even as man , saith he , is a name of the nature , souldier or praetor of office. and to this purpose we have it ver . 7. before the text ; of the angels , he saith , who maketh his angels spirits , and his ministers a flame of fire . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an immaterial fire , as one of the greek writers phraseth it . god himself is the one and onely uncreated , and the angels are created spirits . substantiae spirituales , as tertullian also calleth them , whatever he thought of their incorporeity . here brie●ly we must examine what a spirit is , and then , what kind of spirits angels are . sect . i. spirits . not to search into the different significations of the word [ spirit ] , as it is sometimes taken , we mean by it here , according to the most proper and known acceptation and use of it ( which is the best rule of speech ) an incorporeal or bodyless being , endued with understanding , will , and active power . and whatever incompossibility , jargon or non-sense some haughty scorners have talked of , in the notion of an immaterial or incorpor●al substance , ( as if the words flatly contradicted and destroyed each other , and were such as , however men put together , they could never have the conception of any thing answerable to them ) those , who have inured their minds to a more sober thoughtfulness , and skill the difference between intellect and imagination , find it as clear and distinct , and no whit more intricate , perplexed , or difficult , than that which the ablest philosophers can give us of a body : the immediate attributes or intrinsick properties of the one being as plainly and easily intelligible , as of the other ; and naked essences we have no knowledge of . essence or being is the common term , under which all things are represented to our minds , and we distinguish them only by their proper and peculiar adjuncts or attributes , and from thence divide them into their respective classes , of substances and accidents , [ entia per se & per aliud ] material and immaterial , corporeal or incorporeal , [ res extensa & res cogitans ] or whatever else it is that others chuse to describe them by , for i list not here to enter upon that controversie . theodoret in his dialogues hath enough to serve my turn . q. what are the properties of the soul or spirit ? a. to be endued with reason , simple , immortal , invisible . q. what is proper to the body ? a. to be compounded , visible , mortal . spirit stands opposed to body : we read , when the disciples were affrighted , supposing they had seen a spirit , iesus said unto them , behold my hands and my feet , that it is i my self ; handle me and see , for a spirit hath not flesh and bones , as ye see me have . in the same phrase as homer speaks of the souls of the dead , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and to a like purpose the platonist : the natures of demons are not flesh , nor bone , nor blood , nor any thing else that is corruptible and capable of dissolution or liquefaction . it is remarkably explained in the nazaren's gospel , cited by ignatius and eusebius [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] a bodyless demon , or spirit without a body . and accordingly dr. hammond here paraphraseth it , [ ye doubt or suspect me to be a spirit without a body : it is very i , body and soul together . but lest any should here object , that in some manuscripts the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ which also we find elsewhere , s. matth. 14.26 . and s. mark 6.49 . ] a spectrum or apparition , [ though , i conceive , that supposeth our doctrine of spirits ] they may please to note farther , how the apostle s. paul contra-distinguisheth these two , [ flesh and blood ] on the one side , and [ spirits ] on the other : for we wrestle not against flesh and blood , saith he , but against spiritual wickednesses , or wicked spirits , as the syriac there hath it . a spirit is a being which we cannot touch with our hands , or see with our eyes , as we do bodies ; which is not the object of our external senses , nor can be pointed at with the finger , or pictured out to us in its proper nature , there being nothing like it in the whole visible world of bodies , and nothing so near of kin to give us any sensible resemblance of it , as the wind , or animal spirits are , whose force and power we feel , but yet cannot behold either of them . whence probably [ anima and animus ] were derived from the old greek [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] but the most positive , best and easiest conception we can frame of a spirit , is certainly by reflecting upon our own souls . for the soul of man is also a spirit . the spirit of man within him , opposed to his body of flesh. and they are strangely out , who take the measures of man by his outward appearance and carcase only . solomon speaks of man's dissolution , with reference also to his original . * then shall the dust return to the earth , as it was , and the spirit shall return unto god that gave it . agreeable to which are those excellent verses of ph●cylides , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i.e. our spirit is the gift and image of god. for we have our body out of the earth , and as to that part all of us being dissolved into the same , become dust again ; but then heaven receiveth our spirit again , which came from thence . the words of lucretius do fitly enough express as much , provided onely that we construe them in a diviner sense , than he intended ; cedit item retrò , de terrâ quod fuit ante , in terras ; & , quod missum est ex aetheris oris , id rursùm coeli rellatum templa receptant . when our b. saviour had cried out on the cross , father , into thy hands i commend my spirit , he gave up the ghost , saith the text , that is ( emisit spiritum ) he sent forth his spirit : ( and ghost is the most proper word for a separated or departed spirit . ) accordingly we read of the spirits of just men made perfect . now the spirit or soul within us is the principle of all our thoughts and knowledge , of all our will and choice , of all our life and motion . these then are the proper attributes of a spirit , understanding , will , and vital motion ; or self-activity , and power of moving other things . and this notion we shall find applicable both to god and angels . when we speak of god , we must think of nothing material ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) neither dimensions , nor , colour , nor figure , nor any other bodily passion . we may indeed define him [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. ] the most conspicuous beauty , but not a beautiful body . he is a spirit ; ( and the spirit of man his imperfect image . ) and by so affirming we not onely exclude him from the number of visible , sensible and corporeal beings , whose understanding and knowledge is infinite , who wills and nills , chuseth and refuseth according to that infinite understanding and knowledge , who hath life in himself , and acts according to his will and choice ; a being of most soveraign wisedom , goodness and power . such is the idea of the most excellent spirit . thus anaxagoras defined him ( infinitam mentem quae per scipsam moveatur ; ) and thus he is , described by cicero , ( mens soluta & libera , segregata ab omni concretione mortali , omnia sentiens & movens . ) in like manner angels are spirits , that is , living and understanding beings , capable in a more eminent way and manner than our souls are , ( by reason of their bodily cloggs and impediments ) of knowledge , will and action . the soul separated from the body is the clearest representation we can have of a spirit or angel . whence bellarmin saith very well , that an angel is ( anima perfecta ) a perfect or compleat soul ; and the soul is ( angelus imperfectus ) an imperfect and incompleat angel. onely the soul of man perhaps hath that intrinsic habitude and inclination unto body , which the angels have not . the soul , saith dr. more , consider'd as invested immediately with that tenuious matter which is her inward vehicle , hath very little more difference from the aerial genii ( or angels ) than a man in prison from one that is free ; or a sword in the scabbard , from one out of it ; or a man that is clothed , from one that is naked . a soul is but a genius in the body , and a genius a soul out of the body . thales , pythagoras , plato , and the stoicks call these beings [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] souly substances , ( if i may so speak ) and the peripatetick school generally [ formas abstractas & separatas ] so that we may pertinently enough stile them [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] the most sacred choire of bodiless souls or ghosts . s. chrysostom i am sure frequently names them [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] bodiless powers . hereunto well agrees the distribution which apuleius gives us of daemons or genii ; viz. such as were sometime in an humane body , and such as were always free from the bonds of bodies . [ and so plutarch , in the person of ammonius the philosopher , makes two sorts of them , souls separated from bodies , or such as never dwelt in bodies at all . ] of the former sort he makes , 1. the soul of man , [ etiam nunc in corpore situs ] even now in the body . whence some conceived , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dici , quorum daemon bonus , i.e. animus virtute perfectus est . [ and so m. antoninus often calls the soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , l. 2. s. 13. l. 5. s. 27. &c. and so others also speak , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , h.e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . suidas ex innominato . ] 2. the humane soul [ emeritis stipendiis vitae corpore suo abjurans ] dismiss'd and parted from its body by death , whom the ancient latines , as he saith , call'd lemures , lares , larras and manes . [ to which purpose also max. tyrius tells us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . diss. xxvii . the soul laying down , or putting off its body , becomes forthwith of a man a daemon . and such as these also , as plutarch notes , they called heroes : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . de placit . ] but then for the latter sort he adds . there is yet a more excellent and noble kind of demons , than these two specified , [ qui semper à corporis compedibus & nexibus liberi ] which were alwaies exempt from the fetters and ties of body ; and of this sort and number , saith he , plato supposeth every man to have a select witness and keeper . and these he desines to be [ genere animalia , ingenio rationabilia , animo passiva , corpore aerea , tempore aeterna . a definition i shall not stay to examine ; saint augustine suf●iciently exagitates and quarrels with it , and especially for ascribing to them those passions which arise in us from folly or misery , with whom fulgentius consents in the same particular . but i have offered enough to explain the notion of a spirit [ and so of angels ] from a reflection upon our own souls ; which was the thing i aimed at . they pass , 't is true , sometimes in scripture by the name of men : thr●e men appeared to abraham , gen. 18. so at our blessed saviour's sepulchre , behold two men in shining garments , saint luk. 24. ovid hath it of iupiter himself ; et deus humanâ lustro sub imagine terras . and homer ( whom apuleius in his apology calls , omnis vetustatis certissimum authorem ) relates of these lesser gods. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that is , that in the habit of divers pilgrims they perambulate towns and cities , and take inspection of the good and evil doings of men . which calls to my mind that of the apostle ; hebr. 13.2 . be not forgetful to entertain strangers , for thereby some have entertained angels unawares . but this was only , say some , because they assumed the likeness of men . in specie virorum apparebant . and so the devil , saith drusius , is call'd samuel , whose form he appeared in : and he quotes it for one of saint augustine's canons : [ specie's rerum appellantur de nominibus ipsarum rerum . ] the appearances of things are call'd by the names of things themselves . and whereas we read of the angels eating , gen. 19.3 . the hierusalem thargum hath it [ & videbantur ac si ederent ac biberent , ] and they seemed or appeared , as if they eat and drank . and so the angel said to tobit's son and daughter , all these daies i did appear to you , but i did neither eat nor drink , but you did see a vision . [ sed ità vobis videbatur , ] as the latin renders it . saint augustin indeed glosseth on it : not that he imposed on the eyes of tobias and others , but that he did not eat in the same manner as they did , or thought him to eat , to wit , out of a necessity of receiving nourishment or bodily refreshment . but theodoret , having proved the verity of our blessed saviour's body from his feeding on butter and honey , his mother's milk and other meat and drink agreeable thereunto , starts this objection of abraham's guests , the angels , and answers it to this effect . if any one shall out of folly urge the nourishment that was in abraham's tent , let him know that he speaketh foolishly : for those things seemed to be done ; but were consumed in another manner , which he best knows , that consumed them . but if any one should also foolishly grant , that the incorporeal nature was partaker of these kates , yet he can never find hunger or thirst there . — i need not explain the contents of this censure . 't is undeniable , that we find many things in sacred writ spoken of angels , which border upon body . but then , we must know , it was the property of the jews language , as a learned man observes , ( indeed of all other ) to give denomination to things unseen from analogical and borrowed expressions of things visible ▪ and here we may remember the saying of saint augustin concerning them ; [ locutiones humanae etiam in eos usurpantur propter quandam operum similitudinem , non propter affectionum infirmitatem . ] they are sometimes clad in the dress of our passions ( as god himself is ) to shew forth a likeness of working , but not of infirmity . as also the admonition of saint chrysostom , that when we hear of the seraphim and cherubim turning away their eyes , and covering their faces with their wings — we should not think that they have eyes and faces ; for this , saith he , is the figure of bodies ; but that the prophet doth hereby signifie to us their knowledg and vertue . but after all , whether these spirits , the angels , may not yet for a time really assume a body , and make use of it ; or whether they have not also some corporeal vehicles of their own , wherein they reside , of a more refined nature and substance than any elementary matter we converse with , ( such as epicurus calls his quasi corpus ) i shall not dispute ; so it be granted me , that they themselves differ from them , as the soul from it's body , or the inhabitant from the house he lodgeth in . the supposition , i confess , of vehicles doth most facilitate the account of their determinate locality , motion , and appearances , and converse , yea , and the corporeal punishment expresly allotted in holy scripture to some of their number in the infernal flames . and it cannot be denied , but that several of the fathers have reputed them after a manner corporeal : but then , it was chiefly [ comparativè ] in respect of god , who is the most simple and absolute spirit . invisibilia illa , quaecunque sunt , habent apud deum & suum corpus & suam formam , tertul. adversus praxeam s. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , damascen . comparatione dei corpora sunt , nostri spiritus , gregor . 1. tom. 1. moral . in job l. 2. c. 2. quam distinctionem secutus est beda , & alii . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , greg. nazianz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , serm . 2. vide zanch. de operib . dei , part 1. l. 2. c. 3. & otho-casman . angelograph . part 1. c. 3. and to this opinion the second nicene council , under constantine and irene , inclines , allowing god only to be perfectly incorporeal , but none of the creatures so ex toto , though the angels are there confess'd to be not so grosly clothed , as we , [ verùm tenui corpore praeditos , & aereo ●ive igneo ] and their chief reason is , [ quod taliter circumscribuntur , sicut anima quae carne clauditur , whereas god is infinite and unbounded . ] but yet many of that council consented not thus much , as carranza notes , being of the belief [ angelos omninò esse incorporeos ] whom they of the lateran council seem to have followed . and so the jewish rabbies conceived of them too , as creatures that have form without matter or body . most certain it is , that they are a sort of beings above humane souls in their greatest perfection ; and yet we have sufficient evidence , that this lower rank of spirits within us are immaterial and incorporeal ; [ even from their known and familiar operations , abstracting and self-reflecting thoughts ; simple apprehensions of notions universal , mathematical , logical , moral and remote from sense ; inferences and deductions from them compared and compounded in propositions , syllogisms , &c. which i shall not here enlarge further upon . ] lucretius himself , who asserts the soul to be corporeal , is yet forced to invent a fourth substance besides the wind , and heat , and air , which he cannot find a name for , and therefore calls [ nominis expertem ] and which is , as he saith , [ anima quasi animae ] the soul of the soul. [ as aristotle was constrained to excogitate a fifth essence , nomine vacantem , out of which the soul was made , distinct from the four elements . cicero 1. tuscul. ] in a word , needs must the angels ( even considered with their vehicl●s , whatever they are ) be of another nature from those bodily ●ubstances we are acquainted with , when we read of a legion of them together in one man ; and a legion , as hesychius computes it , is 6666. sect . ii. created . that they were created by god , is evident from that place of the apostle to the colossians ; by him were all things created that are in heaven and in earth , visible and invisible , whether they be thrones or dominions , principalities or powers ; all things were created by him , and for him : where ( as theodoret well notes ) passing over things visible , he more distinctly and particularly mentions the orders of things invisible , whether they be thrones , or dominions , or principalities , or powers . — and to a like purpose theophylact. and from that of the psalmist , who , when he had call'd upon the angels by name to praise god , as well as the sun , and moon , and stars , and heavens , adds this reason concerning them all in common , ( as saint augustin rightly observes ) for he commanded , and they were created ; he hath also established them for ever . so also iustin martyr in expos . fidei de rectâ confess . p. 372 , 373. [ who also observes , that , when the apostle had mentioned , rom. 8.38 . angels , principalities , powers , &c. he adds , to make up the list complete , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] nor any other creature , thereby sufficiently intimating the creation of all these , id . p. 375. and accordingly ( as theodoret further adds ) we have them named first in the benedicite , or song of the three children , among the works of the lord , which are to bless , praise him , and magnifie him for ever . — from hence also they are call'd sons of god in holy scripture ; agreeably to which hierocles stiles the heroes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and max. tyrius gives this as a law or maxim , universally acknowledged throughout all the world , that there is one god the king and father of all , and that the many gods are the children and off-spring of this one god. therefore is he named by the apostle the father of spirits , viz. in a more peculiar manner than of other beings , they partaking most of his image and likeness . so iupiter too among the heathen poets is often paraphrased by — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . — divûm pater atque hominum rex , sator deorum . and the angels in apollo's oracle own themselves derived from him : — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this their production by god is the foundation of their natural , necessary , and perpetual subjection to him , dependance on him , and being imploy'd by , and under him : with reference to which also some apply that of saint paul to timothy , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] king of the aeon's , or angels . and , if so , we may expound hebr. 1.2 . too [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] by whom also he made the aeons . [ but i am rather of theodoret's mind , that the word doth not import so much [ aliquam subsistentem substantiam ] any distinct sort of beings , as [ distantiam quae tempus significat ] time or age ; and 't is used in scripture comprehensively for [ quicquid in saeculis unquam extitit ] the whole world : hebr. 11.3 . [ omnia quae facta sunt in tempore ] as primasius hath it , [ all things that were made in time . ] to be sure that famous stile of [ dominus deus exercituum , ] lord god of sabaoth , or of hosts , hath a more special reference unto these beings , than to the hebrew trained bands , as a late author applies it . but now , at what time they were made , is somewhat dubious and uncertain . that it was within the six dayes , is concluded , i think , generally , because in them , as the scripture saith , god finished all his works , and after rested upon the seventh , creating no new species of beings . certain it is also , that it was before the making of man ( and some conceive before the visible creation too ) the apostasie of a great part of them preceding man's fall in paradise , which they contrived . others place it upon the first days creation , when the highest heavens are supposed to have been made with the primogenial light , and with them these heavenly inhabitants and children of light ; and this is conjectured the rather from that of iob , where the morning stars are said to have sang together , and the sons of god to have shouted for joy , at the laying of the foundations of the earth : which cannot be understood of the fixed stars in the firmament , for they were created , after the foundations of the earth were laid , upon the fourth day ; but of the angels , who are call'd , as was said before , the sons of god , and resembled here to morning stars for their brightness and glory , in such a metaphorical or borrowed sense , as christ is also call'd the bright morning star. the lxx indeed varies a little from our reading ; but then for the [ sons of god ] puts expresly the word [ angels ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . when the stars were made , all my angels praised me with a loud voice ; which the latin follows ; and therefore saint augustin infers upon it , [ jam ergò erant angeli , quando facta sunt sidera ] that the angels were certainly in being before them . god most probably , first made these spirits and then bodily beings , and then after united both together in man , who is a complex of spirit and body , according to that of the lateran council ; [ deum ab initio temporis utramque ex nihilo condidisse creaturam , angelicam & mundanam , & deinde humanam quasi communem ex spiritu & corpore constantem : ] wherewith agrees the saying of damascen , that being not content with the contemplation of himself alone , he made the angels , the world , and men to participate of his goodness and bounty ; and it was but meet ( as he argues out of greg. nazianz . ) that the intellectual substance should first be created , and then the sensible . to which i will only annex that excellent passage of seneca , quoted by lactantius out of his exhortations . [ deus cum prima fundamenta molis pulcherrimae jaceret , ut omnia sub ducibus suis irent , quamvis ipse per totum se corpus intenderat , tamen ministros regni sui deos genuit : ] when god laid the first foundation of this most beautiful fabrique ( the world ) that all things might go under their respective guides , although he were every-where himself present , yet he made the gods [ i. e. angels ] as ministers of his kingdom . moses , it is confess'd , in the history of the creation , takes not express notice of them by name . only they are thought by some included in fiat lux , gen. 1.3 . let there be light. so saint augustin , who refers the division too made there between the light and darkness , exodus 4. to the difference between the holy and impure angels , that is , angels of light and darkness : but by others rather in that of ch. 2.1 . thus the heavens and the earth were finished and all the hosts of them . and in like manner the psalmist hath it , by the word of the lord were the heavens made , and all the host of them by the breath of his mouth . now the angels are elsewhere stiled , the host of heave● , 1 kings 22.19 . or heavenly host , saint luke 2.13 . and the rabbies call the upper heavens , the world of angels , the world of souls , and the spiritual world. sect . iii. intellectual and free , powerful , agile , and immortal . now what kind of spirits the angels are , i will shew farther in these four particulars . i. that they are intellectual spirits , endued with understanding and free-will , and of a vast knowledge . ii. of great power and might . iii. of extraordinary speed and agility . iv. immortal and such as cannot die. of each of which succinctly . first , that they are intellectual spirits , [ call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by plato and plotinus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by psellus , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by others , and therefore also stiled intelligentiae ] endued with understanding and free-will , being the off-spring , of god , as hath been said already , and after his divine image in a more perfect manner and degree than we men are . an undoubted proof and evidence of their intellectual being and freedom of will , or choice together , we have in the law given them by god. and that there was a law prescribed them is undeniable , in that we read of some of them , that sinned , and by so doing , fell from their first estate , and place of happiness ; ( of which i may have occasion possibly to speak further afterwards . ) now sin is evermore [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] the transgression of a law , and , where there is no law , there c●● be no transgression . and god is said , not to have spared the angels that sinned . both sin and punishment therefore suppose them intellectual and free-agents : none , but such , can take cognizance of a law ; and none but such deserve a severe punishment , as iustin martyr tells us , giving an account of the most righteous doom both of men and angels , from the liberty of will wherewith god hath furnished them . again , they are god's messengers and ministers , by whom he gave his laws to the israelites of old , and revealed many things to his prophets , [ as shall be declared in another place ] which argues them sufficiently to be , as they are termed , intelligences , that is , understanding and spontaneous beings . and certain it is , their intellectuals are much beyond the most improved of humane kind . ' according to the degree of immateriality , say the schools , is the degree of knowledge . they have both a more excellent quickness and subtlety of natural understanding , and a greater improvement made of it . this seems intimated in the first temptation . gen. 3.5 . ye shall be as gods knowing good and evil . ] the chaldee there saith , [ as princes , ] and ionathan's paraphrase [ as angels . ] — and our blessed saviour , as i before suggested , plainly supposeth a greater measure of knowledge in them , than in men , when he saith , of that time knoweth no man , no , not the angels — saint matth. 24.36 . — and [ according to the wisdom of an angel ] is a standard of the highest elevation , 2 sam. 14.20 . the ancients call'd them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i.e. from their knowledge . hence the author of hesiod's allegories calls aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , h. e. maximae sapientiae virum , and plutarch in his book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , calls plato by the same name , whom others stiled divine ; quasi quendam philosophorum deum , cicero 2. de nat . deorum . and homer is by many call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ propter admirabilem scilicet multarum rerum cognitionem . ] and proclus will have the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be used in divers respects ; 1. god alone , saith he , is [ ipsâ essentiâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] h. e. omnia sciens & omnibus prospiciens . whom plato likewise calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. angels are so [ comparatione , ] because they do proximè ad dei scientiam accedere , idque naturâ suâ . and then , 3. the soul of man is so [ habitu ] by vertue of its acquisitions , zanch. de oper . dei , p. 1. l. 2. c. 1. their faculties and capacities are abler and larger than ours . they are [ undique oculati ] full of eyes , before and behind . they are more privy than we to the almighty's councels , standing in his presence and beholding of his face . and then their time for observation and experience hath been much longer , even from the first of the creation , which must needs make a vast addition to the treasure of their knowledg , always growing and increasing . for with the antient is wisdome , and in length of days is understanding . and yet their knowledg is not infinite and boundless , but limited and confined . some things are hidden from them , as the day of future judgment . some things are proper and peculiar to god only to know , as the secrets of mens hearts , and those future contingents which depend upon the free-will and determination of reasonable creatures . the angels , we presume , have a deep and searching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or skill of guessing beyond the ablest sons of art , ( that are most vers'd in natures secrets , and the history of the world ) and so can readily foretel such things as necessarily depend upon certain natural causes , though to us unknown , and make shrewd conjectures of other matters . but the certain fore-knowledge and prediction of things to come , which are purely voluntary and contingent , must be reserv'd to god himself , who sometimes makes his appeal thereunto , as that which is not communicable to any other besides : shew the things that are to come hereafter , saith he , that we may know that ye are gods. whereto agree 〈◊〉 notable saying of pacuvius , nam si qui , quae eventura , praevideant , equiparent iovi . as to the distinct manner of angelical knowledge , natural or revealed , [ per suam essentiam , per species vel imagines à deo inditas — nec ratiocinando , ut nos , sed magis simplici intuitu ; ] or the way of communication which they have , either among themselves or unto mortals ; their tongues and language , [ whether it be only voluntatis actu & imperio , as in god to will is to effect , and our inward operations and bodily motions much depend on the nutus , inclination and determination of the will , ] 't is somewhat beyond our present dull apprehension , who dwell in clay , and therefore the inquiry after it fit to be respited , [ donec elias venerit , as the jews speak , or ] to the other world. hardly do we guess aright at things that are upon earth , ( as the wiseman observes ) and with labour do we find the things before us ; but things that are in heaven , who hath searched out ? and , as zanchie saith , none but fools will be bold and peremptory in defining this matter , quid enim opus , ut haec atque hujusmodi , affirmentur , vel negentur , vel definiantur cum discrimine , quando sine discrimine nesciuntur ? ut d. august . optimè , enchirid. c. 59. secondly , the power and might of these spirits is great and considerable . spirit is a word that connotes power , as flesh doth weakness . so it is said of the egyptians , they are men and not god , and their horses flesh and not spirit . and the angels are said , not only to be [ mighty ] and [ strong ; ] but to [ excell in strength ] or to be [ mighty in strength ] and by saint peter , as i shewed before , described with this attribute of preference unto men , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] a being greater in might and power . ] hence are they call'd [ god's host. ] when the angels of god met iacob , he said , this is god's host , and he call'd the name of that place mahanajim , i. e. two hosts or camps ; for the word is of the dual number , as p. fagius notes : and some of the jews , he tells us , refer it to iacob's host or company that he had with him , and this host of god , which met him there ; but others of them to two hosts of angels there meeting together , the one that guarded him out of mesopotamia , and the other came out of chanaan to receive him as their charge upon his return ; it being a common opinion among them , that certain angels are deputed to every province or region , of which more , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hereafter . whatever there be in this comment , there is no doubt , saith saint augustin , but the hosts , which iacob saw , were a multitude of angels , call'd in scripture the heavenly militia or host of heaven . and they are indeed a puissant and mighty host , resembled else-where to horses and chariots of fire , 2 king. 2.11 . — and c. 6.17 . you may guess at their strength a little by their exploits on record , one of them slew all the first-born in egypt both of men and cattel in a night . one of them in another night destroy'd all sennacherib's formidable army to the number of an hundred fourscore and five thousand . one of them restrained the flames of that raging fire into which the three confessors were cast , so that it touched not so much as their garments , though it devoured their executioners . one of them stopt the mouths of the hungry and ravenous lyons from seizing upon daniel in their den. one of them smote off saint peters fetters , and caused , not only the prison-door , but the iron-gate of the city to open to him . — not to give any further instances , it was a saying of luther's , [ unus angelus potentior est quàm totus mundus ] one angel is of greater power than the whole world beside . but yet all their power is subjected unto god , and nothing , if compared with his omnipotence . they can do nothing but what he pleases ; [ nec est in angelis quidquam nisi parendi necessitas ] and therefore in the same place , where they are acknowledg'd by the psalmist to excel in strength , they are said also to do his commandments hearkning unto the voice of his word . iii. their agility , speed and swiftness is extraordinary , moving like lightning from one end of heaven to the other ; compared therefore to a flame of fire , which also penetrates the hardest bodies . hence are they represented to us [ alati ] with wings to flie , isa. 6.2 . [ in the same sense as wings are attributed to the wind by the psalmist , and by poets to the thunder-bolt . ] and so the heathens feigned mercury [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as hesiod calls him , the nimble angel or messenger of the gods ] to be winged . this their quickness and agility in motion proceeds from their spiritual nature , which is not subject to weariness , heaviness , or fainting , with the like infirmities , which necessarily attend bodies ; nor obstructed and hindred by external impediments in the way , as bodies are ; and so they need not such a space of time , neither to pass in , as bodies do . and , besides this , it is much help'd forward in the good angels by their promptitude and readiness , propensity and zeal to dispatch the errand and ministry , upon which they are sent and imploy'd . 't is not here [ timor , ] but — [ amor addidit alas . ] lastly , that i be not tedious , they are immortal and such as cannot die. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the immortal , is used absolutely by hesiod for their name ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the immortals of iupiter . [ in like sort as we use [ mortals ] for [ men ] : so homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to which also he adds an epithet of the same importance — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] this follows too from their being spirits , and so not having within themselves a principle of corruption , nor being liable to destruction from other created power : for nothing is so immortal as not to be annihilable by god , and destroyed by that power , which at first produced it . as to him therefore all things are mortal ; and in this sense he only and no other hath immortality , as the apostle tells us , 1 tim. 6.16 . for he only is absolutely immutable , and hath [ omnimodam necessitatem essendi , as the schools speak ] an every-way necessary existence ; and all other beings have an essential dependance upon him , and so a possibility of ceasing to be with respect to his will ; nay i may add a necessity of not-being , when he pleaseth . hence possibly the angels are call'd by max. ty●ius [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] immortals of the second rate ; and damascen puts it into his definition of angelic nature , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] receiving by grace a natural immortality . ] it being a known maxime of his , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] whatever was made is also mutable . ] — and with this interpretation it may be , we may somewhat qualifie that of tatianus concerning the soul of man , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] that it is of it self mortal , but yet in a capa●ility of not dying : the rather because he accuseth aristotle , [ quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] for rejecting or impeaching the immortality of the soul. but this by the way . — theodoret decides the matter well : god , saith he , is properly immortal , for he is so essentially and independently ; but angels and the souls of men hold of him , and must conse●uently own their immortality as his gift . but yet ●arther ; spirits , as i said , have not that principle of corruption within themselves , which elementary bodies have , nor are they lyable to a pernicious and destructive violence from creatures without , as our life is sometimes from the meanest and most inconsiderable . fear not them that kill the body , saith our blessed saviour , and after that have no more , which they can do ; are at their ne plus ultra . the soul or spirit is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] quite out of their reach : kill that they cannot , but only manumit , and set it free . and , that the angels are such spirits , as cannot die , is sufficiently intimated , when this is made the demonstration of our immortality , who shall be raised hereafter , [ and consequently our not eating and drinking , marrying and giving in marriage then , which are the appendag●s of this mortal decaying , and perishing state on earth . ] the children of this world marry , and are given in marriage ; but they , which shall be accounted worthy to attain that world and the resurrection from the dead , neither marry nor are given in marriage , neither can they die any more ; for they are equal unto the angels . and therefore the apostle saint paul calls the body too , that is raised up in incorruption , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a spiritual body . but thus much shall suffice to have spoken of the nature of angelical spirits , so far as we understand it , who skill but little exactly and distinctly of our selves , whereby we conclude of them ; and therefore , may add safely and modestly , [ without the danger of scepticism in the case , ] as damascen doth in the close of his description of these beings , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] that god alone , who made them , knows comprehensively the kind and limits of their being . chap. iii. of their number and distinction . thirdly , we pass on next to their number and multitude , and under that head to treat somewhat of their distinction and order . for the apostle refers to all of them , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] are they not all — sect . i. of their multitude . the angels are many . consider them , as they are divided now into two sorts , good and evil , the angels that stand , and the angels that fell , you will find very many , a great number , under both heads . the scripture of the o●d testament is somewhat silent in relating to us the manner of the fall of angels ; though it evidently enough suppose it , and refer to it . but in the new we have more express and frequent mention thereof . our blessed saviour speaks of the devil as a murderer from the beginning , who abode not in the truth , a lyar and the father o● lies . saint iohn also saith , the de●il sinneth from the beginning . [ and the wo●d devil includes all the apostate spirits , who are sometimes call'd plurally devils , saint iames 2.19 . and sometimes more distinctly ▪ the devil and his angels . ] saint peter puts their sin and punishment together : if god spared not the an●els that sinned , but cast them down to hell , and deliver'd them into chains of darkness to be reserv'd unto iudgment . — and in like mann●r saint iude ; the angels , which k●pt not their first estate , but left their own habitation , 〈◊〉 hath res●rved in chains under darkn●ss unto the judgment of the great day . — all without question innocent and holy at the first , being made by a good and holy god ; but some of them in the abuse of their liberty , or free-will , prevaricating and rebelling against their maker and soveraign , were thereupon cast down from the regions of light above , and left under an irreversible sentence of condemnation . but these devils were not such by nature or creation , as the manichees and priscillianists taught of old , but by a voluntary degeneracy . theodoret conceives it sufficiently demonstrated from the goodness of their maker , and the righteousness of their judg. how , saith he , could he be call'd good , were he the creator of vice ? or , how just and righteous , should he punish a nature , which could do no good , and were ingaged by him in a necessity of sin ? many things are said by the fathers of their fall , or sins in particular , as pride and envy , &c. nay , and by some of them , lust , applying to that purpose gen. 6.2 . but theodoret , whom i just now quoted , censures that opinion for a piece of gross ignorance and dotage . i will not digress further into this speculation : from hence now is the distinction of good and evil angels ; and there is an host of each , michael and his angels , and the dragon , that old serpent , call'd the devil and satan , and his angels , rev. 12.7.9 . the one sort are call'd , signanter , the angels . angels of god. holy angels . angels of heaven . ( from their proper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , seat and habitation ) and in the same sense ▪ angels of light. the elect or choice angels . — the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , evil angels . wicked and unclean spirits . the angels that sinned . the devil and his angels . the rulers of the darkness of this world , &c. of whom i shall say little more , but that their number is supposed great and formidable , by the apostle , eph. 6.12 , and we read of a legion of them in one man , ( as hath been intimated before also ) saint mark 5.15 . and our saviour insinuates divers sorts among them , when he saith , this kind of devils goeth not out , but by fasting and prayer , saint matth. 17.21 . but our comfort is , that the good angels exceed them , most probably , in number . [ this eustachius collects from , revel . 12.4 . where the dragon is said to draw with him , the third part of the stars of heaven ; and aquinas from 2 kings 6.16 . which he expounds de bonis & malis angelis . they that be with us are more than they that be with them . ] to be sure , in wisdom and strength ; for [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] wickedness doth naturally debase , impair and weaken the powers and faculties ; and as the good have the increases of divine grace , so the evil are in chains and bonds ; and we never read of a conflict between them , but the good come off conquerours . our blessed saviour mentions more than twelve legions , [ that is , by computation 79992. ] thinkest thou , saith he , i cannot pray to my father , and he shall presently give me more than twelve legions of angels . whereas we read but of one legion of the evil ones together . ] the chariots of god ( saith the psalmist ) are twenty thousand , even thousands of angels , ps. 78.17 . the margin hath it , even many thousands of angels . and in the prophet daniel we have mention of [ myriades myriadum ] thousand thousands ministring to god , and ten thousand times ten thousands before him , ch . 7.10 . and so again in the revelations : many angels about the throne , and the number of them was ten thousand times ten thousand , and thousands of thousands . a certain and definite number for a vast but uncertain . our apostle to the hebrews therefore speaks of them more indefinitely , as not to be counted up . an innumerable company of angels , ch . 12.12 . so we translate and english ; but the greek is only [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] myriads of angels ; in like manner as we do elsewhere , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] an innumerable multitude , saint luke 12.1 . they are , as hath been said , god's host ; and bildad asks the question , is there any number of his armies ? we may sooner reckon up the stars in the firmament , than number out those morning-stars . orpheus it seems , counted upon three hundred sixty and five , [ as many as there are days in the year . ] hesiod three myriads , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but , as lactantius replies upon the one , so max. tyrius upon the other , they are more than so , they are innumerable . pythagoras taught , that all the air was full of them ; and the like apuleius delivers out of plato , de deo socratis . and suarez thinks , that aristotle referr'd to these beings , when he commend●d that of thales , [ omnia esse deorum plena , ] that all places abound with gods. some of the fathers , from the parable saint luke 15. have reckon'd their number compar'd with man-kind , as ninety-nine to one . but * aquinas concludes , that these immaterial substances do incomparably exceed all the material in their multitude . sect . ii. of their order . now in this vast multitude there must needs be a setled order , which is the cement of all society , and that alone , which distinguisheth it from a confused heap . and so the holy scriptures sufficiently declare ; though , what that order is in particular , we are left to seek , and must not be over-peremptory in determining beyond what is written . the very fallen angels retain yet some order among them , without which the kingdom of darkness it self could never stand , saint matth. 12.26 . there is , as hath been said , the devil and his angels . the dragon and his angels . beelzebub the prince of the devils , ver . 24. some chief devil whom trismegist stiles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , call'd elsewhere satan , and the prince of the power of the air ▪ ephes. 2.2 . and thought to be that lucifer , spoken of by the prophet , isa. 14.12 . how art thou fallen from heaven , o lucifer , son of the morning ! which , however it be understood there of the king of babylon , may yet be judged to compare his sudden and miserable fall to that of the ring-leader among the apostate-angels ; whereat our blessed ▪ saviour is conceived to have glanced too , when he said , saint luke 10.18 . i beheld satan falling from heaven like lightning . agreeably to this exposition also august . steuchus , bishop of eugubium , writes , that those evil spirits were call'd by empedocles [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] and rhodiginus thinks that pythagoras meant the same , when he taught , [ animam factis alis è coelo labi . ] we cannot doubt then but there is order much more among the good angels . they are , to be sure , [ acies ordinata ] a well-ordered host. we read expresly of an arch-angel , 1 thes. 4.16 . that is , [ angelorum princeps ] a chief or leading angel ; and of michael the arch-angel by name , saint iude 9. michael and his angels , revel . 12.7 . and this michael is said else-where to be [ u●us è principibus primis , ] dan. 10.13 . one of the chief princes ; which intimates plainly that there were others of them besides ; [ seven in number , saith clemens alexandrin . which is also favoured , not only by tobit 12.15 . but zech. 4.10 . and revel . c. 1.4 . — 4.5 . — 5.6 . ] this michael , it may be , general of the host , bearing in his name a proclamation of divine glory and majesty ; for so it is interpreted , [ who as god! ] — and then we read also of gabriel , the mighty gabriel [ a strong man of god ] as his name imports . he was sent to daniel to make him understand the vision , dan. 8.16 . — 9.21 . and after to zacharias , to whom he said , i am gabriel that stand in the presence of god , saint luke 1.19 . and then a commissioned embassador to the blessed●virgin , ver . 26 , 27. these two are the only names upon record in the canonical-books , [ michael and gabriel . ] but four others we have in the apochrypha , which is one of the best registers next of jewish belief and traditions . raphael [ i. e. physick of god ] a divine and heavenly physitian , sent to heal tobit and his daughter in law , and to bind asmodeus the evil spirit , tob. 3.17 . — 12.14 . who saith of himself , i am raphael , one of the seven h. angels . — vriel , [ i. e. light of god ] sent unto esdras , to declare and manifest his ignorance in god's judgments , 2 esdras 4.1 . ieremiel , [ i. e. mercy of god ] call'd an archangel , 2 esdras 4.36 . and salathiel or sealthiel , [ i. e. asked of god ] stiled the captain of the people , 2 esdras 5.16 . these are supposed to have been names of particular angels of some special note and eminence among the rest ; and the hebrew doctors have many more of them , as i may take occasion , possibly , to touch hereafter . two other words yet there are in sacred-writ , which seem to denote certain orders among them , [ cherubim and seraphim . ] cherubim ] that is , angels of knowledg , as saint hierom interprets the word . but others from cherub , a figure or image ; others from the letter chi , a note of similitude , and a chaldee word , which signifies [ puerum & juvenem ] a youth ; and so they were usually represented in the shape of a young man with wings : of a man , to shew them to be intellectual creatures ; of a young man , to express their vigour and strength ; and with wings added , to declare their agility , and dispatch . — these we read , were placed at the east of the garden of eden with a flaming-sword , which turned every way to keep the way of the tree of life , gen. 3.24 . and their figures were appointed over the mercy-seat in the tabernacle and temple , and on the doors and walls , exod. 25. 1 king. 6. and we meet with them again in the prophet ezechiel c. 10. seraphim , that is , angels of zeal , [ angeli formâ igneâ , saith grot. ] described , each of them with six wings , and crying one to another , holy , holy , holy , isa. 6.2 . their name is from an hebrew root , which signifies to [ burn ] and so they were call'd , possibly , from their touching the prophets lips with a burning-coal taken from the altar , ver . 6. or else , more generally , from their ardent-zeal and flame in the executing of god's will and serving of him ; according to that of the psalmist , who maketh his ministers a flame of fire , ps. 104.4 . cited by our apostle , heb. 1.7 . in the new-testament we may observe , how upon our blessed saviour's birth , the angel of the lord [ probably , the angel gabriel , who was sent before to zacharias and the virgin ] proclaims the joyful news , and suddenly , saith the text , there was with that angel a multitude of the heavenly host , praising god , — saint luke 2.10 , 13. singing their christ-mass carole together , and following of him as their praecentor and chief of the choire . the apostle saint paul to the colossians mentions the angels under four distinct appellatives , c. 1.16 . thrones , ] which are royal seats for kings and monarchs in their magnificence and glory . dominions , ] or lordships . principalities , ] connoting special and peculiar jurisdiction . powers , ] such as have right to execute authority by god's appointment , and not his bare permission only . to which we may add , mighty , ] out of his epistle to the romans , c. 8.38 . and ephes. c. 1.20 , 21. and the first epistle of saint peter c. 3.22 . the abstract all along ( as is usual among the orientals ) for the concrete ; that is , kings , rulers , princes , potentates , mighty ones . and some of the learned conjecture , that the apostle alludes to several degrees of power and authority observable among men in the world , thereby to adumbrate the distinction of angels into superior and inferior : thrones ] for supreme monarchs ; dominions ] for lesser kings ; principalities ] for the governours of provinces and cities ; powers and mights ] for lower magistrates and their officers . saint hierom conceives , that the apostle had these several names either from the traditions of the jews , or his own mystical interpretation of certain parcels of the old-testament history . arbitror [ apostolum ] aut de traditionibus hebraeorum ea , quae secreta sunt , in medium protulisse ; aut certè quae juxta historiam scripta sunt , cum intelligeret legem esse spiritualem , sensisse sublimiùs , & quod de regibus atque principibus , ducibus quoque , tribunis , & centurionibus in numeris & in regnorum libris refertur , imaginem aliorum principum regumque cognovisse , quod sc. in coelestibus sint potestates atque virtutes & caetera ministeriorum vocabula , hier. in ephes . 1. now from these names and words found in scripture , some have ventur'd to determine and marshal the coelestial hierarchy of angels into their several and distinct orders . whence we have in the schools nine orders of angels , said to be taken from dionysius the areopagite saint paul's scholar . thus the hierarchy is divided into three parts , an uppermost , a middle , a lowest , and in each of these are placed three ranks or choires of angels : as , in the uppermost seraphim , cherubim , thrones . in the middle , dominions , mights , powers . in the lowest , principalities , arch-angels , angels . and this is spoken as boldly , as if the author of the phansie had been in good earnest wrapt up with saint paul into the third heaven , and there seen the scheme of their divine oeconomy . only that holy apostle tells us , he heard there [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] unutterable words , 2 cor. 12.4 . and seems to have warned us sufficiently against all such gnostic's , or pretenders unto extraordinary knowledg , to whom he hath given this character of vanity , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] intruding into those things which they have not seen , coloss. 2.18 . — and , certainly , if he had minded to intimate so many distinct orders , he could easily have put the nine names together , as well as this his famed disciple ; or , if several names were sufficient to denote their orders , he could have added more to the number , e. gr . an order of fighters , the heavenly host , saint luke 2. an order of watchers , out of daniel ; a chorus of morning-stars , out of iob ; and another of the sons of god , &c. baronius quotes ignatius for an asserter of this same hierarchy in ep. ad trallenses : but vedelius contends against him strongly , that the whole period , referr'd to , is interpolated and supposititious . however neither the words , nor the order of enumeration agree with dionysius's , and there are two fresh ones among them [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] l. vallae in his comment upon revel . 4.8 . very angerly expostulates with the latins for omitting nine times holy in their versions , which all the greeks , saith he , have in that place ; as losing by this defect of theirs the mystery of ter trinum , which is , as he adds , the number of the orders of angels . but revius answers him well enough , that this was the dream of a counterfeit dionysius ; and that all the greek copies have not nine times holy there , neither , but most of them thrice only , as we read it . however , to make even with this celebrated number , ( instead of a more serious and direct opposition ) it may not be amiss here to remember , that some have ranged the devils into nine orders too . in the first , as they tell us , are [ pseudothei ] false-gods , who corrupt religion , the prince of whom they call beelzebub . in the second are [ spiritus mendaces ] lying spirits , one of whom deceived the prophets in the days of ahab , 1 kings 22. whose prince is named python , according to what we read of a spirit of python , act. 16.16 . which we english spirit of divination . in the third are [ vasa iniquitatis ] vessels of iniquity , from whom proceed all the flagitious wickednesses , that are any-where committed in the world , whose prince is called belial . in the fourth are [ spiritus ultores ] revenging spirits , that stir up strifes among men , and urge them unto private revenge , whose prince is asmod●us , tobit 3. in the fift are [ daemones praestigiatores ] conjuring and jugling devils , the patrons of witches and inchanters , who by such kind of magical practices do hurt to men , the prince of whom is call'd satan . in the sixth are [ aereae potestates ] the powers of the air , who , by god's permission , raise storms and tempests , whose prince they call meris or metiris , [ i know not whence , nor why . ] in the seventh are [ furiae ] the furies , which torment the minds of men after sin committed , and work divers confusions in the world , whose prince is said to be abaddon or apollyon , which name we have reuel . 9. in the eight are [ criminatores ] the accusers , who lie in wait against the fame and honour of good-men , whose prince is diabolus , or astaroth . and in the ninth are [ tentatores ] the tempters , those evil spirits that seduce by subtlety , whom they cannot oppress by violence , whose prince they call mammon . which distribution i alledge not to avouch for it , but only as an instance of the same curiosity , that produced the former , a restless and unsatisfied itch of knowledg , which searcheth into all depths , and spareth neither heav'n nor hell in its presumption ; as if the motto were , flectere si nequeo superos acheronta movebo . of like vanity and rashness are the jewish cabalists guilty . rabbi moses , the son of maimon , assigns ten degrees of angels , from so many words which he picks up here and there concerning them . in the first , animalia sanctitatis . ] in the second , rotae . ] in the third , ereellim . ] in the fourth , casmallim . ] in the fifth , seraphim . ] in the sixth , maleacim . ] in the seventh , elohim . ] in the eight , filii elohim . ] in the ninth , cherubim . ] in the tenth , ischim , sive viri . ] the first , second , and fourth , ( as i. cappellus observes are taken from ezech. 1. but casm●llim is unfitly put for a peculiar order when it is the name rather of some colour . the fifth , from isa. 6. the third , from isa. 33.7 . but absurdly ; for though the etymon of the word agree well enough , [ q. d. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a beholder of god ] yet the prophet attributes tears and mourning to them , and points unto the embassadors sent from hezekiah to rabshakeh . the sixth is the hebrew for angels . the seventh from psal. 8.5 . the eight , from iob 1. the ninth , from gen. 3. the last from thence , that in the apparitions of angels , the scripture often saith , the man said so and so . but how improperly ( as he farther adds ) are those appellations [ elohim , filii elohim , maleacim , ] that is , gods , the sons of gods , angels , which are common elogiums agreeing to every one of them , put to describe certain orders ? others of the jewish-masters are content to refer to three degrees only . the first , they call [ intelligentias à materiâ separatas ] intelligences wholly separate from matter that never appeared but in prophetic vision ▪ and so were never seen but heard only , yet alway stand about the throne of god. the second , they call [ angelos ministerii ] angels of ministery , made to govern the world and minister unto good men , dwelling above the orbs , and so call'd the host of heaven , but for their ministry-sake assuming sometimes of visible forms , and so appearing and seen . the third , they call [ spiritus sublunares ] sublunary spirits , the executioners of divine wrath and justice , angels of destruction and death ; whom also they make to be male and female , to eat and drink , and gender , and die , and succeed each other , as men do . [ this is much like the heathens distinction of their genii into supercoelestes , coelestes , subcoelestes , which i forbear to prosecute any farther , than the bare naming of it . ] hereunto , lastly , we may refer the * schoolmens distinction of angels into assisting and ministring , as they deliver and explain it ; making the latter to be only those of the lowest order , even as the jewish rabbies did their angels of ministry , and sublunary spirits . against both of whom the text apparently decides the case , are they not all ministring spirits ? as shall be afterwards farther declared . to end this enquiry , though there is for certain a most excellent order among the angels , and there are , probably , different ranks and degrees of them , yet , what they are in particular , is no where revealed for our satisfaction ; and some of those denominations , which are relied upon in sacred writ as to this matter , may as well denote distinct properties and perfections of each individual angel , or certain temporary offices and imployments only , as point unto the setled and established order among them all . the prophet ezechiel , speaking of four of them , describes them every one alike . they four , saith he , had the face of a man , and the face of a lion on the right-side ; and they four had the face of an oxe on the left side , they four also had the face of an eagle , revel . 1.10 . the like to which we have again , revel . 4.7 . where the design seems to be to represent them , in way of hieroglyphick , prudent as men ; couragious as lions ; laborious and industrious as oxen ; and swift as eagles . but it very well becomes us willingly to be ignorant of what our heav'nly father hath not thought good to make known unto us . and therefore i shall [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] forbear to search farther into what is hidden and concealed ; closing this chapter with the remarkable instance of saint augustin's exemplary modesty in the present argument , ( as i did the foregoing with damascen's , ) what those several words mean , saith he , whereby the apostle seems to comprize the universal society of angels , thrones , dominions , principalities , &c. and how they differ , let them tell who are able ; if they can but prove what they affirm . i for my part confess my ignorance . chap. iv. of the offices of angels . the fourth point concerns the function , or office of the angels , whereunto god hath appointed and commission'd them . and as to that the holy scriptures will more fully resolve us , designing , as appears , to promote our duty and comfort , more than to satisfie a speculative curiosity . are they not all [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] liturgie , or ministring spirits , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] sent forth to minister ? saith the text. they are all liturgic spirts . ] the word hath relation to public and honourable imployment . so princes and magistrates are call'd , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rom. 13.6 . and christ himself , as our great high-priest , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heb. 8.2 . and saint paul , the apostle of the gentiles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rom. 15.16 . — but then to this general we have another word added in the greek , which our english distinguisheth not at all from it , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] and it denotes a particular service under the former ; [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2 cor. 9.12 . ] like to that of the deacons in the christian church , who served tables , and provided for the necessities of the poor and needy . and to this special deaconry and service in the world , they are [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] solemnly sent forth and commissioned , as legats and officers from above . thus the learned doctor hammond interprets the seven spirits , revel . 1.4 . and 4.5 . the angels which attend and wait upon god , and are as , in the sanhedrim the officers waiting on the head of the sanhedrim to go on all their messages , or as in the church , the deacons to attend the commands of the governour of the church , and to perform them . now , that we may take in the whole course of the angels imploy and ministration , we will consider of it distinctly , 1. with reference unto god himself . 2. to christ , god-man . 3. to the whole world , especially of mankind ; and 4. to the faithful servants of god and christ , call'd in the text , the heirs of salvation . sect. i. their ministry unto god. first , i say , they are ministring spirits unto god almighty , [ damascen puts this into the definition of an angel , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] and that in a threefold capacity . 1. they are the constant attendants of his glorious court and presence , waiting upon , and following of him , wheresoever he goes . so a chief among them said to zacharias , i am gabriel that stand in the presence of the lord , saint luke 1.19 . and , i saw the lord sitting in his throne , ( saith micaiah the prophet ) and all the host of heav'n standing by him , on his right hand and on his left , 1 kings 22.19 . that is , the great king on his throne , and his guard or retinue of angels round about him . and in this , as some conceive , the special manner of the divine appearance , or presence , in some places more than in others , consists , [ whereas otherwise god is omni-present , and every-where alike , as arnobius says , ] viz. in this his train and attendance : so that the lord of hosts is there said to be peculiarly present , where his court is , that is , where the holy angels keep their station and rendezvous . hence iacob , having seen a ladder reaching from heav'n to earth , and the angels of god ascending and descending upon it , saith , gen. 28.16 , 17. surely the lord is in this place , and i knew it not ; how dreadful is this place ? it is no other , but the house of god , even the gate of heav'n : that is , heav'ns guild-hall , court or palace ; ( as our learned mede hath it ) for the gate was wont to be the judgment-hall , and place , where kings and senators used to sit , attended by their guard and ministers . thus , in the prophecy of daniel , the antient of days is represented coming to judgment , dan. 7.10 . thousand thousands ministred unto him , and ten thousand times ten thousand stood before him . and in the same stile , ( of the same appearance too ) enoch the seventh from adam prophesied , as saint iude records it , ver . 14. behold the lord cometh with his holy myriads or ten thousands . [ for so it ought to be rendred , according to the greek , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and not , as we have it , with ten thousands by his saints , unless by saints we mean these holy ones , as sometimes they are call'd , dan. 4.13 , 17. ] a like expression of the divine presence we find in that of moses , deuter. 33.2 . the lord came from sinai unto them , and rose up from seir unto them ; he shined forth from mount-paran ; he came with ten thousands of saints , or holy ones , [ or , with his holy myriads , with his holy ten thousands , as it should rather be translated , ] from his right hand went a fiery law for them . whereunto the psalmist also relates , ps. 68.17 . the chariots of god are twenty thousand , even thousands of angels ; the lord is among them , as in sinai , in the holy place . from whence we read in the new-testament of the law giv'n by angels there . [ who have received the law by the disposition of angels , act. 7.53 . ordained by angels in the hands of a mediator , meaning moses , gal. 3.19 . the word spoken by angels , heb. 2.2 . ] howbeit , in the old-testament story it-self , we meet with no such thing in terms , but only , that the lord descended upon the mount in a fiery and smoaking cloud , with thunders and lightnings , and the voice of a trumpet , exod. 19 — the expression therefore seems to proceed upon this supposition , that the special presence of the divine majesty , or his glory , as the scripture calls it , wheresoever it is said to be , consists in the encamping of his sacred retinue , the holy angels . and accordingly we read in the gospel , that christ shall come at last , [ in the glory of his father , ] that is , [ with an host of angels , ] as the holy ghost himself seems to expound it , the son of man shall come in the glory of his father with the holy angels , saint matth. 16.27 . saint mark 8.38 . thus heav'n , we know , is the place of god's most glorious residence , that being the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or habitation of angels , saint iude 6. ver . who therefore are call'd the host of heav'n , and said , alwayes to behold the face of god ther● . and accordingly we are taught to pray , our father which art in heav'n ! the prophet isaiah before had set the example , ch. 63.15 . look down from heav'n , and behold from the habitation of thine holiness and thy glory , that is , where thy throne is surrounded with myriads of holy and glorious angels . and thus was god present of old in his temple , and the places , where his name was recorded upon earth . so in the vision of isaiah 6.1 . i saw the lord sitting upon a throne high and lifted up , and his train filled the temple . [ the lxx have it , the house was filled with his glory . ] most probably , the seraphim or angels , as there it follows , ver . 3. and this seems to be imply'd in that of the psalmist , before the gods i will sing praise unto thee ; i will worshp towards thy holy temple , and praise thy name , ps. 138.1 , 2. for , that the angels are call'd gods , i noted before ▪ and the greek here reads it [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] before the angels , and the vulgar latin accordingly , [ in conspectu angelorum , ] in the view or presence of the angels . agreeably whereto we may also interpret that place of solomon , cautioning against rash vows in the house of god , eccles. 5.4 , 5 , 6. when thou vowest a vow , defer not to pay it ; suffer not thy mouth to cause they flesh to sin , neither say thou before the angel , it was an error , that is , let not such a foolish excuse come from thee in the house of god before the holy angels [ taking the word collectively , as we do man , turk , spaniard , &c. or as the singular number is sometimes put for the plural . ] and for this cause , most probably , the curtains of the tabernacle were fill'd with pictures of cherubims , and the walls of solomon's temple within with carved cherubims , and the ark of the testimony over-spred and cover'd with two mighty cherubims , having their faces looking towards it , and the mercy-seat , with their wings stretch'd forth on high , call'd the cherubims of glory , hebr. 9.5 . that is , of the divine presence . whence that known compellation of almighty god , o lord god of israel which dwellest between the cherubims ! 2 kings 19.15 . we have it again , ps. 80.1 . thou that dwellest between the cherubims shine forth ! and in hez●k●ah's prayer , isa. 37.16 . o lord of hosts ▪ god of israel , that dwellest between the cherubims ▪ and again it is said , ps. 91.1 . the lord reigneth , he sitteth between the cherubims , viz. as on his royal throne . agrippa in his oration to the jews , in iosephus , joyns the holy place and the holy angels as neerly related each to other , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] and this opinion still continues with that people , that in their places of worship , where god hath promised his especial presence , the blessed angels frequent their assemblies , and praise and laud god together with them in their synagogues . so much is acknowledged in the form of prayer used by the jews of portugal , and cited by master mede , ( from whom i borrow this notion , and the substantial management of it ) o lord our god , the angels , that supernal company , gather'd together with thy people israel here below , do crown thee with praises ; and all together do thrice redouble and cry , that spoken of by the pro●het , holy , holy , holy , lord god of hosts ; the whole earth is full of thy glory . and thus certainly we may con●lude , in like manner , that god is still present in the churches of christians . some such thing saint paul supposeth , 1 cor. 11. where treating of a comely and decent carriage to be observed in church-assemblies , and in particular of the woman's being cover'd and vailed there , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as saint chrys. words it , ] he in●orceth it from this argument , the supposed presence of angels there , ver . 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] because of the angels . if thou despisest man , saith saint chrysost. on the place , yet reverence the angels . and to a like purpose , theophylact. debet , inquit ▪ superioribus de causis mulier supra caput velamen gestare , i. e. servitutis insigne ; & si nullâ aliâ ratione , angelorum tamen pudore ducta , ne in illorum conspectu impudica appareat . theoph. in loc . and , thus , unto principalities and powers in heav'nly places is made known by the church of manifold wisdom of god , as the apostle writes to the ephesians c. 3.10 . [ upon which text saint chrys. excellently . see , what an honour is done to humane nature , in that with us , and by us , the powers above come to know the secrets of our king and saviour . ] and they are represented by saint peter , as earnestly looking into the mysteries of the gospel , preached and commemorated in our assemblies , 1 pet. 1.12 . which things , saith he , the angels desire to look into , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] stooping down , as with their faces of old towards the propitiatory or mercy-seat . thus , saint chrysostom conceived , most undoubtedly , of christian oratories , reproving the irreverent behaviour of his auditors upon occasion in such words as these . — the church is no barbers , or apothecarys shop , &c. but the place of angels , the place of arch-angels , the palace of god , heav'n it self . — and again , think neer whom thou standest , and with whom thou art about to invocate god , namely , with cherubim and seraphim and all the powers of heav'n . consider but , what companions thou hast ; and it will suffice to perswade thee unto sobriety , when thou remembrest , that thou , who art compounded of flesh and blood , art yet admitted with the incorporeal powers to celebrate the common lord of all . let none therefore communicate carelesly in the holy and mystical hymns , let none at that time intermingle worldly thoughts , but remove and banish all earthly cogitations , and translate himself wholly into heaven , as standing neer the throne of glory , and on the wing , with cherubims . so let him offer the all holy hymn to the god of glory and majesty . — and to add but one quotation more , instead of many , speaking against those who laugh'd at church , — when thou goest into a king's palace , saith he , thou composest thy self to all comeliness ; in thy habit , in thy look , in thy gate and every thing else . but here is indeed the palace of a king , and the like attendance to that in heav'n ; and dost thou fleer and laugh ? i know well enough , thou seest it not . but hear thou me , and know , that angels are every-where present , but chiefly in the house of god ; they attend upon their king , and all is there fill'd with those incorporeal powers . ii. these ministring spirits do not only stand before god as his attendants , but worship and adore him , as his servants , pay their homage and acknowledgments to him continually , lauding and glorifying of him . we have a short account of their liturgy , or sacred office of divine service , from the prophet , isa. 6.3 . one cryed unto another [ hic ad hunc ] and said , holy , holy , holy is the lord of hosts ; the whole earth is fill'● with his glory . whereto well agrees the vision of ignatius , as socrates reports it , from whence he is said to have recommended the custom of alternate-singing to the church at antioch , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] they have , it seems , their mutual antiphon's and responsals , how much soever some among us except against and find fault with them . they divide themselves into choires , and answer each to other in their devout anthems . saint augustin calls them [ hymnidicos angelorum choros . ] and athanasius puts [ hymnis dicendis aptum ] into his description of an angel. and this is , certainly , their most delightful and continual imployment , angelorum ministerium est dei laudatio & hymnorum decantatio . theodoret. divin . decret . epit. they rest not day and night , saying , holy , holy , holy , lord god almighty , which was , and is , and is to come , revel . 4.8 . this is their constant devotion and service ; whereto yet , no doubt but , upon particular occasions they make some fresh additions . thus , at the laying of the foundations of the earth , or the creation of the stars , they chaunted forth the makers praise , iob 38. and the like we may conceive , when there is ioy in heaven among them at the conversion of a sinner , saint luk. 15.10 . when one of their number had publish'd the blessed news of our saviour's birth , we find , that suddenly there was with the angel a multitude of the heav'nly host , praising god , and saying , glory be to god in the highest , and on earth peace , good will towards men , saint luke 2. and another parcel yet of their occasional service , saint iohn gives us , revel . 7.11 , 12. all the angels , saith he , stood round about the throne — and fell before the throne on their faces and worship'd , saying , amen , blessing and glory , and wisdom , and thanksgiving , and honour , and power , and might be unto god for ever and ever , amen . where we observe also a decent reverence and uniformity both of gesture and expression , [ for our instruction doubtless ] in their worship . and their liturgy , we see , is wholly , in a manner , composed of lauds and praises , doxologies and thanksgivings , which therefore should waken us to an holy emulation of them in the same , our blessed lord and saviour having taught us to pray , dayly , that gods will may be done [ by us ] on earth , as it is [ by them ] in heaven . [ tibi omnes superni cives & cuncti b. spirituum ordines gloriam & honorem suppliciter adorantes concinunt sine fine : laudant te , domine , illi superni cives magnificè & honorabiliter . ] d. aug. med. c. 33. well therefore hath our church taken in certain parcels of their holy offices into her public service . so in the [ te deum . to thee all angels cry aloud : the heav'ns , and all the powers therein . to thee cherubim and seraphim continually do cry , holy , holy , holy , lord god of sabaoth : heav'n and earth are full of the majesty of thy glory . so at the holy communion , a little before the consecration and receiving of the sacred elements , — therefore with angels and arch-angels , and with all the company of heav'n , we laud and magnifie thy glorious name , evermore praising thee , and saying , holy , holy , holy , lord god of hosts ; heav'n and earth are full of thy glory . glory be to thee , o lord most high ! — and again , after we have participated of the heav'nly food , there follows that angelic hymn , glory be to god on high , and on earth peace , good will towards men ! we praise thee , we bless thee , &c. the psalmist , that sweet-singer of israel , we find , calls upon the angels to bless and praise god , yet not in the least to reflect upon their backwardness , or impute a negligence and forgetfulness to them ; but as one delighted himself in that celestial imployment , and desirous to set them forth as excellent examples of it , and provoke them to a supply of those higher measures of devotion , which he could not reach unto . bless the lord ye angels of his , that excel in strength . bless ye the lord all his hosts , ye ministers of his that do his pleasure ! ps. 103.20 , 21. and again , praise ye the lord from the heav'ns ; praise him in the heights . praise ye him all his angels ! praise ye him all his hosts ! psal. 148.1 , 2. iii. these ministring spirits wait upon god , as his ready messengers to receive his commands , observe his orders , go upon his errands and embassies , and fulfil all his will ; thus to serve and obey him , in whatsoever he shall send or imploy them about . non solùm autem hymnos decantant , sed divinae etiam oeconomiae ministrant , theodoret. divin . decret . epit. so we have it in that place of the psalmist , just now recited , ye angels of his that do his commandements , hearkning unto the voice of his word ! and ye ministers of his , that do his pleasure ! who are always at his beck . no sooner doth he signifie or injoyn any thing , but they are presently on the wing , swiftly flying . in iacob's vision therefore we have a ladder reaching up to heav'n , with angels ascending and descending on it , that is , in continual motion . — quorum unum solumque officium est servire nutibus dei , nec omninò quidquam , nisi jussi● ejus , facere ; — apparitores magni regis , lactant. instit. l. 2. c. 17. sometimes they are dispatch'd to declare and make known the mind of god ; as the law was deliver'd by angels on mount sinai ; and several messages of glad-tidings we read of by and from them in holy scripture , as to abraham , daniel , zacharias , the blessed-virgin , saint iohn and others , of which more afterwards . sometimes again they are sent to execute god's judgments , and pour out the vials of his wrath , revel . 15.6 , 7. as on the wicked sodomites , gen. 19. on the first-born in egypt , exod. 12. on the assyrian host , 2 kings 19. on the people of israel , 2 sam. 24.15 , 16. but oftner as the ministers of good things , to work deliverance , and bring supplies extraordinary to his servants and worshippers , as i shall take occasion hereafter more particularly to specifie ; and therefore forbear to add any thing of it farther in this place , unless it be the testimony of hesiod to this truth . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but , o that we could learn of those blessed spirits , and might be awaken'd to imitate and follow them in these steps of their ministry unto god! that we may delight , as they do , in the presence of god , and the places of his worship and service ! that we may be as zealous , and devout , orderly , and unanimous , diligent , and unwearied in the glorifying of god , and praising of his name ! and that we may add unto all our religious acknowledgments a readiness of obedience too , like unto theirs , to hearken unto the voice of his word , and do his will and commandements ! sect . ii. their ministry unto christ. secondly , they are ministring spirits unto christ , the son of god made man , whence they are said to ascend and descend upon the son of man , saint iohn 1.51 . and this they do by divine appointment , when he bringeth in the first-begotten into the world , he saith , and let all the angels of god worship him , heb. 1.6 . according to that of the psalmist , worship him all ye gods ! here now i might entertain you with a prolix discourse , to shew how all along the holy angels have waited upon christ and ministred to him . but i will only touch upon the particulars ; most of which the devout gerhard hath summarily laid together . [ angelus ejus conceptionem nunciat , — nativitatem manifestat , — in aegyptum fugere mandat ; — angeli serviunt ei in deserto , — ministrant ei in toto praedicationis ministerio ; — angelus ei adest in mortis agone , — apparet in ipsius resurrectione ; — angeli praestò sunt in ascensione , — aderunt in futurâ ad judicium reversione . ] 1. to signalize his advent an angel foretels his immediate fore-runner , iohn the baptist , unto zacharias , saint luke● . 13 . — and then , his conception to the virgin mary , ver . 30.31 . resolving her doubts , how this should be , ver . 35. and , after that , assuring ioseph , her espoused husband , that , what was conceived in her womb , was of the holy ghost , saint mat. 1.20 . 2. at his birth , as hath been some-where already intimated , an angel is the herald to proclaim the good news of it to the shepheards in the field , and directs them to the place where he lay ; and immediately , upon that , a whole host of angels sing together in consort with him , glorifying and lauding god , saint luke 2.10 . &c. no sooner was he born into the world , but he was look'd upon with admiration by the angels , adored and worshipped by those knowing and blessed spirits , how contemptible soever his appearance was in the eyes of men. upon which account , probably , the apostle adds it as a considerable link to his golden-chain , when he describes the great and acknowledge'd mystery of godliness ; god , saith he , was manifest in the flesh , justified in ( or by ) the spirit , seen of angels , — 1 tim. 3.16 . 3. then during his life upon earth , an angel watcheth over him , while yet in his infancy , to prevent the danger he was in from herod's malice , seeking to kill him ; and to that purpose appears to joseph in a dream , and warns him to take the young child and his mother , and flee into egypt , till he should bring him word , saint mat. 2.13 , 14. as he did sometime after , appearing again in a dream to ioseph in egypt , and saying , arise and take the young child and his mother , and go into the land of israel ; for they are dead , which sought the young childs life , ver . 19 , 20. and yet again , after that , warning him to turn aside into the parts of galilee , ver . 22. at his fasting forty days and forty nights in the wilderness , conflicting thereupon with the tempter , the angels minister to him in his need , and congratulate his triumphs . he was there in the wilderness , saith saint mark , forty days tempted of satan , and was with the wild beasts , and the angels ministred to him , ch . 1.13 . providing , 't is like , for his safety , as well as support , all the while there . but we have it in saint matthew at the end of his three temptations , then the devil leaveth him , and behold , angels came and ministred unto him , ch . 4.11 . [ ne deesse viderentur angeli , cui angelorum custodiam & ministeria insidiosè impegerat tentator . — spectatores tantùm conflictûs , socii triumphi . ] at his bitter agony in the garden , when he had resigned up himself perfectly to his father's will and disposal , as to the sufferings he was to undergo , there appeared an angel unto him from heav'n strengthning of him , saint luke 22.43 . and , if need were , himself tells us , that he could but ask his father , and he would send him more than twelve legions of angels , saint matth. 26.53 . 4. after his death , an angel opens his grave and removes his tomb-stone ; behold , saith the text , there was a great earth-quake , for the angel of the lord descended from heav'n , and came , and rolled back the stone from the door , and sate upon it : his countenance was like lightning , and his raiment white as snow , and for fear of him the keepers did shake and become as dead men , saint matth. 28.2 , 3 , 4. the angel also declares and witnesses his resurrection ; for so it follows , ver . 5 , 6 , 7. and the angel answered , and said unto the women ; fear not ye , for i know , that ye seek iesus , which was crucified . he is not here , for he is risen , as he said ; come , see the place where the lord lay , and go quickly and tell his disciples , that he is risen from the dead . and , behold , he goeth before you into galilee , there shall ye see him . lo , i have told you before . — saint luke speaks of two angels , ch . 24.4 , 5 , 6 , 7. it came to pass , saith he , as the women were much perplex'd , behold two men stood by them in shining-garments , and as they were afraid and bowing down their faces to the earth , they said unto them , why seek ye the living among the dead ? he is not here , but he is risen . remember how he spake unto you , while he was yet in galilee , saying , the son of man must be delivered into the hands of sinful men , and be crucified , and the third day rise again . 5. at his ascension into heav'n , the angels are his attendants , confirm the truth to the beholders , and preach thereupon a second coming of his , in like manner , from thence , act. 1.10 , 11. while they looked stedfastly into heav'n , as he went up , behold two men stood by them in white apparel , which also said , ye men of galilee , why stand ye gazing up into heav'n ? this same iesus , which is taken up from you into heav'n , shall so come , in like manner , as ye have seen him go up into heav'n . — so iust. martyr expounds that in ps. 24. attollite portas principes vestras — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. dial. cum tryphone , p. 255. he needed not the angels help indeed to transport him thither , to remove impediments , and bear him up in their arms , as saint cyprian speaks , but a multitude of them came about him to applaud him as victor , and sing together in jubilee , modulating a new song , and filling the heav'ns with their agreeing harmony . 6. then , after his glorious exaltation at the right hand of god on high , and being made head over all things to the church , angels , and authorities , and pow●rs subjected to him , and all things put under his feet , [ ephes. 1.20 , 21 , 22. 1 pet. 3.22 . ] we find , th●y wait upon and glorifie him in heav'n ; i b●h●ld , saith saint iohn , and heard the voice of many angels round about the throne , — saying with a loud voice , worthy is the lamb , th●t was slain , to receive power , and riches , and wisdom , and strength , and honour , and glory , and blessing , revel . 5.11 , 12. upon occasion they reveal his mind and will from thence ; the revelation of iesus christ , which god gave unto him , to shew unto his servants things , which must shortly come to pass ; and he sent and signified it by his angel unto his servant john , revel . 1.1 . and again , in the close of that book it is added , i iesus have sent mine angel to testifie unto you these things in the churches , ch . 22.16 . at his commandement they fight against his , and his churches enemies ; michael and his angels against the dragon and his angels , ch . 12.7 . lastly , at his glorious coming in the end of all , they are again to attend his person , proclaim his approach ▪ awaken the dead to the general resurrection , separate the good from the bad at the final judgment , and execute the decretory sentence , then giv'n forth and pronounced by the judge , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. m●rtyr apol. 2. p. 87. ] he shall come in the glory of his father with the holy angels , saint mark 8.38 . he shall be revealed from heav'n with his mighty angels , 2 thess. 1.7 . he shall descend with a shout , with the voice of the a●ch-angels , and with the trump of god , 1 thess. 4.16 . the trumpe● shall sound , and the dead shall be raised incorruptible , and we shall be changed , 1 cor. 15.52 . christ's kingdom , to sever the wicked from among the just , and cast them i●to the furnace of fire , where shall be wailing and gnashing of t●eth , saint matth. 13 . 3● . &c. thus , from ●irst to last , from our blessed saviour's appearing in the flesh to his glorious coming , a● the ●inal judg of quick and dead , the angels , we se● , are his mini●tring spirits . sect . iii. their ministry to the whole world , especially of mankind . thirdly , we are next to consider of them as ministring spirits , in reference to the whole world , especially of mankind . the peripatetic philosophers assign'd them an office of moving the coelestial orbs. but that hypothesis of the heav'nly motions is since disputed ; and ( bating the uncertainty of it ) we may , as probably , determine , that god , who hath furnish'd the nature of all things else with necessaries , hath also imprinted in those superior bodies the intrinsic principles and causes of their own motion , without the help of such assisting intelligences . some of the hebrew doctors ( as zanchius reports from trithemius , agrippa , and others ) have giv'n to every planet its angel , to every sign in the zodiac its angel ; to every wind its angel ; and to every element its angel . thus they have named , 1. for the seven planets . ] to saturn zapkiel , to iupiter zadkiel , to mars camuel , to sol raphael , to venus haniel , to mercurius michael , to luna gabriel , which they affirm to be the seven spirits , that always stand in the presence of god , and under whom the government of heaven and earth is disposed . [ saturno cassielem , iovi zakielem , marti samuelem , veneri anaelem , mercurio raphaelem , lunae gabrielem , pet. rami prael●ct . in somn . scip. p. 528. ] 2. for the twelve signs of the zodiac . ] to aries malchedael , to taurus asmodel , to gemini ambriel , to cancer muriel , to leo verchiel , to virgo hamaliel , to libra zuriel , to scorpio barchiel , to sagittarius adnachiel , to capricornus haniel , to aquarius gambiel , to pisces barchiel . 3. for the four winds and four quarters of the world. ] to the east michael , to the west raphael , to the north gabriel , to the south nariel . — and 4. for the four elements . ] to fire seraph , to air cherub , to water tharsis , to earth ariel . but these are unaccountable imaginations of men , over-curious , and bold beyond their understanding . not to reflect upon all the particulars , or the difference of names among writers . haniel is here intrusted both with venus and capricorn , michael with mercury and the east , raphael with sol and the west , gabriel with luna and the north , contrary to another of the jewish traditions , mention'd by p. fagius , that every angel hath his particular charge and business , nor are there more than one at the same time committed to any of them . therefore , say they , were there three angels sent to abraham , the first to tell him he should have a son by sarah , the second to rescue lot out of sodom , and the third to overthrow sodom and the neighbouring cities . it is not indeed improbable , but that the angels have some share , as the ministers of god almightie's providence , in ordering of the world ; that they are , not only a most considerable species of beings , and ornamental part of the universe themselves , but instruments also of the divine polity in the government of it ; or , that god doth in his ordinary dispensation of affairs [ gubernare inferiora per superiora , & corporali● per spiri●ualia , as the schools speak ] manage things inferior by the superior , and bodily by spiritual . psellus calls them therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ quod mundum agant , regantque ] rulers of the world ; [ and the apostle speaks of the evil spirits , that , by gods permission only , usurp over the ignorant and vicious , in a word that is near of kin to that , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ephes. 6.12 . ] — seneca calls them , as i noted before * out of lactantius , [ ministros regni dei , ] ministers of god's kingdom , and intimates it as the divine contrivance at the making of the world , [ ut omnia sub ducibus suis irent , ] that every thing should have a guide allotted it . plato in like manner was of opinion , that god hath set demons over the whole world as leaders of the flocks , to govern all man-kind , according to the distributions assign'd them . origen grants , that we have not the benefit of the fruits of the earth , or rivers of water , and th● like conveniences without the presidence of these invisible husbandmen , and stewards ; — and he adds , a little after , that the angels are of a truth the lieutenants , and officers , and souldiers , and curators of god. damascen saith , that , as they are placed by the supreme maker of all , they have the custody of certain parts of the earth , look to nations and countries , order our affairs , and bring us help upon occasion . saint augustin , that every visible thing hath an invisible or angelical power set over it . and ruf●inus , that certain celestial powers have the regency o● mortals from the beginning . a mighty tendency there is in traditionary belief this way ; and from hence , possibly , they may be call'd , thrones , dominions , principalities , powers , and mights in holy scripture , as hath been already in part suggested . but it seems yet with greater evidence concludable from the book of dani●l , that god hath appoint●d regent-angels , as presidents over the respective nations and provinces of the earth . for we read there of the [ prince of the kingdom of persia , ] and of the [ prince of ●raecia , ] and of [ michael , one of the chief princes , that took care of iudaea , ] dan. 10.13 , 20 , 21. [ princeps synagogae , ] the prince of the synagogue , or church of israel , [ michael your prince . the great prince th●t standeth for the children of thy people , ] ch . 12.1 . — vatablus is peremptory hereupon , that [ singulae regiones habent praesides angelos , ] every region hath its president angel ; and mr. calvin in his institutions asserts it from hence , with a note of assurance , certè cum daniel angelum persarum & graecorum angelum inducit , significat certos angelos regnis ac provinciis quasi praesides destinari , l. 1. c. 14. § . 7. saint hi●rom saith , [ traditae sunt angelis ad regendum provinciae quasi judicibus ab imperatore , ] that particular provinces are deliver'd over by god to angels governance , as is wont to be done by emperors to their judges . and , ( to forbear other testimonies ) grotius tells us , that both the jews and antient christians , with great consent , collected as much out of the book of daniel , and that clèmens of alexandria puts it beyond all controversie . the jews supposed there were lxx angels , rulers of the lxx nations , into which the world was divided , gen. 10. and accordingly the greek translates that in the song of moses , deut. 32.8 . he set the bounds of the people [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] according to the number of the angels of god. which text th●odoret adds , with the proofs out of daniel , to declare [ nonnullos quidem ex angelis praeesse gentibus , ] and saint chrysostom also alledgeth it . the romans for certain had a temple dedicated to the publick genius , the genius pop. rom. and it was the inscription of some of adrian's coins , gen. p. r. and their prince was supposed to have one extraordinary , whence they swore commonly per genium principis ; and suetonius tells us , that caligula punished many , [ quod per cjus genium pejeraverant . ] in like manner , the current of authority is very strong , that every man [ at l●ast every pious and good man ] hath his tutelar or guardian angel , his angel-keeper attending him . the scriptures indeed , commonly alledg'd for this , do not of themselves necessarily inforce it ; yet , if taken and expounded , as generally they are , by the fathers , according to the common belief of the jewish nation , yea and the tradition of the gentiles too , which was from thence , most probably , derived , do very much favour it . spanhemius is positive and severe in condemning this opinion , as [ 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] un-scriptural , anti-scriptural , unreasonable . but the learned zanchie is quite of another mind . the common and constant consent of the fathers , saith he , hath much of weight and authority with me , unless the holy scriptures do manifestly teach the contrary ; and they all seem to have be●n of this judgment , which i l●ok upon as the more probable ; — the whole church hath always thought thus . — it was , saith he ●arther , and is the received opinion of the , hebrews , that ●very ●aithfull person hath his certain angel assign'd him ; and it may be con●irm'd from hence , th●● the doctrine abou● a●gels propagated among the gentil●s did ●low ●rom the iew● , as justin and eusebius test●●i● , however many things were corrupted in the relating . n●w it was the received opinion among all nations , that all men , so soon as co●ceived , have th●ir angels appointed them , whence also they were call'd genii . i will instance only in some f●w authorities , first of the fathers , and secondly of pagan-writers . [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — ] iust. mar●yr , qu. & resp. p. 410. [ aliquibus ( ang●lis ) uniuscujusque hominis cr●ditam esse curam , ne cos laederent & perniciem cis asserrent scelerati & ex●crati daemones . ] theodoret. divin . decret ▪ epit. c. de angelis . [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] basil. l. 3. contra eunomium . de plato●e test●tur apul●ius — plato autumat singulis hominibus in vitâ agendâ testes & cuslodes singulos additos , qui , nemini conspicui , semper adsint arbitri omnium , &c. ] de deo socratis . [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] max. tyrius , diss. xxvi . [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] arrian . epist. diss. l. 1. c. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . menander . vel ut alii . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . [ quod a●tem ab hebraeis demanârunt , quae apud ●entiles propagata sunt de angelis , utì è zanchio paulò ante diximus , confirmant magis quae sequuntur . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; numenius . vide ludov. viv. in aug. l. 8. de civ . dei c. 11. quis poetarum , quis sophistarum , qui non omninò de prophetarum fonte potaverit ? tertul. apol. c. 47. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; quod apud vos studium non à barbaris traxit originem ? tatiani orat. contra graecos . ] iacob when he blesseth ioseph's two sons , makes this prayer for them : the angel , which redeemed me from all ●vil , bless the lads ! gen. 48 . 1● . where he manifestly points at an angel ; that had all along taken the care of himself ; [ whoe●er he were ] but then he assigns him over , if i may so speak , to both his grand-children , to ephraim and manasseh together . — our blessed saviour affirms of his disciples , that they have their angels , by way of propriety . saint matth. 18.10 . [ from whence saint chrysostom thinks it evident , that the saints , if not all others , have their angels , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hom. 60. in s. matth. ] but yet he determines not peremptorily one particular angel to each of them . — the church in mary's house say , when saint peter knock'd at door , whom they supposed at that time fast in prison , it is his angel , act. 12.15 . and this , as zanchie notes , [ juxtà receptam in populo dei sententiam : ] and origen infers from thence , that the other apostles had in like manner their angels . similitèr ergò intelligitur esse & alius alterius apostoli angelus , sicut est petri , & singulorum per ordinem . in numeros hom. 1. this seems to argue an opinion of particular guardian-angels in the speakers , but yet amounts not to a conviction of the truth of that opinion . which is also rendred somewhat the more dubious , because there is not an exact agreement about the time , when this angel enters upon his supposed charge . some say at the nativity , according to that of saint hierom , [ magna dignitas animarum , ut unaquaeque habeat ab ortu nativitatis in custodiam sui angelum deputatum , ] with whom agrees saint augustin , [ maximum aestimo & illud fuisse beneficium , quod angelum pacis ab ortu nativitatis ad finem usque meum mihi ad custodiendum me dedisti . ] others upon baptism ; and so origen is thought to believe , and teach , [ singulis pueris , statim post acceptum baptismum , certum assignari angelum . ] others , not only before baptism , but , before the birth too , even at the instant , when the soul is first infused ; whence tertullian ascribes all those good offices unto angels , as the ministers of divine power , which the superstition of rome heathen divided among several feigned goddesses ; as alemonia so call'd from nourishing the foetus in the womb ; nona and decima , from the moneths of note for child-bearing ; partula , from the governing of the birth ; and lucina , from the bringing of it into light : omnem hominis in utero serendi , struendi , fingendi paraturam aliqua utique potestas , divinae voluntatis ministra , modulatur — nos officia divina angelos dicimus . ] de animâ , c. 37. the pythagoreans conceived , that every man hath both a good and a bad angel attending him ; ( which mahomet hath adopted into his religion . ) and that was also the saying of empedocles , [ binos genios ab ipso natali di● cuiqu● mortali deorum munere datos , bonum , scil . & malum ▪ ] which origen seems not at all to mislike . [ vnicuique duo assistunt angeli , alter justitiae , alter iniquitatis . ] — the stoics , as seneca tells us , ascribed to every one [ genium & junonem , ] which , though lipsius interpret [ genium nempe viris , iunonem faeminis , ] others understand after another fashion ; [ iunonem & genium suum singulis dederunt , quasi praesides & oppugnatores . ] again , the egyptians taught , that every man hath three angels ; one to govern his immortal soul , which was call'd [ sacer daemon , ] a second from the disposition of the heav'ns , call'd his [ genius ] and a third with reference to his vocation or imployment , stiled therefore [ spiritus professionis . ] by all which it appears , how uncertainly , and at random we guess at these matters . the holy scriptures speak , not only of one , but a multitude of devils we are in danger of , and to watch and war against , ephes. 6. and , in like manner , not only of one , but a multitude of angels imploy'd by god for our aid and relief . he shall give his angels charge concerning thee , — ps. 91. and are they not all ministring spirits ? saith the text. yea , and where it is said , the angel of the lord encampeth — ps. 34. we are to construe it angels ; for he speaks of an host , and often by the hebrews one is put for a multitude , the singular for the plural . [ thus the inhabitant , for the inhabitants , 2 sam. 5.6 . with 1. chr. 11.4 . frog , for frogs , psal. 78.45 . tree , for trees , quail for quails , ps. 105.33 . — 40. ship , for ships , 1 kings 10.22 . with 2 chron. 9.21 . the fowl , for fowls , ps. 8.9 . spear , for spears , 2 kings 11.10 . with 2 chron. 23.9 . ] we find in sacred writ sometimes one and the same angel bringing messages to divers persons , gabriel , for instance , sent to daniel , to zacharias , and to the blessed virgin ; and one and the same angel taking care for , and effecting the deliverance of sundry persons at once ; opening the prison-dores and bringing forth the apostles thence , &c. sometimes again we have many angels joyntly , a whole host of them , protecting and defending one single person . so the mountain was full of horses and chariots of fire round about elisha , 2 kings 6.17 . and angels [ in the plural number ] rejoice over one penitent , saint luke 15. and take the charge of lazarus his soul at his decease , ch . 16.22 . from whence yet i dare not conclude , ( as some have done ) that it is contradictory to holy scripture , to assert some one angel ordinarily attending every good man ; for that may well enough consist with the allowing of an extraordinary supply of more , when god pleaseth ; and with this qualification that opnion is usually deliver'd , [ vnicuique electo ordinariè certum propriumque angelum — extra ordinem vero plure● . ] now , though all men may be supposed to have an interest in the custody of angels [ quatenùs viatores , as the schools speak ] as travellers here in the way to happiness , so that none shall be able ●ereafter to plead with god almighty , and alledge that they sinn'd , [ ex defect● hujus adjutorii , ] for want of this help , where it was necessary ; yet it is most certain from the scriptures , that good and pious men , sincere and upright christians , have a more special and effectual share in their ministry . the words of the learned grotius in this argument are remarkable enough , i think , to deserve a translation here . it is evident , saith he , that the angels are ministers of divine providence , and from thence credible , that the offices of angels are distinguished according to the degrees of that providence . now besides the universal providence over all there is a common providence , whereby god upholds and guides the civil societies of men , which we call republics . and , that each of these have their angels , is with great consent both of iews and christians collected out of daniel ; [ as hath been said before . ] but , as god orders the affairs of kingdoms with reference to the state of the vniverse , so , for the most part , the concerns of single persons with reference to the state of kingdoms . but , then , saith he further , those , who by a true faith consecrate themselves to god , are exempted from the common lot , and look'd upon as god's peculiars , whom as he sustains with a special providence , so he seems to assign guardian-angels unto , to direct their steps and succeed their endeavours . — [ agreeably whereto the apostle ●alls the living god , the saviour of all men , specially of those that believe , 1 tim. 4.10 . and adviseth else-where , that , in imitation of him ▪ as we have opportunity , we do good unto all men , especially unto them of the houshold of faith , gal. 6.10 . ] waving all conjectures and probabilities , two points there are most obvious and undeniable in the text. 1. that the angels have a charge and commission given them to take care of th● faithful servants of god , and disciples of his son. they are [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] sent forth to minister for them that shall be heirs of salvation . and hence they are call'd their angels , by christ himself , as was said before . the angel of the lord , saith the psalmist , encampeth round about them that fear him , and delivereth them , ps. 34.7 . and , again , he shall give his angels charge concerning thee , to keep thee in all thy ways . they shall bear thee up in their hands , lest thou dash thy foot against a stone , psal. 91.11 , 12. where it is spoken of such , as set their love upon god , make him their refuge , and know his name ; that is , worship and serve him , ver. 9 , 10 , 14. — sanctus sacer angelus astat . and then , 2. that none of all the angels are exc●●●● from this ministry ; however the schools 〈◊〉 some hebrew doctors have presumed to confine it to the lower ranks and orders only , as i have touched before : are they not all ministring spirits , sent forth to minister ( viz. upon occasion , as god sees fit and good ) for those who shall be heirs of salvation ? saint cyril notes it of the seraphim , ( who are supposed the very supreme power of the highest hierarchy ) that one of them was sent to isaiah the prophet ch . 6. and he confirms it from this of our apostle to the hebrews , that they are all administratorii spiritus , in the declaring of which he adds , the same yoke , if one may so speak , is upon all these holy spirits ; and they are all at their masters beck , none of them thinking this service too mean , and unworthy , but este●ming it their honour and praise so to be imployed . sect . iv. their ministry to the faithful . i proceed therefore , fourthly , to shew more particularly the ministry of the angels unto the faithful , and the good turns or offices , which they perform for them in pursuit of this their trust and commission . menander calls them [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] the the moderators of life ; seneca [ paedagogos , ] our tutors or school-masters ; hesiod [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] the guardians or keepers of mortals ; epicte●us , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] our curatours , and such as neither slumber nor can be deceived ; zeno , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] the overseers of humane affairs ; which words are all significative of the benefits received from and by them . but , for method-sake , i will refer the chief instances of their ministry unto these three heads . i. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in order to our instruction and admonition . ii. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in order to our defence and preservation . iii. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in order to our comfort , help , deliverance and supply . first , it is part of the angels ministry , upon occasion , to declare the mind and will of god , and bring messages from him for our instruction and admonition . in cebes his table the genius is represented like an old-man , with a paper in the one hand , and with the other pointing , as it were , at something , and commanding those that enter into life , what to do , and what way to walk in . the lord appeared unto abraham in the plains of mamre , and certified him and his wife by his angels , that they should have a son in their old-age , gen. 18. and after to lot , giving him notice of the destruction of sodom , and warning him and his to slie out speedily from thence , ch . 19 and the law is said to have been giv'n the jews by the disposition of angels ; as i shew'd † before , the word spoken by angels . an angel meets balaam the prophet ( though otherwise of no very good character ) in a perverse way , and charges him to speak no more than god should reveal , numb . 22. daniel had his visions from an angel , and the angel gabriel was sent forth to inform him and give him skill and understanding , dan. 8.16 . — 9.22.23 . ch . 10. and 11. so throughout the prophecy of zechary , we read that an angel talk'd and commun'd with him , and shew'd him this and that , and said to him thus and thus , zech. 1.9 , 14 , 19. — 2.3 , 4. &c. and , then in the new-testament , an angel brings the welcome message of a son , who should be the fore-runner of a messias , to zacharias the priest , saint luke 1.13 . — and , after that , to the blessed virgin , of her conception of that messias , &c. ver . 30 , 31. and , after that , proclaims the good tidings of his birth to the shepherds in the field , saint luke 2. — an angel appears thrice to ioseph , ( as hath been said upon † another occasion ) first to satisfie him about the taking to him mary his espoused wife ; afterwards to warn him to fly with the young child and his mother into egypt ; and then to call him again into the land of israel , saint matth. 1.20 , 21. — 2.13 , 20 , 22. the angels also ( as i have * shewn ) preach christ's resurrection to those that sought him in his sepulchre , saint luke 24. and testifie from heav'n the verity of his ascension thither , and his second coming thence , acts 1. — an angel signifies the revelations of christ to iohn the divine , revel . 1.1 . — 22.16 . &c. this way of god's communicating his mind and will , occasionally , to men by angels , seems pointed at in that of elihu , iob 33.14 , 15 , 16 , 17. and was commonly acknowledged among the jews ; whence that speech of theirs concerning saint paul , we find no evil in this man , but , if a spirit or angel have spoken to him , let us not fight against god. but their doctrinal ministry is not , ordinarily , now to be expected by us . god hath thought good to substitute other legats for the publishing of his mind and will to men. malachi hath it of the legal priesthood , the priests lips should keep knowledge , and th●y should seek the law at his mouth ; for he is the messenger [ or angel ] of the lord of hosts , mal. 2.7 . and god , saith our apostle , who at sundry times , and in divers manners spake in time past to the fathers by the prophets , hath in these last days spoken unto us by his son ; [ viz. in our nature ] a person far transcendent to the angels , hebr. 1.1 , 2. and this beloved son of his , god inc●rnate , that great prophet , whom all are obliged to hearken unto , ( acts 3.22 , 23. ) hath sent his apostles , after him , enabling of them to continue and propagate a succession of ministers , after them too , faithful men , who shall teach others , unto the end of the world. he gave some apostles , and some prophets , and some evangelists , and some pastors and teachers , for the perfecting of the saints , for the work of the ministry , for the edifying of the body of christ , till we all come into the unity of the faith and knowledg of the son of god , ephes. 4.11 , 12 , 13. 2 tim. 2.2 . these visible ministers of christ now we are to look upon and receive as angels . saint paul speaks it to the praise of the galatians , that they once so received him , gal. 4.14 . and so the bishops of the asian churches are call'd by christ himself , as hath been † before suggested , revel . 2 and 3 ch's . to such as these it is , that the holy angels themselves direct men under the gospel . — an angel calls philip towards the south to meet the eunuch , and preach jesus to him , acts 8. an angel certifies cornelius , that his prayers and alms were come up for a memorial before god ; but bids him send to ioppa for simon peter there , who should tell him what he ought to do ; and the angel satisfies peter too in a vision , as to his going to him , acts 10. an angel also invites saint paul to preach the gospel in macedonia , ch . 16. — so forward are these celestial spirits in promoting the knowledg of those blessed mysteries , which themselves with admiration look down into ; and to testifie unto us , that it belongs not to them to usurp the ministerial office in the church of christ , but to preserve and countenance it in the hands of such , as our lord and saviour hath appointed thereunto . it is indeed an high honour which god imparts unto men , to confer this angelical-office and imployment on them ; but then it is also a gracious condescension to humane weakness , that he is pleased so to treat with us , and speak to us by these in our own flesh. for we could not bear the glorious splendor of divinity it self in this our mortal state , nor the apparitions of angels , neither , without much of terror and consternation . when the law was giv'n by their ministry , the people stood amazed , and said unto moses , speak thou with us and we will hear , but let not god speak with us , lest we die , exod. 20.19 . and , when an angel came to the wife of sampson's mother , she saith to her husband concerning him , a man of god came unto me , and his countenance was like the cou●tenance of an angel of god , very terrible , judg. 13.6 . and of daniel we read , that upon such an appearance , his strength failed him , and he stood trembling , dan. 10.8 , 11. and the like of others . in so much that the angels do usually begin their message with the removal of that fear , which possesseth those to whom they speak . so to daniel , fear not dani●l , ch. 10.2 . so to zacharias , fear not zacharias , saint luke 1.13 . so to the blessed virgin , fear not mary , ver. 30. so to the shepherds , fear not , for behold i bring you good tydings , ch. 2.10 . so to the good women at our saviours grave , fear n●t ye , for i know , that ye seek iesus which was crucified , saint matth. 28.5 . — it is therefore , as i have insinuated , a condescension to our state of infirmity , that god hath chosen to send and speak to us , ordinarily , by embassadors of our own make and kind , mortal-men , like our s●lves , men that die , and are not suffered to continue by reason of death , as the apostle phraseth it , hebr. 7.8 , 23. saint paul yet gives another account of this dispensation : we have this treasure , saith he , in earthen-vessels , that the exc●llency of the power may be of god , and not of us , 2 cor. 4.7 . god declares and magnifies his power in destroying the devils kingdom by the ministry of weak and frail men. to which may be added farther , that hereby also he makes the greater proof of our faith and obedience , whil'st we submit to them that watch for our souls , and pay them all due reverence , as god's ministers and christ's vicars , observing them , amidst their weakness and infirmities , as christ himself ; according to that known maxime , [ apostolus cujusque ut quisqu● ] translated by our saviour to this purpose , he that heareth you heareth me , and he that d●spiseth you despiseth me , saint luke 10.16 . and , then again , by this means hath god provided fo● the safety of his church , as zanchy notes , that f●lse and wick●d doctrines might not be obtruded on her for true and holy by evil angels , transforming themselves into ang●ls of light ; or a wide door opened unto deceitful enthusiasms and revelations , co●trary to the gospel delive●'d by christ and his apostles . it pleased him , saith he , to make the angels ministers of the law in mount sinai , and , u●der the new-testament , that they should send men to be taught and instructed by the apostles , that we might be assured , that they never propound any doctrine opposite to the prophetical and apostolical ; and therefore , if there be any such in the world , that it is not from the angels of god , but from the devil and a●tichrist . we are not 't is true , to limit the almighty , but that he may still imploy the holy angels upon certain messages , admonitions , and instructions , as he pleases ; and likely enough it is , that many useful notices are communicated from them . [ artes praeeunt , aut docent , & quaedam humano ingenio nunquam eruenda ostendunt , lipsius phys. stoic . l. 1 diss. 19. vsus etiam musicae omnisque disciplinae , medicinae , artis gymnasticae , & si quae sit his similis , nobis subministrant , porphyr . deabstin . l. 2. s. 38. quod & plato intellexisse videtur , cum philosophiam , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , appellarit . quò spectat etiam ciceronis illud , philosophi● quid est aliud , nisi , ut plato ait , donum , ut ego , inventum deorum ? tuscul. l. 1. & m. antonini , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — l. 1. s. 17. ] but the way of salvation is already prescribed to us , and setled by a sure word of prophesie in the holy scriptures , which we are to give heed unto , as an unerring rule and guide : so that we must not look for , or hearken unto any other gospel . saint paul as to this is cleer and positive ; though we or an angel from heav'n preach any other gospel unto you than that which we have preached unto you , let him be accursed : as we said before , so say i now again , if any one preach any other gospel unto you than that ye have received , let him be accursed , gal. 1.8 , 9. which we are the more carefully to mind , because there may be sometimes diabolical delusions pretending to be angelical and divine revelations , 2 cor. 11.13 , 14 , 15. and we are warned , not to believe every spirit , but try the spirits whether they be of god , because many false-prophets are gone abroad in the world , 1. ep. of s. iohn 4.1 . we read of a spirit that said in ahab's time , i will go forth and be a lying spirit in the mouth of all his prophets , 1 kings 22.21 , 22. nor was this peculiar unto that season only ; for the holy ghost speaketh expresly , as saint paul tells us , that in the later times some shall depart from the faith , giving heed to seducing spirits , and doctrines of devils , speaking lies in hypocrisie , 1 tim. 4.1 , 2. this then we are to conclude upon for our security against all dangerous impostures , that a good angel , an angel of light , can never come unto us upon any errand contrary to the revealed word and will of god by jesus christ , whom they all adore and worship . this is the chart or paper they bear always in their hand , that i may allude to what was said of the description made in cebes table , at the b●ginning . the law was given by their ministry , and the gospel published with their acclamations . and , what the prophet isaiah hath said against those , who consult the devil and his instruments , is worthy also of our remembrance . chap. 8.9 , 10. when they shall say unto you seek unto them that have familiar spirits , and unto wizzards , that peep and that mutter ; [ or that cant ] should not a people seek unto their god ? [ as if he had said , how incongruous and absurd is it to forsake the oracles of god , and enquire of the devils ? ] to the law and to the testimony ; if they speak not according to this word [ whatever new light they may possibly pretend unto ] it is because there is no light in them . secondly , it is a particular charge given to the angels to be our keepers , to ward off dangers from us ; as souldiers , to guard us ; as nurses , to bear us in their arms ; and as guides , to direct us in wayes full of peril , hazard , and uncertainty . the phrases used by the psalmist are apposite to this purpose . the angel of the lord [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , castrametatur circum ] encampeth round about them that fear him , ps. 34. and there shall no evil befall thee ; for he shall give his angels charge over thee , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] to keep thee in all thy ways , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] they shall bear thee up in their hands , lest thou dash thy foot against a stone , ps. 91.10 , 11 , 12. with this therefore abraham encourageth his servant , when he sent him to seek a wife for his son isaac , the lord god of heaven shall send his angel before thee , gen. 24.7 . which he , when he comes to tell his story , thus repeats , he said unto me , the lord , before whom i walk , will send hi● angel with thee , and prosper thy way , v. 40. and , when iacob return'd to his father's house from the service of laban , the angels of god met him in the way , of whom he said , th●● is god's host , gen. 32.1 , 2. [ of which † before ] and he had good experience of their prot●ction . this was the support which god gave unto moses in his conduct of the people of israel , exod. 23.20 , &c. behold i send an angel before thee to keep thee in the way , and to bring thee into the place , which i have pr●pared . beware of him , and ob●y his voice : provoke him not , for he will ●ot pardon your transgressions ; for my name is in him . but if thou shalt indeed obey his voice , and do all that i speak , then i will be an enemy unto they enemies , and an adversary unto thy adversaries ; for mine angel shall go before thee , and bring thee in unto the amorites , and the hittites , and the perizzites , and the canaanites , and the hivites , and the jebusites , and i will cut them off . — and again he renews the same encouragement , ch . 33.2 . i will send an angel before thee , and i will drive out the canaanite , the amorite , and the hittite , and the perizzite , and the hivite , and the jebusite . when a formidable army of syrians had surrounded dothan , where elisha was , to apprehend him , so that his servant was at his wits end upon it , elisha thus comforts him , fear not , for they that be with us , are more than they that be with them , 2 kings 6.14 , 15. whereby he meant the host of angels that pitched about him ; for so it follows , v. 16 , 17. and elisha pray'd and said , lord , i pray thee open h●● eyes , that he may see . and the lord opened the eyes of the young man , and he saw , and behold ▪ the mountain was full of horses and chariots of fire rou●d about elisha . him therefore they pr●serv●d in this strait and danger , smiting of the syrians with blindness , as we may read more at large . this is supposed to be that hedge , the devil complains of , which god made about job , and about his house , and about all that he had on every side , ch . 1. v. 10. and accordingly some expound that place of the prophet isaiah , ch . 5.5 . i will take away the hedge of my vineyard , and it shall be eaten up ; and break down the wall thereof ▪ and it shall be trodden down . [ sepes & maceria custodia angelica ] as the ordinary gloss hath it , this hedge and wall is the guard , or custody , of angels . and so we may conceive too that promise of god's being a wall of fire round about ierusalem , zec. 2.4 . according to what we read , ev'n now , of the mountain full of horses and chariots of fire round about elisha . and , agreeably to this , we are informed , that , immediately before the d●struction of ierusalem , were heard the voices of angels in the temple , saying , let us hence . many good men , undoubtedly , have owed their safety and preservation from impendent evils and ruine to the peculiar warning of angels . so our blessed saviour , as i have noted † before , was kept from the malice of herod , and his emissaries , by the angel warning ioseph in a dream , s. mat. 2. some memorable passages of this nature i will here insert out of history . the first i take from melanchton , in his comment upon daniel , where he tells this story of grynaeus , a learned and religious divine . this grynaeus at the meeting at spire , anno 1529. came to melanchton from the university of heidelberge , and , having heard faber bishop of vienna defending some gross errors in a sermon by him preached there , went to him privately and expostulated with him a while about th●m . faber politickly dissembles his dislike , pr●tends himself desirous of farther discourse with him , and that he would return to him on the morrow to that purpose , appointing him then to meet him , and begging his excuse for the present haste , as having some urgent business with the king. grynaeus , in the interim , thinks him in good ●arnest , whereas the snare was now a-laying for his life , goes back to melanchton in this persuasion , and was just set down to supper , and telling part of what had pass'd , when melanchton was suddenly call'd by a certain voice from table to his study , where one , he knew not , in the appearance of a grave old man , spake to him and told him , there would be officers presently at hand , sent forth by the king at the instigation of fab●r , for the arrest and imprisonment of grynaeus , commanding him therefore to go immediately from the city , and make no delays , and so took his leave . upon this melanchton forthwith goes back to the company , bids them to rise , and declares what was said to him . whereupon they convey grynaeus to the rhine , staying at the banks but till they saw him safe over on the other side ; and , returning back to his lodgings , found that the officers had been there indeed to search for him . this relation melanchton avers himself for certain , and appeals to the testimony of many good men then alive to avouch it , concluding of it devoutly to this effect . bless we god , that he adds his angels for our keepers ; and let us upon that account perform the offices of our vocation with the more quiet and unconcerned spirits . a second i contract out of dr. h. mo●e , who gives us this at large out of bodinus . an holy and pious man , as it should seem , and acquaintance of bodinus's , freely told him , how he had a certain spirit that did perpetually accompany him , which he was first aware of in the 37. year of his age , but conceived that the said spirit had been present with him all his life-time , as he gather'd from certain monitory dreams and visions , whereby he was forewarn'd as well of several dangers , as vices . that this spirit discover'd himself to him after he had for a whole year together pray'd to god to send a good angel to be the guide and governour of his life and actions . that every day he would knock at the door about three or four a-clock in the morning to rouze him up , and a voice would come , while he was asleep , saying , [ who gets first up to pray ? ] that by some sensible sign he did ever advertise him of things , as by striking his right ear , if he did any thing amiss ; if otherwise , his left : and if any body came to circumvent him , that his right ear was struck ; but his left , if a good man , and to good ends , accosted him . if he was about to eat or drink any thing that would hurt him , or intended or purposed with himself to do any thing that would prove ill , that he was inhibited by a sign ; and if he delay'd to follow his business , that he was quickned by a sign giv'n him . when he began to praise god in psalms , and to declare his marvelous acts , that he was presently raised and strengthned with a spiritual and supernatural power . that he was often admonished to give alms , and that the more charity he bestow'd , the more prosperous he was . and that on a time , when his enemies sought after his life , and knew that he was to go by water , that his father in a dream brought two horses to him , the one white , the other bay ; and that therefore he bid his servant hire him two horses , and , though he told him nothing of the colours , that yet he brought him a white-one and a bay-one . that in all difficulties , journeys , and what other enterprizes soever he used to ask counsel of god ; and that one night , when he had begg'd his blessing , while he slept he saw a vision , wherein his father seem'd to bless him . at another time , when he was in very great danger , and was newly gone to bed , he said , that the spirit would not l●t him alone , till he had raised him again ; wherefore he watch'd and pray'd all that night , and the day after he escaped the hands of his persecutors in a wonderful manner ; which being done , in his next sleep he heard a voice saving , now sing , qui sedet in latibulo altissime . a third i find in a late discourse of moses amyraldus , who tells it from cameron a divine of name and eminence in the reformed churches , that he had from the mouth of monsieur calignon , chancellor of navar , this notable passage which befel him in bearn . being in a certain town of that country , one night as he was asleep he heard a voice , which call'd him by his name , calignon ; whereupon awaking , and hearing no more of it , he fell to sleep again . and alittle after he heard the same voice calling him in the same manner , which made a greater impression upon him than before : so that now , being awakened , he call'd to his wife lying by him , and told her what had hapned ; and both of them for a time lay awake , expecting whether they might hear the voice again , and whether it would say any thing more to them . at last the voice awakened him a third time , calling him , as before , by name , and advising him by all means to retire speedily out of that town with his family ; for that within a few days the plague would rage horribly there . to which the chancellor added , that it was very well he followed the direction giv'n him , for as much as soon after the plague indeed began in the town , and destroy'd a great number of the people . — and this , saith amyraldus , was certainly an angel , that spake to him , and by the favourable and benign providence ofgod drew him out of that danger , which otherwise had been unavoidable . thus much in effect apuleius tells us of socrates his daemon , out of plato , that , if there were danger at any time in his enterprizes and undertakings , he heard a voice from heav'n admonishing him to use caution , and either forbear awhile , or steer another course . and balbus in cicero thus expounds homer's allowing to the principal heroes certos deos , discriminum & periculorum comites , de nat. deorum , l. 2. thirdly , it is part of the angels ministry to the faithful , not only to keep and defend them , or prevent and ward off dangers from them , as hath been said , but to bring comfort also to the disconsolate , and real help , supply , and deliverance in the time of need . the angel of the lord encampeth round about them that fear him●punc ; [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] and delivereth them , ps. 34. instances of this sort we may have many . the angel of the lord found hagar by the fountain of water in the wilderness ▪ in the way to shur , and said , hagar , sarah's maid , whence camest thou , and whither wilt thou go ? and she said , i fl●e f●om the face of my m●stress sarai . a●d the ang●l of the lord said unto her , return unto thy mistr●ss , ●nd submit thy self under her hands . a●d the angel of the lord said unto her , [ farther ] n●me●shmael ●shmael , [ that is , god shall hear ] becaus●●he lord hath heard thy affl●ction , gen. 16.7 , 8 , &c. and ag●●n , when she and that son of hers were cast forth , and wandred in the wilderness of beersheba , and the water was spent in the bottle , and she cas● the child under the shrubs , and went and sat down over-against him a good way off , that she might not see his death , and lift up her voice , and wept , god , saith the text , heard the voice of the lad , and the angel of the lord call'd to hagar out of heav'n , and said unto her , what aileth thee hagar ? fear not , for god hath heard the voice of the lad , where he is ; arise , lift up the lad , and hold him in thine hand ; for i will make of him a great nation . and god opened her eyes , and she saw a well of water , and she went and fill'd the bottle with the water , and gave the lad to drink , gen. 21.15 , &c. elijah , in like manner , threatned by iezebel , ●led to beersheba , where he left his servant , and going a day's journey himself in the wilderness ●at down in great discontent under a juniper-tree , desirous rather to die than live : and , saith the text , as he lay and slept under the iuniper-tree , behold , an angel touch'd him , and said unto him , arise and eat , and he look'd , and , behold , there was a cake bak'd on the coals , and a cruise of water at his head. and he did eat , and drink , and laid him down again . and the angel of the lord came again the second time , and said unto him , arise and eat because the journey is too great for thee . and he arose and did eat , and drink , and went in the strength of that meat fourty day 's and fourty nights unto horeb the mount of god , 1. kings 19.5 , &c. this meat brought to elijah we may call [ angels food , ] as , possibly , the israelites mannah from heav'n was so call'd , not only for the excellency of it , as hath been † before suggested , but because procured and brought down by the ministry of angels . and the same elijah , afterwards , was encouraged by an angel to go along with ahaziah the third captain , and not to be afraid of him [ having before , by the aid of angelical ministry , most probably , destroy'd the first and second captains with their fifties , sent to apprehend him , with fire from heav'n ; in so much as this third also terrified with their examples , fell on his knees , beseeching him to spare his life ; whereupon the angel saith , go down with him and be not afraid of him , ] 2 kings 1. when the prophet isaiah , upon the vision , ch. 6. cryed out , wo is me ! for i am unclean , because i am a man of unclean lips , and dwell in the midst of a people of unclean lips ; there flew , saith the text , one of the seraphims unto him , having a live-coal in his hand , which he had taken with the tongs from off the altar , and he laid it upon his mouth , and said , lo this hath touched thy lips , and thine iniquity is taken away and thy sin purged , vers. 5 , 6 , 7. our blessed lord and saviour himself had the angels ministring unto him , and strengthning of him , in and after his temptations , and bitter agony , as hath been shewn † already in its proper place . saint paul having related the great danger , that he and his company were in at sea , adds remarkably , there stood by me this night an angel of god , whose i am and whom i serve , saying , fear not , paul , thou must be brought before caesar , and , lo , god hath giv'n thee all them that sail with thee , acts 27.23 , 24. the angels at sodom pull'd lot into the house , and struck those that assaulted him with blindness , gen. 19.10 , 11. and after that , they warn him in time to bring his kindred and goods out of that wicked place , which god had sent them to destroy , ver. 13. and , not content with a naked warning , when the morning arose , they hasten him again , saying , arise , take thy wife and thy two daughters , which are here , lest thou be consumed in the punishment of the city , ver. 15 , &c. and , while he lingred , saith the text , the men laid ●old upon his hand , and upon the hand of his wife , and ●pon the hand of his two daughters , the lord being merciful unto him , and set him without the city . — nor do they leave them quietly there , so long as there was apparent danger , but , when they had brought them abroad , they add , esc●pe for thy life , look not behind thee , neither stay thou in all the plain , ●scape to the mountain , lest thou be consum●d . — we read of an angel in the book of revelations , crying to the four angels there , to whom it was giv'n to hurt the earth and sea , saying , hurt not till we have sealed the servants of our god in the foreheads , revel . 7.2 , 3. king hezekiah in a great strait and distress , begirt with the assyrians , whose power and multitude he was no-ways able to resist , prayeth to god , and he sends his angel to work a sudden and wonderful deliverance for him , destroying in one night ( as hath been touch'd † before ) an hundred fourscore and five thousand of the insulting enemy , 2 kings 19. and such another story we have of the great deliverance of maccabeus , and the jews , by an angel [ or helper from heav'n ] in the apochrypha , 2 maccab. 11.6 , 8 , 9 , 10 , 11. with his prayer at another time for the like aid , encouraged by this example of hezekiah , ch. 15.22 , 23 , 24. the three famous confessors , shadrach , meshach , and abednego ( whose proper names were hananiah , michael , and azariah , dan. 1. ) when cast into a fiery furnace , heated seven times hotter than ordinary , were yet strangely preserved from all harm , and indemnified amidst the raging flames by an angel of god , who appeared there with them , so that that most furious and devouring element had no power upon their bodies , nor was an hair of their head singed , neither were their coats changed , nor did the smell of the fire pass upon them , though it was so fierce and scorching that it consumed the men , who cast them in , dan. 3. and when daniel , another of the confessors of those times , ( as they are reckon'd up , ch. 1. call'd there , the four children , to whom god gave great knowledge and skill in all learning and wisdom ) when he , i say , was cast into the lions den , on purpose to be devoured , an angel of god there restrains the wild appetite of those greedy beasts of prey , and after a most unwonted manner preserves him in the very jaws of death , dan. 6. my god , saith he , hath sent his angel , and hath shut the lions mouths that they have not hurt me , for as much as before him innocency was found in me , and also before thee , o king , have i done no hurt , ver. 22. and these four are the persons plainly referr'd to in the apostle's martyrology , hebr. 11.33 , 34. who , are said , through faith to have stopt the mouths of lions , and quenched the violence of fire , viz. god by his angels , as hath been said ▪ rescuing and delivering them . when the apostles were , by the procurement of the high-priest , put in the common-prison , the angel of the lord by night open'd the prison-doors , and brought them forth , and animated them to speak openly to the people in the temple , acts 5.18 , &c. and saint peter , after that , imprisoned by herod , and deliver'd over for security to four quaternions of souldiers to be kept , was thence , notwithstanding all their care , set at liberty by an angel loosing of his chains , causing the iron-gates of the city to open to him , and conducting of him through the streets thereof , in such a manner as he thought himself but in a dream for a great while , till he came at last to acknowledg , now i know of a surety that the lord hath sent his angel , and hath deliver'd me out of the hand of herod , and from all the expectation of the people of the iews , acts 12.4 , &c. thus the angels , we see , are the commissioned instruments of extraordinary escapes , preservations and deliverances . sometimes too they are sent , as physitians , to cure and heal , in case of hurt , sickness , or disease . hence we read of the pool of bethesda , where lay a great multitude of impotent folk , blind , half-wither'd , waiting for the moving of the water , for an angel , saith the text , went down at a certain season , [ which heinsius tells us out of cyril was , yearly , at pentecost ] into the pool and troubled the water ; and whosoever then fi●st after the troubling of the water step'd in , was made whole of whatsoever disease he had , saint iohn 5.3 , 4. to this head we may refer , perhaps , those choice receits , which m. antoninus acknowledgeth himself a debtor for to the gods [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — ] and in the book of tobit we are told of the angel raphael [ whose name , as i have said elsewhere , signifies a divine physitian ] sent to heal old tobit of his blindness , and sarah the daughter of raguel , his daughter-in-law , of her reproached barrenness , to scale away the whiteness of tobit 's eyes , and to give sarah the daughter of raguel for a wife to tobias the son of tobit , and to bind asmodeus the evil spirit , that had kill'd her seven former husbands before they had lain with her , tobit 3. and the good old man was so ready in his belief of this divinity , concerning the help and protection of god's angels vouchsafed to his servants upon occasion , that he cheers and comforts his troubled and discontented wife , upon his son's journey from her , with it : take no care , saith he , he shall return in safety , and thine eyes shall see him ; for the good angel will keep him company , and his journey shall be prosperous , and he shall return safe , ch. 5.20 , 21. hitherto i have given sundry apposite instances , as i conceive , of the ministry of angels to pious and good men , throughout their life , instructing , defending , comforting , helping and delivering them . and , we may be sure , their aid and assistance is then most ready at hand , when they have most need of it . at the agony of death therefore they may look for strength and support from them , even as they ministred to our lord and saviour in his as hath been more than once suggested † already . that is a time certainly , wherein their help cannot but be very acceptable , all other visible help then failing , and the devil plying of his assaults because he knows his time is short ; [ which gave occasion to gazaeus to insert this intercalare distichon in a poem of his to his angel-keeper , angele mi , bone dux animae , bone mentis achates , quo sine non possum vivere , nolo mori . ] in death , as gerhard speaks , we fear especially the craft of our adversary , that serpent , who doth [ insidiari calcaneo , ] ply at the heel . the heel , saith he , is the extreme part of the body ; an th extreme term of life is death . in that agony of death therefore the custody of angels is chiefly necessary , to keep us from the fiery darts of the devil , and convey the soul , wh●n it leaves the body , into the heav●●ly p●●adise . tertu●●●●● stile● them [ 〈…〉 ] the c●●lers forth of 〈◊〉 and ●uch a● 〈◊〉 ●hem [ 〈◊〉 ●uram diversorii ] 〈◊〉 p●●paration 〈◊〉 those m●nsions they are 〈◊〉 to agreeably ●o which we ●ave ●omew●●●● 〈◊〉 among the platonists , [ vide 〈◊〉 , de deo socratis . plato docuit , ●bi v●●a edit● 〈…〉 est , cundem illum genium raptare illic● , & 〈◊〉 velu● custodiam suam ad ju●●●ium , &c. ] and then , after the separat●on of body and soul asunder , they are careful and diligent in their attendance to lodg the departed spirit safely in its rest and happines● . such a priviledg belongs , unquestionably , even to the poorest and meanest of god's servants . for so it is recorded of lazarus , for our encouragement , the begger died , and was carried by angels into abraham ' s bosom , saint luke 10.22 . that is , by them he was translated into the place of his refreshment in the kingdom of god , with that father of the faithful . and such probably was elias his fiery chariot and horses , wherein he mounted to heav'n , 2 kings 2.11 . they rejoice at the return and conversion of sinners unto god , as hath been said before from saint luke 15.7 , 10. and th●ir joy is increased by the receiving of them at last into their own number in the regions of bliss and happiness , as those , [ per quos ruinae suae scissuras restaurari expectant , saith saint augustin ] by whom they expect the rents among themselves by the fall of so many to be made up again and restored . thus the angels are , all along , and every-where , ministring spirits to the elect , to keep off evil from them , and to supply them with all the good they stand in need of , and god sees fitting for them ; watching all opportunities ●or the preservation , health and safety , both of their bodies and souls , goods and good names ; guarding them from th● invasion of evil and hurt●ul spirits ▪ making an ●edg about them and all that they have , working ●●●ir p●osperity and su●cess in matters o● importance , relating to the most considerable turns of their lives , assisting them in their vocations , providing for their escape and deliverance in dan●er● extraordinary , healing of their sicknesses 〈…〉 , com●orting and relieving of them in 〈◊〉 of the greatest perplexity and trouble , never leaving them destitute in any condition ; encouraging and strengthning of them at their death , yea and after death too waiting upon them , till they have brought them safely to those regions of felicity , where no hazard or danger can farther reach them . these , saith saint augustin , are the guardian-keepers upon the walls of the n●w jerusalem , and the mountains that encompass her about , watching and observing the vigils of the night over her flock , that the old serpent , our adversary the devil , may not as a lion snatch our souls , whil'st there is none to deliver . they are sent to minister for them , who shall be heirs of salvation , to free them from their en●mies , and keep them in all their ways , to comfort them also , and admonish them , and offer up their prayers to god. for they love these th●ir fellow-citizens , and therefore with great care and a vigilant industry are present with them , at all times , and in all places , ready to come in for their relief , and provide for their necessities , and solicite to and fro , as ac●●ve messengers between them and heav'n . they assist ●●em in their labours , protect them in their rest , hearten them in their fights , and crown them upon their victories . sect . v. an objection , touching the superfluousness of angelic-ministry , removed . now , lest any should object or say within their hearts , that this ministry of the good and holy angels is altogether needless and superfluous , since god himself is omnipresent and omnipotent , every-where at hand , and of power unquestionably sufficient to do all that for us , which we ●an desire , and much more than we can look for or receive from them ; i will offer a few things here for the extirpating of this prejudice . far be it from any christian to think or imagine such a necessity of the angels interposure , as those heathens did , who , confining of their gods to the upper regions , and looking on it as a diminution and disturbance of their ease and happiness , to concern themselves with the vast variety of affairs in the sublunary world , found out this expedient of certain middle natures , as agents and messengers for dispatch between them and mortals . [ inter terricolas coelicol●sque vectores , hinc precum , inde donorum , qui ul●●● citróque portant hinc petitiones , inde suppetias , ceu quidam utriusque interpretes , & salutigeri . apul●ius de d●o socr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plato in symposio . ] the knowledg we have of god's ubiquity and in●inite perfection forbids to surmise thus of him , as if he were pent and coop'd up any-where , or as if any thing could be concealed at any time , or in any place , from his notice ; or , as if the ef●ecting any th●ng were ● trouble , disturbance , or burden to him , who created the universe with a word speaking . ignoratio rerum aliena naturae deorum est , & sustinendi muneris propter imbecillitatem difficultas m●●imè cadit in majestatem deorum . balbus apud ciceronem , de nat. deorum l. ● . but then the same knowledge forbids us also once to opine or imagine that any of his constitutions and appointments are in vain . we are not , 't is true , competent judges of his works , so as to give the full and adequate reason or account of them ; but yet both may and ought to conclude from his own excellencies , that in the greatest and exactest wisdom , [ mensurâ , numero , & pondere , wisd. 11. ] he hath contrived and made them all . we cannot possibly tell the need or usefulness of sundry sorts of beings ; nevertheless it is not for us hastily to pronounce , that they might therefore be spared , and serve not to any worthy purpose . m. antoninus , i remember , speaking of such things as are apt to offend and trouble us , [ as thorns and bryars , &c. ] bids to decline them , if we can , for our own safety ; but not to start that bold and idle question of curiosity , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ] why were these things at all in the world ? this were the way , as he adds , for us to be laugh'd at by those that understand nature better than we do ; in like manner as he would deserve from an artificer , who should come into his shop , or work-house , and blame thi● and that tool or contrivance for superfluous and unnecessary , which the master well enough knew the design and use of . that profound reverence we owe unto god , ( as he instructs us else-where ) to pronounce , even in things not only beyond our reach , but contrary to our wills and inclinations , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] this hath a good and sufficient reason , though we ken it not ; nay , and to conclude that he would have contrived otherwise , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] if the matter required it , or it were not best as it is . this i premise in the general , to silence all importunate and presumptuous enquiries into the reason and account of god ●●mighty's works and providence . it should su●●●ce at any time for us to be assured , that ●hings are so and so ; though we are not able to reach the quare or quomodo , the grounds or ends of them . as iustin martyr said well abou● the mysteries of our faith ; [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] it is a convi●tion of manifest unbelief to start the question [ how ? ] of god. but the case before us admits of a fair and equal satisfaction , unto all such as are disposed to entertain it ; provided they have but a competent share of the good father's modesty , neither to pry into what is hidden , nor wilfully to overlook what is revealed . the on●y reason we know of god's making the world , and the several sorts of beings in it , was his own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or good pleasure , [ who worketh all things according to the counsel of his own will , ephes. 1.11 . ] to produce creatures that might be capable of the free communications of his divine goodness , and reflecting back the acknowledgment thereof to himself . but having once put all together in the most excellent order , connexion , and subserviency each to other , and established the laws of their mutual dependence , and operations by his fiat , or decree , he now governs and manageth all things according to those laws and rules , unless some great and considerable motive of wi●dom or goodness draw him to suspend ● while , or exceed them by miracle . though he b● every-where in the universe , and all the powers and perfections of that hold of him ; yet he is a being himself really distinct from it ; and where he hath setled and appointed the means to any end or purpose , we must not sit still , and look for his immediate interposure , but in that way and method only which he hath chosen and established . i , saith he in the prophet , will hear the heavens , and they shall hear the earth , and the earth shall hear the corn , and the wine , and the oyl , and they shall hear iezreel , hos. 2.21 , 22. god , 't is confess'd , can do all things by himself . he can keep us alive without our natural food , for man liveth not by bread alone , but by every word proceeding out of his mouth ; but yet 't is not his pleasure , ordinarily , so to do ; nor may we , without sin and smarting for our folly , presume to tempt him by the neglect or slighting of those daily provisions , which he hath placed within our reach . in like sort he can govern the world and the societies of men in it , without the help and superintendency of earthly rulers ; yet we are well assured , they are all ordained by him , and we out of conscience to that ordinance of his , to apply our selves to , and act under them . rom. 13. such is the beautiful eutaxie of the world , as i have touched elsewhere , that all ●●●gs are framed with a due respect each to other , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the lxx read , eccles . 7.14 . ] and inferiour beings are generally govern'd by their superiors , though all of them under god ; who as he pleased at first voluntarily to make this scale , and gradation of beings , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] invisible , and [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] visible , and then man a complex as it were of both together , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] so he now wisely orders the things made by their just and proper laws and measures , and after the most excellent way and manner for their ministry and service each to other . si à primis inchoatisque naturis ad ultimas perfectásque volumus procedere , ad deorum naturam perveniamus necesse est . balbus in cicerone de nat. deorum , l. 2. of the angelical oeconomy in particular , i will offer but these two things . 1. that it tends extremely to our consolation , and the assuring of us touching the love , regard , and care of god to and for us , when he hath not only vouchsafed the lower world for our use and accommodation , but appointed so noble a rank of creatures also for our service and attendance . and , 2. it tends also to produce and increase a mighty friendship and correspondence between us and these blessed spirits ; while their love to us is heightned and improved by the continual exercise of it in all the acts of kindness and good-will they now do for us ; and our gratitude back again towards them , excited by the reflections which we make upon their officiousness ; and by this means we are certainly on both sides prepared for the great happiness of an eternal society hereafter each with other mutually in heaven , when we s●●●l come to meet together there , and know them better , as they do us . chap. v. the character of the persons , for whose good especially the angels are commissioned . having treated so largely of the angels ministry , i will add a few words in the next place , of that character which our apostle here gives the persons for whose good , benefit and advantage especially god hath commissioned them , for them , saith he , that shall be heirs of salvation . [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] for them who shall hereafter inherit salvation . sect . i. heirs of salvation . salvation is the scripture-word for happiness and glory ; a freedom and immunity from all evil , attended with the fruition of whatever good we are capable of , and that unto eternity . eternal salvation , heb. 5.9 . salvation , with eternal glory , 2 tim. 2.10 . which is at other times called eternal life , the kingdom of god , and that blessing , which is the sum both of all god's promises to us , and all our desires and longings . whence we have these ensuing phrases remarkably answering that of the text : [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] to inherit eternal life , s. matth. 19.29 . s. mark 10.17 . s. luke 10.25 . — 18.18 . [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] to inherit the kingdom of god , s. matth. 25.34 . 1 cor. 6.9 , 10. — 15.50 . gal. 5.21 . [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] to inherit the promises , heb. 6.12 , 17. [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] to inherit the blessing , 1 s. pet. 3.9 . heb. 12.17 . — and that we may know no good thing is here wanting , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] to inherit all things , rev. 21.7 . all things together , all in one , viz. in god , the comprehensive quintessence of all perfections . but yet , there is somewhat peculiar in this phrase of the text , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] to inherit salvation ; that is , the great blessing of the gospel , with reference whereto christ is called , the saviour of the world , and the gospel it self , accordingly , the knowledge of salvation , s. luke 1.77 . the word of salvation , acts 13.26 . the way of salvation , act. 16.17 . the gospel of salvation , eph. 1.13 . the grace of god which bringeth salvation ; or , the saving grace of god , titus 2.11 . so great salvation , heb. 2.3 . the word hath a primary reference to that evil and misery we are delivered from . and so indeed we are most capable of a sensible estimate of the ●uture state of blessedness , by reflecting upon those miseries of all sorts which here we stand exposed to ; that wrath of god whereto our sins have made us liable . whence we read of salvation from sin , s. matth. 1.21 . and salvation from wrath , 1 thess. 1.10 . — 5.9 . but then , it connotes als● the fulness of joy and happiness , which is consequent hereunto , when god shall wipe away all tear● , and there shall be no more death , neither sorrow , nor crying , nor pain ; but perfect health , and case , and tranquillity , even all things des●rable , rev. 21.4 , 7. two points , especially , it imminds us of ; i. that lost and undone condition , which sin hath involved us in : for christ came to seek and save [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] that which was lost , s. matth. 18.11 . the cry of those in the ship , ready to sink , well fits our case , lord save us , we perish ! s. matth. 8.25 . we are all sinners , and therefore miserable ; lord save us from our sins ! we are by nature children of wrath , ephes. 2. lord save us from thy wrath ! from the day of thy wrath ! from the wrath to come ! shew us thy mercy , o lord , and ●rant us thy salvation ! psal. 85.7 . ii. th● way of our escape , freedom , and deliverance by the mediation of the son of god in our nature , the saviour , which is christ the lord , s. luke 2.11 . by whom we have received the atonement , rom. 5.11 . neither is there salvation in any other ; for there is no other name under heaven , given among men , whereby we must be saved , acts 4.12 . other foundation can no man lay , [ 1 cor. 3.11 . ] to build the grounded hopes of salvation on . through him alone we have the assurance of it . this is the record [ which we must bide by ] that god hath given us eternal life , and this life is in his son , 1 s. iohn 5.11 . he is the way , the truth , and the life , s. iohn 14.6 . [ vera illa via , quae ducit ad vitam aeternam ] he is the appointed heir of all things , heb. 1.2 . and by him we are admitted to a share in the inheritance . here therefore we learn how blessedness becomes our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. our portion or inheritance . it was no question , the ancient patrimony which almighty god at first designed for all his off-spring , but yet upon the reasonable condition of their silial duty and obedience to himself . sin and disobedience entring in provoked the heavenly father to disinherit , and lay his curse upon them instead o● the blessing . man was made and placed in paradise , 'till rebellion drave him out thence ; and , upon that were set at the east of the garden of eden , cherubims and a flaming sword , which turned every way to keep the way of the tree of life , gen. 3.24 . and yet notwithstanding , such is gods paternal grace and indulgence , that there is a land of promise still set before us ; there is a way made for our re-entrance into paradise , the garden of eden , and the tree of life there ; yea and a conduct back , even by angels too , thither . 't is true , if we find happiness now , it must be salvation : yet , that salvation may become our inheritance , blessed be the god and father of our lord iesus christ , who according to his abun●ant mercy hath begotten us again unto a lively hope , by the resurrection of iesus christ from the ●●ad , to an inheritance incorruptible and undefiled , and that fadeth not away , reserved in heaven for you , who are kept by the power of god through faith unto salvation , ready to be revealed in the last time , — 1 pet. 1.3 , 4 , 5. god , upon the score of christ's performances in our nature , is reconcileable to man-kind , and actually reconciled unto all , that by him return home to himself . he is ready to forgive and accept us in that his well-beloved , for his sake to admit us again as children of his special grace and favour , and heirs of glory . as many as received him , saith saint iohn , to them gave he power [ right or priviledge ] to become the sons of god , even to them that beli●ve in his name , saint iohn 1.14 . and this love and condescension of his ought deservedly to be admired by us , behold , saith the same apostle , what manner of love the father hath bestowed upon us , that we should be call'd the sons of god! 1 epistle 3.1 . such sons to whom he purposes and bequeaths the inheritance of salvation ! for if children , saith saint paul , then heirs , heirs of god , and ioint-heirs with christ , rom. 8.17 . if ye be christ's , then are ye abraham 's seed , and heirs according unto promise , gal. 3.29 . all things are yours , and ye are christs , and christ is gods , 1 cor. 3.22 , 23. you are heirs according to the hope of eternal life , titus 3.7 . heirs together of the grace of life , 1 pet. 3.7 . heirs of the kingdom , which god hath promised to them that love him , saint iames 2.5 . sect . ii. a farther account of the same ; and therein of things necessary to salvation . from hence then we are sufficiently resolved , who they are that shall inherit salvation ; viz. all upright-hearted , sincere and honest christians ; all the genuine disciples of christ , that pursue and make good the vow of their baptism , whereby they were solemnly entred into his body the church , and so made members of christ , children of god , and inheritors of the kingdom of heav'n ; provided only , that they are faithful to that sacred stipulation , pact and covenant , which they are engaged in , to fulfil it . for , as ignatius tells , we must not only be called christians , but be what we are call'd , if we would be happy : and a name without the importance of it will profit nothing , as salvian speaks . this is a matter of the greatest weight and moment for us all to consider well of , and pause a while upon . for ever happy they , who are the heirs of salvation ! but it will be an addition to our misery , [ ●antâ de spe decidere , ] if we deceive our selves with fond and vain conceits of a right and title to that blessed inheritance , while our names are legible in the black catalogue of those , who are expresly excluded ●hence . here therefore our recourse must be to the word of god , the holy scriptures , which are able to make us wise unto salvation , 2 tim. 3.15 . wherein we have the promises of eternal life , and the way to it ▪ saint iohn 5.39 . with a clear and satisfactory account of the [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] things that accompany salvation , that contain salvation in them , and by which we may certainly lay hold on salvation , hebr. 6.9 . i will point briefly at some of the most obvious texts , that treat of thi● matter , and leave them to such further consideration , as they d●serve ; whi●h i do , the rather , for antidote against the poiso●ous insinua●●●● o● profane and licentious persons , who number ●p the fund●mentals out of their own brain . i am not ashamed of the gospel of christ , saith saint paul , for it is the power of god unto salvation to every one that believeth ▪ rom. 1.16 . god so loved the world , saith our blessed saviour , that he gave his only begotten son , that whosoever believeth in him should not perish , but have everlasting life ; for god sent not his son into the world to condemn the world , but that the world through him should be saved . he that believeth on him , is not condemned , but he , that believeth not , is condemned already , because he hath not believed in the n●me of the only begotten son of god : and this is the condemnation , that light is come into the world , and men loved darkness rather than light , because their deeds were evil , saint iohn 3.16 , &c. there is , we see , in the first place , an evident necessity of the christian faith in all to whom it is propounded . 〈◊〉 admits us among christ's disciples , an●●●●●out it we cannot be saved . and this faith must not only be in the heart , neither , but there must be also an outward prosession and owning of it , for with the heart man believeth unto righteousness , saith the apostle , and with the mouth confession is made unto salvation , rom. 10.10 . and whosoever shall be ashamed of me and of my words , saith christ himself , in this adulterous and sinful generation [ wherein it may be to the hazard of his ●ife , and all he hath , possibly , to ow● and confess them ] of him also shall the son of man be ashamed , when he cometh in the glory of his father , with the holy angels , saint mark. 8.38 . that is , he will for ever disown and renounce him . so we have it in saint matthew , whosoever will confess me before men , him will i also confess before my father , which is in heav'n ; but whosoever shall deny me before men , him will i also deny before my father , which is heaven , ch. 10.32 , 33. from whence the apostle tells us , if we deny him he also will deny us , 2 tim. 2.12 . [ see farther , hebr. 3.6 , 14. hebr. 10.25 , 26 , &c. saint luke 14.25 . to 34 ver . ] the primitive christians well understood the necessity of this open profession of their religion , whatever sufferings it brought upon them . witness that of tertullian , [ nec fas est ulli de suâ religione mentiri . ex eo enim quod aliud à se coli dicit quam colit , negat quod colit , & culturam & honorem in alterum transfert , & tranferendo jam non colit , quod negavit . dicimus , & palàm dicimus , & , vobis torquentibus , lacerati & cruenti vociferamur , deum colimus per christum , apol. c. 21. ] the noble army of martyrs and confessors , then , counted it an happiness to be reproached for the name of christ ; and were so far from being ashamed of suffering , as christians , that they glorified god on this behalf , according to that of saint peter 1 ep. 4.14 , 16. and in the midst of all torture they cryed out with courage and constancy [ christianus sum . ] but ecebolius of constantinople is infamous in story for his mutability and compliance , who , whilst constantius was a catholick , profess'd himself so too , but with him after turn'd arian , and in iulian's days was au idolater , but under iovian again tacked about to the catholick side . let them seriously ponder upon this , who indulge a liberty of renouncing chri●●ianity and denying christ , in case the higher powers on earth shall so require them ; who call all the externals of our religion ceremonies , that have not any thing of holiness in them , nor relate at all to the happiness of individual christians , nay , which they are bound to abstain from , in case they live where the christian religion is interdicted them . — sure i am , we have not so learned of christ and his apostles ; and such stuff as this needs only a bare rehearsal to render it , together with its authors , abominable . now if we once believe the gospel of our saviour , and confess that faith , which we have received from him , we shall from thence see a necessity also upon us , in order to our salvation , to repent sincerely of all our sins , to amend our ways , and to live in a conscionable and constant obedience to all christ's commands , positive as well as moral , and , among the later too , such as concern god as well as our neighbour and our selves . for this is plainly the doctrine which he taught . repent for the kingdom of heaven is at hand , s. mat. 4.17 . vnless ye repent , ye shall all perish , s. luke 13.3 , 5. god now commandeth all men every-where to repent , acts 17.30 . and this repentance must not be in shew and appearance only , but in truth and reality , such as bringeth forth fruits meet for repentance , that is , reformation and amendment of heart and life , s. luke 3.8 . such as s. paul calls repentance unto salvation not to be repented of , or not repented of again , 2 cor. 7.10 . [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] such as we stick firm and stedfast to , not returning with the dog to our vomit , or with the sow , that washed , to wallowing in the mire . then farther ●or the necessity of new obedience ; not every one , th●t saith ●nto me lord , lord , shall enter into the kingdom of heav'n , but he that doth the will of my father which is in heav'n . many will say unto me in that day , lord , lord , have we not prophecied in thy name , and in thy name cast out devils , and in thy name done many wonderful works ? and then will i profess unto them , i never knew you ; depart from me , ye that work iniquity , saint matth. 7.21 , &c. and , in the close of the same chapter , he that hears christ's sayings and doth them not , but yet hopes for happiness by and from him , is resembled to a foolish builder , erecting a mighty structure without a good and sure foundation . — why call ye me lord , lord , saith he convincingly , and do not the things which i say ? saint luk● 6.46 . he became the author of salvation , saith the apostle , unto all them that obey him , hebr. 5.9 . and to none but such . as for others , saint peter speaks with amazement and horrour , what shall the end be of them , who ob●y not the gospel of god! 1 ep. 4.17 . how dreadful and astonishing ! if we would know more plainly [ what , ] saint paul declares it ; when the lord iesus shall be revealed from heav'n with his mighty angels in flaming fire , taking vengeance on them that know not god , and that obey not the gospel of our lord iesus christ ; who shall be punished with ●verlasting destruction from the presence of the lord , and from the glory of his power ; when he shall come to be glorified in his saints , and to be admired in all them that believe , 2 thess. 1.7 , 8 , 9 , 10. [ them that believe ] that is , who obey the gospel , whom he hath chosen to salvation through sanctification of the spirit , and beli●f of the truth , ch. 2.13 . to an inheritance among them that are sanctified , acts 20.32 . or , to the riches of the glory of his inheritance in the saints , ephes. 1.18 . the inheritance he will give to these holy ones , and to them only ; for without holiness no man shall see god's face , hebr. 12.14 . and for the universality of that obedience , which is required of us , such-like texts as these are plain , render unto caesar the things which are caesars , and unto god the things which are gods , saint matth. 22.21 . these things ought ye to have done , and not to leave the other undone , ch. 23.23 . whosoever shall keep the whole law , and yet offend in one point , [ allow himself in the transgression of any particular command , ] he is guilty of all , saint iames 2.10 . these now are the declared heirs of salvation , who heartily believe in christ , boldly confess that faith , unseignedly repent of their sins , and live conscientiously in universal obedience to all our saviour's laws and institutions , so as to exclude the contempt of any one of them . [ believe on the lord iesus , and thou shalt be saved , and thine house [ viz. on the like terms and conditions ] so saint peter resolves the jailor , propounding that question , what must i do to be saved ? acts 16.39 . repent and be baptized every one of you in the name of iesus christ for the remission of sins . so he resolves others , in the like question , acts 2.37 , 38. and to the same demand in effect , good master , what must i do to inherit eternal life ? our blessed saviour answers ; thou knowest the commands , what is written in the law ? how readest thou ? do this and thou shalt live , saint matth. 19. saint luke 10. ] these are the faithful disciples of christ , his little-flock , to whom he saith , fear not little flock , for it is your fathers good pleasure to give you the kingdom , saint luke 12.31 . as if he had said , let not the thoughts of your own unworthiness discourage you ; for this blessed inheritance is setled on you by your heav'nly father's good pleasure , and by vertue of his promise and covenant ; you have [ certum , mansurumque jus ] a certain and abiding title , such as that of inheritances among the jews . but then , observe carefully , it belongs only to such as you are , the sheep that hear my voice , and obediently follow me , the shepheard and bishop of your souls . blessed are they that do his commandements , that they may have right to the tree of life , and may enter in through the gates into the city , the heav'nly jerusalem , revel . 22.14 . let us fear , after all this , lest any of us come short , hebr. 4.1 . lest we be found among those , that are excluded , and shut out thence . and , to that end , it may be of some use to peruse attentively the scripture-catalogues , that look this way . — i will but nakedly recite some of them . without are dogs , and sorcerers , and whoremongers , and murderers , and idolaters , and whosoever loveth and maketh a lie . so it follows immediately after the place ev'n now quoted , rev. 22.15 . know ye not , saith saint paul to the corinthians , ( as in a case notorious and evident ) that the unrighteous shall not inherit the kingdom of god ? be not deceived , neither fornicators , nor adulterers , nor effeminate , [ pathici ] nor abusers of themselves with man-kind , nor thieves , nor covetous , nor drunkards , nor revilers , nor extortioners , shall inherit the kingdom of god. and such were some of you , but ye are washed , — 1 cor. 6.9 , 10 , 11. then to the galatians , the works of the flesh are manifest , saith he , which are these , adultery , fornication , uncleanness , lasciviousness , idolatry , witchcraft , hatred , variance , emulation , wrath , strife , seditions , heresies , envyings , murders , drunkenness , revellings , and such-like , of the which i tell you before , as i have told you also in time past , that they which do such things shall not inherit the kingdom of god , gal. 5.19 , 20 , 21. again , to the ephesians , this ye know , that no whoremonger , nor unclean person , nor covetous man , who is an idolater , hath any inheritance in the kingdom of christ , and of god. let no man deceive you with vain words , for because of these things cometh the wrath of god upon the children of disobedience , ephes. 5.5 , 6. once more , to the philippians : many walk of whom i have told you often , and now tell you , even weeping , that they are enemies of the cross of christ , [ such as will deny christ crucified rather than suffer for him ] whose end is destruction , whose god is their belly , and whose glory is in their shame , who mind earthly things , phil. 3.18 , 19. now let us every one make a due reflection upon our selves , impartially examining and judging of our selves , according to these rules , that we be not hereafter judged and condemned by god. but i return at length , from this digression ( the profitableness whereof may yet plead sufficiently for it ) unto that which is principally designed in the text , the reference , i mean , which the ministry of angels hath unto those persons , whose character and description we have been looking into . they are sent forth to minister [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] with a peculiar respect unto them . they have not only the blessed inheritance of salvation secured to them in the end , but here in the way too the holy angels have a special charge over them , as the protectors of their minority , till they come to it . nor must we imagine this confined to that time and age only , wherein our saviour and his apostles lived , but to be continued in like manner to all future generations of sincere christians successively . so much the original imports and intimates , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] for those that shall be , in all times and ages yet to come , the heirs of salvation . i understand not , i confess , the force of their reasoning , who would from hence infer and argue the absolute and unconditional assurance of salvation to any select number , of the absolute certainty of their perseverance in a salvable state , who are once entred into it . no such thing can be concluded from the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] here made use of , but rather the contrary , if there be any thing in that distinction of futurities , which some have suggested out of aristotle , into [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] a thing that is likely to be , but yet hath a possibility of being otherwise , and [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] a thing most certainly to come to pass . — now there is no question at all , but that the inheritance of salvation spoken of , is a [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] a thing that shall certainly be the lot of all sincere and persevering christians ; but then those , who are at present , it may be , sincere christians , are only [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] such as are likely to inherit it , and only certain so to do , upon the supposition , that they are found at death in that state , there being in the mean-while a possibility left of their miscarriage , if they take not good heed to hold on , and persevere unto the end . the righteous shall assuredly inherit eternal life ; but yet the righteous man [ de praesenti ] may possibly cease to be such , afterwards , turning from his righteousness , and then the prophet tells us , all that he hath done shall not be mentioned , ezek. 18.24 . — but this by the way . chap. vi. practical inferences from the whole . it remains in the last place , that i add by way of application of the fore-going discourse concerning angels and their ministry , those practical inferences which shall appear most proper thereunto . sect . i. the christians great priviledge and comfort . first then , let christians from hence take notice of their great priviledge , so as to bless god heartily for it , and comfort and encourage themselves , from it to work out their own salvation resolutely , amidst all the oppositions and discouragements , whatever they are , which they meet with . it is the commendation of our blessed saviour's wonderful love to us , that , passing by the angels , he took hold of man , an inferiour sort of creatures ; nay and exalted our humane nature into a most intimate conjunction with his deity , so that the angels now take it both for their duty and happiness to adore him clothed with that nature , and , for his sake , imploy themselves in attendance and ministries about us . and the psalmist represents this as comfort sufficient against the snare of the fowler , and the noysome pestil●nce ; the terrour by night , and the arrow that flyeth by day ; the plague that walketh in darkness , and the destruction that wasteth at noon-day ; [ that is , all the assaults of men and devils , that seek to do us mischief , sleeping or waking , by night or day , as some understand the words , and all manner and kinds of evils , secret or open ; ab incursu nequam spirituum , qui noctu vigilant & daemonii meridiani , j. pricaeus in ps. 91. nec homines n●c daemones noc●re possunt ; intelliguntur autem daemones per pavorem noctis & pestem grassantem in meridic , munster . ibid. ] even this , he shall give his angels charge concerning thee , to keep thee in all thy ways , psal. 91. — and , when he had élsewhere mentioned the encamping of this heavenly host about them that fear god , ps. 34. he adds immediately upon it , o taste and see , that the lord is good ! [ even from this instance of his goodness ] blessed is the man that trusteth in him . o fear the lord ye his saints , for there is no want to them that fear him . — if need be , the angels shall come and minister unto them , so that they shall have meat from heaven , even angels food . it well becomes us to take some time particularly to consider of the manifold benefits we reap from the holy angels , that we may admire and praise god , with devout s. bernard , lord , what is man , that thou thus thinkest on him ! thou sendest to him thine only begotten son. thou sendest into him thy holy spirit . thou promisest him the light of thy countenance : and that nothing in the heavenly regions might be unimployed in sollicitude for him ; thou sendest forth also those blessed spirits [ the angels ] to minister to us . — and again , with s. augustine , who having spent some meditations upon this subject , thus piously concludes them . when i remember these things , o lord , i confess before thee , and praise thee for thy great benefits , wherewith thou hast honoured us . thou hast given us all things under heaven , and yet countedst that but small provision , unless thou hadst also giv'n us the things above , even those angels of thine , as ministring spirits unto us . what is man that thou makest such reckoning of him ! — and , with religious gerhard , let us engage ourselves a while in the contemplation , how immense the divine grace and favour is towards us in this particular ; the heav'nly father , saith he , sendeth his own son to deliver us . the son of god incarnate is sent to save us . the holy spirit is sent to sanctifie us . the angels are sent to protect us . [ much to the same effect , as i noted before out of saint bernard . ] thus the whole heav'nly court doth , in a manner , serve us , and hand down it's benefits to us . so that i no longer wonder , that all inferiour creatures were made for man , when the angels themselves , who are far more worthy , deny us not their ministries . deservedly therefore hath our church appointed one festival in the year , for a solemn commemoration of the holy angels from whom we receive so great advantages , instructing of us then to recognize the admirable wisdom and goodness of god in ordaining of their services , and by prayer unto him to seek the blessing of their ministration , as the excellent collect for that day l●ssons us . [ o everlasting god , who hast ordained and constituted the services of angels and men in a wonderful order , mercifully grant , that , as thy holy angels always do thee service in heav'n , so by thy appointment they m●y succour and defend us on earth , through iesus christ our lord. amen . ] but to render both the motives of our thanksgiving unto god , and the encouragements we ought to gather to our selves from their attendance and ministry , the stronger and more effectual , we shall do well to consider in our minds distinctly the many endearing qualifications of these our guardians and helpers ; such as their knowledg and wisdom , their power and strength , their number and multitude , their unanimity and order , their care and watchfulness , their speed and agility , their fidelity and zeal in the discharge of their trust and commission , most of which points i have enlarged upon before , and therefore shall here again but sleightly touch upon them . their knowledge and wisdom , as hath been said , is beyond the most improved intellectuals of any upon earth . they have their advantage in the excellency of their faculties , and their freedom from such bodies , as we dwell in , [ which press and weigh down the mind that museth upon many things . [ wisd. 9.15 . ] and darken our understandings , so that we look on things as through an obscure perspective : ] and then , farther yet , in their long-continued observation and experience from the beginning of the creation , and their neerer approaches to , and frequenter communications from the divine majesty . then , for their power and might , they [ excel in strength ] and are resembled not only to an [ host , or army , ] but to [ horses and chariots of fire . ] — both for skill and ability they surpass the evil spirits , who are infatuated in some degree , and enfeebled by their wickedness . then , for their number and multitude , that exceedeth our arithmetick , as do the stars in the firmament . and this vast number of knowing and powerful beings is yet the more considerable , if we add the thoughts of their unanimity and order . they are all of a mind , and have no contests or disorders among themselves , which are often the undo●ng of armies otherwise very formidable . they are resolved about their proper ministries , and both know and keep their rank and station , hearkning all of them with one consent to the voice of god's word . add we next their watchfulness . they are not like unto us mortals , subject unto heaviness , weariness , drowsiness , sleepiness , and surprize . they are full of eyes , and rest not day nor night from imployment . the darkness is all one to them with the light. and in the prophesie of daniel they are call'd vigiles , or watchers , ch. 4.13 . because , as saint hierom speaks on the place , [ semper vigilant , & ad dei imperium sunt parati ] they always watch , and are ready at the almighty's beck and command . they neither slumber nor sleep , and so give not the enemy opportunity of advantage , nor lose not any themselves for making good their service . and , then , such is their make and nature , that no external impediments retard or hinder their motion ; but for speed and agility they fly , as it were , with wings , very swiftly , and pass to and fro , like lightning . and , then lastly , these knowing , powerful , numberless , unanimous , orderly , watchful , and nimble spirits are both faithful and zealous in the charge committed to them . not the least spot of neglect , unfaithfulness , backwardness , or indifferency to be fast'ned on them . they do always behold the face of god to receive his pleasure , and they are as ready to do it . they are call'd holy ones , dan. 4.13 , 17. and represented as clothed with pure and white linnen , revel ▪ 15.6 without blemish . and their zeal puts life and vigour into all their service , with reference to which they are a flame of fire , burning with the greatest ardors of affection to god's glory , and the good of his church and servants . now , having such a guard as this about us , we are inexcusably guilty of ingratitude , if we observe not our heav'nly father's love and care towards us , so as to bless his name for this provision among his many others mercies ; or of neglect , if we open not our eyes to see , that there are always more with and for us , than those that can be against us ; so as to gather from hence heart and spirit in the cheerful and undaunted prosecution of our christian duty in all the paths we are to tread in order to our salvation . being therefore compass'd with so great a cloud of witnesses , [ and mighty helpers ] we are to lay aside every weight , and the sin which doth so easily beset us , and to run with patience the race set before us , hebr. 12.1 and having so great encouragement and strong consolation , we are not at any time to be weary of well-doing , or frightned from it , but to be stedfast and immoveable , always abounding in the work of the lord , [ 1 cor. 15. ult . ] as it becomes persons of such hopes for hereafter , [ the heirs of salvation ] and such security in the interim , [ attended with the holy angels . ] sect . ii. the christian's dignity not to be despised . secondly , let us all take notice from hence of the dignity of christians ; and thereupon take heed , lest at any time we despise , or injure them . be they never so mean , low , or disregarded in the world , they are all the sons and daughters of the great king of heaven and earth , and born to a fair inheritance , a transcendently rich and glorious kingdom ; and in the mean while , however we may look upon them as destitute and forsaken , they have an invisible guard about them , upon occasion to minister for their supply , defence and vindication . such honour have all the saints . and here we may well cry out , o how plentiful is thy goodness , o lord , which thou hast laid up for them that fear thee , and which thou hast prepared for them that put their trust in thee , even before the sons of men , ps. 31.21 . it concerns us then to beware , that we despise not any of those , whom god hath so highly honour'd ; and that we wrong not any of those , for whose aid and relief he hath made so ample a provision . s. iames reproving the strange partiality among the jewish christians in judicature , having respect to some for their gay-clothes , and contemning others for their poverty , thus expostulates the case with them , ch . 2.5 , 6. hearken , my brethren , hath not god chosen the poor of this world rich in faith , and heirs of that kingdom , which he hath promised to them that love him ? but ye have despised the poor . — so different are the judgments of god and corrupt men . god hath so far honoured these his servants , as to declare them heirs of a blessed and most glorious kingdom ; but ye , saith the apostle , have despised them , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] dishonoured , vili●ied , set them at nought ; nay abused , oppressed , and trampled on them , as it there ●ollows , do not rich men oppress you ? &c. — we ought indeed to honour all men , 1 pet. 2.17 . even because they are men , bearing the signatures of the di●ine image ; and he that despiseth his neighbour sinneth , prov. 14.21 . but the brotherhood of christians is to be esteemed at an higher rate , as having the image of god doubly stamped on them , being his children both by nature and grace ; and whatever habit they go in , whatever condition be their lot here , the heirs apparent of salvation . nor have they all in hopes and reversion , but somewhat in hand too , that is very considerable : this in particular among other prerogatives and priviledges , that the glorious angels , a sort of creatures far above us , are made by god's appointment their ministers and servants . and upon this account too our blessed saviour bids us to take heed how we offend or despise them . whoso shall offend one of these little ones , that believe in me , saith he , it were better for him that a milstone were hanged about his neck , and that he were drowned in the depth of the sea , s. matth. 18.6 . the offence here spoken of relates chiefly to the turning them aside out of , or causing them to stumble and fall in the ways of salvation . but then he adds farther , v. 10. take heed that ye despise not , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] see that ye contemn not , one of these little ones ; for i say unto you , that in heaven their angels do always behold the face of my father which is in heaven . this , we see , is plainly and evidently asserted by our blessed saviours authority , and not spoken according to the prejudices and conceits of the people only , as some absurdly affirm . for i say unto you , ] he designs , most certainly , to teach and instruct , and requires our firm assent to the truth of whatever doctrine is so prefaced by him . the reason here therefore is no less divine than the admonition — those then that believe in christ , however small and little they are in the estimation of the world , and their own too , are not so in god's , nor is his love and care little towards them . say not then , such an one is a carpenter , such an one a taylor , such an one a husbandman , such an one unlearned , &c. they are s. chrysostom's words , [ ab angelis , quibus commissi sunt , viles , fecit venerabiles ] god hath of mean made them venerable [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] from the angels whom they are committed to . vide majestatem hominis pii , qui etsi pauperrinus est , nec unum externum servum habet , tamen serviunt ei multa millia angelorum . brentius in s. matth. 18. hom. 1. they have their angels assign'd them , and those angels of theirs have a great interest in heaven with their father , whom they attend upon , to receive his commands concerning them , and execute them with all speed and fidelity . they are ready to enter their complaints against all that affront and abuse their charge here on earth , at his tribunal , and at his beck of their defence , and the avenging of their righteous quarrels . sect . iii. an account from hence , why no more mischief done in the world : and by the way , why so much too , notwithstanding their presidence . thirdly , we may from hence take some account , why , notwithstanding all the power and malice of devils , and wicked men imploy'd by and under them , yet no more mischief is done in the world . the devils are many , as hath been said , and their power and malice very formidable , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ s. matth. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ ch . 13. ] there is the great dragon and his angels , having great wrath , rev. 12. they are vowed adversaries to our happiness , and go about like roaring lions , seeking to devour , 1 pet. 5.8 . saint paul warns us of a terrible host of them , principalities , powers , the rulers of the darkness of this world , and spiritual wickednesses ( or wicked spirits ) in high-places , eph. 6.12 . that is , the prince of the power of the air , and all his militia , the spirit that worketh in the children of disobedience , ch. 2.2 . — and , as the devils are thus many , malicious , and powerful , so also crafty and watchful to accomplish their designs of mischief . i fear , saith the apostle , lest by any means , as the serpent beguiled eve , so your minds should be corrupted from the simplicity which is in christ , 2 cor. 11.3 . and afterwards , he speaks of satan transforming himself into an angel of light , and his ministers fals-apostles , deceitful workers , &c. ver. 14. elsewhere , lest satan should get an advantage of us ; for we are not ignorant of his devices , ch. 2.11 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his machinations or contrivances . else-where , again , the wiles of the devil , eph. 6.11 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his methods of deceit . how many ways he assaulted iob , and brought mischief upon his cattel and goods , his house and children , and lastly his own body ; — and what miserable vexations and tortures those , that have been possess'd with evil spirits , have labour'd under ; and what a vast power they sometimes exercise both over the outward and inward senses of men ; the holy scripture , and other approved histories , do plentifully attest . and then , if we add the great numbers of evil instruments , slaves and vassals , [ devils incarnate ] which these wicked subtle and malicious spirits have at their service , in league and combination with them ; how many there are that have no fear of god before their eyes to restrain them , but make their own wills and humours the only law of justice ; how many infidels and heretic's , that are profess'd enemies to the church of christ , who rage furiously and take counsel together against the lord and against his anointed ; how many of those ungodly ones , who have no ●aithfulness in their mouth , and whose inward parts are very wickedness , who for their own lust persecute the poor , and imagine crafty wiliness against them , lying in wait secretly , and saying in their heart , tush , god hath forgotten , he seeth not , or , he careth not for it ; how many of those , that have bent their bow , and make ready their arrow● within the quiver , that they may privily shoot at them , who are true of heart ; how many of those , who are full of cursing and bitterness , and whose feet are swift to shed blood , who are greedy of the prey , and spread their nets cunningly to destroy the innocent ; whose delight is in lies , and who plot and contrive wickedness upon their beds continually ; how many of these , and of the like malignancy ( whereof we have frequent complaints throughout the book of psalms : ) if , i say , we consider our selves encompass'd thus with a numerous host of evil spirits , and their hellish agents and instruments , we may begin to wonder , that the earth we live in is any tolerable habitation ; or be ready to say with elisha's servant , when the enemies army with chariots and horses surrounded the city , [ actum est de nobis , periimus , alas my master ! how shall we do ? 2 kings 6.15 . only god be thanked , the answer is ready at hand for us too , which the prophet then gave him , ver. 16 , 17. [ plures sunt , qui stant à part● nostrâ , quàm qui sunt pro illis , ] fear not , for they that be with us are more than they that be with them : referring to the heav'nly legions . — we have michael and his angels against the dragon and his angels , the good against the evil , more in number , wiser for understanding , greater in power , more vigilant , couragious , zealous , and successfull . — magna quidem est adversarii nostri diaboli potentia ; sed erigit nos angelorum custodia , &c. d. i. gerhard , med. xxvi . when god asked of satan , that had been walking his rounds , and compassing the earth to and fro , whether he had consider'd of his servant iob , upright and good iob , he readily replies , as to him , upon it , hast thou not made an hedg about him , and about his house , and about all he hath on every side ? job . 1.10 . which hedg is conceived by expositors to be the guard of angels , as hath been said † before . and satan can do nothing against iob , or other good men , so long as this hedg remains , the angels of god encamping round about them , and taking charge of them to keep and defend them . but then , if it be so , may some say , how comes it to pass , that even those who fear god and shall inherit salvation , do yet often fall into divers sufferings , and calamities , afflictions and troubles , as well as others , or sometimes more than others ? to this i answer briefly , in two particulars ▪ i. sometimes they offend and provoke god to make a breach or gap in this hedg , and to say as he did to his vineyard , i will take away the hedg and wall thereof , isay 5. they sometimes foolishly leave god's ways , and wander in by-paths , which have no assurance of the angelical custody and protection . the devil , when he quotes that of the psalmist in his temptations to our blessed saviour , he shall give his angels charge over thee — craftily omits that clause of importance , in all thy ways ; that is , [ si modo ambules in rectitudine viarum domini , & non tentes deum , ] if thou keepest a direct course in those paths , which he hath chalked out for thee to walk in , and dost not tempt him by the forsaking of them . if we wittingly run upon precipices and throw our selves into dangers , we have none to blame , but our selves , for what we suffer by so doing . [ qualis via haec de pinnaculo templi mittere se deorsum ? non est via haec , sed ruina . et , si via tua est , non illius , ] as saint bernard speaks upon occasion of the devil's suggestion to our blessed saviour , upon this motive to cast himself down from the temple , on the presumption of the angels attendance . what an odd way is this to cast himself down from the pinnacle of the temple ? this is no way of safety , but of ruine ; or , if it be any way , it is the devils and none of gods. — when we forsake god's way , no wonder if his guard fail us . ii. at other times god himself thinks it fit and meet to try his servants faith , patience , and submission , and other graces , [ as is evident in the case of iob , before-mentioned ] to difference and distinguish this world from the other , that their affections may be weaned from this , and fixed upon the other ; and , in order both to their greater spiritual good here , and the increase to their eternal reward hereafter , the promoting and furtherance of their salvation ( for these i say , and the like purposes of wisdom and kindness together ) to deal unto them a larger share of afflictions and sufferings than unto others . and thus , as the apostle speaks , he chastens them out of love , and for their profit , that they may be partakers of his holiness ; which , however grievous it seems for the present , afterwards yields them the peaceable fruit of righteousness , hebr. 12. in these circumstances , now , the real sting of outward evils is taken away , and the nature of them changed , and altered . they are not to their hurt and prejudice that lie under them , but to their greater benefit and advantage ; such therefore as an indulgent father chuseth for them , and such as their guardian-angels consequently cannot but approve of . — but i will not enlarge on this argument . m. antoninus , that generous heathen , said well , who would desire to live in a world destitute of god and providence , where all were left to chance , and we to meet every-where with so many enemies and dangers ? but when we remember , what a comfortable provision god hath made for our security and welfare , we are sufficiently satisfied against the fears and anxieties , which must otherwise continually haunt and posses us , and should therefore , with that excellent emperour , not only pay a tribute of veneration to , but fix and settle our minds in a steddy and composed confidence upon him , the governour of the world and all things in it . sect. iv. no disparagement for any to minister unto and serve others . fourthly , since the angels are all ministring-spirits , sent forth to minister for them that shall be heirs of salvation , let none think it a disparagement , but rather an exaltation , an imployment truly divine and angelical , to serve and minister unto others for their good , and in order to their salvation . those blessed and glorious spirits , of a more noble kind and order than we are , however it might seem to their diminution and debasement , do not yet disdain to minister unto us , but embrace this charge and command of god with all chearfulness and delight . and therefore we certainly , who cannot but admire and commend their goodness and condescension , should learn to emulate and be followers of the same . we should be ambitious of the like honour , to become helpful and serviceable unto others , especially in order to their salvation , which is the greatest good they can design for themselves , or we assist them in prosecution of . such a ministry as this we should rejoice in , though it appear somewhat to our own hindrance , and the obscuring of our name and reputation in the world . whosoever will be great among you , saith christ to his disciples , let him be your minister , and whosoever will be chief among you , let him be your servant , even as the son of man came not to be ministred unto , but to minister , and to give his life a ransom for many , s. matth. 20.26 , 27 , 28. this is the commendation s. paul gives of the highest powers upon earth , he is the minister of god to thee for good , [ to thee who doest good : ] and again , the minister of god , a revenger to execute wrath upon him that doth evil , rom. 13.4 . and again , gods ministers attending continually upon this very thing , v. 6. whence antigonus call'd a kingdom truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , splendidam servitutem ] a noble and glorious servitude ; and it was wont to be spoken solemnly to the prince of the exiles in babylon , that he should not swell or lift up himself with pride , [ officium ipsi , non potestatem injungi , & ab eo die incipiendum ipsi servire omnibus ] that duty , rather than power , was committed to him , and from that day forward he was to become a servant of all . according to the greek verse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the master is the chief servant of the family , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . epict. diss. l. 3. c. 26. it was the glory of the apostles of christ so to be esteemed , how contemptibly soever some now think and speak of their heavenly and angelical calling . the prophet foretells it as an honour , ye shall be named the priests of the lord ; men shall call you the ministers of our god , isa. 61.6 . and let a man account of us , saith one of them , as the ministers of christ , 1 cor. 4.1 . adding of himself in particular to the corinthians , i seek not yours but you , and i will very gladly spend and be spent for your souls , though the more abundantly i love you , the less i be loved , 2 ep. 12.14 , 15. and he commends timothy and epaphroditus by a like character to the philippians , willing them to hold such in reputation , phil. 2.19 , 20 , 25 , 29. the angels are all ministring spirits , as hath been shew'd , and 't is a real dignity and advancement for us to participate their office , as we may do , every one more or less , by being helpful what we can to others . so that what s. paul injoin●d to be said unto archippus , should in its measure and proportion , sound in all our ears , take heed to the ministry which thou hast received in the lord , that thou fulfil it , col. 4.17 — the glory which we expect and look for in the life to come , is described by this ( as hath been said too elsewhere ) that we shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , like unto the angels ; † and now if this have any thing endearing in it , it cannot , certainly , but highly r●commend their work and subserviency to us here . but what i have said of ministring unto others , even the meanest , holds with advantage as to that other part of the angels ministry , which is towards god almighty . they do with the greatest joy stand in his presence , and worship and adore him , as i have † shew'd at large . they are all unanimous and uniform , and orderly , and zealous , and constant in their sacred liturgy , which is made up chiefly of lauds and praises , doxologies and thanks-givings . the queen of sheba admired and proclaimed the happiness of solomon's attendants , 1 kings 10.8 . happy are thy men , happy are these thy servants , which stand continually before thee and hear thy wisdom ! but how much more deservedly may we celebrate the honour and happiness of these heavenly courtiers , that do always behold the face of the most glorious and incomprehensible majesty of god himself ? and then it cannot but behove us to testifie , that we unfeignedly esteem their honour and happiness , by desiring and endeavouring , so far as we are capable , to partake of the same ; breathing out of holy flames , with the psalmist , how amiable are thy tabernacles , o lord of hosts ! my soul longeth , yea even fainteth for the courts of the lord ; my heart and my flesh cryeth out for the living god. when shall i come , and appear before god ? blessed are they that dwell in thy house ! they will be still praising hee . a day in thy courts is better than a thousand . — psal. 84. it should be our great delight , as often as we can , with angels and arch-angels and all the host of heaven , to laud and magnifie the glorious name of god in our christian assemblies , as we are admirably instructed and trained up to do by the service and liturgie of our church , which , i had almost said , none can be offended at , who are upon deliberate and mature thoughts throughly reconciled to the angelical . sect . v. angels to be reverenced , but not adored . fifthly , since the angels are thus ministring spirits , sent forth by god to minister unto us , and for our good and happiness ; let us express an awful sense of their attendance , and shew them all due regard and reverence . it was i confess , a speech of generous honesty , which a. gellius commends from peregrinus the philosopher , whom he heard at athens , [ virum quidem sapientem non peccaturum etiamsi peccâsse eum dii atque homines ignoraturi forent . ] that a wise man would not sin , though the gods and men should never know it , because he forbears not out of the fear of punishment and infamy , so much as from a sense and love of duty and goodness it self . [ so the poet describes his golden age ; — quae vindice nullo , sponte sua sine lege fidem rectumque colebat : paena metusque aberant , &c. 1. metaph. but this is an idea of such perfection , as this state of ours on earth affords very few , if any , instances of . it is rare to find any , who are got to this high improvement ; the greatest part need other motives and restraints ; yea , and our very make and constitution is fitted to them . the thoughts of secrecy and hopes of impunity tempt most men to transgress . to such therefore the same philosopher thought good to propound this consideration , out of sophocles and ot●ers , that tim● wi●● 〈…〉 and 〈…〉 . — and i●●as 〈◊〉 a●v●ce to l●cil●●● , 〈◊〉 we●pan● ●pan● good m●n 〈…〉 ▪ and 〈◊〉 all 〈◊〉 : as 〈…〉 ▪ 〈◊〉 he had learn't himself from 〈◊〉 ▪ w●ose precept t●erefore ●e a●●edge●● for it . gre●●●word ●word of mens s●n● and m●scar●iages , saith he ▪ 〈…〉 ta●en away , if 〈…〉 if a 〈…〉 they are 〈…〉 . and 〈…〉 do w●●● to have in mind 〈…〉 au●●●rity may render 〈…〉 ha●●y that man ▪ as he 〈◊〉 , w●● referres 〈◊〉 only his 〈◊〉 , but his 〈◊〉 ! happy he was 〈◊〉 learn's so to re●ere a●other , as u●●n every remembrance of him to com●ese and 〈…〉 such a man will quickly ●ecome ●●nerabl● . 〈◊〉 therefore , saith he , a cato ▪ or , if he seem too ri●●s and severe , ch●se a lae●●●s to t●y self , one whose life as well as 〈◊〉 is most approvea●le ▪ and , having his very soul and countena●ce before thee , represents 〈◊〉 to thy self at all times as a guardian and exa●ple . — but we need not so much this wholsom cou●●el ▪ neither , if we call but to mind those many invisible witnesses , which are for certain continually about us , and the heathen moralists too have sometimes taken notice of . there is , first , a spirit within us , which registers all our actions in order unto judgment , and from whose observance we can conceal nothing . never therefore do a base act with hopes of secrecy , saith isocrates , for though thou keep it from others , thou must needs be privy to it thy self . my conscience , saith cicero , is more to me than the words of all besides . and what booteht it , saith seneca , for none to know , when thou thy self knoweth ? o wretched soul , if once thou despisest this witness ! t●●●e 〈◊〉 a sacred spirit within 〈…〉 is the observer ●f 〈◊〉 good and ev●● . agreea●ly w●ereto saith saint be●●●rd excellently , wheresoever i go , my 〈◊〉 is with 〈…〉 it 〈◊〉 i 〈…〉 or evil . 〈◊〉 is 〈◊〉 is a 〈◊〉 , w●ile i ●ove , and will 〈◊〉 it as 〈…〉 i am ●ead 〈◊〉 . secondly , there is the great god , our creator , go●ernou● , and judg , always with us , bef●re w●●se all-●eeing eye 〈◊〉 ●●ings are naked and 〈◊〉 [ c●jus 〈…〉 , ] as h●●●d a●●o acknow●edgeth . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this , saith ep●●●erus , is amo●g our first rudiments , t●at there is a god ▪ and that ●is providence 〈◊〉 o●er all 〈…〉 that neither our doings nor 〈◊〉 can be c●●cealed ●rom ●im . — so live with men , saith seneca ▪ ●s under god's eye . nothing is ●idden from him ; he is present to our very souls and thoughts . let us always 〈◊〉 ▪ ●aith cicero ▪ 〈◊〉 those 〈…〉 we must give an account , and consider , that we are every 〈◊〉 , not in some t●e●er of the world seen of men , but beheld from above by him who will be both iudg and witness . and therefore , as boer●ius hath it , if men would not dissemble , they are under a great necessary of honesty , as acting before the eyes of the all-seeing iudg. our very inwards should be such , saith m. anto●●●us , that the gods may see us vertuous . and this is that we meet so often with in holy writ , to walk [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] before ●od , and righteous before god , &c. — these two rules , i have now spoken of , the stoick excellently puts together , chuse , saith he , to please thy self , and chuse to approve thy self unto god. but then , thirdly , ( to say nothing of those many malignant spirits that watch an occasion of doing us mischief , to accuse , tempt and ruine us ) there are also the holy angels about us , whom god commissions for our defence and welfare . and that is the point , which here i am to recommend ; that we shew an awful respect and due regard to these invisible spectators . know ye , o men , saith epictetus , that every one of you is committed to a certain diligent and excellent keeper and observer ; such is every man's genius or daemon appointed by god. when therefore you shall have shut the doors , and made all dark about you , remember that you never say , you are alone , for indeed you are not . but god is within , and your genius ( or daemon ) is within . and they have no need of light to see your doings by . and apuleius , having discoursed the doctrine of guardian-angels out of plato , concludes it in this manner , all you who have heard me expound this divine sentence of his , so form and compose your minds , to the devising and doing of all things , as those that know , th●re is nothing at all within or without , secret and hidden from those observers , &c. thus saint bernard lessons us , since the angels are present in all thy ways , see that thou walk warily shew a reverence to thy angel in every inn , in every nook and corner . and do not thou presume to commit that in his presence , which thou durst not v●nture on in mine . — again , saith he , this word [ he hath given his angels charge over thee ] o how great a rev●rence should it produce ! how great devotion ! how great assurance ! in regard of the presence of angels , awe and reverence ; for their good-will , devotion [ with thanks-giving ; ] and upon the account of their safe-guard , confidence and assurance ! and again , — let us shew our selves grateful to so worthy and excellent guardians . let us love them , as much as we can , and as far as we ought . — the holy scriptures in like manner point us out to the presence and attendance of angels , as a singular motive unto watchfulness and circumspection in our behaviour . behold ( saith god to moses and his people the jews ) i s●nd an angel before thee , to keep the way , &c. exod. 23.20 , 21. [ cave à facie ejus , i. e. ne coram ●o aliquid iniquum designes , as vatab. ] beware of him [ that thou do nothing unrighteous in his view ] and obey his voice , provoke him not ; for he will not pardon your transgressions ; for my name is in him . — and , when the preacher cautions against rash vows , he adds , eccles. 5.6 . neith●r say thou before the angel that it was an error , or ignorance . the greek hath it say thou not [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] before the presence , or face , of god. iacob so call'd the place , where the angel appear●d to him and wrestled with him , peniel , that is , the face of god , gen. 32.30 . and god himself said of the angel , that attended the israelites , as we read even now , my name is in him , that is , my authority . he acts as in the person of god. and agreeably the hebrew rabbies stile the angels [ oculos de● ] the eyes of god ; and so the holy scripture is thought to call them too , zech. 4.10 . revel . 5.6 . say not then before the angel , that oversees thy actions , and will not bear with them ▪ if they are evil and provoking , so and so . excuse not thy fault as small and inconsiderable . adstat angelus vindex , there stands an angel by to observe , and punish . we are made a spectacle to the world , to angels , and to men , saith saint paul , 1 cor. 4.9 . we do , as it were , act upon an open stage or theatre , surrounded with many spectators , a great circle of witnesses , angels as well as men , and therefore should endeavour to act and manage our part well , [ see hebr. 12.1 . ] and for this cause he exhorts women to such a decent habit in the congregation as becomes their state and condition , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 cor. 11.10 . because , saith he , of the angels , who are presumed to frequent the christian churches , as before they did the temple and synagogues among the jews , as hath been † else-where declared . therefore all things should be done with a special reverence and decorum there . and indeed , proportionably , every-where besides . i charge thee , saith the same apostle unto timothy , before god and the lord iesus christ , and the elect angels , that thou observe these things , 1 tim. 5.21 . as if he had said there is not only the omnipotent god , and the lord jesus christ , whom he hath ordained judg of all , to take notice of thee ; but there are also many other witnesses , the holy and elect angels to testifie at last for or against thee , when he shall come in the glory of his father , and that retinue of his , to judg the quick and dead . they walk with us , saith saint agustin , in all our ways , they enter in and go out with us , attentively considering how piously and honestly we converse in the midst of an evil nation , and with what study and desire we seek the kingdom of god and the righteousness thereof , and with what fear and trembling we serve him and rejoyce before him , &c. we are then to express an awful sense of , and regard unto the presence of those our dayly inspectors and attendants , with all the grateful respect we are able to shew them . but yet we must take heed , that we give them not any of that adoration , divine worship and honour , which is peculiar unto god , remembring , how it is written , thou shalt worship the lord thy god , and him only shalt thou serve , saint matth. 4.10 . he that sacrificeth unto any god , save unto the lord only , he shall be utterly destroyed , exod. 22.20 . nec bonis igitur , nec malis diis sacrificari voluit , qui hoc cum tanta comminatione praecepit , d. aug. de ●ivit . dei , l. 19. c. 21. theophylact tells us upon the text , that our apostle seems in those words to reprove those , that ascribe too much to angels , making mention of them as obliged to like services with us , and so differenced from us , but as creatures are from one another . — nay , which is more , we find here , that they are appointed to minister unto us . and that reason tatianus thought good against the worship of the sun and moon , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; why should we fall down in a religious obedience to those that serve us ? this would certainly be offensive to those righteous spirits themselves , instead of being acceptable . when sampson's father , would have offered a kid in sacrifice to the angel , that appeared unto him , he not only declares it , but gives this wholsom advice upon it , iudges 13.15 , 16 if thou wilt offer a burnt-offering , thou must offer i● unto the lord. intimating , that he could not sacrifice to any other without the guilt and peril of idolatry . and when saint iohn in a transport , fell at the angels foot to worship him , he would by no means admit of it , but saith unto him , see thou do it not ; i am thy fellow-servant , and of thy brethren , that have the testimony of iesus , worship god , revel . 19.10 . and again , when he offered the like a second time , he persists also to answer him the same manner , see thou do it not , for ● am thy fellow-servant , and of thy brethren the prophets , and of them , which keep the sayings of this book , worship god , ch. 22.9 . the words of saint paul , in his epistle to the colossians , do cut off all temptations to , and excuses of this fond excess . let no man beguile you of your reward in a voluntary humility , and worshipping of angels , intruding into those things which he hath not seen , vainly puffed up with his fleshly mind , col. 2.18 . [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. ] that is , as a reverend person paraphraseth it ; let no man please himself and condemn you in point of worshipping of angels , as if there were some special humility in so doing , undertaking to scarch into those things which he knows nothing of , having no other ground for his doctrine , but his own carnal fansie . such hereticks as these s. augustine calls [ angelicos ] and he frequently reflects upon their perverse practise . the angels , saith he , are not willing that we should sacrifice unto them , but unto him , whose sacrifice they acknowledge themselves together with us to be , — and what is invocation but sacrifice , as the scripture calls it ? the sacrifice of praise . — and again , they are not good , but evil angels and devils , that desire men to sacrifice unto them . — and again , the saints themselves , both men and angels , will not admit that to be exhibited unto them , which they know to be due unto god alone . this appear'd in paul and barnabas ; this appear'd in the angels also , as we read in the revelations . — and again , we honour the angels , but with love , not with service ; nor do we build temples to them ; for they are not willing to be honour'd by us . — once more , if we should rear a temple of wood a●d stone to any holy angel , be he never so excellent , should we not be anathematized by the truth of christ , and from the church of god , for exhibiting of that service to a creature , which is due only unto god ? lactantius tells us in like manner , that the good and holy angels will not have any divine honour given them , whose honour is in god ; but those that revolted from the service of god , being enemies unto and prevaricators from the truth , endeavour to appropriate the name and worship of gods to themselves . hear we also origen , those , saith he , whom from their work we call angels , we find because of their partaking the divine nature to be called gods , even in the holy scriptures . yet , not so , as to enjoin us to worship , in the room of god , those that minister unto us and bring us the things of god. for all prayer and supplication , and intercession , and thanks-giving is to be sent up to him , who is god over all , by that high-priest , who is above all angels , the living word and very god. and again , we speak well of them and count them happy , as being ordained by god for the good and benefit of mankind . but we do not distribute the honour due to god unto them : for this is neither the will of god , nor of those who are thus ordained by him . let me adde farther , that this worshipping of angels was condemned in the council of laodicea , [ anno 365. ] the 35. canon whereof runs in these words , that christians ought not to leave the church of god , and go and invocate angels , and make conventicles , which things are forbidden . if any one therefore be found indulging to this secret idolatry , let him be anathema , because he hath left our lord iesus christ , and come over to idolatry . in the version of which canon carranza lamentably mistakes , or prevaricates , by reading of [ angulos ] instead of [ angelos ] i. e. [ corners ] for [ angels ] so wide a difference may the change of one letter make . of which i will say no more but the old proverb , veritas non quaerit angulos . theodoret saith , they were the jews who perswaded men to worship angels , because the law was delivered by angels , which practice continued a long time in phrygia and pisidia ; and that therefore the syno●●f laodicea forbad the praying unto angels , &c. if any desire to see farther into this mystery , i refer him to the learned discourses of mr. mede upon the apostasie of the last times , and doctrine of demons . i will end with the words of zanchy , if we may not invocate , saith he , those that hear and see us , and take care of us , how then dead men ? so that they are convinced of most manifest idolatry who worship saints departed and angels , and dedicate and consecrate temples to them . and 't is to ●very little purpose for such as do thus to boast that they cannot erre in things that relate to faith and religion . sect . vi. god in and for them to be admired and glorified . sixthly , it will not be amiss , if we take the hint from the angels double admonition to saint iohn , mentioned in the last section , [ worship thou god ] to turn our thoughts a while from these excellent creatures , and , upon the occasion of their perfections , to raise up our minds to observe , admire and adore their maker . this is a tribute we ought to pay unto him from all his works ; o lord , our governour , saith the psalmist , how excellent is thy name in all the earth ! and again , the heavens declare the glory of god , and the firmament sheweth his handy-work . and again , all thy works praise thee , and thy saints bless thee . the glory of him that made them is conspicuous in them all , and they praise him , [ objectivè ] by suggesting matter to all intelligent or reasonable beholders , of acknowledging and blessing him thereupon . the invisible things of god , saith the apostle , from the creation of the world are clearly seen , being understood [ or considered ] by the things that are made , even his eternal power and godhead ; so that they are left without excuse , rom. 1.19 , &c. even they who having thus far the manifestation of gods being , and means of knowing him , glorified him not as god , neither were thankful , but gave away his glory to the meaner sort of his works . and , surely , saith the author of the book of wisdom , ch . 13.1 , &c. vain are all men by nature , who are ignorant of god , and could not out of the good things that are seen , know him that is ; neither by considering the works did they acknowledge the work-master ; but deemed either fire , or wind , or the swift air , or the circle of the stars , or the violent water , or the light of heaven to be the god● which govern the world ; with whose beauty if they being delighted took them to be gods , let them know how much better the lord of them is ; for the first author of beauty hath created them . but if they were astonished at their power and vertue , let them understand by them , how much mightier he is that made them . for by the greatness and beauty of the creatures , proportionably the maker of them is seen . — if we are well in our wits , saith epictetus admirably , what else should we do both public●ly and privately , but celebrate , praise , and give thanks unto the deity ? for , even while we are digging and ploughing , and ●ating , this hymn is to be sung unto god , great is god who hath given us these instruments to cultivate the earth ! great is god who hath given us hand● to labour with ! great is god who hath given us the power of swallowing , and a stomach to receive and digest our food , who causeth us by this means to grow up imperceptibly , and makes us breath when we sleep ! thus we are to sing to his praise in all things . but a most divine hymn is due for this , that he hath given us the understanding of things , with capacity and reas●n to make use of them . — and then a little after he adds , if i were a nightingal , i should do what belongs to the nightingal ; if a swan , what belongs to such a bird ; but now i am a reasonable creature , it behoves me to praise god. this is my work and business . and this i do , nor will i quit this station as long as i am able , but exhort others also to join in the same song with me . like that of the psalmist , praise ye the lord , praise the lord , o my soul ! while i live i will praise the lord. i will sing praises to my god , while i have any being , psal. 146.1 , 2. for this end certainly did god make the world , and sent man at last into it , to display his own goodness , & produce objects capable of the continual communications thereof ; and that we might be surrounded with variety of particulars , by piece-meals to take notice of and honour him , whom we cannot at once and altogether conceive aright of . [ natura homines humo excitatos celsos & erectos constituit , ut deorum cognitionem , coelum intuentes , capere possint : sunt enim ex terrâ homines , non ut incola & habitatores , sed quasi spectatores superarum rerum atque coelestium , quarum spectaculum ad nullum aliud genus animantium pertinet , ut balbus ●pud ciceronem 2. de nat. deorum . — quod & ovidius pulchrè docet . 1. met. pronaque cum spectent animalia caetera terram , os homini sublime dedit , coelumque tueri iussit & erectos ad sidera tollere vultus . ] but now , whereas other creatures are his works , and so retain some impressions of their author , the angels are his most lively images , that nearest of all resemble him , and therefore we who ought , as hath been said , to glorifie him in and for all his works , are the more unpardonable , if we observe or admire him not in these , which make the nearest approach unto his divinity , and read unto us the clearest notions of his excellencies and perfections . bellarmine hath intituled the best of his writings ( being most satisfactory to himself , and useful to others ) [ de ascensione mentis ad deum per scalas rerum creatarum ] that is , of the mind's ascent to god by the ladder of the creatures [ a iacob's ladder ] and the ninth step he takes [ ex consideratione angelorum ] from the contemplation of angels : [ these indeed are every-where ascending and descending in that ladder . ] — well may we cry out , o lord , our lord , how excellent is thy name in all the earth ! thou hast set thy glory above the heavens . there are the greatest expressions of it , viz. in this glorious host of heaven . he telleth the number of [ these ] stars , and calleth them all by their name ▪ great is our lord , and of great power ; his understanding is infinite , ps. 147.5 , 6. thus the levites taught the children of israel to glorifie god , stand up , and bless the lord your god for ever and ever ; and blessed be thy glorious name , which is exalted above all blessing and praise . thou , even thou , art lord alone : thou hast made heaven , the heaven of heavens with all their hosts , the earth and all things that are therein , nehem. 9.5 , 6. and the prophet isaiah , in like manner , calls upon them , lift up your eyes on high , and behold , who hath created these things , that bringeth out their host by number . he calleth them all by their names by the greatness of his might : for that he is strong in power , not one faileth , isa. 40.26 . in the spiritual nature , knowledg , power , goodness , holiness , immortality , and glory of angels , we have competent relief towards the improving our meditations about that infinite and eternal , all-knowing , all-mighty , and transcendently holy and glorious spirit , who is the father of them . and it is obvious for every one to infer ; if these beings are so excellent above us , as hath been declared , then how much more perfect and complete is that god , who made them and all things else ? before whom the whole world is but as a little grain of the balance , yea as the drop of the morning-dew , that falleth upon the earth , as the wise-man speaks , wisd. 11.22 . [ and to a like purpose the prophet isa. 40.15 . — ] of whom therefore i cannot speak more fitly , than in the excellent words of novatian , the roman presbyter , in his catholic book of the trinity . the mind is too little to think , and all ●loquence justly dumb in the uttering of his majesty . for he is greater than our mind ; and it cannot be conceived , how great he is . whatever we think or speak is far below him . we may indeed in some sort with silence muse upon him , but cannot sufficiently explain him ▪ for , whatsoever we say , sheweth rather some creature or excellency of his , than himself . what can we speak or think worthily enough of him , who is beyond all our speech and sense ? vnless perhaps by this one way we ●nderstand in our mind , so far as we are able , what ●od is , if we conceive , he is that which for excellency and greatness can never be understood fully by us , or enter into our thoughts to comprehend . for , as the bodily ey-sight is weakened by poring on the sun , so that we cannot fixedly behold his bright orb , overcome with the lustre of his radiant beams ; so the more intense our mind is in viewing god , the more darkned it becomes in its thoughts about him . for what can one say worthily of him , who is more sublime ●nd hi●h than all sublimity and height , more profound than all profundity more lucid , bright and splendid than all light , brightness and splendor ; more strong and powerful , than all strength and power , more beautiful than all beauty , truer than all truth , greater than all majesty or greatness , richer than all riches , wiser and more prudent than all wisdom and prudence , juster than all justice , better than all good●ess , and more merciful than all mercy ? for all sorts of vertues must of necessity be less than the god and parent of all vertues ; and ( in a word ) it may be truly said , he is that , which nothing can be compared unto , above and beyond all we can say of him . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . max. tyr. diss. 1. the knowing angels , who better understand his perfections , than we mortals do , yet cover their faces with their wings before him , isa. 6. nempe sicut homines solem con●ra tueri non audent , ità angeli deum , grot in loc. ] as not able to look upon the brightness of his majesty , and for an expression of their reverence towards him ▪ and , if any upon earth presume to make more bold with him , 't is wholly from their ignorance ; [ in velata facie reverentiam tantae majestatis cogit● , fov●rius . ] for , as saint chrysostom speaks , upon this very occasion , ( having mention'd the admiration and reverence of the angels towards god , by reason of their more excellent wisdom ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the extension and increase of knowledg will advance proportionably our fear and reverence . to conclude this inference , learn we from hence , to admire , and fear , and love god exceedingly . to admire him , whose creatures are so admirable , and whom the most knowing of his creatures do most admire . to fear him ▪ who hath such powerful hosts at his command● and to love him , who is yet so good , as to make all things , even angels themselves , to serve us . sect . vii . why , and how the ministry of angels is to be obliged by us . in the last place , let us do , what we can , to oblige and secure the ministry of angels to our selves , which is , as hath been declared , so many ways and upon so many accounts beneficial . and here i need not offer any thing new by way of motive or inducement , when 't is our apparent interest so to do , that we may have the com●ort of this reflection , among others , in cases of the greatest trouble and adversity , and the most perplexing difficulties , that at any time befal us . now this we shall best effect , if we make sure to our selves the character of those persons , who have the promise from god of such a blessing ; that is , if we are found in the number of them , that truly fear god , for the angel of the lord encampeth round about them that fear him , and delivereth them , ps. 34. in the fear of the lord is strong confidence , and his children shall have a place of refuge , prov. 14.26 . — if we set our chiefest love upon god , put ou● trust in him , know and own his name ; for of them , that do so , it is said , ps. 91. he shall give his angels charge over thee , to keep thee in all thy ways . — if we approve our selves sincere and faithful christians , honest and obedient disciples of our blessed lord and saviour ; for , as the text tells us , they are sent forth to minister for them who shall inherit salvation . thus in the general . but , then , there are some more particular directions to be given , worthy of our most careful observance , namely , such as these that follow . first , pray we to god , from whom cometh down every good and perfect gift , for this among other benefits . they are all at his beck , sent forth and imployed at his will and pleasure ; and therefore it is but fitting , that we own him in the favour , and make our humble requests to him for it . the success of prayer in this matter was observable in the instance i have before recommended out of bodinus . this was part of iacob's benediction upon ioseph's sons , even his prayer to god for them , ' the angel , which redeemed me from all evil , bless the lads , gen. 48.15 , 16. for so i construe it , as [ votum deo ] and not [ invocatio angeli . ] and iudas maccab●us , we read , besought the lord , that he would send 'a good angel to deliver israel , 2 macc. 11.6 . and again , in another distress , he said in his prayer after this manner , o lord , thou didst send thine angel in the time of hezekias king of iudea , and didst slay in the host of sennacherib , an hundred fourscore and five thousand . wherefore now also , o lord of heav'n , send a good angel before us for a fear and a dread unto them , and through the might of thine arm let those be stricken with terror , that come against thy holy people to blaspheme , ch. 15.22 , &c. 't is part of the psamists imprecation against his and the churches enemies , let them be as chaffe before the wind , and let the angel of the lord chase or scatter them . let their way be dark and slippery , and let the angel of the lord persecute them , ps. 35.5 , 6. and this is part of the jews form of prayer still in their euchology , [ command , o lord , thine angels , who are placed over humane affairs , that they be ready for my aid , to help , save , and deliver me . ] secondly , keep we our selves diligently within the pale and communion of the christian church , the society of those , who are the declared heirs of salvation , [ the lord added to the church dayly such as should be saved , ] acts 2.47 . for to such , as hath been shewn , they are parti●ularly sent as guardians and protectors . [ vbi non est d●i gratia , ibi nee locum habet angelorum custodia , ] the custody of angels , saith luther , hath no place , where the grace of god is not ; and g●rhard to a like purpose , [ reconciliandus priùs es deo per fidem , si angelum vis habere custod●m , ] thou must first be reconciled to god by faith , if thou wouldst have an angel of his for thy guardian . the form of excommunication is call'd remarkably , 'a delivering over unto satan , 1 cor. 5.5 . 1 tim. 1.20 . the devil claims a peculiar power over those , who are rightfully cast out of the church of christ , and so barr'd and deprived of the succour and assistance of good angels . this is notoriously apparent , saith doctor h. more , in some of the forlorn and giddy-headed sects of these times , among whom , i dare say , a man may find out a greater number of true demoniacks than christ and his apostles are said to cure . for to what more rationally , than to the possession of these deceiving spirits , can be attributed those wild extasies they are in ? &c. we must be careful then , by holding fast the form of sound words , the faith once deliver'd to the saints , and avoiding of all wicked schism from , and disobedience to the church of christ , to secure our selves from being exposed to the tyranny of evil spirits . thirdly , let us continue honestly and industriously within the compass and bounds of our lawful vocations respectively . [ angelis suis mandavit de te ] ambulante scilicet in tuâ vocatione & timente deum , brentius in heb. 1.14 . ] 't is an useful rule delivered from s. hierom [ semper boni aliquid operis facito , ut diabolus te sempèr inveniat occupatum . ] be always doing some good work , or other , that the devil may find thee still employed , and not at leisure for his motions . — we are studiously to avoid those curious and unwarrantable arts and practices , whereby we may tempt and invite evil spirits to our company ; and having betaken our selves to innocent and lawful callings , to keep close unto them . the egyptians , as i have before intimated , assigned an angel to every man in his respective calling , whom they stiled the spirit of his profession . the good angels , to be sure , are all for order , and have no kindness for those that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , disorderly and unruly ones , who will not keep their place and rank ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( in the words of m. antoninus ) deserters of the station and work assigned them , and fugitives from their particular charge and duty ; such as the evil angels are , on the contrary , described , who forsook their first estate , and left their proper habitation , s. iude v. 6. and ever since they are all for confusion and every evil work ( which follows upon that ) with those children of disobedience , who are busie bodies in other mens matters , but neglect their own offices and duties . undoubtedly , whensoever any leave their proper callings and ministries , they go out of those ways wherein the holy angels have a special charge over them . fourthly , we must with courage and vigilance resist the devil and all his wicked instruments , between whom and the good angels there is antipathy , and a continual fight and contest . 't is said of our blessed saviour , upon his defeat of the evil one , and vanquishing of his temptations , s. matth. 4.11 . then the devil leaveth him , and , behold , angels came and ministred unto him . whereby is shewn , as s. hilary notes , that the ministeries of angels , and good offices of the heavenly powers will not be wanting to us if we overcome the devil and trample upon him . — that we may secure their delightful abode with us , we must not gratifie , or hold league and amity with , their and our professed enemies ; but , as the holy scripture directs us , be strong in the lord , and in the power of his might : be sober and vigilant , and putting on the whole armour of god for our help and safe-guard , stand it out against the devil , and resist him stedfastly , that he may f●ye from us . — and [ diabolo s●cede●ti succedunt angeli ] his flight will be an invitation and encouragement to the holy and good angels to resort to us , and dwell wit● us . resist we the devil more especially , when he tempts us by allurements or threatnings to revolt and apostatize from our religion , and that oath of fidelity whereby we were devoted unto god at baptism . the four resolute confessors ( whom i have mentioned else-where out of dan. ch . 3. and ch . 6. ) found the blessed angels then most ready at hand for their wonderful deliverance , when they generously exposed their lives and fortunes , rather than they would deny their god , with-hold his worship from him , or give it to any other . and so did the apostles of christ too , when they freely hazarded all of this world , rather than to desist from the preaching of the gospel committed to them , acts 5. and acts 12. fifthly , we are to shun and avoid , with all the circumspection we are able , whatsoever we know to be offensive and grievous to them . such to be sure is all wilful transgression and disobedience , for which god threatens to remove this fence from about us . they are at hand unto believers , saith s. basil , if we drive them not away by our wicked doings . — for as smoke chaseth away bees , and a noisom smell the doves , so do our filthy practices our guardian angels from us . we do not only by base and sinful actions wound our own spirits , and grieve the holy spirit of god , eph. 4.30 . but offend these good spirits too , that wish us well and attend us . s. augustin writes excellently to this purpose , in his soliloquies : the angels love , saith he to god , those whom thou lovest , and keep those whom thou keepest , but forsake those whom thou forsakest , and do not love the works of iniquity , because thou hatest them . as often as we do well , the angels rejoice and the devils are troubled ▪ but when we depart from the ways of goodness , we make the devil to rejoice , and defraud thy angels of their gladness ; for there is joy among them over one sinner that repenteth , but with the devil over a righteous man that forsakes repentance . grant therefore , o father , grant , that they may always joy concerning us , by our continuing good and righteous , that both thou mayest evermore be praised by them , in and for us , and we may be brought with them into thy one sheepfold , there to confess together jointly unto thy holy name , o thou cr●ator of men and angels . sixthly , that i may draw towards an end , we shall certainly oblige and secure their attendance and ministry by doing of those things , wherewith they are most pleased and delighted , the exercise i mean of such vertues and graces especially , whereby we most of all resemble and imitate them , [ per bonae voluntatis similitudinem ] as s. augustine speaks , by a likeness of good and holy temper and disposition : for nothing conciliates friendship more than similitude of manners . the main reason , as i conceive , saith a reverend author , why the examples of the consociation of good spirits are so scarce in history , is , because so very few men are heartily and sincerely good . — and again , the safest magick is the sincere consecrating a mans soul to god , and the aspiring to nothing but so profound a pitch of humility , as not to be conscious to our selves of being at all touch'd with the praise and applause of men , and to such a free and universal sense of charity , as to be delighted with the welfare of another , as much as our own . — and he observes it particularly concerning that person whose story we had before out of bodinus ; that he was not only frequent in prayer , but used to spend some hours in meditation and reading of the scriptures , — and once among the rest , while he was busie in his enquiries about the matters of religion , that he light on a passage in philo-iudaeus his book d● sacrificiis , where he writes , that a good and holy man can offer no greater , nor more acceptable sacrifice to god than the oblation of himself ; and therefore following philo's counsel , that he offered his soul to god. and that after-that , amongst many other divine dreams and visions , he once in his sleep seem'd to hear the voice of god saying to him , i will save thy soul , i am he that before appeared unto thee . it is noted of socrates among the heathens , so famed for his demon that conversed with him upon all occasions , that he was a person most remarkable for righteousness and innocency , purity and goodness , sobriety and exactness in the government of himself , piety towards god , and holiness among men ; and therefore upon that account that it was no wonder he should enjoy so great a priviledge , while those coelestial spirits shun the habitation of wicked and polluted souls . for the exemplifying whereof i refer the reader to the quotations here annexed , whereby he may perceive himself , upon the like terms , a candidate for the like benefits . [ hic quem dico prorsus custos , singularis praefectus , domesticus specula●or , proprius curator , intimus cognitor , assiduus observator , individu●s arbiter , inseparabilis testis , malorum improbator , bonorum probator , si ritè advertatur , sedulò cognoscatur , religiosè colatur , ità ut à socrate iustitiâ & innocentiâ cultus est , in rebus incertis prospector , dubiis praemonitor , periculosis tutator , egenis opitulator , qui tibi queat tum insomniis , tum signis , tum etiam fortasse coràm , cum usus postulat , mala averruncare , bona prosperare , humilia sublimare , nutantia fulcire , obscura clarare , secunda regere , adversa corrigere . — apuleius de deo socratis . ] [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . max. tyrius diss. xxvi . eodem de argumento . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . id . ibid. ] and now let me close all with a serious recommendation of some of those particular excellencies , wherein we are to endeavour an imitation of the angels , in order to the more effectual securing and obliging of their ministry to our selves . the principal of them i shall comprize under the ensuing heads . viz. i. a ready , chearful , and sincere obedience unto all gods commands . ] for so we have found them described by the psalmist , ye angels of his that excel in strength , that do his commandments , hearkning unto the voice of his word : ye ministers of his that do his pleasure , psal. 103. who are upon the wing , as hath been said more than once already , at every beck or intimation from him . — and now , in order unto this , we must certainly study the knowledge of gods will that we may obey it , as they do , hearkning to the voice of his word ; that word of his which is written for our learning and instruction in the holy scriptures . the good angels are angels of light , and love to keep them company who walk in the light : they are no friends to blind obedience , but for a reasonable service . the devil , on the other side , is the prince of darkness , and labours what he can to keep men in the mist and darkness of ignorance , errour , and delusion . the good angels promote to their uttermost the knowledge of the gospel of christ. we read of one of them , in the revelations , flying in the midst of he●ven , having the everlasting gospel to preach to every nation , ch . 14.6 , 7. and of another of them calling s. paul into macedonia to further this work , acts 16. but the devil , by all the means and ways he is able , endeavours to obstruct and hinder it : we would have come unto you , even i paul , once and again , ( saith he to the thessalonians ) but satan hinder'd us , 1 epist. 2.18 . and , where the word is preached , he does what he can , either to put it out of the hearers memories , or to prejudice them against the belief and love it : when they have hea●d , saith our blessed saviour , satan cometh immediately , and taketh away the word , that was sown in their hearts , saint mark 4.15 . and , the god of this world , saith the apostle , hath blinded the minds of them , which believe not , lest the light of the glorious gospel of christ , who is the image of god , should shine into them , 2 cor. 4.4 . ii. an assiduous , constant and orderly devotion . ] of their example herein i have spoken sufficiently , ch. 4. sect. 1. by the copying out whereof we shall invite them to us . [ si verbi & praecum gaudes exercitio , angelorum quoque gaudere poteris patrocinio , ] saith the devout gerhard , if thou delight in the word of god and prayer , thou shalt be gratified with the angels patronage . while i was speaking , and praying , and confessing my sin and the sin of my people israel , saith the prophet daniel , and presenting my supplication before the lord my god for the holy mountain of my god ; yea , while i was speaking in prayer , the man gabriel , whom i had seen in the vision at the beginning , being caused to fly swiftly , touched me about the time of the evening oblation , dan. 9.20 , 21. and of cornelius it is recorded , that being a devout man , and one that feared god with all his house , and gave much alms to the people , and prayed to god alway , [ viz. upon every season and opportunity ] he saw in a vision , about the ninth hour of the day , when he was praying , an angel of god that said unto him , thy prayers and thine alms are come up for a memorial before god , acts 10.2 , 3 , 4 , 30. and we read , in the revel●tions , of ' angels with golden vials full of odours , ( or incense ) which are the prayers of the saints , revel . 5.8 . — 8.4 . learned mr. mede will needs have revel . 8.4 . understood of christ alone , as our only high-priest in heaven , apost . of lat . times , par . 1. c. 7. which i know not how to reconcile unto ch. 5.8 . where it is plainly enough spoken of the four living creatures [ the angels before described , ch. 3. ] and the 24 elders in conjunction [ having every one of them harps and golden vials full of odours or incense , which are the prayers of the saints ] unless it be said , that these all deliver their golden-vials of incense to that other singular angel , ch. 8.4 . that he should offer it with the prayers of all the saints upon the golden-altar before the throne . ] these , it seems , they delight upon occasion to present unto god , adding their own , probably , together with them , according to the pattern of the angel in zechary , ch. 1.12 . o lord of hosts ▪ how long wilt thou not have mercy on jerusalem , and on the cities of judah ! — they are careful messengers between god and us , saith both saint bernard and saint augustin [ though , to be sure , they never meant it in the heathen-notion ] faithfully to bear our groans to him , and devoutly to bring back the tidings of his grace and favour unto us . [ solliciti discurrunt medii inter nos & deum , nostros gemitus fidelissimè ad eum portantes , ipsiusque gratiam devotissimè ad nos reportantes , d. bern. med. c. 6. cujusmodi etiam apud d. augustin . solil . c. 27. but then , with our confessions and petitions , we must not forget to intermingle those doxologies , lauds and praises , i have else-where spoken of , which are their continual imployment . we must be sure to join with them in psalms , and hymns , and spiritual songs , making melody in our hearts to the lord , as the apostle speaks , ephes. 5. nothing is more acceptable to these celestial-spirits ; nothing can tie them and us together more strictly , than our union and communion with them in the same beloved service and ministry , making our selves a temple for god's praise , which he may vouchsafe to dwell in , bringing these his attendants along with him ; and conversing delightfully , as they do , with heav'nly and divine objects . [ nihil magis supernis civibus spectare libet . — o quam faelix esses● si spiritualibus oculis intueri possis , quomodo praeveniunt principes , conjuncti psallentibus in medio juvencularum tympanistriarum ! videres proculdubio , quâ curâ quóve trip●dio intersunt cantantibus , assistunt orantibus , adsunt meditantibus , d. bern. ubi anteà : quò spectat & ephremi illud , habitante in deo animâ , angeli festinant honorare eam utpote , templum dei effectam . ] iii. a profound humility and ready condescension unto all fo● their good . ] this is most conspicuous throughout the whole ministry of the blessed and glorious angels unto us ; and we find them ever most forward in their errands and embassies to the meek and humble , such lowly ones , as god himself hath a special regard unto , isa. 66.2 . the humble virgin , the humble shepherds , &c. whereas [ procul absunt à superbis , qui nemini inserviunt — ] as saint cyril speaks , they are far from the proud and haughty , who use the services of others imperiously enough , but disdain themselves to serve others . pride is the noted ●in of devils , and draws us into their snare , and estranges the good angels from us . — the tears of ●enitent sinners are the wine of angels , as gerhard hath it ; they are humble and lowly themselves , and pride and scornfulness is perfectly hated by them . th●y are not ashamed to serve christ's little ones . why then is dust and ashes proud , when those ●eav'nly spirits so much abase themselves ? iv. an unspotted purity and chastity . ] they are all holy and undefiled , clothed continually with clean and white linnen , the robes of righteousness ; and their joy is in those that keep their garments clean and unspotted with their flesh , that maintain an holy , pure , chast , and uncorrupted life and conversation , holy and pure thoughts , and words , and practices . as on the contrary , the devil is known by the name of an unclean and impure spirit , saint luke 11.24 . and takes up his habitation upon choice among the swine , saint matth. 8.31 . v. and lastly , a fervent love and peace , and concord , as much as lieth in us , one with and towards another . ] for thus it is among the holy angels . and to this some refer that of bildad [ qui facit concordiam in sublimibus ] job 25.2 . he maketh peace in his high places ; and again , that of god unto iob. ch . 38.37 . which the vulgar latin reads [ conc●●tum coeli quis dormire faciet ? ] who can lay asleep the harmony of heav'n . — and nothing , doubtless , is more grateful to them than to see the like among us below . behold , how good , and how pl●asant a thing it is ( to them as well as our selves ) for brethren to dwell together in unity ! ps. 133. this , saith saint cyprian , brings the greatest pleasure , not only to faithful men and those that know vertue , but unto the coelestial spirits also , whom the scripture represents as rejoycing over one sinner that r●pent●th ( and so returns to the bond of unity ) which could not , saith he , be verified of the angels , that have their conversation in heaven , were they not some way united also unto us ; who rejoice in our union , and on the contrary are troubled , when they see us divided and at variance . — there is not any temper , that gratifies and invites the envious and mischievous one , the devil , more than malice and ill-will , strife and contention . by our undue heats and inordinate wrath we give place unto him . he is known by his foaming rage , and cloven-foot . — and , on the other side , there is nothing more acceptable , as i said , to the good angels , than brotherly love and unity , peace and agreement , whereby we conform our selves to their charity , and participate in a degree their blissful and serene state of amity and friendship , which is indeed a very heav'n upon earth . the conclusion . if therefore we are followers of this angelical obedience , devotion , humility , purity , love and peace , we need not doubt , but they will delight in our converse as agreeable , and look upon us as their kindred and familiars , and consequently take pleasure in ministring unto us here upon earth , until at last they bring us in safety , and with triumph , out of an uncertain and evil world , into those blessed regions of unmixed and durable joy and happiness , where we shall be added to their choire , and sing perpetual halelujah's with them , in notes far above our present reach , unto the glory of god almighty , both their and our most sovereign lord and gracious benefactor . which he of his infinite mercy grant for christ his sake : to whom with the father and the holy ghost be given by us , for the hopes of this and all other blessings , all honour praise and adoration , now and for ever . amen . o clementissime deus , qui per sanctos angelos deducis nos per hujus vitae eremum , da , ut per eosdem deducamur ad caeleste regnum . amen . collect for the second sunday after trinity . o lord , who never failest to help and govern them whom thou dost bring up in thy stedfast fear and love ; [ to whom peculiarly thou hast promised the guard of thy holy angels to encamp about them ] keep us , we beseech thee , under the protection of thy good providence , and [ that we may be qualified for it ] make us to have a p●rpetual fear and love of thy holy name , through iesus christ our lord. amen . collect for the fourth sunday after epiphany . o god who knowest us to be set in the midst of so many and great dangers , that by reason of the frailty of our nature we cannot [ keep our selves , or ] always stand upright ; grant us such strength and protection [ from the assistance of thy holy spirit , and the ministry of thy holy angels ] as may support us in all dangers , and carry us [ safe ] through all temptations , through iesus christ our lord. amen . collect for the sixth sunday after epiphany . o god , whose blessed son was manifested , that he might destroy the works of the devil , and make us the sons of god and heirs of eternal life ; grant us , we beseech thee , that , having this hope , we may purifie our selves , even as he is pure ; that when he shall appear again with great power and glory [ attended with those holy angels , which now by thy appointment minister unto us upon earth ] we may be made like [ not only unto them , but ] unto him in his eternal and glorious kingdom , where with thee , o father , and thee , o holy ghost , he liveth and reigneth ever one god world without end . amen . blessed god , whose throne is encircled with myriads of glorious spirits , that vail their faces with their wings , as not being able to behold the brightness of thy majesty , and delight in their attendance upon those ministries , whereunto thou hast appointed them ; we thy most unworthy creatures in all humility prostrate our selves at thy footstool , desirous with that holy choire of angels and arch-angels , and all the host of heav'n , to laud and magnifie thy great and glorious name in and for all thy works ; and beseeching thee , to give us grace , to do thy will on earth as it is done in heav'n ; and so to follow the exemplary obedience , devotion , condescension , purity , and charity of thy sacred angels , as to oblige their constant ministry to our necessities here , and be advanced hereafter to a more intimate and happy society with them in the life to come , through jesus christ our lord. amen . finis . an appendix , containing some reflections upon mr. webster's displaying of supposed witch-craft , wherein he handles the existence and nature of angels and spirits . london , printed for hen. brome , at the gun , at the west-end of s. pauls church , 1678. reflections on mr. webster's discourses against the incorporeity of angels or spirits . while the fore-going treatise of angels was under the press , there came to my hands a learned and laborious volume of mr. iohn webster , practitioner in physick , call'd , the displaying of supposed witchcraft , wherein also he discourseth of the existence and nature of angels and spirits . upon the perusal of which i have noted some things , which i conceive it pertinent for me to reflect here a little upon . i shall not presume to censure any thing of the main design and scope of this industrious author , in the prosecution of which he hath indeed heaped together many rare and excellent observations , worthy to be considered of for the improving knowledge , and rendring all men cautious , how they pronounce of such abstruse subjects . much less shall i espouse any man's particular hypothesis and quarrel ; or attempt the defence of those eminently worthy persons , whom he hath singled out for his antagonists , the reverend and learned divines , dr. casaubon , mr. glanvil , dr. h. more , who are better able and more concern'd to speak for themselves . onely i wish for his own sake , that he had treated them with more respective terms , than those of scurrilous , impudent , witch-mongers , — which he so freely bestows ; as also that aspersion , which he casts upon the pious and profoundly learned dr. hammond , [ that he is ●lmost eve●y-w●ere guil●y of vain tra●itio●●l fancies . ] these a●● ep●th●●es which , howe●er they might be pardoned in a practitioner of physick , who● age ●nd ●nfirmities may ●a●e 〈◊〉 froward and wa●pish , are not so agreeable to his other character , as a presbyter of this church , ( ordained long since by the right reverend dr. tho. morton bishop of durham ) and c●rate of kildwick about the year 1634 , as himself acquaints us , though he wholly baulk his spiritual titles in the frou● of his book , as one that glories rather in another function . i do heartily both approve and commend his piety in acquie●cing , as he professeth , in the determinations of holy scripture , and fully accord with him in what he lays down for the rule of proceeding in these controversies . [ the word of god , saith he , is the most proper medium , with sound reason , to judge of the power of spirits and devils by . — and again , that the sc●iptures and sound reason are the only true and proper medium to decide these controversies by , is most undeniably apparent , be●ause god is a spirit , and the invisible god , and therefore best knows the nature and power of the spiritual and invisible world , and , being the god of truth , can and doth inform us . — nay he is the father of spirits , and therefore truly knows , and can and doth teach us their na●ures , offices and operations . — and again , the scriptures and found reason are the most fit medium to determin● these things by . ] particularly he speaks of the human● soul , angels , and devils . 1. the word of god , saith he , doth particul●rly teach us the state and condition of souls after death , that they shall be like the angels in heaven , and all other things necessary to move and draw us ●o beli●ve the immortal existence of souls . — 2. hath not god in the holy scriptures amply and plainly laid down the state of the other world , in describing to us such a numerous company of seraphims and cherubims , angels and arch-angels , with their several ord●rs , offices , ministries , and employments ? — 3. the scriptures do fully and abundantly inform us of the devil 's spiritual and invisible power , and against the same declare unto us the whole armo●r of god , with which we ou●ht to be furnished , as the apostle saith , ephes. 6. now that which i purpose to observe and examine , is chiefly this , how consistent our author is to himself ; and how well he hath acquitted him , according to these rules and measures , in his discourses of angels and spirits . and that so far only , as i apprehend my self concern'd by some things which i have asserted and declared in the precedent treatise . i have suggested in the epistle dedicatory , that the general dis-belief of spirits may well be thought an introduction to all manner of irreligion and profaneness ; which brings me in part under that condemnation , wherein he involves both dr. casaubon and mr. glanvil ; the one for saying , [ one prime foundation of atheism , as by many ancient and late is observed , being the not belief of spiritual beings — ] the other for affirming , [ those that will not bluntly say , there is no god ; content themselv●s for a fair step and introduction , to deny there are spirits . — ] in opposition to whom he asserts , that the denying of the existence of spirits doth not infer the denying of the being of god ; because god might be without them ; and god was before them ; and the sadducees believed a god , allowing of the books of moses , &c. as he discourseth more at large . now this formal arguing of his , as i conceive , is weak and trifling . for ( to say nothing , that such ethical propositions , as these should not be scann'd over-rigidly , but construed sometimes , cum grano salis , as holding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) however ther● might be a god , though there were neither angels nor devils in rerum natura , yet those that deny in general the being of spirits , do therein implicitly impugn the being of god , who is a spirit , whether themselves know and consider it , or no. and , as some have justified the truth of that royal maxime , [ no bishop , no king ] against them who would prove , ( in like manner as this author pleads ) that there is no necessary and immediate connexion of the terms , bishop and king ; or no essential dependence of king upon bishop ; because nevertheless they , that have opposed bishops in the church , have been generally also against a king in the state ; and the same antimonarchical principle inclines them to oppose both ; so may we answer here ; and 't is to be observed , among our modern atheists and sadducees especially , that their antipathy and aversation , as to the notion and being of spirits universally , hath carried them on ( and naturally doth so ) to the dethroning of god , the supreme spirit , and father of spirits . and although , as he farther saith , god had been god , though he had not been creator ; or there might be a god , though there were no creation . — [ such a god as epicurus and his followers , a● vitandam invidiam , acknowledg ] yet should not i question to tax that person with real atheism , who denies a god under that notion , as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first cause of all things , the maker and governor of the world ; especially , since the apostle hath taught us , that the invisible things of him from the creation of the world are cleerly seen , being understood by the things that are made , even his eternal power and godhead , so that they [ even the heathen ] are without excuse . those persons certainly ( suppose we never so charitably , as salvian saith of the arrians , that they may bono animo errare ) contribute very much towards the countenancing and support of atheism among men , who banish the belief of incorporeal beings out of the world as mere jargon , and a thing , which no man whatever he talks , can possibly understand . and though i am far enough from insinuating this author to be such an one ; since he openly professeth his belief of god , the humane soul , angels and devils , and of all the holy scripture which declareth these things to our faith ; and because there are some , who by the goodness of their nature , and prevalence of some better principles , may not be effectually and in practice , what otherwise certain evil tenets would incline them to be : many are too dull and stupid to understand or consider of the fatal and pernicious consequences of their own opinions ; and others are too vertuously qualified , to be influenced by them ; yet it may not be amiss for him seriously to reflect and weigh within himself , what a bad use others at least may make of such assertions of his , as these are that follow . there is no common notion , saith he , of a spiritual and immaterial being in all or any man. — and again confidently , we assert , that our faculties , or cognitive powers ( how far soever some would magnifie and extol them ) have not the power of understanding beings , that are simply and absolutely immaterial and incorporeal . — and again , thos● ▪ that pretend angels are merely incorporeal , must needs err , and put force upon their own faculties , which cannot conceive a thing , that is not continuate and corporeal . now if no man have , or can have , the notion of a spiritual and immaterial being ; if our cognitive powers cannot understand it ; if our faculties cannot conceive of it ; what , i pray , will become of the being of god in the world , as a spirit , and the father of spirits ? how ready is every one to discard , what he cannot frame a notion of , what he cannot possibly conceive or understand ? nay , how should his mind ever entertain , or assent to it ? and we must needs infer , upon this supposal , that he who professeth , god is a spirit , as our author doth , makes of him only [ nomen inane ] a bare and empty name , gives him an insignificant attribute , and believes and speaks , he knows not what . but then farther our author excepts against the idea of god in particular . god in his own nature being infinite and incomprehensible , there can be no true and adequate notion of him . — and again , — much more must the being of god , which is infinite and incomprehensible , which are attributes incommunicable , be utterly inconceivable to any of our faculties . let him go now and dispute the case with the apostle saint paul , rom. 1.20 , 21 , &c. that which may be known of god is manifest in them , [ even the gentiles ] for god h●th shewed unto them , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which he saith to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ is no other than the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the invisible things of god , which i mention'd before , even his eternal po●er and godhead ; and these too are so far said to be manifested to them , as to leave them without excuse or apology ; for not glorifying him as god , [ even the invisible god ] but changing the glory of the incorruptible god into an image made like to ●orruptible man , &c. — i. e. a corporeal image . which , if i mistake not , sufficiently includes incorporeity among the rest in the idea to be had of him , — and here i call to mind two notable sayings of the fathers , worthy to be written in letters of gold. the one of saint cyprian , of the vanity of idols , haec est summa delicti , noll● agnoscore , quem ignorare non possis . the other of lactantius , who is a strenuous asserter of religion 's being the chief property and distinction of man from the beasts ; quam sibi veniam sperare possunt impietatis suae , qui non agnoscunt cultum ejus , quem prorsus ignorari ab homine fas non est ? this gentleman should do well to consider better , that it is one thing , to conceive , that there is such a being , whose perfections we cannot fathom ; and another , fully and adequately to comprehend him ; one thing to conceive truly , and another to understand adequately ; for there is somewhat incomprehensible to us in the nature and essence of all things else , as well as god's , and we may every-where almost write mystery , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ! and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it is the commendation , i think , of the idea or notion of god in our souls , if it be such for perfection , as , had it not been implanted within us , we could scarce collect our selves from any thing without . but , whatever there be in that , i would gladly know , if this all-perfect , infinite and incomprehensible being , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as simplicius well stiles him ] is utterly unconceivable to any of our faculties , how he or any other comes to believe and assert the divine nature to be thus infinite and incomprehensible in all perfections ; or , how there can be an obligation upon others to believe and profess , what is utterly unconceiveable . and now i pass on to what he discourseth of the nature of angels . i have endeavour'd in the treatise of angels , to give as plain , familiar and useful a description ▪ as i could , of the notion of spirits , from a serious reflection made upon our own soul or spirit , ch. 2. sect. 1. and represented them by such attributes , as i conceive most proper and characteristical . the delphick oracle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which sends us to study our selves , directs us certainly to the readiest course of natural , as well as moral philosophy ; and the genuine knowledg of the little world of man is the best preparative for the understanding of the greater , and him , that made both ▪ our author grants , that all substances are known by their properties and modifications . if then we can find out any such properties or attributes , as are no ways agreeable unto matter , we have sufficiently the notion of a spirit , that is , an immaterial or incorporeal being . and such we may be satisfied of by inspection made into our selves . — were there no other but those two powers , we may every one be conscious of ; a power , i mean , of reflecting upon our own thoughts , and a power of moving and determining our own wills , as well as bodies ; this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if i may so speak , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( ●he root and foundation of all morality ) is altogether incompetent unto matter . for where is there any thing of matter , that can possibly reflect upon its individual self , or freely move it self ? those who own nothing in the world but body , must banish conscience and subscribe to fatal necessity , &c. it is confess'd , when we have sum'd up all , that we know but very little of any thing ; and may have sense enough of our own imperfection and ignorance to keep us humble : yet , since we know so little , we had not need to make that little less ; and 't is sufficient , i should think , that we know as much ( or rather more ) of spirit , as we do of body . and of body our author himself tells us , over and over ; the intrinsick nature of body as such is utterly unknown to us . — it 's internal nature , quatenus corpus , is utterly unknown — and again — we know not the intrinsick nature of body : — and yet but a little before he had said , — we must with all the whole company of the learned assign extension to be the true and genuine character , or characteristical property , as he else-where phraseth it , of body . — and , if this be yielded , what should reasonably be desired more , when himself confesseth , that all substances are known by their properties and modifications ? as i even now observed . i will not stay to dispute the point farther , or to examine , whether that wonderful body , as he calls it , image or idolum in a mirrour or looking-glass , be as really a body as any in the vniverse , as he affirms . let him admire and play , as he please , with his own shadow . but this i observe , that contradictions seem frequently to lie in his head together , ( if we may guess at what was there , by that which drops from his pen ) as if he were really 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , partaker of two distinct and contrary souls , [ in another sense than st. iames useth the word , which we english double-minded , ch . 1.8 . or dr. willis physically defends the thing ] . for my part i am no ways able to reconcile his . thus we find him thwarting of himself , both about body and spirits . as to body , besides what i have already noted , he tells us , — penetration of bodies is simply unintelligible and impossible to conceive — as certainly it is . and yet we have him afterwards very favourable and yielding to his most admired helmont's penetration of dimensions — the arguments , saith he , that he bringeth to prove penetration of dimensions to be in nature , or something equivalent thereunto , seem to be strong and convincing . — there may , it seems , be convincing ▪ arguments with him for what is simply unintelligible and impossible to conceive , or equivalent thereunto . but then , as to spirits , which is the subject i am chiefly concern'd about , i fix ●specially upon his tenth chapter , and shall make the charge of contradictions abundantly good , as i pass along in the examining of certain periods of it , compared with what he there , or elsewhere , offer●th dispersedly in his book . in the handling this point , saith he , of the corpor●ity or incorporeity of angels , we do here , once for all , exclude and except forth of our discourse and arguments the humane and rational soul , as not at all to be comprized in these limits . and that especially for these reasons . 1. because the humane soul had a peculiar kind of creation , differing from the creation of other things , as appear●th in the words of the text , gen. 2.7 . and the lord god formed man of the dust of the ground , and breathed into him the breath of life , and man became a living soul. vpon which the note of tremellius and junius is , anima vero hominis spiritale quiddam est & divinum . that note of theirs he gives more at large , ch. 16. vt clariùs appareat discrimen inter animam hominis & reliquo●um animantium : horum enim animae ex eadem materia provenerunt , unde corpora habebant ; illius vero anima spiritale quiddam & divinum . 2. because i find solomon , the wisest of men , making this question , who knoweth the spirit of man , that goeth upward ; and the spirit of the beast , that goeth downward to the earth ? eccles. 3.21 . 3. because it is safer to believe the nature of the soul to be according to the analogy of faith , and the concurrent opinion of the learned , than to sift such a deep question by our weak understanding and reason . now it is , to my apprehension , extr●mely unreasonable , that in the entrance of this enquiry the soul of man should be exempted from it ; and seems like the odd practice of cunning men at law , who secure such as are like to give in a casting evidence against their cause . for it is manifest enough , that angels are a sort of beings superiour unto the humane soul , as i have shewn in the foregoing treatise , ch. 1. sect. 2. if then it be apparent and undeniable , ( as i shall make good anon from this author's concessions ) that the soul of man is truly incorporeal ; the conviction and evidence from hence , as to angels , will be as great as can be desired ; to which purpose i have also reasoned , ch. 2. sect. 1. and , if it be certainly true , that we can conceive such a spiritual being , as the humane soul is granted by him to be ; it will then be utterly false , that an immaterial being is utterly unconceiveable by us , as he asserts . i have quoted this saying from him already , but shall take occasion once more to repete it , together with the proof , such as it is , which he tenders for it . those that pretend , saith he , that angels are meerly incorporeal , must needs ●rr , and put force upon their own faculties , which cannot conceive a thing , that is not continuate and corporeal . now this conclusion or inference of his he grounds upon a school-maxime , as he tells us , thus , imaginatio non transcendit continuum . and this , saith he , if we perpend it seriously , is a most certain and transcendent truth , for when we come to cogitate and conceive of a thing , we cannot apprehend it otherwise , than as continuate and corporeal . in which discourse he grosly confounds imagination and intellect together , as if they were one and the same thing ; and we could not cogitate , apprehend and conceive that at all , which we cannot imagine or draw a picture of in our phansie . an assertion , which argues somewhat of a stupified understanding . he himself hath else-where better distinguished , it is one thing , saith he , truly to understand , and another thing to imagine or fancie . and he had learn't as much , as he tells us , had he but seriously perpended it here , from the learned doctor willis , de animâ b●utorum , in these words which he cites with commendation out of him . — intellect and imagination are not wont to agree in many things . — ] and again , in man there is a double cognitive power , to wit , the intellect and imagination . so there is a double appetite , the will proceeding from the intellect , which is the page or servant of the rational soul , and the sensitive appetite , which cohereing to the imagination is said to be the hands , or procuratrix , of the corporeal soul. imagination then is a sensitive and corporeal faculty , and therefore no wonder , if it cannot transcendere continuum ; but understanding or intellect a rational and incorporeal power , and therefore able to conceive and apprehend things like it-self . the objects as well as acts , of the one and other , are vastly different . though the neer and intimate union of our souls to these bodies of earth wherein they dwell , makes it difficult for us to abstract our thoughts altogether from sensible and corporeal images — in quo nihil est difficilius , quam à consuctudine oculorum aciem mentis abducere , as balbus in cic●ro hath it . yet , difficult though it be , 't is not impossible , but the dayly experience of contemplative minds . every faculty is concern'd in its proper object , and to be imployed about it : the eye for seeing , the ear for hearing ; the palate for tasting , &c. so among the external senses . and so in like manner it is with the internal powers : the fansie is for imagining , and the intellect for abstract thinking or conceiving , even what we cannot imagin ; metaphysical , logical , moral universal verities , rationes veri & falsi , boni & mali , god and divine things , — &c. we may as well taste light and colours , and see sounds , as imagine a spirit ; but yet for all that we may think and conceive of it . i will dismiss this with the words of max. tyrius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and now i will shew , as i promised , that our author had some notion of an incorporeal being , because he plainly and often asserts the reasonable or humane soul to be such . the rational and immortal soul he owns expresly to be a spirit , quoting that of our blessed saviour for it , father into thy hands i commend my spirit . — an incorporeal substance , and therefore immortal , saith he out of gassendus . and so he expounds that text of saint paul , 1 thes. 5.23 . which makes the whole of man to consist in spirit , soul and body . the spirit , that is , saith he , the rati●nal mind . and he well approves of doctor willis his arguments and proofs ●or two distinct souls in man , the one sensitive and corporeal , and the other rati●nal and incorpor●al . nay , saith he , the soul by the ●nanimous consent of all men is a spiritual and pure , immaterial and incorporeal substance . and , it is manifest by divine authority , that the spirit , that is , the rational immortal and incorporeal soul , doth return to god , and exist eternally . — and again , it is most evident , that there are not only three essential and distinct parts in man , as the gross body consisting of earth and water , which at death returns to earth again ▪ the sensitive and corporeal soul or ●stral spirit , ( as he calls it ) consisting of fire and air , that at death wandreth in the air , or neer the body ; and the im●ortal and incorporeal soul , that immediat●ly retur●s to god , that gave it ; but also , that after death they all three exist s●parately ; the soul in immortality , and the body in the earth , though soon consuming , and the astral spirit wandring in the air , and without doubt doth make these strange apparitions and bleedings . — we have then here a notion , a manifest and most evident notion , and that , as he saith , by the universal consent of all men , as well as divine authority , of a spiritual and pure , immaterial and incorporeal substance , and that existing sep●●at●ly and by it self in immortality , which is the thing he said our faculties cannot conceive of . and this , i suppose , whatever is pretended , was the principal inducement to his excepting so sollicitously the humane and rational soul from his intended discourse of the corporeity of angels . but we will view his three reasons , alledged for this exception , more distinctly , as they lie in order . first , saith he , because the humane soul had a peculiar kind of creation differing from the creation of other things , as appeareth in the words of the text , gen. 2.7 . and the lord god formed man of the dust of the ground , and breathed into him the breath of life , and man became a living so●l ▪ upon which the note of tremellius and iunius is , anima verò hominis spiritale quiddam est & divinum . or more at large , as he cites it , p. 314. thus in english , that the difference between man and o●h●r animals might appear more clearly : for the souls of these came out of the same matter , from whence they had their bodies , but his soul was a certain spiri●u●l and divine thing . now it is evident , upon first sight , that tremellius and iunius here [ for i take his word for the quotation , not meeting with it in their notes o● the place ] did not intend to lay down any difference between the creation of the soul of man , and of angels , [ which alone would serve his purpose ] but of man and other animals only , produced out of matter . and therefore this could not be a reason for excepting the humane soul from the dispute of angels . but yet it may be worth the while to stay a little upon the text referr'd to , for our better acquaintance with our selves , and so a greater preparedness for the conception of material and immortal substances . the lord god , saith the text , formed man of the dust of the ground , and breathed into his nostrils the breath of life , and man became a living soul. — his body made of earth , but his soul the breath of god. — divinae particula aurae . we must not understand it grosly ; for so breath is not attributable unto god , who is a simple and perfect spirit ; but , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as a figurative expression of god's communicating unto man that inward principle , whereby he lives and acts , not only in common with , but in a degree above other animals . vatablus therefore renders it by [ injecerat , sive immiserat ] he put or conveyed into his body a vital spirit . and so iunius and tremellius , in their notes upon the place tell us , [ humanitus dictum , pro eo , quod ex virtute sui aeterni spiritûs , &c. ] it is spoken after the manner of men ; and the meaning is this , that by vertue of his eternal spirit , without any elementary matter , he inspired a vital soul ( which is by nature a simple form ) into that elementary body , that it might use as an instrument . and man became a living soul ] that is , say they , [ quum virtute dei fuit anima corpori adunata in unitatem personae , &c. ] ' when by the power of god the soul was thus united to the body in one person , the earthy statue became indued with life , and was reckoned a principal species of animals . — to a like purpose saith clarius , the souls of other living creatures were [ de materiâ eductae ] brought forth of matter . gen. 1.20 , 21. let the waters bring forth the moving creature , that hath life , and let the earth bring forth the living creature after his kind . but the soul of man was [ for ìs inspirata ] from god immediately . and thus much iob also acknowledgeth ; the spirit of god , saith he , hath made me , and the breath of the almighty hath given me life , — ch. 33.4 . the learned p. fagius takes notice of three things in the text of moses , which do conclude the immortality of the soul of man. i. insufflatio illa dei. ] this inspiration from god spoken of : for he that breaths into another , contributes unto him [ aliquid de suo ] somewhat of his own : and therefore , saith he , when our b. saviour would communicate his spirit to his disciples , he did it with insufflation , breathing on them , thereby to signifie , se divinum & de suo quiddam illis contribuere . ii. the original word nischmath , which we render breath , or spirit , derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heaven , imports somewhat divine and celestial . iii. the word hajim added to it , sounds plurally [ spiraculum vitarum ] the breath of lives . [ non simpliciter vitam , sed longaevam significat ] a long and continuing life ; or , as some will have it , being of the dual number , [ praesentis & futuri saeculi vitam ] the life of this and the other world : or , if i may add a farther conjecture , both the rational and sensitive life . what is here declared by moses of man's origination , was notably emblem'd out in the fable of prometheus , which is by interpretation providence : where the body is said to have been [ è molli luto ] of soft and yielding clay . [ and such we must suppose the dust of the earth in genesis , earth temper'd and prepared with moisture , è pulvere sub . jam macerato ac temperato imbre qui deciderat . q. d. ex massâ quadam terrae madefactâ , as vatablus hath it ] but the soul [ ignis de caelo ] a fire or spark taken from heaven . and agreeable to this first production of man is the description which solomon gives us of his dissolution , eccles. 12.7 . [ whereof i have spoken in the foregoing treatise , comparing it with phocylides and lucretius , ch. 11. § . 1. ] from whence we learn , saith drusius , how far this wise-man was from their heresie , who think that the soul of man is mortal , and doth unà cum corpore interire , perish with the body . a note i shall have occasion to make farther use of by and by . and elihu in the book of iob phraseth man's dissolution much like solomon , if he [ i. e. god ] gather unto himself his spirit and breath , all fl●sh shall perish togeth●r , and man shall turn again to his dust . — but enough of this digression . i proceed to our author's second reason : ( 2 ) saith he , because i find solomon , the wisest man , making this question , who knoweth the spirit of man that goeth upward , and the spirit of the beast that goeth downward to the earth ? eccles. 3.21 . ] how well now doth this second reason hit and accord with the first ! there he told us , from iunius and tremellius , the plain distinction between the spirit of man , and the souls of other animals , as a more divine being ; and here he starts forthwith upon it a sceptical doubt or question out of ecclesiastes , that seems plainly to confound both together : and he sets it off too with the commendation of solomon's eximious wisdom ; as if he had given us in it the inward sense of his own wisely-searching mind . we had need of good assurance of our authors right belief in this matter , to construe his meaning in this al●edgment . it were seasonable here to immind him of his own saying in another case . [ it is a very froward and perverse way of arguing , to make one place of scripture to clash with another . ] and to bring into his memory one of his rules for the interpretation of h. scripture . [ that there be a due comparing of the antec●dents and consequents in the context ; that the purpose , scope , theme , arguments , disposition and method may be perfectly and maturely considered ; otherwise by the slighting or omitting any one of these parti●ular points , the whole place may be mistaken , and an errour easily fallen into . ] turpe est doctori . — according to this good rule therefore i will endeavour an explication of this text of solomon's , which the friends of atheism , epicu●ism , and profaneness are fond enough of , and our author , it seems , leaves them to chew the cud upon . the entire period runs thus : [ i said in my heart , concerning the state of the sons of men , that god might manifest them , and that they might see that they themselves are beasts : for that which befalleth the sons of men , befalleth the beasts ; even one thing befalleth them . as the one dieth , so dieth the other ; yea , they have all one breath ; so that a man hath no preheminence above a beast , for all is vanity . all go unto one place : all are of-the dust , and all turn to dust again . who knoweth the spirit of man that goeth upward , and the spirit of the beast that goeth downward to the earth ? — ] these words now , at the reading of them , may be thought by some to herd man absolutely , as a fellow-commoner , among the beasts . but if we duly consider them , together with the context , and the several constructions which they admit of otherwise , we shall be able to satisfie our selves and others to the contrary . the wise solomon , in the verses immediately precedent to this discourse , rationally infers a future judgment of god from the irregularities and disorders apparent in humane judicatories . vers. 16 , 17. i saw under the sun the place of iudgment , that wickedness was there ; and the place of righteousness , that iniquity was there . i said in my heart , god shall judge the righteous and the wicked : for there is a time there for every purpose , and for every work . now what can be more directly cross and destructive to this pious inference of a judgment to come , which shall rectifie and set streight the enormities of ear●hly tribunals , than an opinion , that men are as the beasts , and so are not accountable for what they do , or end their accounts with this present life ; and therefore need not at all trouble themselves with the fore-thoughts and fears , because they are not in a capacity of being call'd to a future reckoning : what i say can be more contradictory to his religious scope and purpose than this ? — some other sense then we must of necessity fix upon . iunius and tremellius ( whom i the rather mention for our author's sake ) tell us , that the wise man having before express'd a true account and judgment upon those oppressions , confusions and disorders which he had observed under the sun , doth here subjoyn [ judicium ex sensu carnis profectum ] another-guise sentence or opinion arising from carnal sense : and this whole period , say they , is [ narratio carnalis disceptationis ac judicii ] a declaration of carnal reason only in the case . — thus therefore they read the words [ dixeramego cum animo meo secundum rationem humanam — ] i said with my heart , according to humane reasoning thus and thus . — and then of the 21 vers. particularly they add , [ ironica confutatio , quâ utitur caro adversus piam doctrinam de differentiâ inter animas , & eventu ex morte ] it is an ironical or mockconfutaton , which the flesh useth against the pious doctrine of the difference between souls , and that which follows upon death . q. d. i hear i know not what whisper'd of the substance of man's soul , that it is heavenly , and that it goes to heaven at death : and on the other side , that the soul of beasts is a certain earthy faculty , so adhering unto body , that i● cannot be separated without it's own destruction . but who , i wonder , hath seen the one or other , either or both of these ? it is a more certain course therefore to pass a judgment of both from those common facts and events which are before our eyes . — thus far they . and this also is the perswasion of munster , that these things are here spoken [ secundum stultam opinionem pecuinorum hominum ] according to the foolish opinion of bruitish men , who conceit that the whole man doth perish by death , as other animals , and therefore repute it the chiefest happiness to increase themselves in all voluptuousness , while they live , seeking their portion in this life only : to which purpose also it follows immediately , by way of inference , vers. 22. wherefore i perceive that there is nothing better , than that a man should rejoyce in his own works , for that is his portion ; for who shall bring him to see what shall be after him ? as the apostle reasons in behalf of a future state — 1 cor. 15.30 , 32. why stand we in jeopardy every hour ? &c. let us eat and drink , for to morrow we die . — the right epicurean reasoning here in ecclesiastes , ede , bibe , lude , post mortem nulla voluptas . — but s. paul adds a peculiar caution against it , as dangerous kind of talk , whatever wisdom some think in it , vers. 33. be not deceived , saith he , evil communications corrupt good manners . the learned grotius too gives us in effect a like gloss upon this period . [ contra illam cogitationem de judicio futuri aevi , de quâ s●rmo praecessit , alia mihi cogitatio suborta est , &c. ] against that meditation of judgment in the world to come , of which the words before made mention , another thought rose in my mind , that god doth permit men thus to live together , [ ferino more ] in the manner of beasts , thereby the better to declare and shew , that men are as the beasts . and to this thought in his mind , saith grotius , he adds it's arguments . — but then on the 21 vers. he paraphraseth thus ; who knoweth the spirit of man that goeth upward ? ] whether it abide and remain as a thing celestial ? and the spirit of the beast that goeth downward to the earth ? ] whether it perish as the body that i● laid under ground ? — and his note upon it is , that man by his meer natural reason [ solà nativâ ratione ] hath no evident certainty about this matter ; and the doubts , saith he , of socrates , tully , and seneca , shew as much . — they had not , i confess , the compleat assurance vouchsafed us by the help of a diviner revelation , which hath brought life and immortality to light : but yet we find in them , even in their state of darkness , such strength of reason and argument sometimes urged , that might well lay the foundation of a greater confidence than at other times they discovered . and simplicius , as i remember , acquaints us , that socrates spent the time immediately before his death [ the season of greatest tryal ] in discoursing strenuously of the immortality of the soul , and recommending a philosophical preparation for another life . vatablus lets us understand , that some read the words thus . [ aestimavi autem in animo meo conditionem hominum , &c. ] i have weighed in my mind the condition of men , how god made them most excellent , and yet they may seem , or one would think that saw them , that they are beasts to themselves , in their own judgment , as the beasts ; q. d. so great ignorance nevertheless doth rule in mens hearts that they seem not to differ from the beasts . that therefore of the psalmist is by some accommodated to this place , man being in honour without understanding becometh like the beasts that perish . now therefore , though he was made to be immortal , he is excused no more from death , than other creatures . drusius . — and so possibly , when the wise-man saith , who knoweth the spirit of man , that goeth upward , &c. by spirit here may be meant [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , aura vitalis , aer spirabilis , ] the vital breath , in which sense we say [ spiritum accipere & reddere . ] and this spirit or breath may be said to go [ upward or downward ] according to the different positure of the body of man and beast , the one with his countenance erect , the other inclined to the earth . pronaque cum spectant animalia caetera terram , os homini sublime dedit , coelumque tueri , &c. but if we take spirit here for the soul it self , we may render [ quis novit ? ] with drusius , by [ pauci noverunt ] or , with clarius , [ quam rarus est , qui interim id novit ? ] how few know the difference between the spirit of man and that of the beast ? as , when the same wiseman saith elsewhere , a vertuous woman who can find ? his meaning is not , that such an one is not at all to be found , but [ rara est inventu ] she is hard to be found ; as the good and wise have been in all ages — rari nantes in gurgite vasto . so here , [ tantum sciunt sapientes , & qui ab ill●s didicerunt , ] ' none but the wise and such as have learn't of them ken the difference . or rather thus , [ quis novit ? ] scilicet eventis communibus ? nam inde discerni nequit spiritus hominis à spiritu bestiarum . ] who that looks only upon common events ; who , that keeps only to the visible effects , ordinarily taken notice of at the death of either , can understand the difference ? — and yet notwithstanding all this a wide difference there is . when man's breath goeth forth and he giveth up the ghost , his soul or spirit doth undeniably return unto god that gave it ; as this wiseman plainly asserts afterwards ▪ ch. 12.7 . to god to be judged , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heb. 9.27 . ] and such a judgment he had spoken of immediately before this period , ver. 17. which could not possibly be , if man died , as the beasts , and his soul perished with his body . so that by the help of our author 's wholsome rule , comparing the words of solomon with their antecedents and consequents , we may be able to vindicate this wisest of men from an imputation of siding with sensual fools and epicures in the matter before us . and the rule prescribed hath this real commendation , that it hath long since been given . qui non advertit quod suprà & infrà est in sacris libris , pervertit verba dei viventis . to conclude this subject . it is lively represented to us in the second chapter of the book of wisdome as the speech of the wicked and unwise . — the ungodly said , reasoning with themselves , [ as we have found it in solomon ] but not aright . our life is short and tedious , and in the death of man there is no remedy . — for we are born at all adventure , and we shall be hereafter as though we had never been : for the breath in our nostrils is a smoak , and a little spark in the moving of our heart , which being extinguished , our body shall be turned into ashes , and our spirit shall vanish as the soft air . — come on therefore , let us enjoy the good things that are present — [ these are our only portion ] let us oppress the poor righteous man ▪ — let our strength be the law of justice , &c. such things they did imagine , and were deceived , for their own wickedness hath blinded them , vers. 21. — and then in the next chapter he speaks excellently of the happiness of good and godly men . the souls of the righteous are in the hand of god ; [ father , into thy hands i commend my spirit ] and there shall no torment touch them . in the sight of the unwise they seemed to die , and their departure is taken for misery , and their going from us to be utter destruction : but they are in peace ; for though they be punished in the sight of men , yet is their hope full of immortality . i have taken all this pains to shew , that the wisest of men was not of the same opinion with these unwise and ungodly ones , but that he did act , or rather say their part only , and sub aliena persona loqui , without any design to assert or confirm what he most fully confutes . and now i see not from hence any shew of reason , why our author should except the rational soul or spirit from his enquiry into the nature of angels . i pass on therefore to his third reason , and will be briefer in all that remains , lest my discourse swell beyond the bounds i intended it . 3. saith he , because it is safer to believe the nature of the soul to be according to the analogy of faith , and the concurrent opinion of the learned , than to sift such a deep question by our weak understanding and reason . i hope he is not of the opinion of atheo-pol . that theology and reason have two distinct and separate kingdoms , between which there is no commerce or affinity ; viz. reason , the kingdom of truth , and sapience ; theology , of piety and obedience only ; and accordingly , that our faith requires not vera , sed pia dogmata . — but i rather constre this as an expression of his tenderness and modesty only . and y●t , as deep a q●estion as this is , he tells us elsewhere , the unanimous consent of all men ( which is more than the concurrent opinion of the learned ) hath agreed it , as i shewed before ; whatever become of solomon's who knoweth ? in the precedent reason . and we find him not so over-shy , as here he would seem , of si●ting some questions of as deep philosophy to the full as this ; such as that , towards the close of his book , of the astral spirit , and the efficacy of charms by astral influences , &c. but is it in good earnest , a deeper enquiry to look into the nature of our own spirit , which we are most privy to , [ for who knoweth the things of a man , but the spirit of man which is in him ? ] than to search into the nature of angelical spirits without us ? is not that candle of the lord , our weak understanding and reason , more like to discover somewhat within doors , than to administer any steady light abroad , where the stronger winds of uncertainty and opposition puff and blow about it ? or lastly , is there not as much of the analogy of faith , and the concurrent opinion of the learned about the angels , as about the humane soul ? i conclude therefore from the premises , that there was no reason at all why he should thus , once for all , exclude and except forth the humane and rational soul , as not to be comprized in the same limits with angelical spirits , unless this only , that it was like to prove unserviceable to his cause , nay an irreconcileable enemy to it . and so i come at length more directly to reflect upon what he discourseth of the nature of angels ; which yet i should not at all have concern'd my self with , were not his arguments levell'd against their incorporeity , as a thing utterly inconceiveable , which we can in no wise understand : or , if they proved no more but this , that angels have certain vehicles or bodies joyned to them , as the humane soul hath , though of a more noble and refined sort ; to which purpose i'have also granted somewhat in the precedent treatife , ch. 11. § . 1. but he seems to me confused in his own understanding about them , and therefore he shuffles , or blunders , in the stating of this question ; making it all one to prove , that angels are corporeal , and that they have bodies or vehicles joyned to them ; whereas there is an apparent difference between these two , and the one may securely enough be granted , as by many it is , where the other is yet denied . take his own words . as much , saith he , as we contend for , is granted by dr. more , in these words ; [ for i look upon angels to be as truly a compound being , consisting of soul and body , as that of men and brutes — ] and therefore , saith he , they must needs have an internum and externum , as the learned and christian philosopher doctor fludd doth affirm , in these words : certum est igitu● inesse ipsis ( sc. angelis ) aliud quod agit , aliud autem quod patitur ; nec verò illud , secundum quod agunt , aliud quam actus esse poterit , qui forma dicitur ; neque ●tiam illud , secundum quod patiuntur , est quicquam praeter potentiam , haec autem materia appellatur . so much the less reason still , say i , to exclude the humane soul from this enquiry : but if this were all , he needed not to have taken so much pains about it , being done to his hands ; or he might have spared at least those arguments , which prove somewhat more , if they prove any thing . he might have kept those arrows by him , which are shot besides and beyond this mark. [ these arguments do sufficiently and evidently prove , that angels are either corporeal , or have bodies united to them , which is all one to our purpose , whether way soever it be taken . ] and again , [ we have sufficiently proved , saith he , that they are corporeal , that is , that they have bodies naturally united to them ; and so have an internum , or moving power , and an externum , or a part moved . to me therefore he seems to hide himself only , and darken the business by those terms of simply and absolutely incorporeal , which are so usual with him , and the only retreat he hath , upon occasion , to betake himself unto . to be short , that which i search after , is th● internum in angels , or pars movens , or actus , or forma , illud quod agit , in dr. flud's philosophy , or the spiritual part of these compound beings , or whatever name he please to call it by , what that is : and if we can once find out that , as we have already the humane soul , incorporeal and capable of self-subsisting , what will become of that which he affirms so dogmatically , that our faculties cannot conceive of an incorporeal being ? — but now let us see the scuffle , and how demonstratively he lays about him . 1. saith he , we lay it down for a most certain and granted truth , that god simply and absolutely is only a most simple spirit , in whom there is no corporeity , nor composition at all : and , what other things soever , are call'd or accounted spirits , are but so in a relative and respective consideration , and not in a simple and absolute acceptation . and this is the unanimous tenent of fathers , school-men , and all other orthodox divines , agreeing with the plain and clear words of scripture , as , god is a spirit , and they that worship him must worship him in spirit and truth . and again , now the lord is that spirit . — that god is a spirit , ( whatever some dispute ) is , i grant , affirmed in holy scripture ; and , that he is the most simple and excellent spirit , i as readily believe . but it is no-where in our bible said , that god is the only spirit ; or that there are no other spirits , but god. in the very same verse , which asserts god to be a spirit , we also are allowed a spirit too , to serve and worship him in . and , if we once take the liberty to turn all other spirits , so call'd , into bodies ; i doubt the incorporeity of the godhead will be hardly defensible by it self : because , though he be never so plainly and clearly named a spirit in sacred writ , yet , for all that , according to our author 's reasoning , he may be really corporeal , since other beings , that are also stiled spirits there , are avouched so to be . but in truth a corporeal deity , is a dull and strange idea of that omniperfect being ; and the very next step unto down-right atheism , or the denial of him . for then he should be divisible , as our author rightly notes , which he is not , nor can be , &c. well , it is generally agreed among us , that god is a spirit , a true spirit , and the most perfect spirit , and so absolutely of himself , necessarily-existent , increate , and independent ; and most simply and purely such , without all manner of composition , so much as that metaphysical one of actus & potentia , allowed by the schools to angels , being immutable . it follows then from hence , [ si deus est animus — ] that we are able to conceive and frame a notion of a most simple and pure spirit , wherein there is no corporeity : for , otherwise , ( as i have before mentioned ) we affirm of god , we know not what ; and that , which , for ought we understand , might be as well denied , as affirmed of him . but then , that there are no created and dependent spirits properly so called , no incorporeal beings in the universe besides in a simple acceptation , but only so accounted in a relative and respective consideration , hath no evidence at all from hence . 2. therefore , saith he , we shall lay down this following proposition , that angels , being created substances , are not simply and absolutely incorporeal ; but if they be by any called or accounted spirits , can but be in a relative and respective sense , but that really and truly they are corporeal . and this we shall labour to make good , not only by shewing the absurdities of that opinion of their being simply spiritual , but by laying open the unintelligibility of that opinion — that angels are not , cannot be such spirits in perfection as god is , every one will grant : but are they not therefore truly spirits ? doth not holy scripture plainly and clearly call them spirits , as well as it doth god ? are they not all ministring spirits ? is not angel and spirit equivalent there ? as i have noted in the foregoing treatise , ch. 1. sect. 1. — or dare he presume to limit the almighty ? and say of the omnipotent god , to whom all things are possible , that he cannot create a truly incorporeal , as well as a corporeal substance ? is the one more unintelligible to us , than the other ? are all created substances therefore of necessity corporeal ? — how is god then the father of spirits ? how is the soul of man [ a created substance for certain , inspired by god ] yet a pure , immaterial , and incorporeal spirit , as hath been plentifully acknowledged ? nay , what will become of the internum & actus of angels too ? — he himself , how consonantly to his own arguings i cannot tell , doth else-where seem to assert the devils or evil angels to be wholly or merely spiritual , in opposition to corporeal . the scriptures , saith he , do fully and abundantly inform us of the devil 's spiritual and invisible power . — it is a spiritual , not a carnal , corporeal , or bodily armour , because the warfare is not against flesh and blood , but against spiritual wickedness in high places . against spiritual enemies , not against corporeal and carnal ones . for as the enemies are , and the warfare , so are the armor and weapons . — ' satan and his spiritual army . ' no other kind of assaults but merely spiritual . must not these enemies now spoken of , the devils , be concluded merely spiritual , if they are as their assaults ? or , if our spiritual weapons of truth , and faith , and hope , &c. are suitable to their nature ? or , will he at last change these into bodies too ? — and if the evil angels are merely spiritual , why should the good here be corporeal ? the only reason , i think , of his inconstancy is zeal and eagerness to serve his present hypothesis . there he was to oppose the tenet of a corporeal league with the devil , &c. here he is to defend that all created substances are corporeal . — but really he is concern'd , as much as any man , to solve or confute his own arguments . i will only touch upon the principal of them , wherein his greatest strength and confidence lies , and suggest responsions , ( if i may borrow that word so frequent in his book ) as i pass along . if the angelical nature , saith he , were simply and absolutely spiritual and incorporeal , then they would be of the same essential identity with god , which is simply impossible . for the angels were not created forth of any part of god's essence ; for then he should be divisible , which he is not nor can be , his essence being simplicity , unity , and identity it self ; and therefore the angels must of necessity be of an essence of alterity , and different from the essence of god. — this is such a piece of sublime gibberish , as might tempt one to return back the epithet , which he bestows upon suarius , ( as he calls him ) ' the great weaver of fruitless cobwebs . — at this rate of arguing , like a metaphysical mountebank , he might prove every creature , as well as angels , to be god , and of the same essential identity with god ; because every creature partakes of some real excellency or other communicated from god ; and all excellencies , as well as incorporeity , [ unum , verum , bonum , ] are of and in god ; and all that is in god , is god. — the soul of man , doubtless , was breathed in by god , and in a peculiar manner after the image of ●od , according to the holy scriptures ; and th● spirits of just men made perfect are partakers of a divine nature ; and angels there too are the sons of god , who is , as hath been often remembred , the father of spirits . but will any one therefore be so mad as to say , these have god's essential identity , as he phraseth it , or no alterity to distinguish them from the essence of god ? do not uncreate and created , infinite and finite , independent and dependent , &c. set these spirits and the father of them far enough asunder ? or is eternal and necessary existence and essential attribute of the idea of spirit ? — this then is too weak and sandy a foundation to support that fabrick which he builds upon it , that [ if men will trust their own cogitations and faculties rightly disposed , and not vitiated , then they must believe that angels are corporeal , and not meerly and simply spirits , for absolutely nothing is so but god only . ] again , saith he , if angels be simply incorporeal , then they can cause no physical or local motion at all ; because nothing can be moved but by contact , and that must be immediate or vertual contact ; for the maxim is certain , quicquid agit , agit vel mediatione suppositi , as when one's hand doth immediately touch a thing , and so move it , vel mediatione virtutis , as when a man with a rod or line doth draw a thing forth of water . both of these do require a corporeal contact . — but what is absolutely incorporeal hath no superficies , &c. and this is an argument he seems to triumph in , as a mathematician in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : therefore is he pleased so much to repeat it : for so he had said before ; [ if the devil be consider'd as an incorporeal nature , simply and absolutely ; then it will follow , low , that he cannot act upon any corporeal matter ; because an incorporeal substance can make no contact upon a body , unless it were it self corporeal . for quicquid agit , agit per contactum , vel mediatum , vel immediatum ; but both these are caused by the touch of one body upon another . — but that which is meerly incorporeal , can perform neither . ] and again ; [ i take it , saith he , to be one of the most firm maxims that ever the schools had , that immateriale non agit in materiale , nisi eminenter , ut deus . ] which al●o he cites again in another place . now the leading mistake in all this philophizing , is the inept applying of the rules and laws , proper and peculiar unto bodies , unto spirits also . tangere enim & tangi , nisi corpus , nulla potest res . as before we observed his confounding of imagination and intellect . — and indeed he seems to allow of no mental notions or apprehensions , which do not first strike upon the senses . and this is that which makes him place the idea of spirits or incorporeal beings among the unintelligibles . [ the substance of a created spirit , conceived as immaterial and incorporeal , must of necessity be utterly inconceiveable to any of our faculties : ] elegant ! conceived as immaterial and incorporeal , and yet at the same time utterly inconceiveable . — but passing that , hear we his reason : [ because it hath no effects , operations , or modifications , that can or do operate upon our senses ] this is gratìs dictum . but the general importance of it relies upon another school-maxim , which i wonder that h● forgets to quote to us . [ nihil est in intellectu , quod non priùs fuerat in sensu . ] and i could furnish him with more to this purpose . — but now , what will become of the poor humane soul among the rest of its fraternity of spirits , which is , as he hath told us , by the unanimous consent of all men , as well as divine authority , a spiritual and pure , immaterial and incorporeal , and to be sure created substance ? how come men to an unanimous consent in a notion utterly unintelligible and unconceiveable ? — nay , what will become of all the spiritual and invisible world ? — well , but the great difficulty remains : how can an immaterial act upon or move a material ? this certainly is nodus vindice dignus . but what if there be no oedipus to unriddle it to us ? what if neither we , nor any body else can sufficiently explain it ? it is no more than that ignorance we must be contented with in other matters of occult philosophy , where we subscribe often to the thing , though we cannot declare the manner of it . our author himself , in other cases , trains us up to this degree of modesty and humility : [ the ultimate sphere of natures activity and ability , saith he , is not perfectly known . ] [ and as it is thus in general , saith he , so in many particulars : we are ignorant of many natural agents that do work at a great distance , and very remotely , both to help and to hurt ; the weapon-salve , the sympathetick-powder , the curing of diseases by mumial applications , by amulets , appensions , and transplantation , which all have been , and commonly are ascribed unto satan , when they are truly wrought , saith he , by natural operation . ] but he cannot satisfie himself , or others , i presume , by what contact , mediate or immediate , of suppositum or virtus , all these are performed . — or by what influence of the stars , quibus nota sunt omnia , quae in naturâ existunt ; [ as he tells us out of paracelsus and his mystical authors , for whose vain traditional fancies he hath a profound veneration , whatever he hath for doctor hammond's ] or , under what right and favourable constellations , words , charms , images , and characters do receive their energy and vertue . — or , how certain celestial vertues and actions are sown into gems , from whence they afterwards spring up no otherwise than seed , which doth fall from a tree , and doth regerminate . though here , i confess , he hath some advantage from a speculation of phantasms . quid te fatigas haec minuta scrutando ? pernice pennâ fretus , icari more , scrutare potius digna mentis alatae . one great means , saith he elsewhere , of advancing those tenents [ of witch-craft , &c. ] hath been men's supine negligence in not searching into , and experimenting the power of natural agents , but resting satisfied in the sleepy notions of general rules , and speculative philosophy , by which means a general prejudice hath been created against the most occult operations of nature , and natural magick . — and may we not here retort this supine negligence upon himself , in not observing the common experience , which he and every one else hath of the incorporeal spirit within him , actuating and moving of the body , whilst he industriously opposeth this common experience by sleepy notions of general rules , and speculative philosophy , concerning bodie , ill adapted unto spirits , and their way of operation ? it is enough , that we have this domestick argument of our own experience in the case to oppose to all his subtil arguings : as to a sceptick , disputing against the possibility of motion , it were a sufficient and silencing confutation , to move from him , and turn away . let him resolve us , how god who is a spirit , the most simple and pure spirit , acts upon matter ; how the spirit of god moved upon the waters , &c. for the word eminenter is not intelligible enough to our faculty to be englished . but because this is too hard a task , let him resolve us , how the immaterial and incorporeal soul of man moveth upon the body , or it 's corporeal and animal spirits ; or by what gluten , or vinculum , and contact of superficies it is united to it's body ; or how the body , vice versa , works upon and affects the immaterial soul , which yet , as to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or quod sit , are matters of common sense , and universal experience . — nam corpus onustum hesternis vitiis animum quoque praegravat una . let him resolve us , how the internum or moving part of angels acts upon the externum , or part moved , — and we shall soon be able to return him a satisfactory answer to this curious question , how an immaterial can operate upon , and move a material ? but , in the mean while , it is unreasonable to disclaim a certain truth , because we cannot give account of the quomodo , or manner of it . and this is also abundant answer to another of his puissant arguments . [ if angels , saith he , be absolutely incorporeal , then they cannot be contained , or circumscribed in place , and consequently can perform no operation in physical things . ] contained and circumscribed in place are corporeal phantasmes , and so is place it self , as he describes it , proper unto bodies . but let him tell us , how the incorporeal spirit of man is in it's body , and that so as to perform undeniably physical operations there , and we shall soon inform him of the vbi of angels , and their definitive being in it . let us see briefly , whether he hath better success from scripture than from reason , and i have done . [ the scripture , saith he , informeth us , that in , or at the resurrection , the bodies of men shall be as the angels that are in heaven : sicut angeli , mark 12.25 . now this analogy , comparison or assimilation would be altogether false , if angels had no bodies at all , but were meerly incorporeal . then it would follow , that bodies after the resurrection were made pure spirits , and so ceased to be bodies ; which is false , according to the doctrine of s. paul , who sheweth us plainly , that after the resurrection they are changed in qualities into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , spiritual bodies . — 1 cor. 15.44 . — from whence we conclude , that angels have bodies , and that they are pure spiritual ones . ] i will not dispute against the matter of his conclusion , viz. that angels have bodies , and that those bodies are pure and refined , such as he calls spiritual ones : for my concern is only to defend , that they are nevertheless incorporeal beings , as the humane soul is , though united to a grosser body . but yet i must add a word or two of his scripture-premises . and first here is violence offer'd to the text of our b. saviour , by foisting in the word bodies to it ; for the text is only thus , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] when they shall rise from the dead , they neither marry , nor are given in marriage , but are as the angels which are in heaven . — and it is known well enough to be our saviours answer to the question propounded concerning the woman which had had seven husbands , in the resurrection , whose wife shall she be of the seven ? elsewhere , i remember , our author puts in souls instead of his bodies here . [ the word of god doth particularly teach us the state and condition of souls after death , that they shall be like the angels in heaven . ] but whatever truth there may be in either proposition apart , and by it self , the h. text , i am sure , mentions neither bodies nor souls : and if it did , we must not stretch similitudes to make them argumentative beyond the thing they are brought for . they run not , we say , on all four . it is enough that our b. saviour there resolves us , that we [ whether in body , or soul , or both ] shall at the resurrection be like unto the angels in heaven in immortality , and an estrangement from the sensual inclinations and entertainments of this present imperfect state , such as marrying , and giving in marriage . — and we may be like the angels in many perfections , as we are said to be like to god himself , though they should have no bodies ; so that , even upon that supposal , this analogy , comparison or assimilation ( as he speaks ) would not be altogether false ; nor would it follow , that bodies after the resurrection are made pure spirits , and cease to be bodies , as he infers . secondly , for saint paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or , spiritual bodies . ] though upon the supposition , that angels have bodies , which for my part i gain-say not , it may be an ingenious translation , [ such bodies as spirits or angels have ; ] yet it is sufficient to the purpose of the apostle there , that our bodies are participant of the spiritual perfection of immortality . or , put on immortality , ver. 53. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] quod ad tempus vivit dum anima adest . anima est vox hujus vitae — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] habens in se vice animae spiritum immutabilem , &c. ] grot. in loc. [ see ch. 3. sect. 3. of the fore-going treatise . ] and so he cannot conclude from hence , that angels have bodies . that i be not over-tedious , i will end all with some few reflections upon that noted text of the psalmist , who maketh his angels spirits , and his ministers a flaming fire , psalm 104.4 . from whence , saith our author , the persons of the other opinion , such as aquinas and the rest of the scholastick rabble , would positively conclude , that they are spirits and absolutely incorporeal ; but fail of their purpose for these clear reasons . — his clear reasons i shall examine anon , when we have first viewed the text it self . i can scarce pass over that rude and detracting term of scholastic rabble . he should have been obliged , i think to a greater sweetness and civility to those , whom he owes so much to , and of whom he hath borrowed the chief ornaments of his book , as to this subject ; those dear maxim's i mean , which he relies so much upon , [ imagina●io non transcendit continuum . quicquid agit , agit vel mediatione suppositi vel virtutis ; per contactum immediatum aut mediatum . immateriale non agit in materiale , nisi eminent●r ut deus . ] and , not to immind him of his own essential identity , and alteri●y , he can easily match their most bombast and barbarous terms among his occult and magical sophies . but to the matter before us . it is confess'd that the original word sometim●s signifies winds as well as spirits ; and the hebrew doctors so read it † . ventos angelos suos ] non ex accidente spirant , sed sunt dei nuncii . ignem ardentem ] fulgura . so r. david * . and munst●r translates it , facit fl●tus nuncios suos , & ignem flagrantem ministros suos , q. d. violent and sudden winds to execute his commands , and fire performs his pleasure : fulfilling his word , ps. 148.8 . and this is a great truth . but the holy ghost in hebr. 1.7 . as master ainsworth well notes , shews it to be spoken by the psalmist of angels properly , who are named ministring spirits , ver. 14. and our physician allows , [ the author of the epistle to hebrews must needs be taken for the best expositor of the words . ] yet among those , that conceive them of angels , properly so call'd , there is some difference . some refer them to the respective vehicles of angels , either aereal , ( for wind is but air in motion ) or aethereal and ign●ous . thus grotius , [ sunt enim angelorum alii acrei , alii ignei . angelis corpora sed subtilissima non pythagorae tantùm & platonis schola sensit , sed & judaei veteres , & veteres christiani . ] and to the same effect doctor hammond paraphraseth , [ who , though he be able to do all things by himself to administer the whole world , as he first created it , by a word , by saying , and it was done ; yet is he pleased to make use of the ministry of angels , who some of them in subtile bodies of air , others of fire , come down and execute his commands here upon earth . ] and in his annotations he tell us , [ as angels and ministers are but several names of the same divine creatures , so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and fire are but expressions of the several appearances of them , sometimes in airy , sometimes in flaming clouds , — ] and hence i suppose , b●za in his marginal notes to hebr. 1.7 . puts cherub with ps. 18.11 . and s●raph with isa. 6.2 . — iunius and tremell●us interpret it , [ angelis utitur nunciis , administrisque voluntatis & judiciorum suorum , adcò commodè ut ventis & igne uti solet . ] he useth angels for messengers and ministers of his will and iudgments , as readily , as he is wont to do winds and fire . — and to this same effect our author chuseth to sense it , [ as the winds , which is but a strong motion in the air , and the shining of flaming fire , are two of the most agile , and operative agents , that are known to us in nature ; so the angels and christ's ministers are strong , quick , an● most nimble , and powerful in performing their offices and administrations . ] for my part , i see not any considerable inconvenience in these expositions , unless where men will dogmatize with this author , and say the words cannot otherwise be rationally understood . — and the nature of angels may be yet incorporeal for all these vehicles assigned them ; or notwithstanding the comparison of their operations to those most powerful and subtile agents among bodies , wind and flame . our god , who is a spirit , most simple and absolute , is also said to be a consuming fire , hebr. 12.29 . who maketh his angels spirits ] i. e. saith master ainsworth , spiritual substances . so differing from christ , who is no made or created spirit , but the maker of all things . — and his ministers a flaming fire , ] i. e. effectual in their administrations . whence the angels have appeared like horses and chariots of fire . — and saint augustine , who was none of the scholastick rabble , finds here both nature and office of these celestial creatures . [ quaeris nomen ejus naturae ? spiritus est . quaeris officium ? angelus est . ex eo quod est , spiritus est . ex eo quod agit , angelus . enuarat . in ps. ] see ch. 11. sect. 1. of the fore-going treatise . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; saith doctor ●ouge , [ whose judgment possibly may bear some sway with him , as he tells us , master baxter's doth , with other reformed and orthodoxal divines , such as tread not in the steps of arminius , true sons of the doctrine of church of england ] intimates two things . 1. creation . so god is said to have rested from all his works , which he had made , gen. 2.2 . and to have made heaven and earth , revel . 14.7 . is meant created . 2. ordination or disposing things to this or that use . — and in both senses is this phrase . [ he maketh ] here used . he maketh them spirits , that is , he createth them spiritual substances . he maketh them a flame of fire , that is , he ordereth and disposeth them to be as a flame of fire in doing his will. ] now let us hear our author 's clear reasons against this later way of interpretation . 1. saith he , the text there cannot be rationally understood of their creation , or of their creaturely nature , but of their offices and administrations , because the word used there is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to create or form forth of nothing , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fecit , that is by ordering them in their offices and administrations . and again the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not always , or of necessity , signifie an incorporeal thing , but that which is a body , as the winds , &c. with all becoming deference to his skill in the hebrew lan●uage [ whereof and greek , he hath been a ' teacher in his younger years , as he acquaints us ] the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fecit , is sometimes us●d for creation , as i noted even now out of doctor gouge : and maker of all things , in our creed , is as much as creator : and therefore so also it may be taken by us here . and so theodoret , none of th● sc●olastick rabble neither , understands it , alledging this for a proof of the angels creation . and so the arabick version reads it , qui creavit . and thoug● the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not always and of necessity signifie an incorporeal thing , 't is enough to decline the force of this reason of his , that sometimes it doth signifie such , and possibly may do so . and the arabick , if vicars in his decapla have rightly noted , is absque corpore . but the author of the epistle to the hebr●ws , ( as he adds ) must needs be taken for the best expositor of these words , who doth quote them only for this purpose , to prove that christ in dignity and office is far above the angels , who are all order'd to serve and obey him , and are by their offices all but ministring spirits sent forth to minister for them , who shall be heirs of salvation . by which it is manifest , that this place is to be understood of their ministrations and offices , and not of their nature and substances . i readily consent with him , that the author to the hebrews is certainly the best expositor ; but then i positively deny , that he quotes them only to shew christs superiority in office above the angels . for his design there is to manifest our blessed saviour to be superior to them in nature as well as office ; as god above these creatures , who are the best of creatures , as well as lord above these ministers . but to the son , he saith , thy throne , o god , — as it follows immediately , ver. 8. by way of opposition to what is here said of angels . — and so it is far enough from being manifest , as he avers , that this place is not to be understood as inclusive of the nature and substance of angels , their creaturely nature , but of their ministration and offices only . he yet adds , 2. they can no more be merely and literally said to be spirits , understanding spirit to intend an absolute incorporeal substance , than his ministers can be literally understood to be a flaming fire . they must either be both literally true , which is absolutely absurd ; or else this word must have a metaphorical interpretation , as they ( he means i suppose , the other words ) may and must have . — now i find nothing in this clear reason , but clear confidence , which asserts boldly , but proves nothing , and may therefore be answer'd by as bare a denial , or saying , that there is no must in the case , but the words may still be otherwise understood . for why may not one word or sentence in the same period be literally true , and the other metaphorical ; and so accordingly intended ? or , what , if we should transpose the subjects and predicates , as some do ? who maketh spirits his angels , and flaming fire his ministers . then both may be literally true without the least impeaching of angels incorporeity . or , what , if we should affirm both were literally true , only with this different respect , the former to the internum of angels , the later to their ●xternum , the former to their intrinsick nature , the later to their subtile vehicles ? or , what , if we should render it , by a kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who maketh his ministring angels spirits , cloathed with aetherial bodies . or , who maketh spirits cloathed with flame-like vehicles , his ministring angels . i mention these things , only by way of instance , to declare , that there are divers ways of escaping his clear reasons in this matter without any absolute absurdity . and now i leave it to the christian readers judgment to chuse his interpretation of these words , and pronounce of the whole controversie , as he sees cause . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . finis . notes, typically marginal, from the original text notes for div a32847-e230 ● . gellius noct. att. l. 11. c. 8. notes for div a32847-e2220 ver. 13 ▪ baldwin . in proaem . l. 3. de cas . consc . luk. 7.24 . * hobbs p●●s . pa●t 4. c. 25. art. 9. ie●●athan ▪ c. 34. tract . theol. pol. c. 4. p. 73. † h. nic●olas , cited by dr. more , myst. of godli●ess . b. 6. c. 17. s. 4. vide por●●● episcop . instit th●ol . l. 4. c. 2. et zanch. de operib . dei , pa●t 1. l. 2. c. 2. e● p. ra●● comment . de f●de . l. 1. c. 6. grot. in loc . id. ibid. antiq. lib 13. c. 18 cited by dr. templer in his idea theol. lev●ath . p. 135. cameron in loc . di●s ▪ xxvi . ibid. s. matth. 22.29 . s. ma●k● 12.24 . psal. 8.6 . s. matth. 6.26 . † 1. cor. 9.9 , 10. iob 18. ● . chap. 35.10 , 11. meta●orphos . l. 1. de benef. l. 6. c. 25. in pythag. carm. dissert ▪ lib. 1. cap. 3. psal. 8.5 . hebr. 2.7.9 . s. matth. 24.36 . 2 s. pet. 2.11 . ps. 78.25 . 1 co●inth . 13.1 . ●●ts 6.15 . malac● . 2.7 . iudges 2. h●gga● 1.13 . munster . in malac● . ● . 1 . malach ▪ 3.1 . s. mark. 1.2 . iust. martyr dial. cum trypho●e passim . novatian . de trin. c. 26 , & 27. athanas . contra arrianos orat 4. chamier . panstrat . tom. 2. l. 20. c. 2. &c. gal. 4.14 . rev. 2. & ch. 3. diss. de episc. c. 4.4 , & 5. & vi●dic . s. 1 , 2 , &c. 2 sam. 14.17 , 20. s. matth. 22.30 . s. mark. 20.26 . in pythag. carm. de resurr . ● . 26. ser. 1. of the na●i●●ty . ps 8.5 . — 89.7.8.97.7 . contra c●●sum l. 5. p. 233. suarez . metaph. disp. ●5 . s●ct . 1. d. august de civi● . d●● l. 12. c. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . epist. 1 11. lact. iust●punc ; l. 1. c. 5. diss. 26 ▪ 27. enarrat● in ps. 103. hebr. 1.7 . ps. 104.4 . j. lipsius physiol . stoic . l. 1. diss. 20. apol. c. ●2 . leviathan . c. 12. & 46. hum. nat. c. 11. art. 4. dr. m●r● of the immortality of the soul. l. 1. contra haeret. inter eranistem & orthodoxum . dialog . 2. s. luke 24.39 . vide grot. in loc . max. tyr. dissert . xxvii . dr. templer . ide● th. l●viat . p. 137. dr. h. in loc . ephes. 6.12 . 1 cor. 2.11 . gal. 5.17 ▪ 1 thess. 5.23 . vid. lact. de opific . dei , c. 20. & cic. in ●omnio scipion. * eccles. 12.7 . inter minores poetas . lib. 2. de nat. rerum . s. luke 24.46 . h●br . 12.23 . max. tyt. diss. 1. id. ibid. s. ioh. 4.24 . balbus apud ciceronem de nat. deor . lib. 2. lactant. instit. l. 1. c. 5. vid. auth. quest. & resp ad oribod . apud just. martyr . p. 203. l. de ascens . mentis ad deum . immortal . of the soul. l. 2. c. 17. s. 4 , & 8. plutarch . de placit . l. 1. c. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . de defect . ora● . de deo socratis . ibid. ibid. de civit . dei l. 8. c. 16. b. fulg●nt . ad thrasymund . l. 3. de passione domini p. 553. & iterum p. 555. odyss . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . drusius in gen. 18 , p. fagius in gen. 19. tobit 12.19 . de civ . dei , l. 13. c. 22 , divin . decret . epit. c. quòd dominus susceperit corpus . mr. mede● . 1. disc. 7. de civit . dei , l. 9. ● . 5 . hom. 4. de dei naturâ . vide carranzae summam vii . gen. nicen. concil ▪ ai●sw●rth on gen. 1.1 . l. 3 , de nat . r●rum . s. mark ● . 15 . col. 1. ●6 . theodore● . divin . decret . epit . de angelis . theophylact . in loc . psal. 148.5 , 6. de civit. dei l. 11. c. 9. job 1 . 6.2.1.3●.4 . in pytha● . carm. diss. 1. hebr. 12.9 . lactant. instit . l. 1. c. 7. 1 tim. 1.17 . dr. ham , in loc. dvin . decret . epit. de aeonibus . vide dr●sium in hebr. 1.2 . tract . theol. pol. c. 17. p. 280. tatian . orat . contra graecos . job 3● . 4.7 . rev. 22.16 . de civit. dei l. 11. c. 19. concil . lateran . 1. de fide catholicâ vid● lips. physiol . stoic . l. 1. diss ▪ 20. lactant. instit . l. 1. ● . 5. de civit. dei l. 11. c. 19. ps. 33.6 . dr. pearson on the creed p. 53 zanch , de oper . dei , part ▪ 1. l. 2. c. 1 ▪ lips. physiol . stoic ▪ l. 1. diss. 18. damascen . de orth. fide l. 2. c. 3 ▪ 2 s. pet. 2.4 . s. j●de 6. apol. 1. p. 45. d. tho. part . 1. q. 14. art. 1. ainsworth in loc . hierocles in pythag. carm. lactant. instit . l. 2. c. 15. d. aust. de civ . dei , l. 9. c. 22. revel . 4.6 . job 12.12 isa. 41.23 . a. gell ▪ noct. att. l. 14. c. 1. wisd. 9.16 de oper. dei part . 1. l. 3. c. 5 & 6. isa. 31.3 ▪ 2 thess. 1.7 . revel . ● . 2 ps. 103.26 . 2 s. pet ▪ 2.11 . gen. 32.1 , 2. vide munster . & p. fag . in loc . quaest. super genes . exod. 12 ▪ 23.29 . 2 kings 19 ▪ 35. dan. 3. ch. 6. act. 12. serm. 2. de pasch. lactant. instit. l. 2. c. 17. p● ▪ 104.4 . v. 3. fulminis ocyor alis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , l. 1 ▪ dissert . xxvi . orat. contra g●●ecos . ibid. dialog . 3. s luk● 12.4 . s. luke 20.34.35 , 36. 1 cor. 15.44 . vid. p. rami praelect . in somn . scipionis , p. 574. de orthod . fide ut ante cit . vid. po●phyr ▪ de abstin . l ▪ 2. s. 37 ▪ s. i●h● 8.44 . 1 ep. 3.8 . 2 s. pet. 2.4 . s. iude 6. divin . decret . epit . de diab . & daemonibus . vide lips. physiol . stoic . l. 1. diss. 20. o●hocasm . angelogr . p. 2. c. 1. divin . decret . epit . de ang●lis . s. matt. 4.11 . act. 5.19 . s. matt. 25.31 . & 24.36 . 2 cor. 11.14 . 1 tim. 5.21 . s. luke 8.2 9.42 . 2 s. pet. 2.4 . s. matth. 25.41 . eph●s . 6. metaphys . p. 4. q. 4. part 1. q. 63. art. 9. aristot. dan. 12. revel . 12. tobit . 8.3 . revel . 20.1 , 2. s. matth. ●6 . 53 . i●b 25.3 . ●eps . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. 1. lactant. instit . l. 1. c. 7. max. tyr. diss. 1 metaph. disp. 35. s. 1. d. aug. & hieron . vide zanch. de operib . part . 1. l. ● . c. 13. * part. 1. q. 50. art. 3. lacta●t . instit. l. 2. c. 15. vid. d. aug. de civ . dei , l. 11. c. 15. & zanch. de operi● . dei , part . 1. l. 2. c. ● . id. l. 4. c. 2. s●rom . 6. zanch. de oper. dei part . 1. l. 3. c. 1. comment . in ezech. 28. zanch. de oper. dei part . 1. l. 2. c. 1. p. fagius in gen. 3.24 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . cameron . in col. 1.16 . d. th● . part . 1. q. 108. art. ● . see z●nch . ●e oper. dei part . 1. l. 2. c. 14. exercit. in ep. ad trall . ● . 8. l. valla in apoc. 4.3 . in vall. ibid. zanch. de oper. dei part . 1. l. 4. c. 17. otho-casm . a●gelogr .. part . 2. c. 26. balduin . de cas. consc. l. 3. c. 2. qui citat . e theatro diabol . p. 1. maimo●id . in misnae tract . 1. c. 2. s. 7. i. cappell . in hebr. 1.14 . vide episcop . instit. theol. l. 4. zanch. de oper. dei part . 1. l. 2. c. 14. otho-casm . angelogr . part . 2. c. 8. q. 1. * d. tho. part. 1. q. 112. art , 2 & 3. 〈…〉 ench●rid . c. 58. mentes funt ministerio destinatae ] erasm. par . in loc. see hi● par. and annotat. see mr. mede on eccles 5.1 . vatablus in ps. 34. see exod. ch . 25. ch . 36. ch . 37. 1 kings 6. gro● . in 1 cor. 11 ▪ 1● . hom. 26. in ● cor. hom. 4. de incompr . dei nat . hom. 36. in 1 cor. hom. 4. de incompr . dei nat . hom. 15. in ep. ad . hebr. soc. l. 6. c. 8. medit. c. 25. l. de com . essent . patr. fil. & spi. sancti . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. 1. d. i gerhard med. xxvi . fr. spa●bem . dub. evangel . de ascens . domini . zanch. de oper. dei par . 1. l. 3. c. 1. see rev●l . 7.1 . p. fag . in genes . 18.2 . suarez metaph. disp. 35. s. 3. & s. 6. zanch. de oper. dei part . 1. l. 2. * ch. 11. sect . 11. in timao . vide rhodigini lect. antiq . l. 2. c. 10. orig. contra celsum l. 8. p. 398. vide suarez , ut antè , & lips. phys. sto . l. 1. diss. 20. vatab. in dan. c. 10. &c. 12. in ezech. 28. grot. in s. matt. c. 18 . 1● . ainsworth in deut. 32.8 . divin . decret . epitom . hom. 60. in s. matt. 18. l. gyrald . syntagm . 15. suet. in calig . d. th● . part . 1. q. 13. art. ● . dub. e●a●gel . lx●i . za●ch . de oper. dei part 1. l. 3. c ▪ 15. ibid. id. l. 2. c. 1. de oper. dei part . 1. l. 3. c. 15. in s. matt. 18. l. med. c. 12. tract . 5. in s. matt. cit . à balduino de cas . consc . l. 3. dr. more antidot . against atheism . l. 3. c. 14. alexand. ab alexandr● genial . dier . l. 6. c. 4. hom. 12. in s. luk. epist. 3. al●x . ab alex. ubi supr● . zanch. de oper. dei part . 1. l. 3. c. 15. baldui● . de cas . consc . l. 3. c. 1. otho-casm . angelogr . p. 2. c. 7. q. 1. see ai●s . worth in ps 34. and ps. 8. see befor● sect. 1. of this ch ▪ dan. 9. s. luke 1. acts. 5s 19 , 20. d. tho. part . 1. q. 113. art. 4. & ● ▪ te●a in ep. ad . hebr. grot. in s. matt. 18.10 . d. i. gerhard med. xxvi . vide apud tenam in ep. ad . heb. vide lips. phys. stoic . l. 1. diss. 19. zanch. de oper. dei par . 1. l. 3. c. 14. b●lduin . cas. consc. l. 3. c. 1. i. vide ce●●●is tabulam . † sect 1. of this ch. † sect. 11 ▪ of this ch. * ibid. † ch. 1. sect. 11. de oper. dei par . 1. l. 3. c. 14. † ch. 2. sect. 3. vide tenam in ep. ad hebr. & othoca●m . angelogr . part 2. c. 7. v. 6. iosephus de bello judaico ▪ l. 2. c. 12. † sect. 2. melanchton , comment . in dan. c. 10. id. ibid. antidote against atheism . l. 3. ch . 13. of divine dreams , p. 120 , &c. ibid. apul. de deo socratis . † ● ch. 1. ●ect . 2. † sect. 2● . of this c● . † ch. 2. sect . 3. exercit. sacr. in nonnum . ● . 20. l. 1. s. 17. † sect. 2 ▪ of this ch. and before in this section . angelin . gazaeus angelo custodi . d. i. ge●hard . med : sacr. de animâ c. 52. soliloq . ● . 27. vid. max. tyrium diss. xxvi . solil . c. 27. l. 8. s. 50. l. 7. s. 4. l. 11. s. 6. l. ● 2. s. 5. expos. ●id de ●ect ● confes . p. 38● . t●eod●r●● . dial. 1. see d●ut . 2● ▪ 29 & 〈◊〉 . 3 . 21.1● 24. vid. za●● . de oper. dei , part 1. l. 3. c. 14. & 16. vid. erasm. par . in loc ▪ ignat. ep. ad magnes . salv. de gubern . dei. tract . theol. pol. c. 14. p. 235. see e●s●b . eccles. hist. l ▪ 5. c. 1. leviath . c. 42. tract . theol. pol. c. 5. p. 90. c. 16. p. 258 , 259 c. 19. p. 308 , 309. vid. g●ot . in heb. 1.4 . dr. hen. more immort . of the soul. l. 2. c. 3. s. 13. see bish. andrews serm. 1. on ●he nativity . d. bern. in ps. 91. soliloq . c. 27. med. xxvi . collect f●r saint micha●l and all angels . tertul. de anima , c. 52. 1 cor. 13.12 . tract . theol. pol. c. 2. p. 42. st. chrys. in loc. † ch ▪ 4. sect. 4. vid. br●nt . in s. mat. 18. homil . 1. vid span ▪ hem . dub. evangel ▪ lxi ▪ munster in ps. 91. l. 6. sect. 10. ibid ▪ aelian . l. 2. c. 20. grot. in s. matth. 20.25 . † ch. 1. sect. 2. † ch. 4. sect. 1. noct. attic . l. 12. c. 11. l. 4 , & 10. reipub. 〈…〉 v●●● 〈◊〉 ep. 11. & ep. 25 vid. ze●sp●o●● . memorabil . l. 4. gr●eco . lat. p. 802 , & 803. isocr . ad d●mon . cic. ad attic. l. 12. ep. 27. se● . ep. 43. d. ber● . med. c. 13. 〈…〉 l. ● . c. ●7 . 〈◊〉 l. ● . c. 14. s●● . ep. 10. id. ep. 83. ex ci●erone , lac●a●s . in●it l. c. 24. booth . de consol . l. 5. l. 11. sect . 13. epist. diff. l. 2● . c. 13. diss. l. 1. c. 14. ap. de deo socratis . d. ber● . in ps. 91. serm. 13. id. serm. 10. ● id. serm. 22. grot. in s. matth. 18.10 . id. in eccles . 5.6 . vid. eras. par . † ch. 4. sect. 1. soliloq . c. 27. theoph. in hebr. 1.14 . orat. contra graecos . see dr. h. par. & annot. in loc. de haeres . ad quodvult deum . de civit. dei , l. 10. c. 7. id. c. 16. contra faustum , man. l. 20. c. 21. id. de verâ rel. c. 55. contra max. arrian . epis. l. 1. lact. instit . l. 2. c. 17. orig. contra cel● . l. 5. p. 233. id. l. 8. p. 416. concil . laod. can. 35. vid. carranzae summam concil . laod. can. 35. theodor. col . 2.18 . cited by dr. stillingfleet , idol . of the ch. of rome . c. ● . sect . 11. p. 1●5 . zanch. de oper . dei. part 1. ● . 3. c. 22. ps. 8. ult . 19.1 . 145.10 . diss. ● . 1. c. 16. ibid. ps. 8.1 . inter opera te●tul . hom. 4 de incompr . dei nat . see zanch. de oper . dei , part . 1. l. 3. c. 14. ch. 4● sect. 4. ●ud . cappellus in hebr. 1.14 . in cap. 2. heb. d. i. ger●ard● . med. sacr. mystery of godliness , l. 4. c. 6. act. 19.19 . l. 10. sect. 25. l. 11. sect. 9. cit. in cat. d. ibo . ephes. 6.1 pet. 5.8 , 9. s. james 4.7 . spanhem . d●b . evang . in ps. 33. solil . c. 27. de civ . dei. l. 8. c. 25. antidote against atheism . l. 3. c. 13. ibid. ibid. d. i. gerhardi med. sacr. in isa. 6. med. sacr. id. ibid. oth●-casma● . angelogr . par . 2. c. 7. q. 3. ep. 75. vide orig. contra celsum l. 8. p. 399 , 400. vide d. ber● . med. c. 6. d. i ger●ard . med. sacr. notes for div a32847-e41090 the occasio● and scope of th● ensuing reflections . pag. 51. pag. 275. pag. 277. chap. 4. p. 49 , 50. pa. 44 , 45. ibid. pag. 47. the denyal of spirits a step to atheism . chap. 3. p. 37. p. 38 , 39. ibid. r●m . 11 20. dangerou● positions of mr. w. against th● idea of a spirit , and of god. p. 198. ib●d . p. ●07 . p. 201. ibid. 〈…〉 in c. 21. epict. enchirid . self-study and reflection the right and ready me●hod to the notion of spirits . p. 199. p. 203 ▪ p. 200 ▪ p. 203● 204. master w 's co●tradictio●s both abou● body and spirit . de animâ brutorum c. 7. p. 205. p. 255 , 256 , &c. the humane soul excluded by him from this disquisition about angels for three pretended reasons . p. 202. p. 314. this method of procedure unreasonable . p. 207. p. 206. master w. confounds imagination and in●ellect , which elsewhere he kn●w well to distinguish . p. 20● . p. 317. ibid. de nat. deorum , l. 2. dissert . 1. master w. asserts the incorporeity of the humane soul. p. 314. p. 315. p. 316. p. 317. p. 318. ibid. p. 320. a● examina●ion of ●is th●ee reasons for exceptidg the humane soul from this enquiry . of his fi●st reason . [ a short comment upon gen. 2.7 . concerning man's original . ] horat. of his second reason . p. 105. p. 137. an explication and vindication of eccles. 3 . 18-21 . from the atheistical and profane . ovid. m●t. of his third reason . theol. polit. c. 14. & 15. p. 318. mr. w 's speculations abou● the corporeity of angels , and how he blunders in th● stati●g of this enquir● . p. 2●7 ▪ ibid ▪ ibid. p. 21● ▪ the critical point of ●he present controversie . p. 202. iohn 4.24 . 2 cor. 3.17 . god a most simple and absolut● spi●it , bu● yet not the only spirit . p. 207. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — nonnus in s. iohn 4. za●ch . de oper . dei par . 1. l. 2. c. 4. p. 202. angels ar●●ot such spirits in perfection as god is , and yet truly spirits . master w. asser●s devils more spiritual than he allows other angels . p. 47 , 48 , 49. ibid ▪ ibid. his mighty ●rguments against ●he incorporeity of angels ex●mined . p. 207. p. 205. p. 207. p. 208. p. 147. p. 148. p. 198. r●les and laws of bodi●s ineptly applied to spirits . lucret. p. 203. ibid ▪ p. 318. p. 50. th● diffic●lty of ●xplaining , the manner of things , must no● make us deny wha● is otherwise evident . p. 267. ibid. p. 338.340 . p. 339. augelini gazaei pia hilaria . p. 268. horat. p. 208 some texts of h. scrip●ure considered and vindicated from mr. w's exceptions . p. 214. of st. mark 12.24 . p. 44 of 1 cor. 15.44 . of psal. 104.4 . p. 211. † vatablus in loc. * vica●s decapla in ps. p. 211. 12. p. 29● . p. 175. p. 183. p. 46. dr. g. in hebr. 1.7 . sect. 81. his clear reasons against the scholastick interpretation of ps. 104.4 . short and defectiv● . p. 211. p. 106. divin . decret . epit. de angelis . p. 211. p. 212. an essay for the recording of illustrious providences wherein an account is given of many remarkable and very memorable events which have hapned this last age, especially in new-england / by increase mather, teacher of a church at boston in new-england. mather, increase, 1639-1723. 1684 approx. 513 kb of xml-encoded text transcribed from 206 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-11 (eebo-tcp phase 1). a50202 wing m1207 estc w479522 14955848 ocm 14955848 102979 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a50202) transcribed from: (early english books online ; image set 102979) images scanned from microfilm: (early english books, 1641-1700 ; 1575:1) an essay for the recording of illustrious providences wherein an account is given of many remarkable and very memorable events which have hapned this last age, especially in new-england / by increase mather, teacher of a church at boston in new-england. mather, increase, 1639-1723. [22], 372, [9] p. printed by samuel green for joseph browning and are to be sold at his shop ..., boston in new-england : 1684. errata on p. 372. reproduction of original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng providence and government of god. witchcraft -new england -early works to 1800. new england -history -colonial period, ca. 1600-1775. 2003-04 tcp assigned for keying and markup 2003-05 aptara keyed and coded from proquest page images 2003-09 emma (leeson) huber sampled and proofread 2003-09 emma (leeson) huber text and markup reviewed and edited 2003-10 pfs batch review (qc) and xml conversion an essay for the recording of illvstriovs providences : wherein an account is given of many remarkable and very memorable events , which have hapned this last age ; especially in new-england . by increase mather , teacher of a church at boston in new-england . psal. 107. 5. oh that men would praise the lord for his goodness , and for his wonderful works to the children of men. psal. 145. 4. one generation shall praise thy works to another , and shall declare thy mighty acts ▪ boston in new-england , printed by samuel green for ioseph browning , and are to be sold at his shop at the corner of the prison-lane next the town-house , 1684. the preface . about six and twenty years ago , ● design for the recording of illustrious providences , was under serious consideration among some eminent ministers in england and in ireland . that motion was principally set on foot by the learned mr. matthew pool , whose synopsis criticorum , and other books by him emitted , have made him famous in the world. but before any thing was brought to effect , the persons to have been imployed , had their thoughts diverted another way . nevertheless , there was a m. ss . ( the composer whereof is to me unknown ) then written , wherein the subjects proper for this record , and some rules for the better managing a design of this nature , are described . in that m. ss . i find notable stories related and attested , which elsewhere i never met with . particularly , the sory of mr. earl of colchester , and another mentioned in our subseqnent essay . and besides those , there are some very memorable passages written , which have not as yet been published , so far as i understand . there are in that m. ss . several remarkables about apparitions , e. g. it is there said , that dr. frith , ( who was one of the prebends belonging to windsor ) lying on his bed , the chamber doors were thrown open , and a corps with attending torches brought to his bed-side upon a bier ; the corps representing one of his own family : after some pause , there was such another shew , till he , the said dr. his wife and all his family were brought in on the bier in such order as they all soon after died . the dr. was not then sick , but quickly melancholly , and would rising at midnight repair to the graves and monuments at eaton colledge ; saying , that he and his must shortly take up their habitation among the dead . the relater of this story ( a person of great integrity ) had it from dr. frith's son , who also added , my fathers vision is already executed upon all the family but my self , my time is next , and near at hand . in the mentioned m. ss . there is also a marvelous relation concerning a young scholar in france : for , it is there affirmed , that this prophane student , having by extravagant courses outrun his means ; in his discontent walking solitarily , a man came to him , and enquired the cause of his sadness . which he owning to be want of money , had presently a supply given him by the other . that being quickly consumed upon his lusts ; as soon as his money was gone his discontent returned ; and in his former walk , he met with his former reliever , who again offered to supply him ; but askt him to contract with him to be his , and to sign the contract with his blood. the woful wretch consented : but not long after , considering that this contract was made with the devil ; the terrors of his conscience became insupportable ; so as that he endeavoured to kill himself to get out of them . some ministers , and other christians being informed how matters were circumstanced , kept dayes of prayer for him and with him : and he was carefully watched that so he might be kept from self-murder . still he continued under terror , and said he should do so , as long as the covenant which he had signed , remained in the hands of the devil . hereupon , the ministers resolve to keep a day of fasting and prayer in that very place of the field where the distressed creature had made the woful bargain , setting him in the midst of them . thus they did , and being with special actings of faith much enlarged to pray earnestly to the lord to make known his power over satan , in constraining him to give up that contract , after some hours continuance in prayer , a cloud was seen to spread it self over them , and out of it the very contract signed with the poor crearures blood was dropped down amongst them ; which being taken up and viewed , the party concerned took it , and tore it in pieces . the relator had this from the mouth of mr. beaumond , a minister of note at caon in normandy , who assured him that he had it from one of the ministers that did assist in carrying on the day of prayer when this memorable providence hapned . nor is the relation impossible to be true , for luther speaks of a providence not unlike unto this , which hapned in his congregation . this m. ss . doth also mention some most remarkable iudgments of god upon sinners , as worthy to be recorded for posterity to take notice of . it is there said , that when mr. richard iuxon was a fellow of kings colledge in cambridge , he led a most vicious life : and whereas ▪ such of the students as were serious in matters of religion , did endeavour by solemn fasting and prayer to prepare themselves for the communion which was then ( this was about the year 1636 ) on easter-day . this iuxon spent all the time of preparation in drunken wild meetings , and was up late and drunk on the saturday night . nevertheless , on the lords day , he came with others to the communion , and sat next to the relator , who knowing his disorder the night before , was much troubled : but had no remedy ; church-discipline not being then so practised as ought to have been . the communion being ended , such of the scholars as had the fear of god in their hearts , repaired to their closets . but this iuxon went immediately to a drunken-meeting , and there to a cockfight , where he fell to his accustomed madness , and pouring out a volley of oaths and curses ; while these were between his lips , god smote him dead in the twinkle of an eye . and though iuxon were but young , and of a comely person , his carcase was immediately so corrupted as that the stench of it was insufferable , insomuch that no house would receive it ; and his friends were forced to hire some base fellows to watch the carcase till night ; and then with pitch and such like gums covered him in a coffin , and so made a shift to endure his interment . there stood by a scholar , whose name was george hall , and who acted his part with iuxon in his prophaneness : but he was so astonished with this amazing providence of god , as that he fell down upon his knees , begging pardoning mercy from heaven , and vowing a reformation ; which vow the lord enabled him to keep , so as that afterwards he became an able and famous minister of the gospel . one strange passage more i shall here relate out of the m. ss . which we have thus far made mention of . therein i find part of a letter transcribed ; which is as followeth : lismore , octob. 2. 1658. in another part of this countrey , a poor man being suspected to have stollen a sheep was questioned for it ; he forswore the thing , and wished that if he had stollen it , god would cause the horns of the sheep to grow upon him . this man was seen within these few dayes by a minister of great repute for piety , who saith , that the man has an horn growing out of one corner of his mouth , just like that of a sheep : from which he hath cut seventeen inches , and is forced to keep it tyed by a string to his ear , to prevent its growing up to his eye : this minister not only saw but felt this horn , and reported it in this family this week , as also a gentleman formerly did , who was himself an eye-witness thereof . surely such passages are a demonstrative evidence that there is a god , who judgeth in the earth , and who though he stay long , will not be mocked alwayes . i shall say no more concerning the m. ss . only that it was sent over to reverend mr. davenport , by ( as i suppose ) mr. hartlib . how it came to lie dormient in his hands i know not : though i had the happiness of special intimacy with that worthy man , i do not remember that ever i heard him speak any thing of it . but since his death , looking over his m. ss's i met with this , and communicated it to other ministers , who highly approved of the noble design aimed at therein . soon after which , some proposals in order to the reviving of this work were drawn up , and presented at a general meeting of the ministers in this colony , may 12. 1681. which it may not be unsuitable here to recite . some proposals concerning the recording of illustrious providences . i. in order to the promoving of a design of this nature , so as shall be indeed for gods glory , and the good of posterity , it is necessary that utmost care shall be taken that all , and only remarkable providences be recorded and published . ii. such divine iudgements , tempests , floods , earth-quakes , thunders as are unusual , strange apparitions or what ever else shall happen that is prodigious , witchcrafts , diabolical possessions , remarkable iudgements upon noted sinners : eminent deliverances , and answers of prayer , are to be reckoned among illustrious providences . iii. inasmuch as we find in scripture , as well as in ecclesiastical history , that the ministers of god have been improved in the recording and declaring the works of the lord ; and since they are in divers respects under peculiar advantages there unto : it is proposed , that each one in that capacity may diligently enquire into , and record such illustrious providences as have hapned , or from time to time shall happen , in the places whereunto they do belong : and that the witnesses of such notable occurrents be likewise set down in writing . iv. although it be true , that this design cannot be brought unto perfection in one or two years , yet it is much to be desired that something may be done therein out of hand , as a specimen of a more large volumn , that so this work may be set on foot , and posterity may be encouraged to go on therewith . v. it is therefore proposed that the elders may concurre in desiring some one that hath leisure and ability for the management of such an undertaking , with all convenient speed to begin therewith . vi. and that therefore other elders do without delay make enquiry concerning the remarkable occurrents that have formerly fallen out , or may fall out hereafter , where they are concerned , and transmit them unto the aforesaid person , according to the directions above specified , in order to a speedy publication . vii . that notice be given of these proposals unto our brethren , the elders of the neighbour colonies , that so we may enjoy their concurrence , and assistance herein . viii . when any thing of this nature shall be ready for the presse , it appears on sundry grounds very expedient , that it should be read , and approved of at some meeting of the elders , before publication . these things being read and considered ; the author of this essay , was desired to begin the work which is here done ; and i am engaged to many for the materials , and informations which the following collections do consist of . it is not easie to give an account of things , and yet no circumstantial mistakes attend what shall be related . nor dare i averr , that there are none such in what follows . only i have been careful to prevent them ; and as to the substance of each passage , i am well assured it is according to truth . that rare accident about the lightning which caused a wonderful change in the compasses of a vessel then at sea , was as is in the book expressed page 91. 92. only it is uncertain whether they were then exactly in the latitude of 38. for they had not taken an observation for several dayes , but the master of the vessel affirms that to be the latitude so near as they could conjecture . since the needle was changed by the lightning , if a lesser compass be set over it , the needle therein ( or any other touched with the load-stone ) will alter its polarity , turn about to the south , as i have divers times to my great admiration experimented . there is near the north-point a dark spot , like as if it were burnt with a drop of brimstone , supposed to be caused by the lightning . whether the magnetic impressions on that part of the needle being dissipated by the heat of the lightning , and the effluvia on the south end of the needle only remaining untouched thereby , be the true natural reason of the marvelous alteration ; or whither it ought to be ascribed to some other cause , the ingenious may consider . there is another remarkable passage about lightning which hapned at duxborough in new-england , concerning which i have lately received this following account . september 11. 1653. ( being the lords day ) there were small drizling showers , attended with some seldome and scarce perceivable rumbling thunders until towards the evening ; at what time mr. constant southworth of duxbury returning home after evening exercise , in company with some neighbours , discoursing of some extraordinary thunder-claps with lightning , and the awful effects and consequents thereof , ) being come into his own house ( there were present in one room , himself , his wife , two children , viz. thomas ( he was afterwards drowned ) and benjamin , ( he was long after this killed by the indians ) with philip delano a servant , ) there broke perpendicularly over the said house and room a most awful and amazing clap of thunder , attended with a violent flash , or rather flame of lightning ; which brake and shivered one of the needles of the katted or wooden chimney , carrying divers splinters seven or eight rods distance from the house : it filled the room with smoke and flame . set fire in the thatch of a leanto which was on the backside of a room adjoyning to the former , in which the five persons abovementioned were . it melted some pewter , so that it ran into drops on the out-side , as is often seen on tin ware ; melted round holes in the top of a fire-shovel proportionable in quantity to a small goose-shot ; struck mrs. southworths arm so that it was for a time benummed ; smote the young child benjamin in his mothers ' arms , deprived it of breath for a space , and to the mothers apprehension squeased it as flat as a planck ; smote a dog stone-dead which lay within two foot of philip delano , the dog never moved out of his place or potsture , in which he was when smitten , but giving a small yelp , and quivering with his toes , lay still , blood issuing from his nose or mouth . it smote the said philip , made his right arm senseless for a time , together with the middle finger in special ( of his right hand ) which was benummed , and turned as white as chalk or lime , yet attended with little pain . after some few hours that finger began to recover its proper colour at the knuckle , and so did gradually whiten unto its extremity ; and although the said delano felt a most vioilent heat upon his body , as if he had been scorched in the midst of a violent burning fire , yet his clothes were not singed , neither had the smell of fire passed thereon . i could not insert this story in its proper place , because i received it after that chapter about thunder and lightning was printed . some credible persons who have been eye-witnesses of it , inform me , that the lightning in that house at duxborough , did with the vehemency of its flame , cause the bricks in the chimney to melt like molten lead : which particular was as remarkable as any of the other mentioned in the narrative , and therefore i thought good here to add it . in this essay , i design no more than a specimen ; and having ( by the good hand of god upon me ) set this wheel a going , i shall leave it unto others , whom god has fitted , and shall incline thereto , to go on with the undertaking . some digressions i have made in distinct chapters , handling several considerable cases of conscience , supposing it not unprofitable , or improper so to do ; since the things related gave the occasion : both leisure and exercise of judgement are required in the due performance of a service of this nature : there are some that have more leisure , and many that have greater abilities than i have : i expect not that they should make my method their standard ; but they may follow a better of their own , as they shall see cause . the addition of parallel stories is both pleasing and edifying : had my reading and remembrance of things been greater , i might have done more that way , as i hope others will in the next essay . i could have mentioned some very memorable passages of divine providence , wherein the countrey in general hath been concerned . some remarkables of that kind are to be seen in my former relations of the troubles occasioned by the indians in new-england . there are other particulars no less worthy to be recorded , but in my judgement , this is not so proper a season for us to divulge them . it has been in my thoughts to publish a discourse of miscellaneous observations , concerning things rare and wonderful ; both as to the works of creation and providence ; which in my small readings i have met with in many authors : but this must suffice for the present . i have often wished , that the natural history of new-england , might be written and published to the world ; the rules and method described by that learned and excellent person robert boyle esq. being duely observed therein . it would best become some scholar that has been born in this land , to do such a service for his countrey . nor would i my self decline to put my hand ( so far as my small capacity will reach ) to so noble an undertaking , did not manifold diversions and employments prevent me from attending that which i should account a profitable recreation . i have other work upon me , which i would gladly finish before i leave the world , and but a very little time to do it in : moreover , not many years ago , i lost ( and that 's an afflictive loss indeed ! ) several moneths from study by sickness . let every god-fearing reader , joyn with me in prayer , that i may be enabled to redeem the time , and ( in all wayes wherein i am capable ) to serve my generation . increase mather , boston in new-england , ianuary 1 , 1683 / 4. remarkable providences . chap. i. of remarkable sea deliverances . mr. anthony thacher's relation concerning his and his wives being marvelously preserved alive , when all the ships company perished . the wonderful preservation of major gibbons and his company . several other remarkable sea-deliverances mentioned by mr. janeway , wherin n. e. men were concerned . mr. grafton's preservation . a vessel lately coming from bristol for new-england , saved out of great distress at sea. some providentially met with by a new-england vessel in an open boat , many leagues off from anyshoar , strangely preserved . an account of a remarkable sea-deliverance which hapned this present year . another like unto it which hapned above twenty years ago . the royal pen of the prophet david hath most truly affirmed , that they who go down to the sea in ships , that do business in great waters , see the works of the lord , and his wonders in the deep . and in special , they see wonders of divine goodness in respect of eminent deliverances wrought by the hand of the most high , who stills the noise of the seas , the noise of their waves . it is meet that such providences should be ever had in remembrance , as most of all by the persons concerned in them , so by others , that the god of salvation , who is the confidence of them that are afar off upon the sea , may have eternal praise . many remarkable stories of this kind , are to be seen in books already published . e. g. in mandels●o's travels , h●ck●uit , and linshoten's voyages ; wanley's histo●y ; causin's holy court ; mr. burton's treatises lately printed , and in mr. ianeway's sea-deliverances . i shall in this chapter confine my self unto things which have hapned either in new-england , or wherein n-england vessels have been concerned . we shall begin with that remarkable sea-deliverance which mr. anthony thacher did experience at his first coming to new-england . a full and true relation whereof , i find in a letter directed to his brother mr. peter thacher , then a faithful minister of christ in sarum in england ( he was father to my worthy dear friend mr. thomas thacher late pastor of one of the churches in this boston . ) this letter of mr. anthony thacher's to his brother being written within a few dayes after that eminent providence hapned unto him , matters were then fresh in his memory ; i shall therefore here insert his narrative in his own words ; who expresseth himself as followeth ▪ i must turn my drowned pen and shaking hand to indite the story of such sad news as never before this hapned in new-england . there was a league of perpetual friendship between my cousin avery ( note that this mr. avery was a precious holy minister who came out of england with mr. anthony thacher ) and my self never to forsake each other to the death , but to be partakers of each others misery or welfare , as also of habitation in the same place . now upon our arrival in new-england , there was an offer made unto us . my cousin avery was invited to marble-head to be their pastor in due time ; there being no church planted there as yet , but a town appointed to set up the trade of fishing . because many there ( the most being fishermen ) were something loose and remiss in their behaviour ; my cousin avery was unwilling to go thither , and so refusing we went to newbery , intending there to sit down . but being solicited so often both by the men of the place , and by the magistrates , and by mr. cotton , and most of the ministers , who alledged what a benefit we might be to the people there , and also to the countrey and common-wealth ; at length we embraced it , and thither consented to go . they of marble-head forthwith sent a pinnace for us and our goods . we embarqued at ipswich , august 11. 1635. with our families and substance , bound for marble-head , we being in all twenty three souls , viz. eleven in my cousin's family , seven in mine , and one mr. william eliot sometimes of new sarum , and four mariners . the next morning having commended our selves to god , with chearful hearts , we hoised sail ; but the lord suddenly turned our chearfulness into mourning and lamentations . for on the fourteenth of this august 1635. about ten at night , having a fresh gale of wind , our sails being old and done were split . the mariners because that it was night , would not put to new sails , but resolved to cast anchor till the morning . but before day-light , it pleased the lord to send so mighty a storm , as the like was never known in new-england since the english came , nor in the memory of any of the indians . it was so furious that our anchor came home . whereupon the mariners let out more cable , which at last slipt away . then our sailers knew not what to do , but we were driven before the wind and waves . my cousin and i perceived our danger , solemnly recommended our selves to god the lord both of earth and seas , expecting with every wave to be swallowed up and drenched in the deeps . and as my cousin , his wife , and my tender babes sat comforting and chearing one the other in the lord against ghastly death , which every moment stared us in the face , and sat triumphing upon each ones forehead , we were by the violence of the waves and fury of the winds , ( by the lords permission ) lifted up upon a rock between two high rocks , yet all was one rock , but it raged with the stroke which came into the pinnace , so as we were presently up to our middles in water as we sat . the waves came furiously and violently over us , and against us , but by reason of the rocks proportion could not lift us off , but beat her all to pieces . now look with me upon our distress , and consider of my misery , who beheld the ship broken , the water in her , and violently overwhelming us , my goods , and provisions swimming in the seas , my friends almost drowned , and mine own poor children so untimely ( if i may so term it without offence ) before mine eyes drowned , and ready to be swallowed up and dashed to pieces against the rocks by the merciless waves , and my self ready to accompany them . but i must go on to an end of this woful relation . in the same room whereas he sat , the master of the pinnace not knowing what to do , our fore-mast was cut down , our main-mast broken in three pieces , the fore part of the pinnace beat away , our goods swimming about the seas , my children bewailing me , as not pittying themselves , and my self bemoaning them ; poor souls , whom i had occasioned to such an end in their tender years , whenas they could scarce be sensible of death . and so likewise my cousin , his wife , and his , children , and both of us bewailing each other , in our lord and only saviour jesus christ , in whom only we had comfort and cheerfulness , insomuch that from the greatest to the least of us , there was not one scri●c● or out-cry made , but all as silent sheep were contentedly resolved to die together lovingly , as since our acquaintance we had lived together friendly . now as i was sitting in the cabbin room-door with my body in the room , when lo one of the sailers by a wave being washed out of the pinnace was gotten in again , and coming into the cabbin room over my back , cried out , we are all cast away , the lord have mercy upon us , i have been washed over-board into the sea , and am gotten in again . his speeches made me look forth . and looking towards the sea , and seeing how we were , i turned my self to my cousin and the rest , and spake these words , oh cousin , it hath pleased god to cast us here between two rocks , the shoar not far off from us , for i saw the tops of trees when i looked forth . whereupon the master of the pinnace looking up at the scuttle hole of the quarter deck , went out at it , but i never saw him afterwards . then he that had been in the sea , went out again by me , and leapt overboard towards the rocks , whom afterwards also i could not see . now none were left in the barque that i knew or saw , but my cousin , his wife and children , my self and mine , and his maid-servant . but my cousin thought i would have fled from him , and said unto me , oh cousin leave us not , let us die to-together , and reached forth his hand unto me . then i letting go my son peter's hand took him by the hand , and said , cousin , i purpose it not , whithe shall i go ? i am willing and ready here to die with you and my poor children . god be merciful to us , and receive us to himself , adding these words , the lord is able to help and deliver us . he replied , saying , truth cousin , but what his pleasure is we know not ; i fear we have been too unthankful for former deliverances , but he hath promised to deliver us from sin and condemnation , and to bring us safe to heaven through the alsufficient satisfaction of jesus christ , this therefore we may challenge of him . to which i replying said , that is all the deliverance i now desire and expect . which words i had no sooner spoken , but by a mighty wave i was with the piece of the barque washed out upon part of the rock , where the wave left me almost drowned , but recovering my feet i saw above me on the rock my daughter mary , to whom i had no sooner gotten , but my cousin avery , and his eldest son came to us , being all four of us washed out by one and the same wave , we went all into a small hole on the top of the rock , whence we called to those in the pinnace to come unto us , supposing we had been in more safety than they were in . my wife seeing us there was crept up into the scuttle of the quarter deck to come unto us , but presently came another wave and dashing the pinnace all to pieces , carried my wife away in the scuttle , as she was , with the greater part of the quarter deck unto the shoar ; where she was cast safely , but her legs were something bruised , and much timber of the vessel being there also cast , she was sometime before she could get away being washed by the waves . all the rest that were in the barque were drowned in the merciless seas . we four by that wave were clean swept away from off the rock also , into the sea ; the lord in one instant of time disposing of fifteen souls of us , according to his good pleasure and will , his pleasure and wonderful great mercy to me was thus . standing on the rock as before you heard , with my eldest daughter , my cousin and his eldest son , looking upon , and talking to them in the barque , whenas we were by that merciless wave washed off the rock , as before you heard . god in his mercy caused me to fall by the stroke of the wave flat on my face , for my face was toward the sea , insomuch that as i was sliding off the rock into the sea , the lord directed my toes into a joynt in the rocks side , as also the tops of some of my fingers with my right hand , by means whereof , the wave leaving me , i remained so , having in the rock only my head above the water . when on the left hand i espied a board or plank of the pinnace . and as i was reaching out my left hand to lay hold on it , by another coming over the top of the rock , i was washed away from the rock , and by the violence of the waves was driven hither and thither in the seas a great while , and had many dashes against the rocks . at length past hopes of life , and wearied in body and spirits , i even gave over to nature , and being ready to receive in the waters of death , i lifted up both my heart and hands to the god of heaven . for note , i had my senses remaining perfect with me all the time that i was under and in water , who at that instant lifted my head above the top of the water , that so i might breathe without any hindrance by the waters . i stood bolt upright as if i had stood upon my feet , but i felt no bottom , nor had any footing for to stand upon , but the waters . while i was thus above the water , i saw by me a piece of the mast , as i suppose about three foot long , which i laboured to catch into my arms . but suddenly i was overwhelmed with water , and driven to and fro again , and at last i felt the ground with my right foot . when immediately whilest i was thus groveling on my face , i presently recovering my feet , was in the water up to my breast , and through gods great mercy had my face unto the shoar , and not to the sea. i made hast to get out , but was thrown down on my hands with the waves , and so with safety crept to the dry shoar . where blessing god , i turned about to look for my children and friends , but saw neither , nor any part of the pinnace , where i left them as i supposed . but i saw my wife about a butt length from me getting her self forth from amongst the timber of the broken barque : but before i could get unto her , she was gotten to the shoar : i was in the water after i was washed from the rock , before i came to the shoar a quarter of an hour at least . when we were come each to other , we went and sat under the bank. but fear of the seas roaring and our coldness would not suffer us there to remain . but we went up into the land and sat us down under a cedar tree which the wind had thrown down , where we sat about an hour almost dead with cold . but now the storm was broken up , and the wind was calm , but the sea remained rough and fearful to us . my legs were much bruised , and so was my head , other hurt had i none , neither had i taken in much quantity of water : but my heart would not let me sit still any longer , but i vvould go to see if any more were gotten to the land in safety , especially hoping to have met with some of my own poor children , but i could find none , neither dead nor yet living . you condole with me my miseries , who now began to consider of my losses . now came to my remembrance the time and manner , how and when i last saw and left my children and friends . one was severed from me sitting on the rock at my feet , the other three in the pinnace : my little babe ( ah poor peter ) sitting in his sister ediths arms , who to the uttermost of her power sheltred him from the waters , my poor william standing close unto them , all three of them lo●king ruefully on me on the rock ; their very countenances calling unto me to help them , whom i could not go unto , neither could they come at me , neither would the merciless waves afford me space or time to use any means at all , either to help them or my self . oh i yet see their cheeks , poor silent lambs , pleading pity and help at my hands . then on the other side to consider the loss of my dear friends , with the spoiling and loss of all our goods and provisions , my self cast upon an unknown land , in a wilderness , i knew not where , nor how to get thence . then it came to my mind how i had occasioned the death of my children , who caused them to leave their native land , who might have left them there , yea , and might have sent some of them back again and cost me ●othing : these and such like thoughts do press down my heavy heart very much . but i must let this pass , and will proceed on in the relation of gods goodness unto me in that desolate island , on which i was cast . i and my wife were almost naked both of us , and wet and cold even unto death , . i found a snapsack cast on the shoar , in which i had a steel and flint and powder-horn . going further i found a drowned goat , then i found a hat , and my son william's coat , both which i put on . my wife found one of her petticoats which she put on . i found also two cheeses and some butter driven ashoar . thus the lord sent us some clothes to put on , and food to sustain our new lives which we had lately given unto us ; and means also to make 〈◊〉 , for in an horn i had some gun-powder , which to mine ow● ( and since to other mens ) admiration was dry . so taking a piece of my wives neckcloth , which i dried in the sun , i struck fire , and so dried and warmed our wet bodies , and then skinned the goat , and having found a small brass-pot , we boyled some of her . our drink was brackish water ; bread we had none . there we remained until the monday following , when about three of the clock in the afternoon , in a boat that came that way , we went off that desolate island ; which i named after my name , thachers woe , and the rock avery his fall : to the end that their fall and loss , and mine own might be had in perpetual remembrance . in the isle lieth buried the body of my cousins eldest daughter , whom i found dead on the shoar . on the tuesday following in the afternoon we arrived at marble-head . thus far is mr. thachers relation of this memorable providence . we proceed to some other : remarkable was that deliverance mentioned both by mr. ianeway , and mr. burton , wherein that gallant commander major edward gibbons of boston in new-england , and others were concerned . the substance of the story is this . a new-england vessel going from boston to some other parts of america , was through the continuance of contrary winds , kept long at sea , so that they were in very great straits for want of provision , and seeing they could not hope for any relief from earth or sea , they apply themselves to heaven in humble and hearty prayers , but no calm ensuing , one of them made this sorrowful motion , that they should cast lots , which of them should die first , to satisfie th● ravenous hunger of the rest . after many 〈◊〉 sad debate , they come to a result , the lot is cast , and one of the company is taken , but where is the executioner to be found to act this office upon a poor innocent ? it is death now to think who shall act this bloody part in the tragedy : but before they fall upon this in-voluntary execution , they once more went unto their prayers , and while they were calling upon god , he answered them , for there leapt a mighty fish into the boat , which was a double joy to them , not only in relieving their miserable hunger , which no doubt made them quick cooks , but because they looked upon it to be sent from god , and to be a token of their deliverance . but alas ! the fish is soon eaten , and their former exigencies come upon them , which sin● their spirits into despair ; for they know no● of another morsel . to lot they go again the second time , which falleth upon another person ; but still none can be found to sacrifice him ; they again send their prayers to heaven with all manner of fervency , when behold a second answer from above ! a great bird lights , and fixes it self upon the mast● which one of the company espies , and he goes , and there she stands , till he took her with his hand by the wing . this was life from the dead the second time , and they feasted themselves herewith , as hoping that second providence was a fore-runner of the●r compleat deliverance . but they have still the same disappointments , they can see no land , they know not where they are . hunger encreaseth again upon them , and they have no hopes to be saved but by a third miracle . they are reduced to the former course of casting lots , when they were going to the heart-breaking work , to put him to death whom the lot fell upon , they go to god their former friend in adversity , by humbl● and hearty prayers ; and now they look an● look again ; but there is nothing : their prayers are concluded , and nothing appears , yet still they hoped and stayed ; till at last one of them espies a ship , which put new life into all their spirits . they bear up with their vessel , they man their boat , and desire and beg like perishing , humble supplicants to board them , which they are admitted . the vessel proves a french vessel , yea , a french pirate . major gibbons petitions them for a little bread , and offers ship and cargo for it . but the commander knows the major , ( from whom he had received some signal kindnesses formerly at boston ) and replied readily , and chearfully , major gibbons , not a hair of you or your company shall perish , if it●ly in my power to preserve you . and accordingly he relieveth them , and sets them safe on shoar . memorable also is that which mr. ianeway in his remarkable sea-deliverances , p. 35. hath published . he there relates that in the year 1668. a ketch whereof thomas woodbery was master , sailing from new-england for barbadoes ; when they came in the latitude of 35. gr . because there was some appearance of foul-weather , they lowred their sails , sending up one to the top of the mast , he thought he saw something like a boat floating upon the sea , and calling to the men below , they made towards it , and when they came near , it appeared to be a long-boat with eleven men in it , who had been bound for virginia ; but their ship proved leaky , and foundred in the sea ; so that they were forced suddenly to betake themselves to their long-boat ; in the which they had a capstone bar , which they made use of for a mast , and a piece of canvas for a sail , so did they sail before the wind. but they having no victuals with them , were soon in miserable distress . thus they continued five dayes , so that all despaired of life . upon the sixth day they concluded to cast lots for their lives , viz. who should die that the rest might eat him , and have their lives preserved . he that the lot fell upon , begged for his life a little longer ; and being in their extremity , the wonder-working providence of god was seen : for they meet with this new-england vessel , which took them in , and saved their lives . an hour after this a terrible storm arose , continuing forty hours , so that if they had not met the vessel that saved the● in the nick of opportunity , they had all perished : and if the new-england men ha● not taken down some of their sails , or ha● not chanced to send one up to tallow the mast , this boat and men had never been seen by them . thus admirable are the workings of divine providence in the world. yet further ; that worthy and now blessed minister of god mr. iames ianeway , hath published several other remarkable sea-deliverances ; of which some belonging to new-england were the subjects . he relates ( and i am informed that it was really so ) that a small vessel ( the masters name philip hungare ) coming upon the coast of new-england suddenly sprang a leak , and so foundered . in the vessel there were eighteen souls , twelve of which got into the long boat. they threw into the boat some small matters of provision , but were wholly without fire . these twelve men sailed five hundred leagues in this small boat , being by almost miraculous providences preserved therein for five weeks together . god sent relief to them by causing some flying fish to fall into the boat , which they eat raw , and were well pleased therewith . they also caught a shark and opening his belly , sucked his blood for drink . at the last the divine providence brought them to the west-indies . some of them were so weak as that they soon died ▪ but most of them lived to declare the works of the lord. again he relates that mr. ionas clark of new-england going for virginia , the vessel was cast ashoar in the night . they hoped to get their ship off again ; to which end the master with some others going in the boat , when they were about sixty fathom from the shoar , there arose a great sea which broke in upon them , and at last turned the boat over . four men were drowned . mr. clark was held under water till his breath was gone , yet ( through the good hand of a gracious god ) he was set at liberty , and was enabled to swim to the shoar , where the providence of god did so over-rule the hearts of barbarians , as that they did them no hurt , until at last they were brought safe unto the english plantations . these things have ( as was said ) been related by mr. ianeway . i proceed therefore to mention some other sea-deliverances . and that notable preservation deserves to be here inserted and recorded ; wherein mr. iohn grafton and some others of his ships company were concerned ; who as they were bound in a voyage from salem in new-england , for the west-indies , in a ketch called the providence ; ( on september 16● 1669. ) their vessel suddenly struck upon a rock ; at the which they were amazed , it being then a dark and rainy night ; the force of the wind and sea broke their vessel in a moment . their company was ten men in number , whereof six were drowned . the master and the mate were left upon the rock . as they sat there , the sea came up to their wasts . there did they embrace each other , looking for death every moment ; and if the tide had risen higher it would have carried them off . by the same rock was one of the sea-men , being much wounded and grievously groaning . in the morning they saw an island about half a mile off from them . the rocks were so sharp and cragged that they could not tread upon them with their bare feet , nor had they shoes or stockins . but they found a piece of tarpoling , which they wrapped about their feet , making it fast with rope-yarns ; so getting each of them a stick , they sometimes went on their feet , and sometimes crept , until at last they came to the island , where they found another of their company ashoar , being carried thither by a piece of the vessel . upon the island they continued eight dayes , four of which they had no fire . their provision was salt fish and rain water , which they found in the holes of the rocks . after four dayes they found a piece of touch-wood , which the mate had formerly in his chest , and a piece of flint , with which having a small knife they struck fire . a barrel of flower being cast on shoar they made cakes thereof . now their care was how to get off from the island , there being no inhabitants there . finding a piece of the main-sail , and some hoops of cask they framed a boat therewith . yet had they no tools to build it with . but providence so ordered , that they found a board twelve foot long , and some nails ; also a box was cast ashoar wherein was a bolt-rope needle ; they likewise found a tar-barrel , wherewith they tarred their canvas . thus did they patch up a boat in fashion like a birchen canoo ; and meeting with some thin boards of sieling which came out of the cabbin , they made paddles therewith , so did they venture in this dangerous vessel ten leagues , until they came to anguilla , and st. martins , where they were courteously entertained , the people admiring how they could come so many leagues in such a strange kind of boat. besides all these particulars , which have been declared , information is brought to me concerning some sea-preservations which have hapned more lately . there was a small vessel set sail from bristol to new-england , sept. 22. 1681. the masters name william dutten . there were seven men in the vessel , having on board provision for three moneths , but by reason of contrary winds , they were twenty weeks before they could make any land ; and some unhappy accidents fell out which occasioned their being put to miserable straits for victuals , but most of all for drink . the winds were fair and prosperous until october 28. when they supposed themselves to be gotten 600 leagues westward . but after that the no● west winds blew so fiercely , that they were driven off from the coast of new-england , so that december 12. they concluded to bear away for barbadoes . but before this , one of their barrels of beer had the head broken out , and the liquor in it lost . they had but seven barrels of water , three of which proved leaky , so that the water in them was lost . when their victuals failed , the providence of god sent them a supply by causing dolphins to come near to the vessel , and that still as their wants were greatest , nor could they catch more than would serve their present turn . but still their misery upon them was great , through their want of water . sometimes they would expose their vessels to take the rain-water , but oft when it rained the winds were so furious , that they could save little or no rain , yet so it fell out that when they came near to the latitude of barmudas they saved two barrels of rain-water , which caused no little joy amongst them . but the rats did unexpectedly , eat holes through the barrels , so that their water was lost again . once when a shower of rain fell they could save but a pint , which though it was made bitter by the tar , it seemed very sweet to them . they divided this pint of rain-water amongst seven , drinking a thimble full at a time , which went five times about and was a great refreshing to them . on ianuary 27. a good shower of rain fell ; that so they might be sure to save some water , and not be again deprived thereof by the rats ; they layed their shirts open to the rain , and wringing them dry , they obtained seven gallons of water , which they put into bottles , and were for a time much refreshed thereby . but new straits come upon them . they endeavoured to catch the rats in the vessel , and could take but three or four , which they did eat , and it seemed delicate meat to their hungry souls . but the torment of their drought was insufferable . sometimes for a week together they had not one drop of fresh water . when they killed a dolphin they would open his belly and suck his blood a little to relieve their thirst . yea , their thirst was so great that they fell to drinking of salt-water . some drank several gallons , but they found that it did not allay their thirst . they greedily drank their own urine when they could make any . they would go over-board with a rope fastned to their bodies , and put themselves into the water , hoping to find some refreshment thereby . when any of them stood to steer the vessel ▪ he would think a little to refresh himself by having his feet in a pail of sea-water . in this misery some of the sea-men confessed that it was just with god thus to afflict them ▪ in that they had been guilty of wasting good drink , and of abusing themselves therewith before they came to sea. the divine providence so ordered , that on february 7 , they met with a vessel at sea , which hapned to be a guiny man ( samuel ricard master ) their boat was become leaky , that they could not go aboard , if it had been to save their lives . but the master of the other vessel understanding how it was with them , very courteously sent his own boat to them , with ten pieces of guiny beef , two ankors of fresh water , and four bushels of guiny corn , whereby they were sustained until they arrived at barbadoes ; being weak and spent with their hardships , but within a fortnight they were all recovered , and came the next summer to new-england . this account i received from the mate of the vessel , whose name is ioseph butcher . remarkable also , is the preservation of which some belonging to dublin in ireland had experience ; whom a new-england vessel providentially met , in an open boat , in the wide sea , and saved them from perishing . concerning which memorable providence , i have received the following narrative : a ship of dublin burdened about seventy tuns andrew bennet master , being bound from dublin to virginia ; this vessel having been some weeks at sea , onward of their voyage , and being in the latitude of 39. about 150 leagues distant from cape cod in new-england , on april 18. 1681. a day of very stormy weather , and a great sea , suddenly there sprang a plank in the fore part of the ship , about six a clock in the morning : whereupon the water increased so fast in the ship , that all their endeavours could not keep her from sinking above half an hour : so when the ship was just sinking , some of the company resolved to lanch out the boat , which was a small one . they did accordingly , and the master , the mate , the boat-swain , the cook , two fore-mast-men and a boy , kept such hold of it , when a cast of the sea suddenly helped them off with it , that they got into it . the heaving of the sea now suddenly thrust them from the ship , in which there were left nineteen souls , viz. 16 men and three women ; who all perished in the mighty waters , while they were trying to make rafters by cutting down the masts , for the preservation of their lives , as long as might be . the seven in the boat apprehended themselves to be in a condition little better then that of them in the ship , having neither sails nor oars , neither bread nor water , and no instrument of any sort , except a knife and a piece of deal-board , with which they made sticks , and set them up in the sides of the boat , and covered them with some irish-cloth of their own garments , to keep off the spray of the sea , as much as could be by so poor a matter . in this condition they drave with an hard wind and high sea all that day , and the night following . but in the next morning about six a clock , they saw a ketch ( the master whereof was mr. edmund henfield of salem in new-england ) under sail ▪ which ketch coming right with them , took them up and brought them safe to new-england . and it is yet further remarkable , that when the ship foundred , the ketch which saved these persons was many leagues to the westward of her , but was by a contrary wind caused to stand back again to the eastward where these distressed persons were ( as hath been said ) met with , and relieved . another remarkable sea-deliverance , like unto this last mentioned , hapned this present year ; the relation whereof take as followeth . a ship called the swallow , thomas welden of london master ; on their voyage from st. christophers towards london , did on march 23. last ( being then about the latitude of 42. ) meet with a violent storm . that storm somewhat allayed , the ship lying in the ●rough of the sea , her rudder broke away . whereupon the mariners veered out a cable , and part of a mast to steer by ; but that not answering their expectation , they took an hogs-head of water , and fastned it to the cable to steer the ship ; that also failing , they laid the ship by : ( as the sea-mens phrase is ) and on march 25. an exceeding great storm arose , which made the vessel ly down with her hatches under water , in which condition she continued about two hours , and having much water in the hold , they found no other way to make her rise again , but by cutting down her masts , and accordingly her main-mast and her mizen-mast being cut●down , the ship righted again . the storm continuing , on march 28. the ship made very bad steeridge , by reason of the loss of her rudder and masts , the sea had continual passage over her , and one sea did then carry away the larbord quarter of the ship , and brake the side from the deck , so that there was an open passage for the sea to come in at that breach ; and notwithstanding their endeavours to stop it with their bedding , cloathes , &c. so much water ran in by the sides of the ship , that it was ready to sink . now all hopes of saving their lives being gone ; the divine providence so ordered , that there appeared a vessel within sight , which hapned to be a french ship bound from st. iohn de luce to grand placentia in new-found land ; this vessel took in the distressed english-men , carried them to grand placentia , from whence the master and sundry of the m●●iners procured passage in a ketch bound for boston in new-england . there did they arrive iune 21. 1683. declaring how they had seen the wonders of god in the deep ▪ as hath been expressed . there was another memorable sea-deliverance like unto these two last . the persons concerned in it being now gone out of the world , i have not met with any who perfectly remember the particular year wherein that remarkable providence hapned ; only that it was about twenty two years ago : when a ship ( william laiton master ) bound from pas●●taqua in new-england to barbadoes , being 250 leagues off from the coast , sprang a leak . they endeavoured what they could to clear her with their pump for fourteen hours . but the vessel filling with water , they were forced ( being eight persons ) to betake themselves to their boat , taking with them a good supply of bread , and a pot of butter . the master declaring that he was perswaded they should meet with a ship at sea that would relieve them : but they had little water , so that their allowance was at last a spoonful in a day to each man. in this boat did they continue thus distressed for 19 dayes together . after they had been twelve dayes from the vessel , they met with a storm which did ●ery much endanger their lives , yet god preserved them . at the end of eighteen dayes a flying fish fell into their boat , and having with them an hook and line , they made use of that fish for bait , whereby they caught two dolphins . a ship then at sea , whereof mr. samuel scarlet was commander , apprehending a storm to be near , that so they might fit their rigging in order to entertain the approaching storm , suffered their vessel to drive right before the wind ; and by that means they hapned to meet with this boat full of distressed sea-men . captain scarlet 's vessel was then destitute of provision ; only they had on board water enough and to spare . when the mariners first saw the boat , they desired the master not to take the men in , because they had no bread nor other victuals for them ; so that by receiving eight more into their company , they should all die with famine . captain scarlet who as after he left using the sea , he gave many demonstrations both living and dying of his designing the good of others , and not his own particular advantage only , did at this time manifest the same spirit to be in him ; and therefore would by no means hearken to the selfish suggestions of his men , but repli●● to them , ( as vet not knowing who they were ) it may be these distressed creatures are our own countrey-men , or if no● , they are men in misery , and therefore what ever come of it , i am resolved to take them in , and to trust in god who is able to deliver us all . nor did god suffer him to lose any thing by this noble resolution . for as in captain scarlet 's ship there was water which the men in the boat wanted , so they in the boat had bread and the two dolphins lately caught , whereby all the ships company were refreshed . and within few dayes they all arrived safe in new-england . chap. ii. a further account of some other remarkable preservations . of a child that had part of her brains struck out , and yet lived and did well . remarkable deliverances of some in windsor . of several in the late indian war. the relation of a captive . skipper . how 's memorable preservation . several examples somewat parallel , wherein others in other parts of the world were concerned . besides those notable sea-deliverances which have been in the former chapter related , many other memorable providences and preservations have hapned . a multitude of instances to this purpose are now lost in the grave of oblivion , because they were not recorded in the season of them . but such observables as i have been by good hands acquainted with , i shall here further relate . remarkable was the preservation and restoration which the gracious providence of god vouchsafed to abigail eliot , the daughter of elder eliot of boston in new-england ; concerning whom a near and precious relation of hers , informs me , that when she was a child about five years old , playing with other children under a cart an iron hinge being sharp at the lower end hapned to strike her head between the right ear and the crown of her head , and pierced into the skull and brain . the child making an out-cry , the mother came ; and immediately drew out the iron , and thereupon some of the brains of her child which stuck to th● iron , and other bits were scattered on her forehead . able chyrurgeons were sent for ; in special mr. oliver and mr. prat. the head being uncovered , there appeared just upon the place where the iron pierced the skull , a bunch as big as a small egg. a question arose , whether the skin should not be cut and dilated from the orifice of the wound to the swelling , and so take it away . this mr. pr●t inclined unto , but mr. oliver opposed , pleading that then the air would get to the brain , and the child would presently die . mr. oliver was desired to undertake the cure. and thus was his operation . he gently drove the soft matter of the bunch into the wound , and pressed so much out as well he could ; there came forth about a spoonful , the matter which came forth was brains and blood ( some curdles of brain were white and not stained with blood ) so did he apply a plaister . the skull wasted where it was pierced to the bigness of an half crown piece of silver or more . the skin was exceeding tender , so that a silver plate like the skull was alwayes kept in the place to defend it from any touch or injury . the brains of the child did swell and swage according to the tides . when it was spring tide , her brain would heave up the tender skin , and fill the place sometimes . when i● it was nip tide , they would be sunk and fallen within the skull . this child lived to be the mother of two children . and ( which is marvelous ) she was not by this wound made defective in her memory or understanding . in the next place , we shall take notice o● some remarkable preservations which sundry in windsor in new-england have experience● the persons concerned therein being desiro●● that the lords goodness towards them may be ever had in remembrance : wherefore a faithful hand has given me the following account . ianuary 13. 1670 , three women , viz. the wives of lieut. filer , and of ioh● drake , and of nathaniel lomas ▪ having crossed connecticut river upon a necessary and neighbourly account , and having done the work they went for , were desirous to return to their own families ; the river being at that time partly shut up with ice old and new ▪ and partly open . there being some pains taken aforehand to cut a way through the ice , the three women abovesaid got into a canoo , with whom also there was nathaniel bissel , and an indian . there was likewise another canoo with two men in it , that went before them to help them in case they should meet with any distress , which indeed quickly came upon them ; for just as they were getting out of the narrow passage between the ice , being near the middle of the river , a great part of the upper ice came down upon them , and struck the end of their canoo , and broke it to pieces ; so that it quickly sunk under them : the indian speedily got upon the ice , but nathaniel bissel , and the abovesaid women were left floating in the middle of the river , being cut off from all manner of humane help besides what did arise from themselves , and the two men in the little canoo , which was so small that three persons durst seldom , if ever , venture in it , they were indeed discerned from one shore , but the dangerous ice would not admit from either shore , one to come near them . all things thus circumstanced , the suddenness of the stroke and distress ( which is apt to amaze men , especially when no less then life is concerned ) the extream coldness of the weather , it being a sharp season , that persons out of the water were in danger of freezing , the unaptness of the persons to help themselves , being mostly women , one big with child , and near the time of her travel ( who was also carried away under the ice ) the other as unskill'd and unactive to do any thing for self-preservation as almost any could be , the waters deep , that there was no hope of footing , no passage to either shore , in any eye of reason , neither with their little canoo , by reason of the ice , nor without it , the ice being thin and rotten , and full of holes . now , that all should be brought off safely without the loss of life , 〈◊〉 wrong to health , was counted in the day 〈◊〉 it a remarkable providence . to say , how 〈◊〉 was done , is difficult , yet something of 〈◊〉 manner of the deliverance may be 〈◊〉 , the abovesaid nathaniel bissel perceiving their danger , and being active in swimming , endeavoured what might be , the preservation of himself , and some others , he strove to have swum to the upper ice , but the stream being too hard , he was forced downwards to the lower ice , where by reason of the slipperiness of the ice , and disadvantage of the stream , he found it difficult getting up ; at length by the good hand of providence , being gotten upon the ice , he saw one of the women swimming down under the ice , and perceiving an hole , or open place , some few rods below , there he waited , and took her up as she swum along . the other two women were in the river , till the two men in the little canoo came for their relief ; at length all of them got their heads above the water , and had a little time to pause , though a long , and difficult , and dangerous way to any shore , but by getting their little canoo upon the ice , and carrying one at a time over hazardous places , they did ( though in a long while ) get all safe to the shore , from whence they came . remarkable also , was the deliverance which iohn and thomas bissel of windsor aforesaid , did at another time receive . iohn bissel on a morning about break of day taking nails out of a great barrel wherein was a considerable quantity of gun-powder , and bullets , having a candle in his hand , the powder took fire , thomas bissel was then putting on his clothes , standing by a window , which though well fastened , was by the force of the powder carried away at least four rods ; the partition-wall from another room was broken in pieces ; the roof of the house opened and slipt of the plates about five foot down ; also the great girt of the house at one end broke out so far , that it drew from the summer to the end , most of its tenant : the woman of the house was lying sick , and another woman under it in bed , yet did the divine providence so order things as that no one received any hurt , excepting iohn bissel , who fell through two floors into a cellar his shoes being taken from his feet , and found at twenty foot distance , his hands and his face very much scorched , without any other wound in his body . it would fill a volume to give an account of all the memorable preservations in the time of the late war with the indians . remarkable was that which hapned 〈◊〉 iabez musgrove of newbery , who being sh● by an indian , the bullet entred in at his ear and went out at his eye , on the other side of his head , yet the man was preserved from death , yea , and is still in the land of the living . likewise several of those that were taken captive by the indians are able to relate affecting stories concerning the gracious providence of god , in carrying them through many dangers and deaths , and at last setting their feet in a large place again . a worthy person hath sent me the account which one lately belonging to deerfield , ( his name is quintin stockwell , ) hath drawn up respecting his own captivity and redemption , with the more notable occurrences of divine providence attending him in his distress , which i shall therefore here insert in the words by himself expressed : he relateth as followes ; in the year 1677. september 19. between sun-set and dark , the indians came upon us ; i and another man , being together , we ran away at the out-cry the indians made , shouting and shooting at some other of the english that were hard by . we took a swamp that was at hand for our refuge ; the enemy espying us so near them , ran after us , and shot many guns at us , three guns were discharged upon me , the enemy being within three rod of me , besides many other , before that . being in this swamp that was miry , i slumpt in , and fell down , whereupon one of the enemy stept to me , with his hatchet lift upto knock me on the head , supposing that i had been wounded , and so unfit for any other travel . i ( as it hapned ) had a pistol by me , which though uncharged , i presented to the indian , who presently stept back ; and told me , if i would yield , i should have no hurt , he said ( which was not true ) that they had destroyed all hatfield , and that the woods were full of indians , whereupon i yielded my self , and so fell into the enemies hands , and by three of them was led away unto the place , whence first i began to make my flight , where two other indians came running to us , and the one lifting up the butt end of his gun , to knock me on the head , the other with his hand put by the blow , and said , i was 〈◊〉 friend . i was now by my own house which the indians burnt the last year , and i was about to build up again , and there i 〈◊〉 some hopes to escape from them ; there 〈◊〉 an horse just by , which they bid me take , ● did so , but made no attempt to escape ther● by , because the enemy was near , and the beast was slow and dull , then was i in hopes they would send me to take my own horses , which they did , but they were so frighted that i could not come near to them , and so fell still into the enemies hands , who now took me , and bound me , and led me away , and soon was i brought into the company of captives , that were that day brought away from hatfield , which were about a mile off ; and here methoughts was matter of joy and sorrow both , to see the company : some company in this condition being some refreshing , though little help any wayes ; then were we pinioned and led away in the night over the mountains , in dark and hideous wayes , about four miles further , before we took up our place for rest , which was in a dismal place of wood on the east side of that mountain . we were kept bound all that night . the indians kept waking and we had little mind to sleep in this nights travel , the indians dispersed , and as they went made strange noises , as of wolves and owles , and other wild beasts , to the end that they might not lose one another ; and if followed they might not be discovered by the english. about the break of day , we marched again and got over the great river at p●comptuck river mouth , and there rested about two hours . there the indians marked out upon trays the number of their captives and slain as their manner is . here was i again in great danger ; a quarrel arose about me , whose captive i was , for three took me . i thought i must be killed to end the controversie , so when they put it to me , whose i was , i said three indians took me , so they agreed to have all a share in me : and i had now three masters , and he was my chief master who laid hands on me first , and thus was i fallen into the hands of the very worst of all the company ; as ashpelon the indian captain told me ; which captain was all along very kind to me , and a great comfort to the english. in this place they gave us some victuals , which they had brought from the english. this morning also they sent ten men forth to town to bring away what they could find , some provision , some corn out of the meadow they brought to us upon horses which they had there taken . from hence we went up about the falls , where we crost that river again ; and whilst i was going , i fell right down lame of my old wounds that i had in the war , and whilest i was thinking i should therefore be killed by the indians , and what death i should die , my pain was suddenly gone , and i was much encouraged again . we had about eleven horses in that company , which the indians made to carry burthens , and to carry women . it was afternoon when we now crossed that river , we travelled up that river till night , and then took up our lodging in a dismal place , and were staked down and spread out on our backs ; and so we lay all night , yea so we lay many nights . they told me their law was , that we should lie so nine nights , and by that time , it was thought we should be out of our knowledge . the manner of staking down was thus ; our arms and legs stretched out were staked fast down , and a cord about our necks , so that we could stir no wayes . the first night of staking down , being much tired , i slept as comfortably as ever ; the next day we went up the river , and crossed it , and at night lay in squakheag meadows ; our provision was soon spent ; and while we lay in those meadows the indians went an hunting , and the english army came out after us : then the indians moved again , dividing themselves and the captives into many companies , that the english might not follow their tract . at night having crossed the river , we met again at the place appointed . the next day we crost the river again on squakheag side , and there we took up our quarters for a long time , i suppose this might be about thirty miles above squakheag , and here were the indians quite out of all fear of the english ; but in great fear of the mohawks ; here they built a long wigwam . here they had a great dance ( as they call it ) and concluded to burn three of us , and had got bark to do it with , and as i understood afterwards , i was one that was to be burnt . sergeant plimpton an other , and benjamin wait his wife the third : though i knew not which was to be burnt , yet i perceived some were designed thereunto , so much i understood of their language : that night i could not sleep for fear of next dayes work , the indians being weary with that dance , lay down to sleep , and slept soundly . the english were all loose , then i went out and brought in wood , and mended the fire , and made a noise on purpose , but none awaked , i thought if any of the english would wake , we might kill them all sleeping , i removed out of the way all the guns and hatchets : but my heart failing me , i put all things where they were again . the next day when we were to be burnt , our master and some others spake for us , and the evil was prevented in this place : and hereabouts we lay three weeks together . here i had a shirt brought to me , to make , and one indian said it should be made this way , a second another way , a third his way . i told them i would make it that way that my chief master said ; whereupon one indian struck me on the face with his fist. i suddenly rose up in anger ready to strike again , upon this hapned a great hubbub , and the indians and english came about me ; i was fain to humble my self to my master , so that matter was put up . before i came to this place , my three masters were gone a hunting , i was left with an other indian , all the company being upon a march , i was left with this indian , who fell sick , so that i was fain to carry his gun and hatchet , and had opportunity , and had thought to have dispatched him , and run away ; but did not , for that the english captives had promised the contrary to one another , because if one should run away , that would provoke the indians , and indanger the rest that could not run away . whilest we were here , benjamin stebbins going with some indians to wachuset hills , made his escape from them , and when the news of his escape came ; we were all presently called in and bound ; one of the indians a captain among them , and alwayes our great friend , met me coming in , and told me stebbins was run away ; and the indians spake of burning us ; some of only burning and biting off our fingers by and by . he said there would be a court , and all would speak their minds , but he would speak last , and would say , that the indian that let stebbins run away was only in fault , and so no hurt should be done us , fear not : so it proved accordingly . whilest we lingered hereabout , provision grew scarce , one bears foot must serve five of us a whole day ; we began to eat horse-flesh , and eat up seven in all : three were left alive and were not killed . whilest we had been here , some of the indians had been down and fallen upon hadley , and were taken by the english , agreed with , and let go again ; and were to meet the english upon such a plain , there to make further terms . ashpalon was much for it , but wachuset sachims when they came were much against it : and were for this , that we should meet the english indeed , but there fall upon them and fight them , and take them . then ashpalon spake to us english , not to speak a word more to further that matter , for mischief would come of it . when those indians came from wachuset , there came with them squaws , and children about four-score , who reported that the english had taken uncas , and all his men , and sent them beyond seas , they were much enraged at this , and asked us if it were true ; we said no , then was ashpalon angry , and said , he would no more believe english-men . for they examined us every one apart ; then they dealt worse by us for a season than before : still provision was fearce . we came at length to a place called squaw-maug river , there we hoped for sammon , but we came too late . this place i account to be above two hundred miles above deerfield : then we parted into two companies ; some went one way and some went another way ; and we went over a mighty mountain , we were eight dayes a going over it , and travelled very hard , and every day we had either snow or rain : we noted that on this mountain all the water run northward . here also we wanted provision ; but at length met again on the other side of the mountain , viz. on the north side of this mountain at a river , that run into the lake , and we were then half a dayes journey off the lake , we stayed here a great while to make canoos to go over the lake ; here i was frozen , & here again we were like to starve : all the indians went a hunting but could get nothing : divers dayes they powow'd but got nothing , then they desired the english to pray , and confessed they could do nothing ; they would have us pray , and see what the english-man's god could do . i prayed , so did serjeant plimpton , in another place . the indians reverently attended , morning and night ; next day they got bears : then they would needs have us desire a blessing , return thanks at meals : after a while they grew weary of it , and the sachim did forbid us : when i was frozen they were very cruel towards me , because i could not do as at other times . when we came to the lake we were again sadly put to it for provision ; we were fain to eat touch●wood fryed in bears greace , at last we found a company of raccoons , and then we made a feast ; and the manner was , that we must eat all . i perceived there would be too much for one time , so one indian that sat next to me , bid me slip away some to him under his coat , and he would hid● it for me till another time ; this indian as soon as he had got my meat , stood up and made a speech to the rest , and discovered me ; so that the indians were very angry , and cut me another piece , and gave me raccoon grease to drink , which made me sick and vomit . i told them i had enough ; so that ever after that they would give me none● but still tell me , i had raccoon enough : so i suffered much , and being frozen was full of pain , and could sleep but a little , yet must do my work . when they went upon the lake , and as they came to the lake , they light of a moose and killed it , and staid there till they had eaten it all up ; and entring upon the lake there arose a great storm , we thought we should all be cast away , but at last we got to an island , and there they went to powawing . the powa● said that benjamin wait , and another man ▪ was coming , and that storm was raised to cast them away : this afterward appeared to be true , though then i believed them not . upon this island we lay still several dayes , and then set out again , but a storm took us , so that we lay to and fro upon certain islands about three weeks : we had no provision but raccoons , so that the indians themselves thought they should be starved . they gave me nothing , so that i was sundry dayes without any provision : we went on upon the lake upon that isle about a dayes journey : we had a little sled upon which we drew our load ; before noon , i tired , and just then the indians met with some french-men ; then one of the indians that took me came to me , and called me all manner of bad names ; and threw me down upon my back : i told him i could not do any more , then he said he must kill me , i thought he was about it , for he pulled out his knife , and cut out my pockets , and wrapt them about my face , helped me up , and took my sled and went away , and gave me a bit of biscake , as big as a walnut , which he had of the french-man , and told me he would give me a pipe of tobacco ; when my sled was gone , i could run after him , but at last i could not run , but went a foot-pace , then the indians were soon out of sight , i followed as well as i could ; i had many falls upon the ice ; at last i was so spent , i had not strength enough to rise again , but i crept to a tree that lay along , and got upon it , and there i lay ; it was now night , and very sharp weather : i counted no other but that i must die there ; whilest i was thinking of death , an indian hallowed , and i answered him ; he came to me , and called me 〈◊〉 names , and told me if i could not go 〈◊〉 must knock me on the head ; i told him he must then so do ; he saw how i had wallowed in that snow , but could not rise : then ▪ he took his coat , and wrapt me in it , and went back , and sent two indians with a sled , one said he must knock me on the head , the other said no , they would carry me away and burn me ; then they bid me stir my instep to see if that were frozen , i did so , when they saw that , they said that vvas wurregen ; there vvas a chirurgeon at the french that could cure me ; then they took me upon the sled , and carried me to the fire , and they then made much of me ; pulled off my vvet , and vvrapped me in dry clothes , made me a good bed. they had killed an otter , and gave me some of the broth , and a bit of the flesh : here i slept till tovvards day , and then vvas able to get up , and put on my clothes ; one of the indians awaked , and seeing me go , shouted , as rejoycing at it : as soon as it vvas light i and samuel russel vvent before on the ice , upon a river , they said i must go vvhere i could on foot , else i should frieze . samuel russel slipt into the river vvith one foot , the indians called him back and dried his stockins , and then sent us avvay ; and an indian vvith us to pilot us : and vve vvent four or five miles before they overtook us : i was then pretty well spent ; samuel russel was ( he said ) faint , and wondred how i could live , for he had ( he said ) ten meals to my one : then i was laid on the sled , and they ran away with me on the ice , the rest and samuel russel came softly after . samuel russel i never saw more , nor know what became of him : they got but half way , and we got through to shamblee about midnight . six miles of shamblee ( a french town ) the river was open , and when i came to travail in that part of the ice , i soon tired ; and two indians run away to town , and one only was left : he would carry me a few rods , and then i would go as many , and that trade we drave , and so were long a going six miles . this indian now was kind , and told me that if he did not carry me i would die , and so i should have done sure enough : and he said , i must tell the english how he helped me . when we came to the first house there was no inhabitant : the indian spent , both discouraged ; he said we must now both die , at last he left me alone , and got to another house , and thence came some french and indians , and brought me in : the french were kind , and put my hands and feet in cold water , and gave me a dram of brandey , and a little hasty pudding and milk ; when i tasted victuals i was hungry , and could not have forborn it , but that i could not get it ; now and then they would give me a little as they thought best for me ; i lay by the fire with the indians that night , but could not sleep for pain : next morning the indians and french fell out about me , because the french as the indian said , loved the english better than the indians . the french presently turned the indians out of doors , and kept me , they were very kind and careful , and gave me a little something now and then ; while i was here all the men in that town came to see me : at this house i was three or four dayes , and then invited to another , and after that to another ; at this place i was about thirteen dayes , and received much civility from a young man , a batchelour , who invited me to his house , with whom i was for the most part , he was so kind as to lodge me in the bed with himself , he gave me a shirt , and would have bought me , but could not , for the indians asked a hundred pounds for me . we were then to go to a place called surril , and that young-man would go with me , because the indians should not hurt me : this man carried me on the ice one dayes journey : for i could not now go at all : then there was so much water on the ice , we could go no further : so the frenchman left me , and provision for me ; here we stayed two nights , and then travailed again , for then the ice was strong ; and in two dayes more i came to surril ; the first house we came to was late in the night , here again the people were kind . next day being in much pain , i asked the indians to carry me to the chirurgeons , as they had promised , at which they were wroth , and one of them took up his gun to knock me ; but the french-men would not suffer it , but set upon him , and kicked him out of doors ; then we went away from thence to a place two or three miles off , where the indians had wigwams ; when i came to these wigwams some of the indians knew me , and seemed to pity me . while i was here , which was three or four dayes , the french came to see me , and it being christmas time , they brought cakes and other provisions with them , and gave to me , so that i had no want : the indians tried to cure me , but could not , then i asked for the chirurgeon , at which one of the indians in anger , struck me on the face with his fist , a french● m●n being by , the french-m●n spake to him , i knew not what he said , and went his way by and by came the captain of the place into the wigwam with about twelve armed men , and asked where the indian was that struck the english-man , and took him and told him he should go to the bilboes , and then be hanged : the indians were much terified at this , as appeared by their countenances and trembling . i would have gone too , but the french-man bid me not fear , the indians durst not hurt me . when that indian was gone , i had two masters still , i asked them to carry me to that captain that i might speak for the indian , they answered , i was a fool , did i think the french-men were like to the english , to say one thing and do another ? they were men of their words , but i prevailed with them to help me thither , and i spake to the captain by an interpreter , and told him i desired him to set the indian free , and told him what he had done for me , he told me he was a rogue , and should be hanged ; then i spake more privately , alledging this reason , because all the english captives were not come in , if he were hanged , it might fare the worse with them ; then the captain said , that was to be considered : then he set him at liberty , upon this condition , that he should never strike me more , and every day bring me to his house to eat victuals . i perceived that the common people did not like what the indians had done and did to the english. when the indian was set free , he came to me , and took me about the middle , and said i was his brother , i had saved his life once , and he had saved mine ( he said ) thrice . then he called for brandy and made me drink , and had me away to the wigwams again , when i came there , the indians came to me one by one , to shake hands with me , saying wurregen netop ; and were very kind , thinking no other , but that i had saved the indians life . the next day he carried me to that captains house , and set me down ; they gave me my victuals and wine , and being left there a while by the indians , i shewed the captain my fingers , which when he and his wife saw , he and his wife run away from the sight , and bid me lap it up again , and sent for the chirurgeon , who when he came , said he could cure me , and took it in hand , and dressed it ; the indian towards night came for me , i told them i could not go with them , they were displeased , called me rogue , and went away ; that night i was full of pain , the french did fear that i would die , five men did watch with me , and strove to keep me chearly : for i was sometimes ready to faint : often times they gave me a little brandy . the next day the chirurgion came again , and dressed me ; and so he did all the while i was among the french. i came in at christmass , and went thence may 2 d. being thus in the captain 's house , i was kept there till ben. wait● came : & my indian master being in want of money , pawned me to the captain for 14. beavers , or the worth of them , at such a day ; if he did not pay he must lose his pawn , or else sell me for twenty one beavers , but he could not get beaver , and so i was sold. but by being thus sold he was in gods good time set at liberty , and returned to his friends in new-england again . thus far is this poor captives relation concerning the changes of providence which passed over him . there is one remarkable passage more , affirmed by him : for he saith , that in their travails they came to a place where was a great wigwam ( i. e. indian house ) at both ends was an image ; here the indians in the war time were wont to powaw ( i. e. invocate the devil ) and so did they come down to hatfield , one of the images told them they should destroy a town ; the other said no , half a town . this god ( said that indian ) speaks true , the other was not good , he told them lies . no doubt but others are capable of declaring many passages of divine providence no less worthy to be recorded than these last recited ; but inasmuch as they have not been brought to my hands , i proceed to another relation . very memorable was the providence of god towards mr. ephraim how of new-haven in new-england , who was for an whole twelve moneth given up by his friends as a dead man , but god preserved him alive in a desolate island where he had suffered shipwrack , and at last returned him home to his family . the history of this providence might have been mentioned amongst sea-deliverances , yet considering it was not only so , i shall here record what himself ( being a godly man ) did relate of the lords marvelous dispensations towards him , that so others might be incouraged to put their trust in god , in the times of their greatest straits and difficulties . on the 25. of august , in the year 1676. the said skipper how with his two eldest sons set sail from new-haven for boston in a small ketch , burden 17 tun or thereabout : after the dispatch of their business there , they set sail from thence for new-haven again , on the 10 th of september following : but contrary winds forced them back to boston , where the said how was taken ill with a violent flux , which distemper continued near a moneth , many being at that time sick of the same disease , which proved mortal to some . the merciful providence of god having spared his life , and restored him to some measure of health ; he again set sail from boston , october 10. by a fair wind they went forward so as to make cape cod ; but suddenly the weather became very tempestuous , so as that they could not seize the cape , but were forced off to sea ; where they were endangered in a small vessel by very fearful storms and outragious winds and seas . also , his eldest son fell sick and died in about eleven dayes after they set out to sea. he was no sooner dead , but his other son fell sick and died too . this was a bitter cup to the good father . it is noted in 1 chron. 7. 22. that when the sons of ephraim were dead , ephraim their father mourned many dayes , and his brethren came to comfort him . this ephraim when his sons were dead his friends on shore knew it not , nor could they come to comfort him . but when his friends and relations could not , the lord himself did : for they died after so sweet , gracious and comfortable a manner , as that their father professed he had joy in parting with them . yet now their outward distress and danger was become greater , since the skipper's two sons were the only help he had in working the vessel . not long after , another of the company , viz. caleb iones , ( son to mr. william iones one of the worthy magistrates in new-haven ) fell sick and died also , leaving the world with comfortable manifestations of true repentance towards god , and faith in jesus christ. thus the one half of their company was taken away , none remaining but the skipper himself , one mr. augur , and a boy . he himself was still sickly , and in a very weak estate , yet was fain to stand at the helm 36 hours , and 24 hours at a time ; in the mean time the boisterous sea overwhelming the vessel , so as that if he had not been lasht fast , he had certainly been washed over-board . in this extremity , he was at a loss in his own thoughts , whether they should persist in striving for the new-england shore , or bear away for the southern islands . he proposed that question to mr. augur , they resolved that they would first seek to god by prayer about it , and then put this difficult case to an issue , by casting a lot. so they did ; and the lot fell on new-england . by that time a moneth was expired , they lost the rudder of their vessel , so that now they had nothing but god alone to rely upon . in this deplorable state were they for a fortnight . the skipper ( though infirm ( as has been expressed ) yet for six weeks together , was hardly ever dry ; nor had they the benefit of warm food for more then thrice or thereabouts . at the end of six weeks , in the morning betimes , the vessel was driven on the tailings of a ledge of rocks , where the sea broke violently ; looking out they espied a dismal rocky island to the leeward , upon which if the providence of god had not by the breakers given them timely warning , they had been dashed in pieces . and this extremity was the lords opportunity to appear for their deliverance ; they immediately let go an anchor , and get out the boat ; and god made the sea calm . the boat proved leaky ; and being in the midst of fears and amazements they took little out of the vessel . after they came ashoar they found themselves in a rocky desolate island ( near cape sables ) where was neither man not beast to be seen , so that now they were in extream danger of being starved to death . but a storm arose which beat violently upon the vessel at anchor , so as that it was staved in pieces ; and a cask of powder was brought ashore , ( receiving no damage by its being washed in the water ) also a barrel of wine , and half a barrel of molosses , together with many things useful for a tent to preserve them from cold . this notwithstanding , new and great distresses attended them . for though they had powder and shot , there were seldom any fowls to be seen in that dismal and desolate place , excepting a few crows , ravens and gulls . these were so few as that for the most part , the skipper shot at one at a time . many times half of one of these fowls with the liquor made a meal for three . once they lived five dayes without any sustenance , at which time they did not feel themselves pincht with hunger as at other times ; the lord in mercy taking away their appetites , when their food did utterly fail them . after they had been about twelve weeks in this miserable island , mr. how 's dear friend and consort mr , augur died ; so that he had no living creature but the lad before mentioned to converse with : and on april 2. 1677. that lad died also , so that the master was now left alone upon the island , and continued so to be above a quarter of a year , not having any living soul to converse with . in this time he saw several fishing vessels sailing by , and some came nearer the island than that which at last took him in ; but though he used what means he could that they might be acquainted with his distress , none came to him , being afraid : for they supposed him to be one of those indians who were then in hostility against the english. the good man whilest he was in his desolate estate , kept many dayes of fasting and prayer , wherein he did confess and bewail his sins , the least of which deserved greater evils than any in this world ever were or can be subject unto ; and begged of god that he would find out a way for his deliverance . at last it came into his mind , that he ought very solemnly to praise god ( as well as pray unto him ) for the great mercies and signal preservations which he had thus far experienced . accordingly he set apart a day for that end , spending the time in giving thanks to god for all the mercies of his life , so far as he could call them to mind , and in special for those divine favours which had been mingled with his afflictions ; humbly blessing god for his wonderful goodness in preserving him alive by a miracle of mercy . immediately after this , a vessel belonging to salem in new-england providentially passing by that island , sent their boat on shore , and took in skipper how , who arrived at salem , july 18. 1677. and was at last returned to his family in new-haven . upon this occasion it may not be amiss to commemorate a providence not altogether unlike unto the but now related preservation of skipper how. the story which i intend is mentioned by mandelsloe in his travails , page 280. and more fully by mr. clark in his examples , vol. 2. page 618. mr. burton in his prodigies of mercies , page 209. yet inasmuch as but few in this countrey have the authors mentioned , i shall here insert what has been by them already published . the story is in brief as followeth : in the year 1616. a fleming whose name was pickman , coming from norway in a vessel loaden with boards , was overtaken by a calm , during which the current carried him upon a rock or little island towards the extremities of scotland . to avoid a wreck he commanded some of his men to go into the shallop , and to tow the ship. they having done so , would needs go up into a certain rock to look for birds eggs : but as soon as they were got up into it , they at some distance perceived a man , whence they imagined that there were others lurking thereabouts , and that this man had made his escape thither from some pyrates , who , if not prevented , might surprize their ship : and therefore they made all the hast they could to their shallop , and so returned to their ship. but the calm continuing , and the current of the sea still driving them upon the island , they were forced to get into the long-boat , and to tow her off again . the man whom they had seen before was in the mean time come to the brink of the island , and made signs with his hands lifted up , and sometimes falling on his knees , and joyning his hands together , begging and crying to them for relief . at first they made some difficulty to get to him , but at last , being overcome by his lamentable signs , they went nearer the island , where they saw something that was more like a ghost than a living person ; a body stark naked , black and hairy , a meagre and deformed countenance , with hollow and distorted eyes ; which raised such compassion in them , that they essayed to take him into the boat : but the rock was so steepy thereabouts , that it was impossible for them to land : whereupon they went about the island , and came at last to a flat shore , where they took the man aboard . they found nothing at all in the island , neither grass nor tree , nor ought else from which a man could procure any subsistence , nor any shelter , but the ruins of a boat , wherewith he had made a kind of a hutt , under which he might lie down and shelter himself , against the injuries of wind and weather . no sooner were they gotten to the ship , but there arose a wind , that drave them off from the island : observing this providence , they were the more inquisitive to know of this man , what he was , and by what means he came unto that uninhabitable place ? hereunto the man answered ; i am an english man , that about a year ago , was to pass in the ordinary passage-boat from england to dublin in ireland ; but by the way we were taken by a french pirate , who being immediately forced by a tempest , which presently arose , to let our boat go ; we were three of us in it , left to the mercy of the wind and waves , which carried us between ireland and scotland into the main sea : in the mean time we had neither food nor drink , but only some sugar in the boat ; upon this we lived , and drank our own urine , till our bodies were so dried up , that we could make no more : whereupon one of our company being quite spent , died ; whom we heaved overboard : and a while after a second was grown so feeble , that he had laid himself along in the boat , ready to give up the ghost : but in this extremity it pleased god that i kenned this island afar off , and thereupon encouraged the dying man to rouse up himself , with hopes of life : and accordingly , upon this good news , he raised himself up , and by and by our boat was cast upon this island , and split against a rock . now we were in a more wretched condition than if we had been swallowed up by the sea , for then we had been delivered out of the extremities we were now in for want of meat and drink ; yet the lord was pleased to make some provision for us : for on the island we took some sea-mews , which we did eat raw : we found also in the holes of the rocks , upon the sea-side , some eggs ; and thus had we through gods good providence wherewithal to subsist , as much as would keep us from starving : but what we thought most unsupportable , was thirst , in regard that the place afforded no fresh water but what fell from the clouds , and was left in certain pits , which time had made in the rock . neither could we have this at all seasons , by reason that the rock being small , and lying low , in stormy weather the waves dashed over it , and filled the pits with salt water . when they came first upon the island about the midst of it , they found two long stones pitched in the ground , and a third laid upon them , like a table ; which they judged to have been so placed by some fishermen to dry their fish upon ; and under this they lay in the nights , till with some boards of their boat , they made a kind of an hutt to be a shelter for them . in this condition they lived together , for the space of about six weeks , comforting one another , and finding some ease in their common calamity : till at last one of them being left alone , the burden became almost insupportable : for one day , awaking in the morning he missed his fellow , and getting up , he went calling and seeking all the island about for him , but when he could by no means find him , he fell into such despair , that he often resolved to have cast himself down into the sea , and so to put a final period to that affliction , whereof he had endured but the one half , whilst he had a friend that divided it with him . what became of his comrade he could not guess , whether despair forced him to that extremity , or whether getting up in the night , not fully awake , he fell from the rock , as he was looking for birds eggs : for he had discovered no distraction in him , neither could imagine that he could on a sudden fall into that despair , against which he had so fortified himself by frequent and fervent prayer . and his loss did so affect the surviver , that he often took his beer , with a purpose to have leaped from the rocks into the sea , yet still his conscience stopped him , suggesting to him , that if he did it , he would be utterly damned for his self-murther . another affliction also befel him , which was this ; his only knife wherewith he cut up the sea-dogs and sea-mews , having a bloody cloth about it , was carried away ( as he thought ) by some fowl of prey ; so that , not being able to kill any more , he was reduced to this extremity , with much difficulty to get out of the boards of his hutt , a great 〈◊〉 which he made shift so to sharpen upon the stones , that it served him instead of a knife . when winter came on , he endured the greatest misery imaginable : for many times the rock and his hutt were so covered with snow , that it was not possible for him to go abroad to provide his food ; which extremity put him upon this invention : he put out a little stick at the crevice of his hutt , and baiting it with a little sea-dogs fat , by that means he got some sea-mews , which he took with his hand from under the snow , and so kept himself from starving . in this sad and solitary condition , he lived for about eleven moneths , expecting therein to end his dayes , when gods gracious providence sent this ship thither , which delivered him out of the greatest misery that ever man was in . the master of the ship commiserating his deplorable condition , treated him so well , that within a few dayes he was quite another creature ; and afterwards he set him a shore at derry in ireland ; and sometimes after he saw him at dublin : where such as heard what had hapned unto him , gave him money , wherewithal to return into his native countrey of england . thus far is that ●●ation . i have seen a manuscript , wherein many memorable passages of divine providence are recorded . and this which i shall now mention amongst others . about the year 1638. a ship fell foul upon the rocks and sands , called the rancadories , sixty leagues distant from the isle of providence . ten of the floating passengers got to a spot of land , where having breathed awhile , and expecting to perish by famine , eight of them chose rather to commit themselves to the mercy of the waters ; two only stood upon the spot of land , one whereof soon died , and was in the sands buried by his now desolate companion . this solitary person in the midst of the roaring waters was encompassed with the goodness of divine providence . within three dayes god was pleased to send this single person ( who now alone , was lord and subject in this his little common-wealth ) good store of fowl , and to render them so tame , that the forlorn man could pick and chuse where he list . fish also were now and then cast up within his reach , and somewhat that served for fewel , enkindled by flint to dress them . thus lived that insulary anchorite for about two years , till at last having espied a dutch vessel , he held a rag of his shirt upon the top of a stick towards them , which being come within view of , they used means to fetch him off the said-spot of sand , and brought him to the isle of providence . the man having in so long a time conversed only with heaven , lookt at first very strangely , and was not able at first conference promptly to speak and answer . chap. iii. concerning remarkables about thunder and lightning . one at salisbury in new-england struck dead thereby . several at marshfield . one at north-hampton . the captain of the castle in boston . some remarkables about lightning in rocksborough , wenham , marble-head , cambridge . and in several vessels at sea. some late parallel instances , of several in the last century . scripture examples of men slain by lightning . there are who affirm that although terrible lightnings with thunders have ever been frequent in this land , yet none were hurt thereby ( neither man nor beast ) for many years after the english did first settle in these american desarts . but that of later years fatal and fearful slaughters have in that way been made amongst us , is most certain . and there are many who have in this respect been as brands plucked out of the burning , when the lord hath overthrown others as god overthrew sodom and gomorrah . such solemn works of providence ought not to be forgotten . i shall now therefore proceed in giving an account of remarkables respecting thunder and lightning , so far as i have received credible information concerning them ; the particulars whereof are these which follow : in iuly 1654. a man whose name was partridge ( esteemed a very godly person ) at salisbury in new-england was killed with thunder and lightning , his house being first set on fire thereby , and himself with others endeavouring the quenching of it , by a second crack of thunder with lightning ( he being at the door of his house ) was struck dead , and never spake more . there were ten other persons also that were struck and lay for dead at the present , but they all revived , excepting partridge . some that viewed him , report that there were holes ( like such as are made with shot ) found in his clothes , and skin . one side of his shirt and body was scorched , and not the other . his house , though ( as was said ) set on fire by the lightning in divers places , was not burnt down , but preserved by an abundance of rain falling upon it . iuly 31. 1658. there hapned a storm of thunder and lightning with rain , in the town of marshfield in plimouth colony in new-england : mr. nathaneel thomas , iohn philips , and another belonging to that town , being in the field , as they perceived the storm a coming , betook themselves to the next house for shelter : iohn philips sat down near the chimney , his face towards the inner door . a black cloud flying very low , out of it there came a great ball of fire , with a terrible crack of thunder ; the fire-ball fell down just before the said philips , he seemed to give a start on his seat , and so fell backward , being struck dead , not the least motion of life appearing in him afterwards . captain thomas who sat directly opposite to iohn philips , about six foot distance from him , and a young child that was then within three foot of him , through the providence of god received no hurt , yet many bricks in the chimney were beaten down , the principal rafters split , the battens next the chimney in the chamber were broken , one of the main posts of the house into which the summer was framed rent into shivers , and a great part of it was carried several rod from the house , the door before philips , where the fire came down , was broken . on the 28 of april a. d. 1664. a company of the neighbours being met together at the house of henry condliff in north-hampton in new-england , to spend a few hours in christian conferences , and in prayer ; there hapned a storm of thunder and rain ; and as the good man of the house was at prayer , there came a ball of lightning in at the roof of the house which set the thatch on fire , grated on the timber , pierced through the chamber-floor , no breach being made on the boards ; only one of the jouyces somewhat rased ; matthew cole ( who was son in law to the said condliff ) was struck stone dead as he was leaning over a table , and joyning with the rest in prayer . he did not stir nor groan after he was smitten , but continued standing as before , bearing upon the table . there was no visible impression on his body or clothes , only the sole of one of his shoes was rent from the upper leather . there were about twelve persons in the room ; none else received any harm , only one woman ( who is still living ) was struck upon the head , which occasioned some deafness ever since . the fire on the house was quenched by the seasonable help of neighbours . iuly 15. 1665. there were terrible cracks of thunder . an house in boston was struck by it , and the dishes therein melted as they stood on the shelves , but no other hurt done in the town . only captain davenport ( a worthy man , and one that had in the pequot war , ventured his life , and did great service for the countrey ) then residing in the castle where he commanded : having that day wrought himself weary , and thinking to refresh himself with sleep , was killed with lightning , as he lay upon his bed asleep . several of the souldiers in the castle were struck at the same time ; but god spared their lives . it has been an old opinion mentioned by plutarch ( sympos . lib. 4. q. 2. ) that men asleep are never smitten with lightning ; to confirm which it has been alledged , that one lying asleep , the lightning melted the money in his purse without doing him any further harm : and that a cradle , wherein a child lay sleeping , was broken with the lightning , and the child not hurt ; and that the arrows of king mithridates being near his bed , were burnt with lightning , and yet himself being asleep received no hurt ; but as much of all this , may be affirmed of persons awake . and this sad example ( triste jaces lucis evitandumque bidental ) of captain davenport , whom the lightning found and left asleep , does confute the vulgar error mentioned . and no doubt but that many the like instances to this have been known in the world , the records whereof we have not . but i proceed : iune 23. 1666. in marshfield , another dismal storm of rain with thunder and lightning hapned . there were then in the house of iohn philips ( he was father of that iohn philips who was slain by lightning in the year 1658. ) fourteen persons ; the woman of the house calling earnestly to shut the door , that was no sooner done , but an astonishing thunder-clap fell upon the house rent the chimney , and split the door . all in the house were struck . one of them ( who is still living ) saith , that when he came to himself , he saw the house full of smoke , and perceived a grievous smell of brimstone , and saw the fire ly scattered ; though whether that fire came from heaven or was violently hurled out of the hearth , he can give no account . at first he thought all the people present , except himself , had been killed . but it pleased god to revive most of them . only three of them were mortally wounded with heavens arrows , viz. the wife of iohn philips , and another of his sons a young man about twenty years old , and william shertly , who had a child in his arms , that received no hurt by the lightning when himself was slain . this shertly was at that time a sojourner in iohn philips his house ; having been a little before burnt out of his own house . the wife of this shertly was with child and near her full time , and struck down for dead at present , but god recovered her , so that she received no hurt , neither by fright nor stroke . two little children sitting upon the edge of a table , had their lives preserved , though a dog which lay behind them under the table was killed . in the same year ( in the latter end of may ) samuel ruggles of rocksborough in new-england , going with a loaden cart , was struck with lightning . he did not hear the thunder-clap , but was by the force of the lightning e're he was aware , carried over his cattle about ten foot distance from them . attempting to rise up he found that he was not able to stand upon his right leg , for his right foot was become limber , and would bend any way , feeling as if it had no bone in it , nevertheless , he made a shift with the use of one leg to get to his cattle ( being an horse and two oxen ) which were all killed by the lightning . he endeavoured to take off the yoak from the neck of one of the oxen , but then he perceived that his thumb and two fingers in one hand were stupified that he could not stir them ; they looked like cold clay , the blood clear gone out of that part of his hand . but by rubbing his wounded leg and hand , blood and life came into them again . as he came home pulling off his stocking , he found that on the inside of his right leg ( which smarted much ) the hair was quite burnt off , and it looked red . just over his ankle his stocking was singed on the inside , but not on the outside , and there were near upon twenty marks about as big as pins heads , which the lightning had left thereon . likewise the shoe on his left foot , was by the lightning struck off his foot , and carried above two rods from him . on the upper leather at the heel of the shoe , there were five holes burnt through it , bigger than those which are made with duck shot . as for the beasts that were slain , the hair upon their skins was singed , so that one might perceive that the lightning had run winding and turning strangely upon their bodies , leaving little marks no bigger then corns of gun-powder behind it . there was in the cart a chest which the lightning pierced through , as also through a quire of paper and twelve napkins , melting some pewter dishes that were under them . at another time in rocksborough , a thunder storm hapning , broke into the house of thomas bishop , striking off some clapboards , splitting two studs of the end spar , and running down by each side of the window , where stood a bed with three children in it . over the head of the bed were three guns and a sword , which were so melted with the lightning that they began to run . it made a hole through the floor , and coming into a lower room it beat down the shutter of the window , and running on a shelf of pewter , it melted several dishes there ; and descending lower , it melted a brass morter , and a brass kettle . the children in the bed were wonderfully preserved : for a lath at the corner of it was burnt , and splinters flew about their clothes and faces , and there was not an hands breadth between them and the fire , yet received they no hurt . on the 18 of may ( being the lords day ) a. d. 1673. the people at wenham ( their worthy pastor mr. antipas newman being lately dead ) prevailed with the reverend mr. higginson of salem , to spend that sabbath amongst them . the afternoon sermon being ended , he with several of the town went to mr. newman his house ; w●●lest they were in discourse there , about the word and works of god , a thunder storm arose . after a while a smart clap of thunder broke upon the house , and especially into the room where they were sitting , and discoursing together ; it did for the present deafen them all , filling the room with smoke , and a strong smell as of brimstone . with the thunder-clap , came in a ball of fire as big as the bullet of a great gun , which suddenly went up the chimney , as also the smoke did . this ball of fire was seen at the feet of richard goldsmith , who sat on a leather chair , next the chimney , at which instant he fell off the chair on the ground . as soon as the smoke was gone , some in the room endeavoured to hold him up , but found him dead ; also the dog that lay under the chair was found stone dead , but not the least hurt done to the chair . all that could be perceived by the man , was , that the hair of head near one of his ears was a little singed . there were seven or eight in that room , and more in the next ; yet ( through the merciful providence of god ) none else had the least harm . this richard goldsmith , who was thus slain , was a shoemaker by trade , being reputed a good man for the main ; but had blemished his christian profession by frequent breaking of his promise , it being too common with him ( as with too many professors amongst us ) to be free and forward in engaging but backward in performing . yet this must further be added , that half a year before his death , god gave him a deep sence of his evils , that he made it his business not only that his peace might be made with god , but with men also , unto whom he had given just offence . he went up and down bewailing his great sin in promise-breaking ; and was become a very conscientious and lively christian , promoting holy and edifying discourses , as he had occasion . at that very time when he was struck dead , he was speaking of some passages in the sermon he had newly heard , and his last words were , blessed be the lord. in the same year , on the 21. of iune , being saturday in the afternoon ; another thunder-storm arose ; during which storm iosiah walton ( the youngest son of mr. william walton late minister of marble-head ) was in a ketch coming in from sea , and being before the harbours mouth , the wind suddenly shifted to the northward ; a violent gust of wind coming down on the vessel , the seamen concluded to hand their sails , iosiah walton got upon the main-yard to expedite the matter , and foot down the sail ; when there hapned a terrible flash of lightning , which breaking forth out of the c●o●d , struck down three men who were on the deck , without doing them any hurt ; but iosiah walton being ( as was said ) on the main-yard , the lightning shattered his thigh-bone all in pieces , and did split and shiver the main-mast of the vessel , and scorcht the rigging . iosiah walton falling down upon the deck , his leg was broken short off . his brother being on the deck , did ( with others ) take him up , and found him alive , but sorely scorched and wounded . they brought him on shore to his mothers house . at first he was very sensible of his case ; and took leave of his friends , giving himself to a serious preparation for another world. his relations used all means possible for his recovery ; though he himself told them he was a dead man , and the use of means would but put him to more misery . his bones were so shattered , that it was not possible for the art of man to reduce them ; also , the violent heat of the weather occasioned a gangrene . in this misery he continued until the next wednesday morning ; and then departed this life ; he was an hopeful young-man . in the year 1678. on the 29 th . of iune , at cambridge in new-england ; a thunder-clap with lightning broke into the next house to the colledge . it tore away and shattered into pieces a considerable quantity of the tyle on the roof thereof . in one room there then hapned to be the wife of iohn benjamin ( daughter to thomas swetman , the owner of the house ) who then had an infant about two moneths old in her arms ; also another woman . they were all of them struck ; the child being by the force of the lightning carried out of the mothers arms , and thrown upon the floor some distance from her . the mother was at first thought to be dead , but god restored her , though she lost the use of her limbs for some considerable time . her feet were singed with the lightning , and yet no sign thereof appearing on her shoes . also the child and the other woman recovered . in the next room were seven or eight persons who received no hurt . it was above a quarter of an hour before they could help the persons thus smitten , for the room was so full of smoke ( smelling like brimstone ) that they could not see them . some swine being near the door as the lightning fell , were thrown into the house , and seemed dead awhile , but afterwards came to life again . a cat was killed therewith . a pewter candlestick standing upon a joynt-stool ; some part of it was melted and carried away before the lightning , and stuck in the chamber floor over head , like swan shot , and yet the candlestick it self was not so much as shaken off from the stool whereon it stood . iune 12. 1680. there was an amazing thunder-storm at hampton in new-england . the lightning fell upon the house of mr. ioseph smith , strangely shattering it in divers places . his wife ( the grand-daughter of that eminent man of god , mr. cotton , who was the famous teacher of the church of christ , first in old , and then in new boston ) lay as dead for the present ; being struck down with the lightning , near the chimney , yet god mercifully spared and restored her . but the said smith his mother ( a gracious woman ) was strvck dead and never recovered again . besides all these which have been mentioned , one or two in connecticut colony , and four persons dwelling in the northern parts of this countrey , were smitten with the fire of god , about sixteen years ago ; the circumstances of which providences ( though very remarkable ) i have not as yet received from those that were acquainted therewith ; and therefore cannot here publish them . also , some remarkables about thunder hapned the last year . a reverend friend in a neighbour colony , in a letter bearing august 3. 1682. writeth thus ; we have had of late great storms of rain and wind , and some of thunder and lightning , whereby execution has been done , though with sparing mercy to men : mr. jones his house in new-haven , was broken into by the lightning , and strange work made in one room especially , in which one of his children had been but a little before . this was done june 8. 1682. a little after which at norwalk , there were nine working oxen smitten dead at once , within a small compass of ground . the next moneth at greenwich , there were seven swine and a dog ●illed with the lightning , very near a dwelling house , where a family of children ( their parents not at home when lightning hapned ) were much frighted , but received no other hurt : what are these but warning pieces , shewing that mens lives may go next ? thus he , i proceed now to give an account of some late remarkables about thunder and lightning , wherein several vessels at sea were concerned . iuly 17. 1677. a vessel whereof mr. thomas berry was master , set sail from boston in new-england , bound for the island of madera●● about 3. h. p. m. being half way between cape cod and brewsters islands , they were becalmed ; and they perceived a thunder-shower arising in the north-northwest . the master ordered all their sails ( except their two courses ) to be furled . when the shower drew near to them , they had only the fore-sail abroad ; all the men were busie in lashing fast the long-boat ; the master was walking upon the deck , and as he came near the main-mast , he beheld something very black fly before him , about the bigness of a small mast , at the larboard side ; and immediately he heard a dreadful and amazing noise , not like a single canon , but as if great armies of men had been firing one against another ; presently upon which the master was struck clear round , and fell down for dead upon the deck , continuing so for about seven minutes ; but then he revived , having his hands much burnt with the lightning . the ship seemed to be on fire ; and a very great smoke having a sulphurous smell came from between the decks ; so that no man was able to stay there , for more than half an hour after this surprizing accident hapned . the main-mast was split from the top-gallant-mast head to the lower deck . the partners of the pump were struck up at the star-board side , and one end of two cabbins staved down betwixt decks . two holes were made in one of the pumps about the bigness of two musquet bullets . they were forced to return to boston again , in order to the fitting of the vessel with a new mast. through the mercy of the most high , no person in the vessel received any hurt , besides what hath been expressed . yet it is remarkable that the same day , about the same time , two men in or near wenham were killed with lightning , as they sat under a tree in the woods . on iune the sixth a. d. 1682. a ship called the iamaica merchant , captain ioseph wild commander , being then in the gulph of florida , lat. 27. gr . about 1 h. p. m. was surprized with an amazing thunder shower ; the lightning split the main-mast , and knocked down one of the sea-men , and set the ship on fire between decks , in several places . they used utmost endeavour to extinguish the fire , but could not do it ; seeing they were unable to overcome those flames , they betook themselves to their boat. the fire was so furious between the cabbin and the deck in the steeridge , that they could not go to the relief of each other , insomuch that a man and his wife were parted . the man leaped over-board into the sea , and so swam to the boat : his wife and a child were taken out of a gallery window into the boat. three men more were saved by leaping out of the cabbin window . there were aboard this vessel which heaven thus set on fire , thirty four persons ; yet all escaped with their lives : for the gracious providence of god so ordered , as that captain iohn bennet was then in company , who received these distressed and astonished creatures into his ship : so did they behold the vessel burning , until about 8 h. p. m. when that which remained sunk to the bottom of the sea. the master with several of the seamen were by captain bennet brought safe to new-england , where they declared how wonderfully they had been delivered from death which god both by fire and water had threatned them with . march 16. 1682 , 3. a ship whereof robert luist is master being then at sea ( bound for new-england ) in lat. 27. gr . about 2. h. a. m ▪ it began to thunder and lighten . they beh●ld three corpusants ( as mariners call them ) on the yards : the thunder grew fiercer , and thicker than before . suddenly their vessel was filled with smoke , and the smell of brimstone , that the poor men were terrified with the apprehension of their ships being on fire . there came down from the clouds a stream or flame of fire as big as the ships mast , which fell on the middle of the deck , where the mate was standing , but then was thrown flat upon his back with three men more that were but a little distance from him . they that were yet untouched , thought , not only that their fellow mariners had been struck dead , but their deck broken in pieces by that blow , whose sound seemed ●o them to exceed the report of many great guns fired off at once . some that were less dangerously hurt , made an out-cry that their legs were scalded ; but the mate lay speechless and senseless . when he began to come to himself , he made sad complaints of a burden lying upon his back . when day came , they perceived their main-top-mast was split ▪ and the top-sail burnt . the lightning seemed like small coals of fire blown over-board . there is one remarkable more about thunder and lightning , which i am lately informed of by persons concerned therein ; some circumstances in the relation being as wonderfull , as any of the preceding particulars ▪ thus it was : on iuly 24. in the year 1681 ▪ the ship called albemarl ( whereof mr. edward lad was then master ) being an hundred leagues from cape cod , in lat. 48. about 3 h. p. m. met with a thunder storm . the lightning burnt the main-top-sail , split the main-cap in pieces , rent the mast all along . there was in special one dreadful clap of thunder , the report bigger than of a great gun , at which all the ships company were amazed ; then did there fall something from the clouds upon the stern of the boat , which broke into many small parts ; split one of the pumps , the other pump much hurt also . it was a bituminous matter , smelling much like fired gun-powder . it continued burning in the stern of the boat , they did with sticks dissipate it , and poured much water on it , and yet they were not able by all that they could do to extinguish it , until such time as all the matter was consumed . but the strangest thing of all , is yet to be mentioned . when night came , observing the stars , they perceived that their compasses were changed . as for the compass in the biddikil , the north point was turned clear south . there were two other compasses unhung in the locker , in the cabbin . in one of which the north point stood south , like that in the biddikil ; as for the other , the north point stood west . so that they sailed by a needle whose polarity was quite changed . the seamen were at first puzled how to work their vessel right , considering that the south point of their compass was now become north , but after a little use , it was easie to them . thus did they sail a thousand leagues . as for the compass wherein the lightning had made the needle to point westward , since it was brought to new-england the glass being broke , it has by means of the air coming to it , wholly lost its virtue . one of those compasses which had quite changed the polarity from north to south , is still extant in boston ; and at present in my custody . the north point of the needle doth remain fixed to this day , as it did immediately after the lightning caused an alteration . the natural reason of which may be enquired into in the next chapter : but before i pass to that , it may be , it will be grateful to the reader , for me here to commemorate some parallel instances , which have lately hapned in other parts of the world , unto which i proceed , contenting my self with one or two examples , reserving others for the subsequent chapter ; where we shall have further occasion to take notice of them . the authors ephemeridum medico-physicarum germanicarum , have informed the world , that on august 14. 1669. it thundred and lightned as if heaven and earth would come together . and at the house of a gentleman who lived near bergen , the fiery lightning flashed through four inner rooms at once , entring into a beer cellar , with its force it threw down the earthen vessels , with the windows and doors where it came : but the tin and iron vessels were partly melted , and partly burnt with black spots remaining on them . where it entred the cellar , the barrels were removed out of their right places ; where it went out , it left the taps shaking . in one room the binding was taken off from the back of a bible , and the margin was accurately cut by the lightning without hurting the letters , as if it had been done by the hands of some artists : beginning at the re●elation , and ( which is wonderful ) ending with the twelfth chapter of 1 epistle to the corinthians , which chapter fell in course to be expounded in publick the next lords day . six women sitting in the same chimney filled with a sulphurous and choaking mist , that 〈◊〉 could scarce breathe ; not far from the bed of a woman that was then lying in , were struck down , the hangings of the room burnt , and the mother of the woman in child-bed lay for dead at present ; but after a while , the other recovering their sences , examined what hurt was done to the woman thought to be dead : her kerchief was burnt as if it had been done with gun-powder ; she had about her a silver chain , which was melted and broke into five parts : her under garments were not so much as singed ; but just under her paps she was very much burnt . after she came to her self , she was very sensible of pain in the place where the lightning had caused that wound . to lenifie which womens milk was made use of . but blisters arising , the dolour was increased , until a skilful physician prescribed this unguent . r. mucilag . sem. cydoniorum c. aq . malv . extract half an ounce . succ. planta● . rec . an ounce and half . lytharg . aur . subt . pert . half a drachm . m. ad fict . whereby the inflamation was allayed . by the same authors , it is also related , that in iune a. d. 1671. an house was struck with lightning in four places , in some places the timber was split , and in other places had holes made in it , as if bored through with an awger , but no impression of fire 〈◊〉 any where to be seen . a girl fifteen years old , sitting in the chimney , was struck down and lay for dead , the space of half an hour . and it is probable , that she had never recovered , had not an able physician been sent for , who viewing her , perceived that the clothes about her breast were made to look blewish by the lightning : it had also caused her paps to look fiery and blackish , as if they had been scorched with gun-powder . under her breast the lightning had left creases , a cross her body , of a brownish colour . also some creases made by the lightning as broad as ones finger run along her left leg reaching to her foot. the physician caused two spoonfuls of apoplectick water to be poured down her throat , upon which she instantly revived , complaining of a great heat in her jaws and much pain , in the places hurt by the lightning . half a drachm of pulvis bezoarticus anglicus , in the water of sweet chervil was given to her , which caused a plentiful sweat , whereby the pain in her jaws was dimi●ished . being still feave●ish , an emulsion made with poppy seed , millet , carduus benedictus , &c. was made use of , upon which the patient had ease and recovered . it appears by this as well as other instances , that great care should be had of those that are thunde-struck , that they be not given up for quite dead , before all means be used in order to their being revived . paulus zacchias in questionibus medicis giveth rules whereby it may be known whether persons smitten with lightning be dead , past all recovery or no. and the history put forth by iaccbus iavellus in an epistle emitted with his medicinae compendium , describes the cure of persons struck with lightning . i have not my self seen those books ; but whoso shall see cause to obtain and consult them , will i suppose find therein things worth their reading and consideration . something to this purpose i find in the scholion on the germ. ephem . for the year 1671. obs . 37. p. 69. the reader that is desirous to see more remarkable instances about thunder and lightning , wherein persons living in former age were concerned , if he please to look into zuinger his theatrum vit . human. vol. 2. lib. 2. p. 322. & lib. 7. p. 475 , 545. & vol. 3. lib. 1. p. 631. & vol. 5. lib. 4. p. 1371. he will find many notable and memorable passages which that industrious author hath collected . though none more awful ( to my remembrance ) than that which hapned a. d. 1546. when meckelen ( a principal city in brabant ) was set on fire , and suffered a fearful conflagration by lightning : so it was , that at the very time . when this thunder-storm hapned , an inn-keeper ( whose name was croes ) had in his house some guests , who were playing at cards . the inn-keeper going into his wine-celler to fetch drink for his merry guests , at that moment the furious tempest plucked up the house and carried it a good way off . every one of the men that were playing at cards were found dead with their cards in their hands ; only the inn-keeper himself , being in the wine-cellar ( which was arched ) escaped with his life . this brings to mind a strange passage related by cardan ( de variet lib. 8. c. 43. ) who saith , that eight men sitting down together under an oak , as they were at supper , a flash of lightning smote and ●lew them all ; and they were found in the very posture that the lightning surprized them in : one with the meat in his mouth , another seemed to be drinking , another with a cup in his hand , which he intended to bring to his mouth , &c. they looked like images made black with the lightning . as for scripture examples of men slain by lightning ; it is the judgement of the judicious and learned zuinger , that the sodomites & those 250 that being with corab in his conspiracy presumed to offer incense ▪ numb . 16. 35. and nadab and abihu , and th●● two semicenturions with their souldiers , who came to apprehend the prophet elijah , were all killed by lightning from heaven . chap. iv. some philosophical meditations . concerning antipathies and sympathies . of the loadstone . of the nature and wonderful effects of lightning . that thunder-storms are often caused by satan ; and sometimes by good angels . thunder is the voice of god , and therefore to be dreaded . all places in the habitable world are subject to it more or less . no amulets can preserve men from being hurt thereby . the miserable estate of wicked men upon this account , and the happiness of the righteous , who may be ●●●ve all disquieting fears , with respect unto such terrible accidents . having thus far related many remarkable providences , which have hapned in these goings down of the sun ; and some of the particulars , ( especially in the last chapter ) being tragical stories : the reader must give me leave upon this occasion a little to divert and recreate my mind , with some philosophical meditations ; and to conclude with a theological improvement thereof . there are wonders in the works of creation as well as providence , the reason whereof the most knowing amongst mortals , are not able to comprehend . dost thou know the ballancings of the clouds , the wondrous works of him who is perfect in knowledge ? i have not yet seen any who give a satisfactory reason of those strange fountains in new spain , which ebb and flow with the sea , though far from it ; and which fall in rainy weather , and rise in dry ; or concerning that pit near st. bartholmew's into which if one cast a stone though never so small , it makes a noise as great and terrible as a clap of thunder . it is no difficult thing to produce a world of instances , concerning which the usual answer is , an occult quality is the cause of this strange operation , which is only a fig-lea● whereby our common philosophers seek to hide their own ignorance . nor may we ( with erastus ) deny that there are marvelous sympathies and antipathies in the natures of things . we know that the horse does abominate the camel ; the mighty elephant is afraid of a mouse : and they say that the lion , who scorneth to turn his back upon the stoutest animal , will tremble at the crowing of a cock. some men also have strange a●tipathies in their natures against that ●ort of food which others love and live upon . i have read of one that could not endure to eat either bread or flesh. of another that fell into a swoonding fit at the smell of a rose . others would do the like at the smell of vineger , or at the sight of an eel or a frog . there was a man that if he did hear the sound of a bell , he would immediately die away . another if he did happen to hear any one sweeping a room , an inexpressible horror would sieze upon him . another if he heard one whetting a knife his gumms would fall a bleeding . another was not able to behold a knife that had a sharp point , without being in a strange agony . quercetus speaketh of one that died as he was sitting at the table , only because an apple was brought into his sight . there are some who if a cat accidentally come into the room , though they neither see it , nor are told of it , will presently be in a sweat and ready to die away . there was lately one living in stow-market , that when ever it thundred would fall into a violent vomiting , and so continue until the thunder-storm was over . a woman had such an antipathy against cheese that if she did but eat a piece of bread , cut with a knife , which a little before had cut cheese , it would cause a deliquium , yet the same woman when she was with child delighted in no meat so much as in cheese . there was la●ely ( i know not but that he may be living still ) a man that if pork , o● any thing made of swines flesh were brought into the room , he would fall into a convulsive sardonian laughter ; nor can he for his heart leave as long as that object is before him , so that if it should not be removed , he would certainly laugh himself to death . it is evident that the peculiar antipathies of some persons are caused by the imaginations of their parents . there was one that would fall into a syncope if either a calves-head or a cabbage were brought near him . there were n●●vi materni upon the hypocondria of this person , on his right side there was the form of a calves head , on his left side a cabbage imprinted there by the imagination of his longing mother . most wonderful is that which libavius and others report , concerning a man that would be surprized with a lipothymy at the sight of his own son ; nay , upon his approaching near unto him , though he saw him not , for which some assigned this reason , that the mother when she was with child , used to feed upon such meats as were abominable to the father ( concerning the rationality of this conjecture see sr. kenelm digby's disco●●●e of bodies , p. 409 , 410. ) but others said that the midwife who b●ought him into the world was a witch . nor are the sympathies in nature less wonderful than the antipathies . there is a mutual friendship between the olive tree and the myrtle . there is a certain stone called pantarbe which draws gold unto it . so does the adamas hairs and twigs . the sympathy between the load-stone and iron , which do mutually attract each other , is admirable . there is no philosopher but speaketh of this . some have published whole treatises ( both profitable and pleasant ) upon this argument ; in special gilbert , ward , cabeus , kepler , and of late kircherus . i know many fabulous things have been related concerning the load-stone by inexperienced philosophers , and so believed by many others , e. g. that onions , or garlick , or ointments will cause it to lose its vertue . iohnston , ( and from him dr. brown in his vulgar errors ) hath truly asserted the contrary . every one knoweth that the head of a needle touched therewith will continue pointing towards the north pole : so that the magnet leaveth an impression of its own nature and vertue upon the needle , causing it to stand pointed as the magnet it self doth : the loadstone it self is the hardest iron ; and it is a thing known that such mines are naturally so ( notwithstanding the report of one who saith , that lately in devonshire , load-stones were found otherwise ) posited in th● earth . just under the line the needle lieth parallel with the horizon , but sailing north or south it begins to incline and increase according as it approacheth to either pole , and would at last endeavour to erect it self , whence some ascribe these strange effects to the north star , which they suppose to be very magnetical . there is reason to believe that the earth is the great magnet . hence ( as mr. seller observes ) when a bar of iron has stood long in a window , that end of it which is next to the earth will have the same vertue which the load-stone it self has . some place the first meridian at the azores , because there the needle varies not : but the like is to be said of some other parts of the world ; yea under the very same meridian in divers latitudes there is a great variation as to the pointing of the needle . it is affirmed , that between the shore of ireland , france , spain , guiny , and the azores , the north point varies towards the east , as some part of the azores it deflecteth not . on the other side of the azores , and this side of the aequator , the north point of the needle wheeleth to the west ; so that in the lat. 36. near the shore , the variation is about 11 gr . but on the other side of the aequator it is quite otherwise , for in brasilia the south point varies 12 gr . unto the west , but elongating from the coast of brasilia toward the shore of africa it varies eastward , and arriving at the cape d●las aquilas , it rests in the meridian and looketh neither way . dr. brown in he psudodoxia epidemica p. 63. does rationally suppose that the cause of this variation may be the inequality of the earth variously disposed , and indifferently mixed with the sea. the needle driveth that way where the greater and most powerful part of the earth is placed . for whereas on this side the isles of azores the needle varies eastward , it may be occasioned by that vast tract , viz. europe , asia and africa , seated towards the east , and disposing the needle that way . sailing further it veers its lilly to the west , and regards that quarter wherein the land is nearer or greater ; and in the same latitude , as it approacheth the shore augmenteth its variation . hence at rome there is a less variation ( viz. but five degrees ) than at london , for on the west side of rome are seated the great continents of france , spain , germany ; but unto england there is almost no earth west , but the whole extent of europe and asia lies eastward , and therefore at london the variation is 11 degrees . thus also , by reason of the great continent of brasilia , the needle deflects towards the land 12 degrees ▪ but at the straits of magellan , where the land is narrowed , and the sea on the other side , it varies but 5 or 6. so because the cape of de las agullas hath sea on both sides near it , and other land remote , and as it were aequidistant from it , the needle conforms to the meridian . in certain creeks and vallies it proveth irregular ; the reason whereof may be some vigorous part of the earth not far distant . thus d. brown , whose arguings seem rational . some have truly observed of crocus martis or steel corroded with vineger , sulphur , or otherwise , and after reverberated by fire , that the load-stone will not at all attract it : nor will it adhere , but ly therein like sand. it is likewise certain , that the fire will cause the load-stone to lose its vertue ; inasmuch as its bituminous spirits are thereby evaporated . porta ( lib. 7. cap. 7. ) saith that he did to his great admiration see a sulphurous flame brake out of the load-stone which being dissipated , the stone lost it 's attractive vertue . moreover , the load-stone by being put into the fire may be caused quite to change its polarity . the truly noble and honourable robert boyle esq , many of whose excellent observations and experiments have been advantagious , not only to the english nation but to the learned world ; in his book of the usefulness of experimental ; natural philosophy , page 15. hath these words ; taking an oblong load-stone , and heating it red hot , i found the attractive faculty in not many minutes , either altogether abolish● , or at least so impaired and weakened , that i was scarce if at all able to discern it . but this 〈◊〉 been observed , though not so faithfully re●ated , by more than one ; wherefore i shall add , that by refrigerating this red hot load-stone either north or south , i found that i could give its extream● a polarity ( if i may so speak ) which they would readily display upon an 〈◊〉 needle freely placed in aequilibrium : and not only so ▪ but i could by refrigerating the ●●me end , sometimes north , and sometimes south , in a very short time change the poles of the load-stone a● pleasure , making that which was a q●arter of 〈◊〉 hour before the north pole , become● the south ; and on the contrary , the formerly southern pole become the northern . and this change was wrought on the load-stone , not only by cooling it directly north and south , but by cooling it perpendicularly : that end of it which was contiguous to the ground growing the northern pole and so ( according to the laws magnetical ) drawing to it the south end ; and that which was remotest from the contrary one : as ●f indeed the terrestial globe were as some magnetic philosophers have supposed it , but a great magnes , since its effluvium's are able in some cases to impart a magnetic faculty to the load-stone it self , thus far mr. boyle ; also d. brown shews , that if we erect a red hot wire until it cool , then hang it up with wax and untwisted silk where the lower end and that which cooled next the earth does rest , that is the northern point . and if a wire be heated only at one end , according as the end is cooled upwards or downwards , it respectively requires a verticity . he also observes , if a load-stone be made red hot in the fire , it amits the magnetical vigor it had before , and acquireth another from the earth , in its refrigeration , for that part which cooleth next the earth will acquire the respect of the north ; the experiment whereof he made in a load-stone of parallelogram or long square figure , wherein only inverting the extreams as it came out of the fire , he altered the poles or faces thereof at pleasure . unto some such reason as this , must the wonderful change occasioned by the lightning in the compasses of mr. lad's vessel be ascribed : probably the heat of the lightning caused the needle to lose its vertue , and the compass in the bidikle might stand pointed to the south , and that unhung in the locker to the west , when they grew cold again , and accordingly continue pointing so ever after . there is also that which is very mysterious and beyond humane capacity to comprehend , in thunder and lightning . the thunder of his power , who can understand ? also , can any understand the spreadings of the clouds , or the noise of his tabernacle ? hence elihu said ( some interpreters think there was a thunder-storm at the very instant when those words were spoken ) in iob 37. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he thundreth marveils . it is indeed manifest that these wonderful meteors are generated out of a nitrous and sulphurous matter . hence it is commonly out of dark and thick clouds that hail and coals of fire break forth , psal. 18. 11 , 12. the scent which the lightning useth to leave behind it , in places where it falls , is a sufficient evidence of its being of a sulphurous nature . nay the persons ( as well as places ) smitten there with have sometimes smelt strong of brimstone . two years ago there was a ship riding at anchor in a place in france ; and a furious tempest suddenly arising , the main-mast wes split in pieces with a clap of thunder ; the pendant on the top of the main-top-mast was burnt to ashes , twelve men were beat upon the deck , five of which lay for dead a considerable time , no pulse or breath being perceived , their eyes and teeth immovable , yet had they no visible wound , only an intolerable smell of brimstone ; about half an hour after by rubbing and forceing open their mouths , and pouring down some cordials , they recovered . at the same time six others were miserably burnt , their flesh being scorched , yet their garments not so much as singed ; their skin much discoloured . see mr. burton's miracles of nature , page 181. likewise , august 23. 1682. a man walking in the field near darkin in england , was struck with a clap of thunder . one who was near him , ran to take him up , but found him dead , and his body exceeding hot● and withal smelling so strong of sulphur that he was forced to let him ly a considerable time ere he could be removed . it is reported , that sometimes thunder and lightning has been generated out of the sulphurous and bituminous matter which the fiery mountain aetna hath cast forth , we know that when there is a mixture of nitre , sulphur , and unslaked lime , water will cause fire to break out . and when unto nitre brimstone is added , a report is caused thereby . and unquestionably , nitre is a special ingredient in the matter of thunder and lightning ; this we may gather from the descension of the flame , which descends not only obliquely but perpendicularly , and that argues it does so not from any external force , but naturally● mr. william clark in his natural history of nitre , observes that if the quantity of an ounce be put in a fire-shovel , and a live coal put upon it , the fire-shovel in the bottom will be red hot , and burn through whatever is under it ; which demonstrates that this sort of fire does naturally burn downwards , when as all other fires do naturally ascend . for this cause stella cadens is rationally concluded to be a nitrous substance ; the like is to be affirmed of the lightning . hence also is its terrible and irresistable force . the nitre in gunpowder is as the aforesaid author expresseth it anima pyrii pulveris , sulphur without salt peter has no powerful expulsion with it . the discharging great pieces of ordnance is f●tly called artificial thundring and lightning , since thereby men do in a moment blow up houses , beat down castles , batter mountains in pieces . so that there is nothing in nature does so admirably and artificially resemble the thunder and lightning , both in respect of the report , and the terrible , and sudden and amazing execution done thereby : flammas iovis & sonitus imitatu● olympi : hence as those that are shot with a bullet do not hear the gun , being struck before the report cometh to their ears ; so is it usually with them that are thunder-struck , the lightning is upon them before the noise is heard . men commonly tremble at the dreadful crack when as , if they hear any thing , the danger useth to be past as to that particular thunder-clap ; though another may come and kill them before they hear it . the nitre in the lightning may likewise be esteemed the natural cause of its being of so penetrating and burning a nature . for there is not the like fiery substance in the world again as nitre is . many have been of the opinion that there is a bolt or stone de●cending with the thunder , but that 's a vulgar error , the fulmen or thunder-bolt is the same with the lightning , being a nitro-sulphurious spirit . it must needs be a more subtile and spiritual body than any stone is of , that shall penetrate so as these meteors do . it s true that our translation reads the words in psal. 78. 41. he gave their flocks to hot thunder-bolts : but the original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated thunderbolts , signifieth burning coals ; so that lightning is thereby intended . avicenn● doth indeed say , that he saw a thunder-bolt which fell at corduba in spain , and that it had a sulphurous smell , and was like a●moni●● . it is possible that not only sulphurous and bituminous but stony substances may be generated in the clouds with the lightning . george agricola writeth that near lurgea , a mass of iron being fifty pound in weight , fell from the clouds , which some attempted to make swords of , but the fire could not melt it , nor hammers bring it into form . in the year 1492. at ensishemium , a stone of three hundred pound weight fell from the clouds , which is kept as a monument in the temple there . and in 1581 , a stone came out of the clouds in thuringia , which was so hot that it could not be touched , with which one might strike fire as with a flint . there is now to be seen at dresden a stone which descended out of a cloud ; and is reserved amongst the admiranda belonging to the elector of saxony : some lately living were present at the fall of that stone . again an● 1618. in bohemia , a considerable quantity of brass●mettal fell from the clouds . no longer since than may 28. 1677. at a village near 〈◊〉 in germany , there was a tempes● of lightning , and a great multitude of stones of a green and partly caerulean colour fell therewith , and a considerable mass of mineral matter , in tast like vitriol , being pondrous and friable , having also metallick sparks like gold intermixed . that which is by some called the rain-stone or thunder-bolt , was by the antients termed ceraunia , because of the smell like that of an horn when put into the fire , which does attend it . learned gesner . ( who in respect of his vast knowledge in the works of god , may be called the solomon of the former age ) saith that a gentleman gave him one of those stones , supposing it to be a thunder-bolt , and that it was five digits in length , and three in breadth . this sort o● stone is usually in form like unto an iron wedge , and has an hole quite through it . ioh. de laet in his treatise de gemmis lib. 2● gap. 24. relates that he saw another of those stones . boetius ( de gemmis lib. 2. cap. 261. ) reports that many persons worthy of credit , affirmed that when houses or trees had been broken with the thunder , they did by digging find such stones in the places where the stroke was given . nevertheless , that ful●inous stones or thunderbolts do alwayes descen● out of the clouds , when such breache● are made by the lightning , is ( as i said ) 〈◊〉 vulgar err●r . the effects produced by the lightning are exceeding marvelous , sometimes gold , silver , brass , iron has been melted thereby , when the things wherein they have been kept , received no hurt ; yea , when the wax on the bags which contained them , has not been so much as melted . liquors have been thereby exhausted out of vessels , when the vessels themselves remained untouched : and ( which is more wonderful ) when the cask has been broken by the lightning , the wine has remained as it were included in a skin , without being spilt ; the reason whereof sennertus supposeth to be , in that the heat of the lightning did condense the exterior parts of the wine . it is also a very strange thing , which histories report concerning marcia ( a roman princess ) that the child in her body was smitten and killed with lightning , and yet the mother received no hurt in her own body . it is hard to give a clear and satisfactory reason why if a piece of iron be laid upon the cask it prevents the thunder from marring the wine contained therein , and also keeps milk from turning . the virtuosi of france in their philosophical conferences ( vol. 2. p. 427. ) suppose a sympathy between iron and the gross vapors of thunder and lightning . they say that which is commonly called the thunder-bolt does sometimes resemble steel , as it were to shew the correspondence that there is between iron and thunder : so that the air being impregna●e by those noisome vapours which are of the same nature with iron , meeting with some piece of it laid on a vessel , is joyned to the iron by sympathy , the iron by its attractive vertue receives them , and by its retentive retains them , and by that means prevents the effects . this conjecture is ingenious nor is it easie to give a solid reason why the lightning should hurt one creature rather than another . naturalists observe that it is 〈◊〉 feles canes & capras magis illorum obnoxios 〈◊〉 observatio sedula dedit , saith iohnston . bart●●linus conjectures the reason to be the hali●●s in the bodies of those creatures , which are●●it nutriment for the fulminious spirits to p●● upon . when fire is set to a train of gunpowder ; it will run accordingly straight or crooked , upwards or downwards as the matter it feeds upon is disposed : so proportionably here : but this is a subject for ingenious minds further to inquire into . it is moreover difficult to determine how men are killed therewith , when no visible impression is made upon their bodies . some think it is by meer instantaneous suffocation of their a●mal spirits . that poysonful vapours do sometimes● attend the lightning is manifest . seneca saith , that wine which has been congealed with the lightning , after it is dissolved , and in appearance returned to its pristine state , it causeth the persons that shall drink of it , either to die or become mad . naturalists observe , that venemous creatures being struck with lightning lose their poyson ; the reason of which may be , not only the heat but the venome of those vapours attracting the poyson to themselves . and that vapors will kill in a moment is past doubt . in the philosophical transactions for the year 1665. ( p. 44. ) it is related that seven or eight persons going down stairs into a coal-pit , they fell down dead as if they had been shot : there being one of them whose wife was informed that her husband was stifled , she went near to him without any inconvenience ; but when she went a little further , the vapors caused her instantly to fall down dead . and it is famously known , concerning the lake avernus in campania , that if birds attempt to fly over it , the deadly vapors thereof kill them in a moment . but the lightning doth more than meerly suffocate with mortiferous vapors . it sometimes penetrates the brain , and shrivels the heart and liver when nothing does appear outwardly . and it does ( as dr. goodwin in his lately published judicious discourse about the punishment of sinners in the other world ( p. 44. ) aptly expresseth ) lick up . the vital and animal spirits that run in the body , when yet the body it self remains unburnt . those spirits are the vinculum , the tye of union between the soul and body , which the lightning may consume without so much as singing the body or cloaths there● nevertheless , upon some it leaveth direful marks , and breaketh their very bones in pieces , and sometimes tears away the flesh from the bones . there are some remarkable instances confirming this , published in the philosophical transactions . dr. wallis in a letter written at oxford , may. 12. 1666. giving an account of a very sad accident which had then newly hapned there . he saith , that two schollars of wadham colledge , being alone in a boat ( without a waterman ) having newly thrust off from shore , at medley to come homewards , standing near the head of the boat , were presently with a stroke of thunder or lightning , both struck off out of the boat into the water , the one of them stark dead , in whom though presently taken out of the water ( having been by relation scarce a minute in it ) there was not discerned any appearance of life , sense or motion : the other was stuck fast in the mud ( with his feet downwards , and his upper parts above water ) like a post not able to help himself out ; but besides a present astonying or numness had no other hurt : but was for the present so disturbed in his senses that he knew not how he came out of the boat , nor could remember either thunder or lightning that did effect it : and was very feeble and faint upon it ( which though presently put into a warm bed ) he had not throughly recovered by the next night ; and whither since he have or no , i know not . others in another boat , about ten or twenty yards from these ( as by their description i estimate ) felt a disturbance and shaking in their boat , and one of them had his chair struck from under him , and thrown upon him , but had no hurt . these immediately made up to the others , and ( some leaping into the water to them ) presently drew them into the boat or on shore ; yet none of them saw these two fall into the water ( not looking that way ) but heard one of them cry for help pesently upon the stroke , and smelt a very strong stinking smell in the air ; which , when i asked him that told it me , what kind of stink ? he said , like such a smell , as is perceived upon the striking of flints together . he that was dead ( when by putting into ( a warm bed , and rubbing , and putting strong waters into his month , &c. no life could be brought into him ) was the next morning brought to town ; where among multitudes of others , who came to see ; dr. willis . dr. mellington , dr. lower , and myself , with some others , went to view the corps , where we found no wound at all in the skin ; the face and neck swart and black , but not more than might be ordinary , by the setling of the blood : on the right side of the neck was a little blackish spott about an inch long , and about a quarter of an inch broad at the broadest , and was as if it had been seared with a hot iron : and as i remember , one somewhat bigger on the left side of the neck below the ear . streight down the breast , but towards the left side of it , was a large place , about three quarters of a foot in length , and about two inches in breadth ; in some places more , in some less which was burnt and hard , like leather burnt with the fire , of a deep blackish red colour , not much unlike the scorched skin of a rosted pig : and on the forepart of the left shoulder such another spot about as big as a shilling ; but that in the neck was blacker and seemed more seared . from the top of the right shoulder , sloping downwards towards that place in his breast , was a narrow line of the like scorched skin ; as if somewhat had come in there at the neck , and had run down to the breast and there spread broader . the buttons of his dublet were most of them off , which some thought might have been torn off with the blast , getting in at the neck , and then bursting its way out , for which the greatest presumption was ( to me ) that besides four or five buttons wanting towards the bottom of the breast , there were about half a dozen together clear off from the bottom of the collar downwards , and i do not remember that the rest of the buttons did seem to be near worn out , but almost new . the collar of his doublet just over the fore-part of the right shoulder was quite broken asunder , cloth and stiffening , streight and downwards , as if cut or chopt asunder , but with a blunt tool ; only the inward linnen or ●ustian lining of it was whole , by which , and by the view of the ragg'd edges , it seemed manifest to me , that it was from a stroke inward ( from without ) not outwards from within . his hat was strangely torn , not just on the crown , but on the side of the hat , and on the brim . on the side of it was a great hole , more than to put in ones fist through it : some part of it being quite struck away , and from thence divers gashes every way , as if torn or cut with a dull tool , and some of them of a good length , almost quite to the edges of the brim . and besides these , one or two gashes more , which did not communicate with that hole in the side . this also was judged to be by a stroke inwards ; not so much from the view of the edges of those gashes ( from which there was scarce any judgement to be made either way ) but because the lining was not torn , only ript from the edge of the hat ( where it was sown on ) on that side where the hole was made . but his hat not being found upon his head , but at some distance from him , it did not appear against what part of his head that hole was made . another sad disaster hapned ianuary 24 1665 , 6. when one mr. brooks of hampshire going from winchester towards his house near andover , in very bad weather , was himself slain by lightning , and the horse he rode on under him . for about a mile from winchester he was found with his face beaten into the ground , one leg in the stirrup , the other in the horses main ▪ his cloathes all burnt off his back , not a piece as big as an hankerchief left intire , and his hair and all his body singed . with the force that struck him down , his nose was beaten into his face , and his chin into his breast ; where was a wound cut almost as low as to his navil ; and his clothes being as aforesaid torn , the pieces were so scattered and consumed , that not enough to fill the crown of a hat could be found . his gloves were whole , but his hands in them singed to the bone. the hip-bone and shoulder of his horse burnt and bruised , and his saddle torn in little pieces . very remarkable also was that which hapned forty five years ago at another place in england , viz. withycomb in devonshire , where on october 21. a. d. 1638. being sabbath day , whilest the people were attending the publick worship of god , a black cloud coming over the church , there was suddenly an amazing clap of thunder , and with it a ball of fire came in at the window , whereby the house was very much damnified , and the people many of them struck down . some of the seats in the body of the church were turned upside down , yet they that sa● in them received no hurt . a gentleman of note there ( one mr. hill ) sitting in his seat by the chancil , had his head suddenly smitten against the wall , by which blow he died that night . another had his head cloven , his skull rent in three pieces , and his brains thrown upon the ground whole . the hair of his head through the violence of the blow stuck fast to the pillar that was near him . a woman attempting to run out of the church , had her clothes set on fire ; and her flesh on her back torn almost to the very bone . see mr. clarks examples vol. 1. chap. 104. p , 501. it is not heresie to believe that satan has sometimes a great operation in causing thunder-storms . i know this is vehemently denied by some . the late witch-advocates call it blasphemy . and an old council did anathematize the men that are thus perswaded : but by their favour ; an orthodox & rational man may be of the opinion , that when the devil has before him the vapors and materials out of which the thunder and lightning are generated , his art is such as that he can bring them into form . if chymists can make their aurumfulminans , what strange thing● may this infernal chymist effect ? the holy ptures intimate as much as this cometh to in the sacred story concerning iob , we find that satan did raise a great wind which blew down the house where iob's children were feasting . and it is said , chap. 1. ver . 16. that the fire of god fell from heaven , and burnt up the sheep and the servants ; this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fire of god was no doubt thunder and lightning ; and such as was extraordinary , and is therefore expressed with the name of god , as is usual amongst the hebrews . satan had a deep policy in going that way to work , thereby hoping to make iob believe god was his enemy . mr. caryl ( according to his wonted manner ) does both wittily and judiciously paraphrase upon the place ; the fire of god ( saith he ) here is conceived to have been some terrible flash of lightning ; and it is the more probable because it is said to fall down from heaven , that is , cut of the air. there satan can do mighty things , command much of the magazine of heaven , where that dreadful artillery which makes men tremble , those fiery meteors , thunder and lightning are stored and lodged . satan let loose by god can do wonders in the air ; he can raise storms , he can discharge the great ordnance of heaven , thunder and lightning ; and by his art can make them more terrible and dreadful than they are in their own nature . satan is said to be the prince of the power of the air , eph. 2. 2. and we read of the working of satan with all power and signs , and lying words , 2 thess. 2. 9. it is moreover predicted in the revelation , that antichrist should cause fire to come down from heaven , rev. 13. 13. accordingly we read in history , that some of the popes have by their skill in the black art , caused balls of fire to be seen in the air. so then it is not beyond satans power to effect such things , if the great god give him leave , without whose leave he cannot blow a feather : much less raise a thunder-storm . and as the scriptures intimate satan's power in the air to be great , so histories do abundantly confirm it by remarkable instances . one of the scholars of empedocles has testified , that he saw his master raising winds and laying them again ; and there were once many witnesses of it , whence they called empedocles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clemens alexandrinus mentions this as unquestionably true . our great rainold ( de libris apoeryphis lect. 202. ) saith , that we may from iob conclude , it was not impossible for empedocles by the devils aid , to do as has been reported of him . dio relates that when the roman army in the dayes of the emperour cl●udius , pursuing the africa● , was in extream danger of perishing by drought : a magician undertook to procure water for them , and presently upon his incantations , an astonishing shower fell . iovianus pontanus reports , that when king ferdinand besieged the city suella , all the waters in the cisterns being dried up , the citizens had like to have lost their lives by the prevailing drought . the popish priests undertook by conjuration to obtain water . the magical ceremonies by them observed were most horrid and ridiculous . for they took an asse , and put the sacrament of the eucharist into his mouth , sang funeral verses over him , and then buried him alive before the church doors ; as soon as these rites , so pleasing to the devil were finished , the heavens began to look black , and the sea to be agitated with winds , and anon it rained , and lightned , after a most horrendous manner . smetius in his miscellanies , lib. 5. relates that a girl foolishly imitating the ceremonies of her nurse , whom she had sometimes seen raising tempests , immediately a prodigious storm of thunder and lightning hapned , so as that a village near lipsia was thereby set on fire ▪ this relation is mentioned by sennertus , as a thing really true . at some places in denmark , it is a common and a wicked practice to buy winds , when they are going to sea● if satan has so far the power of the air as to cause winds , he may cause storms also livy reports concerning romulus , that he was by a tempest of thunder and lightning transported no man knew whither , being after that never heard of . meurerus ( in comment meteorolog . ) speaketh of a man , that going between lipsia and torga , was suddenly carried out of sight by a thunder-storm , and never seen more . and the truth of our assertion , seems to be confirmed by one of those sad effects of lightning mentioned in the precedeing chapter . for i am informed that when matthew cole was killed with the lightning at north-hampton , the d●mon● which disturbed his sister ann cole ( forty miles distant ) in hartford , spoke of it ; intimating their concurrence in that terrible accident . the iewish rabbins affirm , that all great and suddain destructions are from satan , the angel of death . that he has frequently a● hand therein is past doubt . and if the fallen angels are able ( when god shall grant the● a commission ) to cause fearful and 〈◊〉 thunders , it is much more true concerning the good and holy angels , 2 king. 1. 14 , 〈◊〉 when the law was given at mount 〈◊〉 there were amazing thundrings and lightnings , wherein the great god saw meet to make use of the ministry of holy angels , act. 7. 53. gal. 3. 19. heb. 2. 2. some think that sodom was destroyed by extraordinary lightning . it s certain that holy angels had an hand in effecting that desolation , gen. 19. 13. we know that one night the angel of the lord smote in the camp of the assyrians an 185000. it is not improbable , but that those assyrians were killed with lightning : for it was with respect to that tremendous providence , that those words were uttered , who amongst us shall dwell with the devouring fire , isai. 33. 14. ecclesiastical history informs us that the iews being encouraged by the apostate iulian , were resolved to re-build their . temple ; but lightning from heaven consumed not only their work , but all their tools and instruments wherewith that cursed enterprize was to have been carried on , so was their design utterly frustrate . why might not holy angels have an hand in that lightning ? there occurs to my mind , a remarkable passage mentioned by dr. beard in his chapter about the protection of holy angels over them that fear god ( p. 443. ) he saith , that a certain man travelling between two woods in a great tempest of thunder and lightning , rode under an oak to shelter himself , but his horse would by no means stay under that oak , but whither his master would or no , went from that tree and stayed very quietly under another tree not far off ; he had not been there many minutes before the first oak was torn all to fitters with a fearful clap of thunder and lightning . surely there was the invisible guardianship of an holy angel in that providence . but though it be true , that both natural causes and angels do many times concurre when thunder and lightning , with the awful effects thereof , happen ; nevertheless , the supream cause must not be disackno●ledged . the eternal himself has a mighty hand of providence in such works . he thundreth with the voice of his excellency . among the greeks thunder was stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the scripture calls it the voice of the lord. the god of glory thundereth . the voice of the lord is very powerful , the voice of the lord is full of majesty , the voice of the lord breaketh the cedars , the voice of the lord divideth the flames of fires : lightnings are also said to be the arrows of god , psal. 18. 14. upon which account the children of men ought to dread the hand of the highest therein . and the more for that all places in the habitable world are exposed unto dangers and destruction by this artillery of heaven ; though some parts of the earth are naturally subject thereunto more than others . acosta saith , that it seldom thunders about brasil ; but such lightnings are frequent there , as make the night appear brighter than the noon day . travell●rs report , that there are some snowy mountains in africa , on which the cracks of thunder are so loud and vehement , as that they are heard fifty miles off at sea. in some parts of tartaria , it will both snow and thunder at the same time . in the northern climates , there use to be vehement thunders , and men are often struck dead thereby ; in the province of terravara in spain , grows the wood for the cross , to which superstious papists attribute a power to preserve men from thunder . so did the gentiles of old , vainly think to secure themselves from heavens gun-shot , by carrying those things about them , which they supposed would be as amulets to defend them from all harm . the tents of the old emperors were made of seal-leather , because they imagined that the sea-calf could not be thunder-struck . tyberius wore a crown of lawrel upon his head , for that the philosophers told him that the lightning could not hurt the bay tree . r●diginus affirms the like concerning the fig-tree . but others declare that they have seen the laurel smitten and withered with the lightning : therefore the conimbricensian philosophers acknowledge this immunity to be fictitious . the like vanity is in their opinion , who suppose that the stone by philosophers called brontias ( i. e. ) the thunder-bolt will secure them from harm by lightning . to conclude , most miserable is the state of all christless sinners , who know not but that every thunder-storm which comes , may send them to hell in a moment . hi sunt qui trepidant & ad omnia fulgur● pallent , cum tonat , exanimes primo quoque murmure coeli . the psalmist alludes to a thunder● storm , when he saith , the lord will rain upon the wicked snares ( the lightning cometh suddenly , and taketh men as birds in snare before they think of it ) fire and brimstone ▪ and a tempest of horrors , psal. 11. 6. the atheism of epicurus of old , ( and of some i● these dayes ) who taught , that inasmuch 〈◊〉 thunder proceeds from natural causes , it is 〈◊〉 childish thing for men to have an awe upo● their hearts when they hear that voice , i say such atheism is folly and wickedness . for the great god maketh the way for the lightning of thunder ; nor does it ever miss or mistake its way , but alwayes lights where god has appointed it , iob 28. 26. he directs the lightning under the whole heaven , and unto the ends of the earth ; after it a voice roareth , that they may do whatsoever he commanded them upon the face of the world in the earth , iob 37. 3 , 12. yea , and good men should from this consideration be incited to endeavour that their garments be kept from defilement , and that they be alwayes walking with god , since they know not but that death may come upon them suddenly in such a way and by such means as this ; as to outward evils , there is one event to the righteous and to the wicked ; to him that sacrificeth & to him that sacrificeth not , as is the good so is the sinner . the examples mentioned in the proceding chapter do confirm it , since divers of those whom the thunder killed , were good men . and they that are in christ , and who make it their design to live unto god , need not be dismayed at the most terrifying thunder-claps , no more than a child should be afraid when he hears the voice of his loving father . notable is that passage related by mr. ambrose , in his treatise of angels ( p. 265. & by mr. clark , vol. 1. p. 512. ) a prophane man , who was also a persecutor of mr. bolton , riding abroad , it thundred very dreadfully ; at the which the man greatly trembled ; his wife , who was eminent for godliness being with him , asked , why he was so much afraid ? to whom he replied ; are not you afraid to hear these dreadful thunder claps ? no ( saith she ) not at all , for i know it is the voice of my heavenly father ; and should a child be afraid to hear , his fathers voice ? at the which the man was amazed , concluding with himself , these puritans have a divine principle in them , which the world seeth not , that they should have peace and serenity in their souls when others are filled with dismal fears and horrors . he thereupon went to mr. bolton , bewailing the wrong he had done him , begging his pardon and prayers , and that he would tell him what he must do that so his soul might be saved : and he became a very godly man ever after . this was an happy thunder-storm . chap. v. concerning things preternatural which have hapned in new-england . a remarkable relation about ann cole of hartford . concerning several witches in that colony . of the possessed maid at groton . an account of the house in newberry lately troubled with a daemon . a parallel story of an house at tedworth in england . concerning another in hartford . and of one in portsmouth in new-england lately disquieted by evil spitits . the relation of a woman at barwick in new-england molested with apparitions , and sometimes tormented by invisible agents . inasmuch as things which are praeternatural , and not accomplished without diabolical operation , do more rarely happen , it is pity but that they should be observed . several accidents of that kind have hapned in new-england ; which i shall here faithfully relate so far as i have been able to come unto the knowledge of them . very remarkable was that providence wherein ann cole of hartford in new-england was concerned . she was , and is accounted a person of real piety and integrity . nevertheless , in the year 1662. then living in her fathers house ( who has likewise been esteemed a godly man ) she was taken with very strange fits , wherein her tongue was improved by a daemon to express things which she her self knew nothing of . sometimes the discourse would hold for a considerable time . the general purpose of which was , that such and such persons ( who were named in the discourse which passed from her ) were consulting how they might carry on mischievous designs against her and several others , mentioning sundry wayes they should take for that end , particularly that they would afflict her body , spoil her name , &c. the general answer made amongst the daemons , was , she runs to the rock . this having been continued some hours , the d●mons said , let us confound her language , that she may tell n● more tales . she uttered matters unintel●igible . and then the discourse passed into a dutch-tone ( a dutch family then lived in the town ) and therein an account was given of some afflictions that had befallen divers ; amongst others , what had befallen a woman that lived next neighbour to the dutch family , whose arms had been strangely pinched in the night , declaring by whom ▪ and for what cause that course had been taken with her . the reverend mr. stone ( then teacher of the church in hartford ) being by , when the discourse hapned , declared , that he thought it impossible for one not familiarly acquainted with the dutch ( which ann cole had not in the least been ) should so exactly imitate the dutch-tone in the pronunciation of english. several worthy persons , ( viz. mr. iohn whiting , mr. samuel hooker , and mr. ioseph hains ) wrote the intelligible sayings expressed by ann cole , whilest she was thus amazingly handled . the event was that one of the persons ( whose name was greensmith ) being a lewd and ignorant woman , and then in prison on suspicion for witch-craft ) mentioned in the discourse as active in the mischiefs done and designed , was by the magistrate sent for ; mr. whiting and mr. haines read what they had written ; and the woman being astonished thereat , confessed those tings to be true , and that she and other persons named in this preternatural discourse , had had familiarity with the devil : being asked whether she had made an express covenant with him ; she answered , she had not , only as she promised to go with him when he called , which accordingly she had sundry times done ; and that the devil told her that at christmass they would have a merry meeting , and then the covenant between them should be subscribed . the next day she was more particularly enquired of concerning her guil●●especting the crime she was accused with . she then acknowledged , that though when mr. hains began to read what he had taken down in writing , her rage was such that she could have torn him in pieces , and was as resolved as might be to deny her guilt ( as she had done before ) yet after he had read awhile , she was ( to use her own expression ) as if her flesh had been pulled from her bones , and so could not deny any longer : she likewise declared , that the devil first appeared to her in the form of a deer or fawn , skipping about her , where with she was not much affrighted , and that by degrees he became very familiar , and at last would talk with her . moreover , she said that the devil had frequently the carnal knowledge of her body . and that the witches had meetings at a place not far from her house ; and that some appeared in one shape , and others in another ; and one came flying amongst them in the shape of a crow . upon this confession , with other concurrent evidence , the woman was executed ; so likewise was her husband , though he did not acknowledge himself guilty . other persons accused in the discourse made their escape . thus doth the devil use to serve his clients . after the suspected witches were either executed or fled , ann cole was restored to health , and has continued well for many years , approving her self a serious christian. there were some that had a mind to try whither the stories of witches not being able to sink under water , were true ; and accordingly a man and woman mentioned in an cole's dutch-toned discourse , had their hands and feet tyed , and so were cast into the water , and they both apparently swam after the manner of a buoy , part under , part above the water . a by-stander imagining that any person bound in that posture would be so born up , offered himself for trial , but being in the like maner gently laid on the the water , he immediately sunk right down . this was no legal evidence against the suspected persons ; nor were they proceeded against on any such account ; however doubting that an halter would choak them , though the water would not ; they very fairly took their flight , not having been seen in that part of the world since . whether this experiment were lawful , or rather superstitious and magical , we shall ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) enquire afterwards . another thing which caused a noise in the countrey , and wherein satan had undoubtedly a great influence , was , that which hapned at groton . there was a maid in that town ( one elizabeth knap ) who in the moneth of october , anno. 1671. was taken after a very strange manner , sometimes weeping , sometimes laughing , sometimes roaring hideously , with violent motions and agitations of her body , crying out money , money , &c. in november following , her tongue for many hours together was drawn like a semicircle up to the roof of her mouth , not to be removed , though some tried with their fingers to do it . six men were scarce able to hold her in some of her fits , but she would skip about the house yelling and looking with a most frightful aspect . december 17. her tongue was drawn out of her mouth to an extraordinary length ; and now a daemon began manifestly to speak in her . many words were uttered wherein are the labial letters , without any motion of her lips , which was a clear demonstration that the voice was not her own . sometimes words were spoken seeming to proceed out of her throat , when her mouth was shut . sometimes with her mouth wide open , without the use of any of the organs of speech . the things then uttered by the devil were chiefly railings and revilings of mr. willard ( who was at that time a worthy and faithful pastor to the church in groton . ) also the daemon belched forth most horrid and nefandous blasphemies , exalting himself above the most high. after this she was taken speechless for some time . one thing more is worthy of remark concerning this miserable creature . she cried out in some of her fits , that a woman , ( one of her neighbours ) appeared to her , and was the cause of her affliction . the person thus accused was a very sincere , holy woman , who did hereupon with the advice of friends visit the poor wretch ; and though she was in one of her fits , having her eyes shut , when the innocent person impeached by her came in ; yet could she ( so powerful were satans operations upon her ) declare who was there , and could tell the touch of that woman from any one 's else . but the gracious party thus accused and abused by a malicious devil , prayed earnestly with and for the possessed creature ; after which she confessed that satan had deluded her ; making her believe evil of her good neighbour without any cause . nor did she after that complain of any apparition or disturbance from such an one . yea , she said , that the devil had himself in the likeness and shape of divers tormented her , and then told her it was not he but they that did it . as there have been ●●veral persons vexed with evil spirits , so divers houses have been wofully haunted by them . in the year 1679 , the house of william morse in newberry in new-england , was strangely disquieted by a daemon . after those troubles began , he did by the advice of friends write down the particulars of those unusual accidents . and the account which he giveth thereof is as followeth ; on december 3. in the night time , he and his wife heard a noise upon the roof of their house , as if sticks and stones had been thrown against it with great violence ; whereupon ●e rose out of his bed , but could see nothing . lo●k●ng the doors fast , he returned to bed again . about midnight they heard an hog making a great noise in the house , so that the man rose again , and found a great hog in the house , the door being shut , but upon the opening of the door it ran●out . on december 8. in the morning , the●● were five great stones and bricks by an invisible hand thrown in at the west end of th● house while the mans wife was making the bed , the bedstead was lifted up from the floor , and the bedstaff flung out of the window , and a cat was hurled at her ; a long staff danced up and down in the chimney ; a burnt brick , and a piece of a weather-board were thrown in at the window : the man at his going to bed put out his lamp , but in the morning found that the saveall of it was taken away , and yet it was unaccountably brought into its former place . on the same day , the long staff but now spoken of , was hang'd up by a line , and swung to and fro , the man's wife laid it in the fire , but she could not hold it there , inasmuch as it would forcibly fly out ; yet after much ado with joynt strength they made it to burn . a shingle flew from the window , though no body near it , many sticks came in at the same place , only one of these was so scragged that it could enter the hole but a little way , whereupon the man pusht it out , a great rail likewise was thrust in at the window , so as to break the glass . at another time an iron crook that was hanged on a nail , violently flew up and down ▪ also a chair flew about , and at last lighted on the table where victuals stood ready for them to eat , and was likely to spoil all , only by a nimble catching they saved some of their meal with the loss of the rest , and the overturning of their table . people were sometimes barricado'd out of doors , when as yet there was no body to do it : and a chest was removed from place to place , no hand touching it . their keys being tied together , one was taken from the rest , & the remaining two would fly about making a loud noise by knocking against each other . but the greatest part of this devils feats were his mischievous ones , wherein indeed he was sometimes antick enough too , and therein the chief sufferers were , the man and his wife , and his grand-son . the man especially had his share in these diabolical molestations . for one vvhile they could not eat their suppers quietly , but had the ashes on the hearth before their eyes thrown into their victuals ; yea , and upon their heads and clothes , insomuch that they were forced up into their chamber , and yet they had no rest there ; for one of the man's shoes being left below , 't was filled vvith ashes and coals , and throvvn up after them . their light was beaten out , and they being laid in their bed with their little boy betvveen them , a great stone ( from the floor-of the loft ) vveighing above three pounds vvas throvvn upon th● mans stomach , and he turning it down upon the floor , it was once more thrown upon him . a box , and a board were likewise thrown upon them all . and a bag of hops was taken out of their chest , wherewith they were beaten , till some of the hops were scattered on the floor , where the bag was then laid , and left . in another evening , when they sat by the fire , the ashes were so whirled at them , that they could neither eat their meat , nor endure the house . a peel struck the man in the face . an apron hanging by the fire , was flung upon it , and singed before they could snatch it off . the man being at prayer with his family , a beesom gave him a blow on his head behind , and fell down before his face . on another day , when they were winnowing of barley , some hard dirt was thrown in , hitting the man on the head , and both the man and his wife on the back ; and when they had made themselves clean , they essayed to fill their half bushel but the foul corn was in spite of them often cast in amongst the clean , and the man being divers times thus abused was forced to give over what he was about . on ianuary 23 ( in particular ) the man had an iron pin twice thrown at him , and his inkhorn was taken away from him while he was writing , and when by all his seeking it he could not find it , at last he saw it drop out of the air , down by the fire : a piece of leather was twice thrown at him ; and a shoe was laid upon his shoulder , which he catching at , was suddenly rapt from him . an handful of ashes was thrown at his face , and upon his clothes : and the shoe was then clapt upon his head , and upon it he clapt his hand , holding it so fast , that somewhat unseen pulled him with it backward on the floor . on the next day at night , as they wer● going to bed , a lost ladder was thrown against the door , and their light put out ; and when the man was a bed , he was beaten with an heavy pair of leather breeches , and pull'd by the hair of his head and beard , pinched and scratched , and his bed-board was taken away from him ; yet more in the next night , when the man was likewise 〈◊〉 bed ; his bed-board did rise out of its place , notwithstanding his putting forth all hi● strength to keep it in ; one of his 〈◊〉 brought out of the next room into his bed ▪ and did prick him ; the clothes wherewith he hoped to save his head from blows we●● violently pluckt from thence . within a nig●●● or two after , the man and his wife received both of them a blow upon their heads , but it was so dark that they could not see the stone which gave it ; the man had his cap pulled off from his head while he sat by the fire . the night following , they went to bed undressed , because of their late disturbances , and the man , wife , boy , presently felt themselves pricked , and upon search found in the bed a bodkin , a knitting needle , and two sticks picked at both ends . he received also a great blow , as on his thigh , so on his face , which fetched blood : and while he was writing a candlestick was twice thrown at him , and a great piece of bark fiercely smote him , and a pail of water turned up without hands . on the 28 of the mentioned moneth , frozen clods of cow-dung were divers times thrown at the man out of the house in which they were ; his wife went to milk the cow , and received a blow on her head , and sitting down at her milking-work had cow-dung divers times thrown into her pail , the man tried to save the milk , by holding a piggin side-wayes under the cowes belly , but the dung would in for all , and the milk was only made fit for hogs . on that night ashes were thrown into the porridge which they had made ready for their supper , so as that they could not eat it ; ashes were likewise often thrown into the man's eyes , as he sat by the fire . and an iron hammer flying at him , gave him a great blow on his back ; the man's wife going into the cellar for beer , a great iron peel flew and fell after her through the trap-door of the cellar ; and going afterwards on the same errand to the same place , the door shut down upon her , and the table came and lay upon the door , and the man was forced to remove it e're his wife could be released from where she was ; on the following day while he was writing , a dish went out of its place , leapt into the pale , and cast water upon the man , his paper , his table , and disappointed his procedure in what he was about ; his cap jumpt off from his head , and on again , and the pot-lid leapt off from the pot into the kettle on the fire . february 2. while he and his boy were eating of cheese , the pieces which he cut were wrested from them , but they were afterwards found upon the table under an apron , and a pair of breeches : and also from the fire arose little sticks and ashes , which flying upon the man and his boy , brought them into an uncomfortable pickle ; but as for the boy which the last passage spoke of , there remains much to be said concerning him , an● a principal sufferer in these afflictions : for on the 18. of december , he sitting by his grandfather , was hurried into great motions and the man thereupon took him , and made him stand between his legs , but the chair danced up and down , and had like to have cast both man and boy into the fire : and the child was afterwards flung about in such a manner , as that they feared that his brains would have been beaten out ; and in the evening he was tossed as afore , and the man tried the project of holding him , but ineffectually . the lad was soon put to bed , and they presently heard an huge noise , and demanded what was the matter ? and he answered that his bed-stead leaped up and down : and they ( i. e. the man and his wife ) went up , and at first found all quiet , but before they had been there long , they saw the board by his bed trembling by him , and the bed-clothes flying off him , the latter they laid on immediately , but they were no sooner on than off ; so they took him out of his bed for quietness . december 29. the boy was violently thrown to and fro , only they carried him to the house of a doctor in the town , and there he was free from disturbances , but returning home at night , his former trouble began and the man taking him by the hand ▪ they were both of them almost tript into the fire . they put him to bed , and he was attended with the same iterated loss of his clothes . shaking off his bed-board , and noises , that he had in his last conflict ; they took him up , designing to sit by the fire , but the doors clattered , and the chair was thrown at him , wherefore they carried him to the doctors house , and so for that night all was well . the next morning he came home quiet , but as they were doing somewhat , he cried out that he was prickt on the back , they looked , and found a three-tin'd fork sticking strangely there ; which being carried to the doctors house , not only the doctor himself said that it was his , but also the doctors servant affirmed it was seen at home after the boy was gone . the boys vexations continuing , they left him at the doctors , where he remained well till awhile after , and then he complained he was pricked , they looked and found an iron spindle sticking below his back ; he complained he was pricked still , they looked , and found pins in a paper sticking to his skin ; he once more complained of his back , they looked , and found there a long iron , a bowl of a spoon , and a piece of a pansheard . they lay down by him on the bed , with the light burni●g , but he was twice thrown from them , and the second time thrown quite under the bed ; in the morning the bed was tossed about with such a creaking noise , as was heard to the neighbours ; in the afternoon their knives were one after another brought , and put into his back , but pulled out by the spectators ; only one knife which was missing seemed to the standers by to come out of his mouth : he was bidden to read his book , was taken and thrown about several times , at last hitting the boys grandmother on the head . another time he was thrust out of his chair and rolled up and down with out cries , that all things were on fire ; yea , he was three times very dangerously thrown into the fire , and preserved by his friends with much ado . the boy also made for a long time together a noise like a dog , and like an hen with her chickens , and could not speak rationally . particularly , on december 26. he barked like a dog , and clock't like an hen , and after long distraining to speak , said , there 's powel , i am pinched ; his tongue likewise hung out of his mouth , so as that it could by no means be forced in till his fit was over , and then he said 't was forced out by powel . he & the house also after this ●●d rest till the ninth of ianuary : at which time because of his intolerable ravings , and because the child lying between the man and his wife , was pulled out of bed , and knockt so vehemently against the bed-stead boards , in a manner very perillous and amazing . in the day time he was carried away beyond all possibility of their finding him . his grandmother at last saw him creeping on one side , and drag'd him in , where he lay miserable lame , but recovering his speech , he said , that he was carried above the doctors●house , and that powel carried him , and that the said powel had him into the barn , throwing him against the cart-wheel there , and then thrusting him out at an hole ; and accordingly they found some of the remainders of the threshed barley which was on the barn-floor hanging to his clothes . at another time he fell into a swoon , they forced somewhat refreshing into his mouth , and it was turned out as fast as they put it in ; e're long he came to himself , and expressed some willingness to eat , but the meat would forcibly fly out of his mouth ; and when he was able to speak , he said powel would not let him eat : having found the boy to be best at a neighbours house , the man carried him to his daughters , three miles from his own . the boy was growing antick as he was on the journey , but before the end of it he made a grievous hollowing , and when he lighted , he threw a great stone at a maid in the house , and fell on eating of ashes . being at home afterwards , they had rest awhile , but on the 19 of ianuary in the morning he swooned , and coming to himself , he roared terribly , and did eat ashes , sticks , rug-yarn . the morning following , there was such a racket with the boy , that the man and his wife took him to bed to them . a bed-staff was thereupon thrown at them , and a chamber pot with its contents was thrown upon them , and they were severely pinched . the man being about to rise , his clothes were divers times pulled from them , himself thrust out of his bed , and his pillow thrown after him . the lad also would have his clothes plucked off from him in these winter nights , and was wofully dogg'd with such fruits of devilish spite , till it pleased god to shorten the chain of the wicked daemon . all this while the devil did not use to appear in any visible shape , only they would think they had hold of ▪ the hand that sometimes scratched them ; but it would give them the slip . and once the man was discernably beaten by a fist , and an hand got hold of his wrist which he saw , but could not catch ; and the likeness of a blackmore child did appear from under the rugg and blanket , where the man lay , and it would rise up , fall down , nod & slip under the clothes when they endeavoured to clasp it , never speaking any thing . neither were there many words spoken by satan all this time , only once having put out their light , they heard a scraping on the boards , and then a piping and drumming on them , which was followed with a voice , singing revenge ! revenge ! sweet is revenge ! and they being well terrified with it , called upon god ; the issue of which was , that suddenly with a mournful note , there were six times over uttered such expressions as alas ! alas ! me knock no more ! me knock no more ! and now all ceased . the man does moreover affirm , that a seaman ( being a mate of a ship ) coming often to visit him , told him that they wronged his wife who suspected her to be guilty of witchraft ; and that the boy ( his grandchild ) was the cause of this trouble ; and that if he would let him have the boy one day , he would warrant him his house should be no more troubled as it had been ; to which motion he consented . the mate came the next day betimes , and the boy was with him until night ; after which his house he saith was not for some time molested with evil spirits . thus far is the relation concerning the daemon at william morse his house in newbery . the true reason of these strange disturbances is as yet not certainly known : some ( as has been hinted ) did suspect morse's wife to be guilty of witchcraft . one of the neighbours took apples which were brought out of that house and put them into the fire ; upon which they say , their houses were much disturbed . another of the neighbours , caused an horse-shoe to be nailed before the doors , & as long as it remained so , they could not perswade the suspected person to go into the house ; but when the horse-shoe was gone , she presently visited them . i shall not here inlarge upon the vanity and superstition of those experiments , reserving that for another place : all that i shall say at present is , that the daemons whom the blind gentiles of old worshipped , told their servants , that such things as these would very much affect them ; yea , and that certain characters , signs and charms would render their power ineffectual ; and accordingly they would become subject , when their own directions were obeyed . it is sport to the devils when they see silly men thus deluded and made fools of by them . others were apt to think that a seaman by some suspected to be a conjurer , set the devil on work thus to disquiet morse's family . or it may be some other thing as yet kept hid in the secrets of providence might be the true original of all this trouble . a disturbance not much unlike to this hapned above twenty years ago , at an house in tedworth , in the county of wilts in england , which was by wise men judged to proceed from conjuration . mr. mompesson of tedworth being in march 1661. at lungershall , and hearing a drum beat there , he demanded of the bailiff of the town what it meant , who told him , they had for some dayes been troubled with an idle drummer , pretending authority , and a pass under the hands of some gentlemen . mr. mompesson reading his pass , and knowing the hands of those gentlemen , whose names were pretended to be subscribed , discovered the cheat , and commanded the vagrant to put off his drum , and ordered a constable to secure him : but not long after he got clear of the constable . in april following , mr. momposson's house was much disturbed with knocking 's , and with drummings ; for an hour together a daemon would beat round-heads and cuckolds , the tattoo and several other points of war as well as any drummer . on november 5. the daemon made a great noise in the house , and caused some boards therein to move to and fro in the day time when there was an whole room full of people present . at his departure , he left behind him a sulphurous smell , which was very offensive . the next night , chairs walked up and down the room ; the childrens shoes were hurled over their heads . the minister of the town being there , a bed-staff was thrown at him , and hit him on the leg , but without the least hurt . in the latter end of december , 1662. they heard a noise like the jingling of money , the occasion of which was thought to be , some words spoken the night before , by one in the family ; who said that faires used to leave money behind them , and they wished it might be so now . in ianuary lights were seen in the house , which seemed blue and glimmering , and caused a great stiffness in the eyes of them that saw them . one in the room ( by what authority i cannot tell ) said , satan , if the drummer set thee a work give three knocks and no more , which was done accordingly . once when it was very sharp severe weather , the room was suddenly filled with a noisome smell , and was very hot though without fire . this daemon would play some nasty and many ludicrous foolish tricks . it would empty chamber-pots into the beds ; and fill porringers with ashes . sometimes it would not suffer any light to be in the room , but would carry them away up the chimney . mr. mompesson coming one morning into his stable , found his horse on the ground , having one of his hinder legs in his mouth , and so fastened there , that it was difficult for several men with a leaver to get it out . a smith lodging in the house , heard a noise in the room , as if one had been shoeing an horse , and somewhat come as it were with a pincers snipping at the smith's nose , most part of the night . the drummer was under vehement suspicion for a conjurer . he was condemned to transportation . all the time of his restraint and absence , the house was quiet . see mr. glanvil's collection of modern relations , p. 71. &c. but i proceed to give an account of some other things lately hapning in new-england , which were undoubtedly praeternatural , and not without diabolical operation . the last year did afford several instances , not unlike unto those which have been mentioned . for then nicholas desborough of hartford in new-england , was strangely molested by stones , pieces of earth , cobs of indian corn , &c. falling upon and about him , which sometimes came in through the door , sometimes through the window , sometimes down the chimney , at other times they seemed to fall from the floor of the chamber , which yet was very close ; sometimes he met with them in his shop , the yard , the barn , and in the field at work . in the house , such things hapned frequently , not only in the night but in the day time , if the man himself was at home , but never when his wife was at home alone . there was no great violence in the motion , though several persons of the family , and others also were struck with the things that were thrown by an invisible hand , yet they were not hurt thereby . only the man himself had once his arm somewhat pained by a blow given him ; and at another time , blood was drawn from one of his legs by a scratch given it . this molestation began soon after a controversie arose between desborough and another person , about a chest of clothes which the other said that desberough did unrighteously retain : and so it continued for some moneths ( though with several intermissions . ) in the latter end of the last year , when also the man's barn was burned with the corn in it ; but by what means it came to pass is not known . not long after , some to whom the matter was referred , ordered desberough to restore the clothes to the person who complained of wrong ; since which he hath not been troubled as before . some of the stones hurled were of considerable bigness ; one of them weighed four pounds , but generally the stones were not great , but very small ones . one time a piece of clay came down the chimney , falling on the table which stood at some distance from the chimney . the people of the house threw it on the hearth , where it lay a considerable time : they went to their supper , and whilest at their supper , the piece of clay was lifted up by an invisible hand , and fell upon the table ; taking it up , they found it hot , having lain so long before the fire , as to cause it to be hot . another providence no less remarkable than this last mentioned , hapned at portsmouth in new-england , about the same time : concerning which i have received the following account from a worthy hand . on iune 11. 1682. being the lords day , at night showers of stones were thrown both against the sides and roof of the house of george walton : some of the people went abroad , found the gate at some distance from the house , wrung off the hinges , and stones came thick about them : sometimes falling down by them , sometimes touching them without any hurt done to them , though they seemed to come with great force , yet did no more but softly touch them ; stones flying about the room the doors being shut . the glass-windows shattered to pieces by stones that seemed to come not from without but within ; the lead of the glass casements , window-bars , &c. being driven forcibly outwards , and so standing bent . while the secretary was walking in the room a great hammer came brusling along against the chamber floor that was over his head , and fell down by him . a candlestick beaten off the table . they took up nine of the stones and marked them , and laid them on the table , some of them being as hot as if they came out of the fire ; but some of those mark't stones were found flying about again . in this manner , abou● four hours space that night : the secretary then went to bed , but a stone came and broke up his chamber-door , being put to ( not lockt ) a brick was sent upon the like errand . the abovesaid stone the secretary lockt up in his chamber , but it was fetched out , and carried with great noise into the next chamber . the spit was carried up chimney , and came down with the point forward , and stuck in the back-log , and being removed by one of the company to one side of the chimney , was by an unseen hand thrown out at window . this trade was driven on the next day , and so from day to day , novv and then there would be some intermission , and then to it again . the stones vvere most frequent vvhere the master of the house vvas , vvhether in the field or barn , &c. a black cat vvas seen once vvhile the stones came , and vvas shot at , but she vvas too nimble for them . some of the family say , that they once savv the appearance of an hand put forth at the hall windovv , throvving stones tovvards the entry , though there vvas no body in the hall the vvhile : sometimes a dismal hollovv vvhistling vvould be heard ; sometimes the noise of the trotting of an horse , and snorting , but nothing seen . the man went up the great bay in his boat to a farm he had there , and while haling wood or timber to the boat he was disturbed by the stones as before at home . he carried a stirrup iron from the house down to the boat , and there left it ; but while he was going up to the house , the iron came jingling after him through the woods , and returned to the house , and so again , and at last went away , and was heard of no more . their anchor leapt over-board several times as they were going home and stopt the boat . a cheese hath been taken out of the press and crumbled all over the floor . a piece of iron with which they weighed up the cheese-press stuck into the wall , and a kittle hung up thereon . several cocks of english-hay mowed near the house , were taken and hung upon trees ; and some made into small whisps , and put all up and down the kitchin , cum multis aliis , &c. after this manner , have they been treated ever since at times ; it were endless to particularize . of late they thought the bitterness of death had been past , being quiet for sundry dayes and nights : but last week we●e some returnings again ; and this week ( aug. 2. 1682. ) as bad or worse than ever . the man is sorely hurt with some of the stones that came on him , and like to feel the effects of them for many dayes . thus far is that relation . i am moreover informed , that the daemon was quiet all the last winter , but in the spring he began to play some ludicrous tricks , carrying away some axes that were locked up safe . this last summer he has not made such disturbances as formerly . but of this no more at present . there have been strange and true reports concerning a woman now living near the salmon falls in barwick ( formerly called kittery ) unto whom evil spirits have sometimes visibly appeared ; and she has sometimes been sorely tormented by invisible hands : concerning all which , an intelligent person has sent me the following narrative . a brief narrative of sundry apparitions of satan unto and assaults at sundry times and places upon the person of mary the wife of antonio hortado , dwelling near the salmon falls : taken from her own mouth , aug. 13. 1683. in iune 1682. ( the day forgotten ) at evening , the said mary heard a voice at the door of her dwelling , saying , what do you here ? about an hour after , standing at the door of her house , she had a blow on her eye that settled her head near to the door-post , and two or three dayes after , a stone , as she judged about half a pound or a pound weight was thrown along the house within into the chimney , and going to take it up it was gone ; all the family was in the house , and no hand appearing which might be instrumental in throwing the stone . about two hours after , a frying-pan then hanging in the chimney was heard to ring so loud , that not only those in the house heard it , but others also that lived on the other side of the river near an hundred rods distant or more . whereupon the said mary and her husband going in a cannoo over the river , they saw like the head of a man new-shorn , and the tail of a white cat about two or three foot distance from each other , swimming over before the cannoo , but no body appeared to joyn head and tail together ; and they returning over the river in less than an hours time , the said apparition followed their cannoo back again , but disappeared at landing . a day or two after , the said mary was stricken on her head ( as she judged ) with a stone , which caused a swelling and much soreness on her head , being then in the yard by her house , and she presentl● entring into her house was bitten on both arms black and blue , and one of he● b●easts scratched ; the impressions of the teeth being like mans teeth , were plainly seen by many : whereupon deserting their house to sojourn at a neighbours on the other side of the river , there appeared to said mary in the house of her sojourning , a woman clothed with a green safeguard , a short blue cloak , and a white cap , making a profer to strike her with a fire-brand , but struck her not . the day following the same shape appeared again to her , but now arrayed with a gray gown , white apron , and white head-clothes , in appearance laughing several times , but no voice heard . since when said mary has been freed from those satanical molestations . but the said antonio being returned in march last with his family , to dwell again in his own house , and on his entrance there , hearing the noise of a man walking in his chamber , and seeing the boards buckle under his feet as he walked , though no man to be seen in the chamber ( for they went on purpose to look ) he returned with his family to dwell on the other side of the river ; yet planting his ground though he forsook his house , he hath had five rods of good log-fence thrown down at once , the feeting of neat cattle plainly to be seen almost between every row of corn in the field yet no cattle seen there , nor any damage done to his corn , not so much as any of the leaves of the corn cropt . thus far is that narrative . i am further informed , that some ( who should have been wiser ) advised the poor woman to stick the house round with bayes , as an effectual preservative against the power of evil spirits . this counsel was followed . and as long as the bayes continued green , she had quiet ; but when they began to wither , they were all by an unseen hand carried away , and the woman again tormented . it is observable , that at the same time three houses in three several towns should be molested by daemons , as has now been related . chap. vi. that there are daemons . and possessed persons . signs of such . some mad men are really possessed . notwithstanding many fabulous stories about witchcrafts . that there are witches proved by three arguments . that houses are sometimes troubled by evil spirits . witchcraft often the cause of it . sometimes by the devil without witchcraft ; ordered by providence as punishment for sin. the disturbance in waltons house further considered , with a parallel story . that the things related in the preceding chapter were undoubtedly praeternatural and diabolical . the sadduces of those dayes being like unto avic●nna , and averroes , and other atheistical philosophers in former times ; say that there are no spirits , and that all stories concerning them are either fabulous or to be ascribed unto natural causes . amongst many others , the learned voetius ( in disp . de operationibus daemonum ) has sufficiently refuted them . and as the experience of other ages and places of the world ; so the things which divine providence hath permitted and ordered to come to pass amongst our selves ( if the scriptures were silent ) make it manifest beyond all contradiction , that there are devils infesting this lower world. most true it is , that satan and all his wicked angels are limited by the providence of god : so as that they cannot hurt any man or creature , much less any servant of his , without a commission from him , whose kingdom is over all . it is a memorable passage , which chytraeus relateth concerning luther , that when he was sought after by his popish and implacable enemies ( being then hid by the duke of saxony ) they consulted with magicians that so they might find where luther absconded , but the wizzards confessed they could not discover him . undoubtedly the devils knew where luther hid himself ; only god would not suffer them to reveal it . nevertheless , the lord doth for wise and holy ends , sometimes lengthen the chain which the infernal lions are bound fast in . and as there are many tremendous instances confirming the truth hereof , so that of satan's taking bodily possession of men , is none of the least . sometimes indeed it is very hard to discern between natural diseases and satanical possessions ; so as that persons really possessed have been thought to be only molested with some natural disease , without any special finger of the evil spirit therein . fernelius ( de abditis rerum causis , lib. 2. cap. 16. ) speaketh of a certain young gentleman , that was taken with strange convulsions , which did surprize him at least ten times in a day . in his fits he had the use of his speech and reason free . otherwise his disease would have been judged no other than an ordinary epilepsy . much means was used by skilful physitians for his relief , but without success for three moneths together ; when all on a sudden , a daemon began to speak out of the miserable patient ; and that with not only latin but greek sentences , which the afflicted party himself had no knowledge of ; and the daemon discovered many secrets both of the physitians and of other persons that attended , deriding them for their vain attempts to cure a man whom he had the possession of . there are sundry authors ( in special balduinus in his cases of conscience , and darrel in his history of the seven possessed persons in lancashire ) who have endeavoured to describe and characterise possessed persons . and such particulars as these following are by them mentioned as signs of possession . 1. if the party concerned shall reveal secret things , either past or future , which without supernatural assistance could not be known , it argueth possession . 2. if he does speak with strange languages , or discover skill in arts and sciences never learned by him . 3. if he can bear burthens , and do things which are beyond humane strength . 4. uttering words without making use of the organs of speech , when persons shall be heard speaking , and yet neither their lips nor tongues have any motion , t is a sign that an evil spirit speaketh in them . 5. when the body is become inflexible . 6. when the belly is on a sudden puft up , and instantly flat again . these are thought to be certain arguments of an energumenical person . some other signs are mentioned by thyraeus ( de obsessis part 2. cap. 25 , 26. ) there are who conceive ( and that as they suppose upon scripture grounds : ) that men may possibly be daemoniacal , when none of those mentioned particulars can be affirmed of them . the excellently learned and judicious mr. mede , is of opinion , that the daemoniacks whom we read so frequently of in the new-testament , were the same with epilepticks , lunaticks , and mad men. the turks at this day have their mad men in great veneration , supposing them to be acted by a spirit , but they ( in that being themselves mad ) take it to be a good when as 't is an evil spirit that does operate in such persons . and that the iews of old did look upon maniacks to be possessed with an evil spirit , is evident from that expression of theirs , ioh. 10. 20. he hath a devil and is mad. moreover , we read of one , mat. 17. 15. that was lunatick , and did oft fall into the fire , and oft into the water . now that this lunatick person was a daemoniack is clear from ver . 18. where t is said , that iesus rebuked the devil and he departed out of him . and of the same person t is said , in luk. 9. 39 a spirit taketh him and teareth him . so beza and heinsius , in mat. 8. 16. & 17. 15. it has been commonly said that in christs time more persons were possessed with evil spirits than ever was known before or since ; but if that were so , the iews , and probably some historians would have noted it as a thing strange and extraordinary ; whenas we read of no such observation to be made on those times . and saith mr. mede , ( in his discourse on iohn 10. 20. ) if those possessed persons were not such as we now adayes conceive to be no other than mad men , the world must be supposed to be well rid of devils , which for my part i believe it is not . there is in special , a sort of melancholy madness , which is called lycanthropia , or lupina insania , h. e. when men imagine themselves to be turned into wolves or other beasts . hippocrates relates concerning the daughters of king praetus , that they thought themselves kine . wierus ( de praestigiis daemonum , l. 3. c. 21. ) speaketh of one in padua , that would not believe to the contrary but that he was a wolf : and of a spaniard , who thought himself a bear. euwichius ( and from him horestus ) writeth of a man that was found in a barn under the hay , howling and saying he was a wolf. the foolish rusticks , who surprized him , began to flay him , that so they might see if he had not hair growing on the inside of his skin .. forestus has many instances to this purpose . heurnius saith , that it is a disease frequent in bohemia and hungaria . no doubt but this disease gave occasion to pliny's assertion , that some men in his time were turned into wolves , and from wolves into men again . hence was ovid's fable of lycaon , and the tale of pausanias , being ten years a wolf , and then a man again . he that would see more instances , may read austin de civ . dei. l. 18. c. 5. burton of melancholly . pag. 9. they that are subject unto this malady , for the most partly hid all the day , and go abroad in the night , barking and howling at graves and in desarts . we may suppose that nebuchadnezzar was troubled with this disease . and that such persons are molested with a daemon is evident from luk 8. 27. with mark. 5. 3 , 4. the possessed person there spoken of was lycanthropos . there are that acknowledge the existence of spirits , and that the bodies of men are sometimes really possessed thereby ; who nevertheless will not believe there are any such woful creatures in rerum naturâ , as witches , or persons confoederate with the devil . i have read of a famous wizard , whose name was william de lure , that after he had laboured much in opposing their opinion , who think that there are men on earth joyned in an explicit confoederacy with the fiends of hell , was himself convicted and condemned for that crime which he designed to make the world believe that no man was or could be guilty of . i shall not suspect all those as guilty of witchcraft , nor yet of heresie , who call the received opinion about witches into question . there are four or five english writers , viz. mr. scot , ady , and of late wagstaff and webster , and another anonymous author ; who do with great vehemence affirm that never any did maintain that familiarity with the evil spirits , which is commonly believed . wierus ( otherwise a judicious author ) conceiveth that all those things supposed to be done by witches are done by the evil spirits themselves , without any confoederates . but he is sufficiently refuted by binsfieldius , bodinus , sennertus , and others . true it is , that many things have been looked upon as proceding from witchcraft , when it has not been so . the sympathies and antipathies of nature have sometimes been esteemed the effects of witchcraft . a sympathetical powder , made without any magical ceremonies has done strange things , so as that the artist which used it , has upon that account been suspected of witchcraft . a man may easily by such natural magick , as is described by porta , and by weckerus de secretis make the ignorant beheve he is a wizard . it is also true , that the world is full of fabulous stories concerning some kind of familiarities with the devil , and things done by his help , which are beyond the power of creatures to accomplish . what fables are there concerning incubi and succubae , and of men begotten by daemons ? no doubt but the devil may delude the fancy that one of his vassals shall think ( as the witch at hartford did ) that he has carnal and cursed communion with them , beyond what is real . nor is it impossible for him to assume a dead body , or to form a lifeless one out of the elements , and therewith to make his witches become guilty of sodomy . austin saith , they are impudent who deny this . but to imagine that spirits shall really generate bodies , is irrational . i am not ignorant , that that there have been men in the world ( more than one or two ) pretended to be thus begotten and born . thus doth niderius affirm concerning all the old inhabitants of the isle of cyprus . the like has been reported concerning arcturus , and concerning our british merlin . yea , the gentiles believed that homer , aeneas , hercules , and others were begotten by daemons ; whom thereupon they esteemed as semidei . and olympias the mother of alexander the great , supposed her self to be with child by iupiter hammon . when her husband king philip of macedon was absent from her , nectanebus ( an egyptian prince and a great magician ) sent her word that iupiter would embrace her , and that he would come to her such a night in the form of a dragon ; at the time appointed nectanebus himself by his magical impostures made olympias believe that a dragon was in the room , and so did himself do that which the deluded queen thought iupiter had done . i doubt not but that merlin and others imagined to come into the world not in the usual way , were the sons of daemons just as alexander was . it has been a received maxim , that though the devil may by his art produce insects and vermin ( to the generation whereof a seminal vertue is not alwayes necessary ) yet he cannot bring forth a perfect animal . how then is it consistent with reason , that he should produce a real man , who is of all animals the most perfect , and noble ? it is also extreamly fabulous , that witches can transform themselves or others into another sort of creatures , e. g. into horses , wolves , cats , mice , &c. carminibus circe socios mutavit ulyssis . a blind heathenish phansie : and yet stories of this nature have been generally believed ; and i have not without wonderment seen grave authors relating them , as if the things had been really so . but it is beyond the power of all the devils in hell to cause such a transformation ; they can no more do it than they can be the authors of a true miracle ( see horstius inst. med. disp. 3. exercit. 9. quest. 9. ) though i deny not but that the devil may so impose upon the imagination of witches as to make them believe that they are transmuted into beasts . sennertus ( in pract. med. l. 6. part 9. cap. 5. ) reports that a noble person , and one worthy of credit , gave him an account of a strange passage to this purpose , which himself was particularly acquainted with . the story is this ; a certain woman , being in prison on suspicion for witchcraft ; pretneding to be able to turn her self into a wolf , the magistrate before whom she was brought promised her , that she should not be put to death , in case she would then in his presence so transform her self . which she readily consented unto . accordingly she anointed her head , neck and arm-pits ; immediately upon which she fell into a most profound sleep , for three hours ; after which she suddenly rose up , declaring that she had been turned into a wolf , and been at a place some miles distant , and there killed first a sheep , and then a cow ; the magistrate presently sent to the place ; and found that first a sheep and then a cow had there been killed . wierus and baptista porta have divers stories to the same purpose . it is then evident , that the devil himself did that mischief , and in the mean time the witches who were cast into so profound a sleep by him , as that they could not by any noises or blows be awakened , had their phansies imposed upon by dreams and delusions according to the pleasure of their master satan . it must moreover , be sadly confessed , that many innocent persons have been put to death under the notion of witch-craft , whereby much innocent blood hath been shed . especially it hath been so in popish times and places . superstitious and magical wayes of trying wtiches have been a bloody cause of those murders . sometimes persons have been tried for witch-craft by hot , sometimes by cold water ( of which more in the eighth chapter of th●s essay ) sometimes by pricking them ; sometimes by sticking awls under their seats , sometimes by their ability , or otherwise to repeat the lords prayer . an irish witch which was tried at youghall , sept. 11. 1661. being by the court put upon repeating the fifth petition , alwayes left out the words forgive us our trespasses . another witch tried at taunton 1663. could not repeat the last petition , but though she was directed to say it after one that repeated it distinctly , would say lead us into temptation , and could never repeat it right , though she tried to do it half a score times . but judge archer did wisely admonish the jury , that they were not in the least measure to guid their verdict by that , since it was no legal evidence . the author of the advertisement to mr. glanvil's relations ( p. 171. ) saith that his curiosity led him to examine certain witches at the castle in cambridge , and that the most notorious witch of them all pleaded that she was no witch , because she was able to say the lords prayer and the creed , and though she was out in repeating the creed , and said the lords prayer right . but from such considerations as those which have been mentioned , wierus and some others not atheists but persons of worth , have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 run into an extream on the other hand , so as to question whether there were any persons really confoederate with the infernal spirits . nevertheless , that there have been such , the following arguments do manifest . 1. the argument by many insisted on from the scriptures is irrefragable . therein witch-crafts are forbidden . and we often read in the scripture of metaphorical bewitchings , nahum 3. 4. gal. 3. 1. which similitudes are undoubtedly taken from things that have a real existence in rerum natura . yea , the scripture makes particular mention of many that used those cursed arts and familiarities with the devil , e. g. iannes , and iambres , balaam , manasseh , simon , elymas . nor is the relation which the scripture giveth of the witch of endor , and the reasons from thence deduced , to prove the being of witches , sufficiently confuted by any of our late witch-advocate● . though ( as one speaketh ) some men to elude the argument from that instance , play more hocus-pocus tricks in the explication of that passage than the witch her self did in the raising deceased samuel . it is a poor evasion in those who think to escape the dint of this argument , by pretending that the witches and familiar spirits spoken of in the scripture , were only iuglers , or men that by legerdemain would do strange feats of activity . the divine law requires that such witches should be cut off by the sword of justice ; which may not be affirmed of every one that shall without any confoederacy with the devil play tricks of legerdemain . 2. experience has too often made it manifest that there are such in the world as hold a co respondence with hell. there have bin known wizards ; yea such as have taught others what ceremonies they are to use in maintaining communion with devils . trithemius his book de septem intelligentiis , and cornelius agrippa's books of occult philosophy , wherein too much of these nefandous abominations is described , are frequently in the hands of men . several other books there are extant , which do professedly teach the way of familiarity with daemons . the titles whereof , as also the names of the authors that have published them , i designedly forbear to mention , lest haply any one into whose hands this discourse may come , should out of wicked curiosity seek after them to the ruine of his soul. there are famous histories of several , who had their paredri or familiar spirits , some in one likeness , some in another , constantly attending them . thus had apollonius thyanaeus of old . and of later times mich. scot , and iosephus niger . likewise cardanus ( de subtilitate , lib. 19. p. 963. ) writeth , that his own father had such a familiar for thirty years together . so had christopher waganeer a familiar in the form of an ape for seven years attending him ; so had folpardus , which two were at last carried away body and soul by the devil ; unto whose service they had devoted their lives . there is also a true ( as well as a romantick ) story of faustus . the excellent camerarius in his horae subs●civae cent. 1. cap. 70. relateth strange things of him , which he received from those who knew faustus , and were ey-witnesses of his magical and diabolical impostures : he also had a familiar devil in form of a monk accompanying of him for the space of twenty four years . housdor●ius , and lonicer ad 2 praec . p. 167. speak of faustus . melancthon declares that he knew the man : so that naudeus is to be convinced of vanity , in denying that ever there was such a person in the world. in a word , it is a thing known , that there have been men who would discourse in languages , and reason notably about sciences which they never learned ; who have revealed secrets , discovered hidden treasures , told whither stolen goods have been conveyed , and by whom ; and that have caused bruit creatures , nay statues or images to speak , and give rational answers . the iews teraphims oftentimes did so : vide r. sol. iarchi in hos. 3. 4. selden de diis syriis . part 1. cap. 2. thom. contra gentes lib. 3. cap. 104. such things as these cannot be done by the help of meer natural causes . it must needs be then , that the practisers of them are in confoederacy with satan . 3. there have been many in the world , who have upon conviction confessed themselves guilty of familiarity with the devil . a multitude of instances this way are mentioned by bodinus , codron●hus , delrio , iacquerius , remigius , and others . some in this countrey have affirmed , that they knew a man in another part of the world , above fifty years ago , who having an ambitious desire to be thought a wise man ; whilest he was tormented with the itch of his wicked ambition , the devil came to him , with promises that he should quickly be in great reputation for his wisdom , in case he would make a covenant with him ; the conditions whereof were , that when men came to him for his counsel , he should labour to perswade them that there is no god , nor devil , nor heaven , nor hell ; and that such a term of years being expired , the devil should have his soul. the articles were consen●ed to . the man continuing after this to be of a very civil conversation , doing hurt to none , but good to many ; and by degrees began to have a name to be a person of extraordinary sagacity , and was sought unto far and near for counsel , his words being esteemed oracles by the vulgar . and he did according to his covenant upon all occasions secretly disseminate principles of athe●sm , not being suspected for a wizard . but a few weeks before the time indented with the devil was fulfilled ; inexpressible horror of conscience surprized him , so that he revealed the secret transactions which had passed betwixt himself and the devil . he would sometimes , with hideous roarings tell those that came to visit him , that now he knew that there was a god and a devil , and an heaven , and an hell. so did he die a miserable spectacle of the righteous and fearful judgement of god. and every age does produce new examples of those that have by their own confession made the like cursed covenants with the prince of darkness . in the year 1664 , several who were indicted at the assizes held at taunton in somersetshire , confessed that they had made an explicit league with the devil , and that he did baptise pictures of wax with oyl , giving them the names of those persons they did intend mischief unto . anno. 1678. one iohn stuart , and his sister annabil stuart , at the assizes held at paysley in scotland , confessed that they had been in confoederacy with the devil ; and that they had made an image of wax , calling it by the name of sr. george maxwel , sticking pins in the sides and on the breast of it . such an image with pins in it , was really found in the witches houses ; and upon the removal of it , the pins being taken out , sir george had immediate ease , and recovered his health . there is lately published ( by dr. horneck ) the history of the witches in sweden , by whose means that kingdom was fearfully plagued : upon examination they confessed their crime , & were executed in the year 1670. and no longer since than the last year , viz. on aug. 25. 1682. three women who were executed at exon in devonshire , all of them confessed that they had had converses and familiarities with the devil . but the instance of the witch executed in hartford , here in new-england ( of which the preceding chapter giveth an account ) considering the circumstances of that confession , is as convictive a proof as most single examples that i have met with . it is a vain thing , for the patrons of witches to think that they can sham off this argument , by suggesting that these confessions did proceed from the deluded imaginations of mad and melancholly persons . some of them were as free from distemperature in their brains , as their neighbours . that divers executed for witches have acknowledged things against themselves which were never so , i neither doubt or deny . and that a deluded phansie may cause persons verily to think they have seen and done these things which never had any existence , except in their own imaginations is indisputable . i fully concur with a passage which i find , in worthy dr. owen's late excellent discourse about the work of the spirit in prayer ( page 202. ) where he has these words : we find by experience that some have had their imaginations so fixed on things evil and noxious by satanical delusions , that they have confessed against themselves things and crimes that have rendred them obnoxious to capital punishment , whereof they were never really and actually guilty . this notwithstanding , that persons whose judgement and reason has been free from disturbance by any disease , should not only voluntarily acknowledge their being in cursed familiarities with satan , but mention the particular circumstances of those transactions , and give ocular demonstration of the truth of what they say , by discovering the stigmata made upon their bodies , by the devils hand : and that when more than one or two have been examined apart , they should agree in the circumstances of their relations , and yet that all this should be the meer effect of melancholly or phrensie , cannot without offering violence to reason and common sense be imagined . and as there are witches so many times they are the causes of those strange disturbances which are in houses haunted by evil spirits , such as those mentioned in the former chapter . instances concerning this may be seen in mr. glanvils collections , together with the continuation thereof ; published the last year by the learned dr. henry more . sometimes providence permits the devil himself ( without the use of instruments ) to molest the houses of some as a punishment for sin committed . most commonly either for the sin of murder . plutarch writes that the house of pusanias was haunted by an evil spirit after he had murdered his wife . many like instances , have been reported and recorded by credible authors . or else for the sin of theft . as for walton the quaker of portsmouth , whose house has been so strangely troubled , he suspects that one of his neighbours has caused it by witchcraft , she ( being a widow-woman ) chargeth him with injustice in detaining some land from her . it is none of my work to reflect upon the man , nor will i do it ; only if there be any late or old guilt upon his conscience it concerns him by confession and repentance to give glory to that god , who is able in strange wayes to discover the sins of men. i shall here take occasion to commemorate an alike notable scene of providence , which was taken notice of in another part of the world s●il . at brightling in sussex in england : the minister in that town ( viz. mr. ioseph bennet ) has given a faithful account of that strange providence , which is published by mr. clark in his examples , vol. 2. page 593 , &c. i shall relate it in his words , thus he writeth concerning it : anno christi 1659. there was at brightling an amazing providence , containing many strange passages . a wonderful hand of god , by what instrument or instruments soever ; which was , a fire strangely kindled , which burnt down a mans house , and afterwards kindled in another , to which the mans goods were carried , and to which , himself , and his wife , and his servant girl were removed ; and several things were thrown by an invisible hand , powerfully convincing , and thereby discovering the hypocrisie and theft of the man , and for a warning to others to take heed of the like . november 7. in the evening . the fire first kindled in this man's milk-house , and november 9. there was dust thrown upon this man and his wife , as they lay in bed together , and there was knocking several times and the same morning divers things were thrown about , and the fire again kindled in the milk-house , which was yet put out by the woman her self ; then it kindled in the eves of the house , in the thatch , which was put out by a man which was their next neighbour . that night as the man had a pot of beer in his hand , a stone fell into the pot : then did he set down the pot upon the table . when some men came to be with them that night , they were speaking how convenient it would be to have a tub filled with water , to stand ready , in case they should have occasion to use it , and as they were going out of the door to prepare it , the fire again kindled in the milk-house , and suddenly the whole house was on fire , but most of the goods and household-stuff were carried out and preserved : the fire was a strange fire , very white , and not singing their hands when they pulled the things out of it . the next day the houshold-stuff was carried to another house , wherein was a family : but those were to be in one end of the house , and the other , in the other end . but before the man and his wife went to bed , there was dust thrown upon them , which so troubled them , that the man having another man with them , and a candle and lanthorn in his hand , came up to me ( saith my author ) who was in bed , and asleep , but when i was awakened , i heard him say , the hand of god still pursues me , and so he intreated me to go down with him , and accordingly i and my brother went down , where we found them in the house , greatly troubled by reason of things that were thrown about , and some things were thrown presently after we came in . hereupon we went to prayer , and as i was kneeling down , dust was thrown upon me , but afterwards all was quiet , so long as we were at prayer . when we arose from prayer , i applied my self to the reading of a portion of scripture , which was psal. 91. the man standing by me , and holding the candle , but presently something did beat out the light ; whereupon the man said , that some body else must hold it . presently a knife was thrown at me , which fell behind me ; my brother said , he saw it come . then a chopping knife was thrown ( i think at the man's wife ) whereupon the man said , things are thrown at others for my sake . at length he fell upon his knees , and confessed that he had been an hypocrite , and a pilfering fellow , and that he had robbed his master , &c. and he was willing to separate the things which he had taken wrongfully from the rest , which he did accordingly ; laying forth several things which he said , were none of his , naming the persons from whom he had taken them : and as a great chest was carrying forth , trenchers , platters , and other things were thrown about in so dreadful a manner , that one not much noted for religion , said , pray you let us go to prayer ; and indeed that was our only refuge , so to go to god ; and so we spent our time as well as we could , in prayer , reading some portions of scripture , and singing of psalms : and though divers things were thrown , as a dish several times , so that once i had a smart blow on the cheek with a dish , and the man that lived in the house had his boots thrown at him , and a chopping knife twice , crabs out of a tub standing in the midst of the room , a fire brand though without fire , and an hammer thrown twice , and a bible . the man's wife who lived in the house , usually took up the things thus thrown ; yet still in time of prayer , all was quiet . in the morning after i had prayed ( before which prayer i was hit with a dish ) my brother and i came away , and as we were coming near home , we turned aside to speak with a friend , but before we got home , we heard that the house was on fire : hereupon they sent for me again , and in the mean time , they carried out their goods , pulled off the thatch , and quenched the fire ; yet ( as i heard ) it kindled again , and again , till all the man's goods were carried out : and when these people whose house was burnt down to the ground , together with all their goods , were removed into the field , all was quiet in this second house ; but somethings were thrown in the field ; and in the afternoon , when another minister and i went to them , some assured us that some things had been thrown . this was november 11. the night following some noise was heard among the houshold-stuff , as was testified to me . thus these poor creatures were distressed , their house was burned down , that to which they were removed several times fired , so that neither they nor their goods might stay any longer there , nor durst any other receive them : but they , with their goods were forced to lie in the open field for divers dayes and nights together ; being made a sad spectacle to all sorts of people that came far and near , to see and hear of the business . hereupon i sent to some neighbouring ministers , to joyn with us in keeping a fast on november 15. and four spent the time in prayer and preaching . the sermons were upon these texts , iob 11. 13. if thou prepare thine heart , and stretch out thine hands towards him : if iniquity be in thine hand , put it far away , and let not wickedness dwell in thy tabernacles . for then shalt thou lift up thy face without spot ; yea , thou shalt be stedfast , and shalt not be afraid , &c. amos 3. 6. shall a trumpet be blown in the city , and the people not be afraid ? shall there be evil in a city and the lord hath not done it ? luk. 13. 2 , 3. &c. suppose ye that these galileans were sinners above all the galileans , because they suffered such things ? i tell you nay : but except ye repent , ye shall all likewise perish : or those eighteen , &c. isai. 33. 14 , 15 , 16. the sinners in sien are afraid , fearfulness hath surprized the hypocrites . who among us shall dwell with devouring fire ? who among us shall dwell with everlasting burnings ? he that walketh righteously and speaketh uprightly : he that despiseth the gain of oppression , that shaketh his hand from holding bribes , that stoppeth his ears from hearing of blood , and shutteth his eyes from seeing of evil : he shall dwell on high . his place of desire shall be the munitions of rocks : bread shall be given him , his water shall be sure . the distressed persons attended diligently , and a great congregation was assembled . these providential dispensations were not ordinary ; yet there was a seeming blur cast , though not on the whole yet upon some part of it ; for their servant girl was at last found throwing some things : and she afterwards confessed that an old woman came to her , november 7. a little before these things come to pass , and told her that her master and dame were bewitched , and that they should hear a great fluttering about their house for the space of two dayes ; she said also , that the old woman told her , that she must hurl things at her master and dame , and withal bad her not to tell , for if she did the devil would have her : and she confessed that she hurled the fire-brand , an hammer , and an iron tack ; and said , that she did it because the old woman bad her , and said to her , that if she hurled things about the house it would be the better . but besides the throwing of the things about , there were other passages of providence very observable an remarkable . one house was at several times strangely fired , and notwithstanding the warning they had , at last quite burned down : and another house to whom they removed , greatly molested , and at length fired . besides the efficacy of prayer is most observable , for the encouragement of the duty , and god's omniscient and omnipotent providence wonderfully magnified , thus to discover the hypocrisie and theft of the man , and yet withall , graciously and mercifully delivering them . for though they were not wholly delivered when the fast was first appointed , yet after the fast they were fully freed , and not at all any more troubled in that manner . thus far is mr. bennets relation . that the things which have been related in the chapter immediately praeceding , came not to pass without the operation of daemons is so manifest , as that i shall not spend many words concerning it . though whether the afflicted persons were only possessed , or bewitched , or both , may be disputed . as for the maid at groton , she was then thought to be under bodily possession : her uttering many things ( some of which were diabolical railings ) without using the organs of speech , and being able sometimes to act above humane strength , argued an extraordinary & satanical operation . concerning the woman in berwick . evil spirits without being set on work by instruments , have sometimes caused the like molestation ; but commonly such things are occasioned by witchcraft . dr. balthasar han ( who was chief physitian to the prince elector of saxony ) relates concerning one of his patients : that in november 1634. she was to the amazement of all spectators , pricked and miserably beaten by an invisible hand ; so as that her body from head to foot was wounded , as if she had been whipped with thorns . sometimes a perfect sign of the cross was imprinted on her skin ; sometimes the usual configurations whereby astronomers denote the caelestial bodies , such as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their conjunctions , and oppositions by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the characters used by chymists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. ( in which sciences , though that be not usual for those of her sex , she was versed ) these characters would remain for several weeks after the invisible hand had violently impressed them on her body ; also a needle was thrust into her foot , which caused it to bleed . once she took the needle & put it into the fire ; & then an old woman to whom she had given some of her wearing linnen , appeared to her with a staff in her hand , striking her with a cruel blow , & saying give me my needle . at last the miserable patient by constant attendance to prayer and other religious exercises was delivered from her affliction . many instances of an alike nature to this , are to be seen in the writings of those that treat upon subjects of this kind . sometimes ( as voetius and others observe ) bodily possessions by evil spirits are an effect of witch-craft . examples confirming this , are mentioned by hierom , in the life of hilarion ; theodoret in his history of the fathers , and by anastasius . and there are more instances in sprenger , and in tyraeus de daemoniacis . it may be ann cole of hartford might be subject to both of these miseries at the same time . though she be ( and then was ) esteemed a truly pious christian ; such amazing afflictions may befall the righteous as well as the wicked in this world. the holy body of iob , that so his patience might be tried ; was sorely handled by satan . we read in the gospel of a daughter of abraham , whom satan had bound for eighteen years , luk. 13. 16. mary magdalen , and several others who had been molested and possessed by evil spirits , yet belonged to god , and are now in heaven . so might ann cole be a true christian , and yet be for a time under satan's power as hath been related . and that her malady was not a meer natural disease , is past all doubt , inasmuch as in those strange paroxysmes wherewith she was at times surprized , the tone of her discourse would sometimes be after a language unknown to her . lemnius indeed supposeth that melancholly humors may cause persons not only to divine , but to speak with strange tongues ; and forestus lib. 10. observat 19. ) does not contradict his opinion . but the unreasonableness of that phansie has been sufficiently evinced by sundry learned men. vide iohnston , thaumatograph , sect. 10. chap. 7. art. 1. la torr , disp. 27. how shall that be in the mouth which never was in the mind ; and how should that be in the mind , which never came there through the outward senses ? this cannot be without some supernatural influence . as when things destitute of reason , have given rational answers unto what hath been demanded of them ; it must needs have proceded from the operation of a supernatural agent . it is reported that one of the popes in way of pleasancy , saying to a parrat , what art thou thinking of ? the parrat immediately replied , i have considered the dayes of old , the years of antient times ▪ at the which , consternation fell upon the pope and others that heard the words , concluding that the devil spake in the parrat ▪ abusing scripture expressions ; whereupon they caused it to be killed . de la cerda speaketh of a crow , that did discourse rationally ; undoubtedly , it was acted by a caco-daemon : some write of achilles his horse , and that simon magus had a dog that would discourse with him ; yea , it is storied concerning the river causus , and the keel of ship argus ; and of many statues , that they have been heard speaking . the image of memnon in aegypt , as the rising sun shined upon its mouth began to speak . the image of iuno moneta , being asked if she would be removed to rome : replied , that she would . the image of fortune being set up , said rite me consacrastis . valer. maxim. lib. 1 capult . a gymnosophist in ethiopia caused an elm with a low and soft voice to salute apollonius . such things must needs be the operation of caco-daemons . the like is to be concluded , when any shall utter themselves in languages which they were never learned . it is not they but a spirit which speaketh in them . the noble man whom fernelius writeth of , was first known to be possessed by a daemon , inasmuch as many sentences uttered by him were greek , in which language the diseased person had no knowledge . a maid in frankford was concluded to be possessed , it that when in her fits , she could speak the high dutch language perfectly , though she never learned it . manlius writeth of a possessed woman , who used to speak latin , and greek to the admiration of all that heard it . i remember an honourable gentleman told me , that when he was at somers in france a woman there was possessed with a devil ; many learned divines , both protestants and papists discoursing with her ; she would readily answer them , not only in the french tongue , but in latin , greek or hebrew . but when one mr. duncan , after he had discoursed and received answers in more learned languages , spake to her in the british tongue , the daemon made no reply ; which occasioned great wonderment , and too much sporting about a sad and serious matter . chap. vii . concerning apparitions . that they are not so frequent in places where the gospel prevaileth as in dark corners of the earth . that good angels do sometimes visibly appear . confirmed by several histories . that caco-daemons oftentimes pretend to be good angels . that satan may appear in the likeness of holy men ; proved by notable instances . concerning the appearance of persons deceased . the procuring cause thereof is usually some sin committed . some late remarkable examples . of mens covenanting to appear after their death . it is an heavy judgement when places are infested with such doleful spectres . as yet no place , nor any person in new-england ( excepting the instances before mentioned ) have been troubled with aparitions : some indeed have given out , that i know not what spectres were seen by them ; but upon enquiry , i cannot find that there was any thing therein , more than phansie , and frightful apprehensions without sufficient ground . nevertheless , that spirits have sometimes really ( as well as imaginarily ) appeared to mortals in the world , is amongst sober men beyond controversie . and that such things were of old taken notice of , we may rationally conclude from that scripture , luk. 24. 37. where it is said , that the disciples were terrified and affrighted , and supposed that they had seen a spirit . it is observable , that such frightful spectres do most frequently shew themselves in places where the light of the gospel hath not prevailed . some have propounded it as a question worthy the inquiring into ; what should be the reason that daemons did ordinarily infest the gentiles of old , as also the east and west indians of later times , and that popish countries are still commonly and grievously molested by them ; but in england , and scotland , and in the united provinces , and in all lands where the reformed religion hath taken place , such things are more rare . popish authors do acknowledge that as to matter of fact it is really thus ; and the reason which some of them assign for it , is , that the devils are so sure of their interest in heretical nations , as that they pass over them , and come & molest papists , whom they are most afraid of losing . but they should rather have attributed it to the light of the gospel , and the power of christ going along therewith . iustin martyr , tertullian , and others observe that upon the first promulgation of the gospel , those diabolical oracles , whereby satan had miserably deceived the nations , were silenced ; in which respect the word of christ luk. 10. 17. was wonderfully fulfilled . the like may be said as to protestant being less imposed upon then popish nations , by deceitful daemons . it is moreover , sometimes very difficult to pass a true judgement of the spectres which do appear , whether they are good or evil angels , or the spirits of deceased men . that holy angels were frequently seen in old times , we are from the scriptures of truth assured . and that the angelical ministration doth still continue is past doubt , heb. 1. 14. but their visible appearance is less frequent than formerly . they do invisibly perform many a good office for the heirs of salvation continually . nor is it to be questioned , but they may still appear visibly , when the work which they are sent about cannot otherwise be performed . i would not reject as fabulous all those passages which are related by judicious authors referring to this subject . at a time when grynaeus , melancthon , and several other learned men were discoursing together at an house in spyres , there came a man of very grave and godly countenance into the house , desiring to speak with melancthon ; who going forth to him , he told him that within one hour some officers would be at that house to apprehend grynaeus , and therefore required melancthon to advise grynaeus to flee out of that city ; and having so spoken , he vanished out of sight . melancthon returning into the room , recounted the words of this strange monitor ; whereupon grynaeus instantly departed ; and he had no sooner boated himself upon the rhine , but officers came to lay hold of him . this story is mentioned by melancthon in his commentary upon dani●l . and he concludeth that the man who had appeared to him was indeed an angel , sent in order to grynaeus his being delivered from the bloody hands of them that sought his life . many instances like to this i could mention . but i shall only take notice of a strange providence which came to pass of late years ; the particulars whereof are known to some who i suppose may be still living . i find the history of the matter i intend in mr. clark's examples , vol. 2. page 18 , 19. it is in brief as followeth ; one samuel wallas of stamford in lincolnshire , having been in a consumption for thirteen years , was worn away to a very skeleton and lay bed-rid for four years . but april 7. 1659. being the lords day , about 6 h. p. m. finding himself somewhat revived , he got out of the bed , and as he was reading a book entituled , abraham's suit for sodom , he heard some body knock at the door . whereupon ( there being none then in the house but himself ) he took a staff in the one hand , and leaning to the wall with the other , came to the door , and opening it , a comely and grave old man of a fresh complexion , with white curled hair , entred ; and after walking several times about the room , said to him , friend , i perceive you are not well . to whom wallas replied , he had been ill many years , and that the doctors said his disease was a consumption , and past cure , and that he was a poor man , and not able to follow their costly prescriptions , only he committed himself and life into the hands of god , to dispose of as he pleased . to whom the man replied , thou sayest very well , be sure to fear god , and serve him ; and remember to observe what now i say to thee ; tomorrow morning go into the garden , and there take two leaves of red sage ▪ and one of blood-wort ; and put those three leaves into a cup of small beer , and drink thereof as oft as need requires ; the fourth morning cast away those leaves , and put in fresh ones , thus do for twelve dayes together ; and thou shalt find e're these twelve dayes be expired , through the help of god thy disease will be cured , and the frame of thy body altered . also he told him that after his strength was somewhat recovered , he should change the air , and go three or four miles off ; and that within a moneth he should find that the clothes which he had on his back would then be too strait for him : having spoken these things , he again charged samuel wallas to remember the directions given to him , but above all things to fear god , and serve him . wallas asked him , if he would eat anything ? unto whom he answered , no friend , the lord christ is sufficient for me . seldom do i drink any thing but what cometh from the rock . so wishing the lord of heaven to be with him , he departed . samuel wallas saw him go out of the door , and went to shut the door after him , at which he returned half way into the entry again , saying friend , remember what i have said to you , and do it , but above all fear god , and serve him . wallas beheld the man passing in the street , but none else observed him , though some were then standing in the doors opposite to wallas his house . and although it rained when this grave person came into the house , and had done so all that day , yet he had not one spot of wet or dirt upon him . wallas followed the directions prescribed , and was restored to his health within the dayes mentioned . the fame of this strange providence being noised abroad , sundry ministers met at stamford , to consider and consult about it , who concluded that this cure was wrought by a good angel , sent from heaven upon that errand . however it is not impossible , but that holy angels may appear , and visibly converse with some . yet for any to desire such a thing is unwarrantable , and exceeding dangerous . for thereby some have been imposed upon by wicked daemens , who know how to transform themselves into angels of light. bodinus hath a strange relation of a man that prayed much for the assistance of an angel ; and after that for above thirty years together , he thought his prayer was heard ; being often admonished of his errors by a caelestial monitor , as he apprehended , who once appeared visibly in the form of a child ; otherwhile in an orb of light. would sometimes speak to him when he saw nothing . yet some fear that this spirit which he took to be his good genius was a subtle cacodaemon . plato writeth concerning socrates , that he had a good genius attending him , which would still admonish him if he were about to do any thing that would prove ill or unhappy . the story of the familiarity which was between dr. dee and kellet , with the spirits which used to appear to them , is famously known . those daemons would pretend to discover rare mysteries to them , and at times would give them good advices in many things , so that they verily thought they had had extraordinary communion with holy angels , when as it is certain they were deceived by subtile and unclean devils , since the spirits they conversed with , did at last advise them to break the seventh commandment of the moral law. satan to insinuate himself and carry on a wicked design , will sometimes seem to perswade men unto great acts of piety . remigius ( and from him others ) write of a young man whose name was theodore maillot , unto whom a daemon appearing , advised him to reform his life , to abstain from drunkenness , thefts , uncleanness , and the like evils ; and to fast twice a week , to be constant in attendance upon publick worship , and to be very charitable to the poor . the like pious advice did another daemon follow a certain woman with , unto whom he appeared . could a good angel have given better counsel ? but this was satans policy , hoping that thereby he should have gained an advantage to take silly souls alive in his cruel snare . like as thieves upon the road will sometimes enter into religious discourse , that so their fellow-travellers may have good thoughts of them , and be the more easily dispoyled by them . and as the evil spirit will speak good words , so doth he sometimes appear in the likeness of good men , to the end that he may the more effectually deceive and delude all such as shall be so unhappy as to entertain converses with him . no doubt but that he knows how to transform himself into the shape of not only an ordinary saint , but of an apostle , or holy prophet of god , 2 cor. 11. 13 , 14. this we may gather from the sacred history of dead samuel's appearing to saul . some are of opinion that real samuel spake to saul , his soul being by magical incantations returned into his body , so divers of the fathers and school-men ; also mendoza , delrio , and other popish authors . of late m. glanvil and dr. windet , do in part favour that notion . but tertullian , and the author of the quest. and respons . which pass under the name of iustin martyr are of the judgement , that a lying daemon appeared to saul in samuel's likeness . our protestant divines generally are of this judgment . it was customary amongst the gentiles for magicians and necromancers to cause dead persons to appear , and they would bring whomsoever they were desired to call for . thus did a wizard by pompeys command , call a dead souldier , of whom he enquired of the event of the pharsalic war , vide lucan lib. 6. many examples to this purpose , are recorded in the histories of former times ; and mentioned by the old poets . those apparitions were cacodaemons , which feigned themselves to be the spirits of men departed . i see no cogent reason why we should not conclude the like with respect unto samuel's appearing unto saul . most certain it is , that the souls of holy men departed , are not under the power of devils , much less of magicians to bring them hither when they please . as for those that are gone into the other world , there is a gulf fixed , that if men would they cannot pass into this world again without leave , luk. 16. 26. if dives could not bring lazarus his soul out of abraham's bosome , how the witch of endor should be able to bring samuel's soul from thence i know not . lyra ( and from him others ) pretends that god then interposed and sent real samuel as he unexpectedly appeared to baalam , when imployed about his magical impostures . but i dare not believe that the holy god , or the true samuel would seem so far to countenance necromancie or psycomancy as this would be , should the soul of samuel really return into the world , when a witch called for him , saul desiring that it might be so . this opinion establisheth necromancy , the main principal upon which that cursed and lying art is built , being this , that it is possible for men to cause the souls of dead persons to be brought back again . this seeming samuel did not at all ascribe his appearance to the extraordinary providence of god , but rather to the devil , since he complained that saul had by the witch disquieted him . the appearing samuel was seen ascending out of the earth , whenas the true samuel would rather have appeared as descending from heaven . moreover the words of the witches , samuel , when he said , tomorrow thou and thy sons shall be with me , 1 sam. 29. 18. are hardly consistent with truth . nor is it likely , that the true samuel would preach nothing but desperation to saul , without so much as once exhorting him in a way of repentance , to endeavour that his peace might be made with that god whom he had provoked by his sins , v. p. martyr . in 1 sam. 28. p. 161 , 162. and voet. de spectris page 1006. this instance then , doth suffic●ently prove that satan may appear in the shape of an holy man. some acknowledge that he may do so as to persons that are dead , but that he cannot personate good and innocent men who are still living . it is by some reported , that mr. cotton did once deliver such a notion . nothing is more frequent , then for the judgment of worthy men to be misrepresented after they are gone , and not capable of clearing themselves . i know mr. cotton was a man of great reading , and of deep judgment . i shall therefore rather suppose that they who relate mr. cotton's opinion , did themselves mistake him , then believe that a man so learned and wise , would express himself , as some say he did . sure i am , that authentick historians mention examples to the contrary . memorable is that which lavater ( de spectris part. 1 cap. 19. p. mihi 86. ) hath testified , sc. that the praefect of zurick travelling abroad with his servant betimes in the morning , they saw an honest citizen committing nefandous villany , at the which being astonished , they returned back , and knocking at the citizens door , they found him in his own house , nor had he been abroad that morning , so that what the praefect and his servant beheld , appeared to be nothing else but a diabolical illusion ; a spiteful daemon designing to blast the credit , and take away the life of an innocent man. it is also reported by albertus granzius ( lib. 4. cap. 5. ) that kunegund the empress , was for some time thought to be guilty of adultery , by reason that a noble person was frequently seen going out of her chamber ; but it after appeared that the suspected noble person had not been there , only a daemon in his shape . i concern not my self , with the authentickness of that relation . the matter in hand is sufficiently confirmed by a thing that hapned more lately , and nearer home : for if any of the old puritans , who lived in colchester in england , fifty years ago , be yet surviving , they can doubtless remember the strange things which hapned to one mr. earl , a young man in those dayes . the devil did then frequently appear to him in the shape of some of his acquaintance , and would perswade him to three things . 1. that he should abstain from praying . 2. that he should not frequent church-meetings . 3. that he should never marry . but he did not hearken to these suggestions . the night wherein he was married , soon after he and his wife were bedded , the devil came into the room , and pulled two of his teeth out of his head , which put him to great pain ; whereupon he cried out , and when his friends came in , they found his mouth bloody , and used means to ease his pain . this mr. earl was afterwards for the space of ten years ever and anon assaulted by the devil , who under many appearances of his friends , did endeavour to seduce him . there were then two famous men ministers of those parts , viz. mr. iohn rogers of dedham , ( who was father to the late eminent mr. nathaniel rogers of ipswich in new-england ) and mr. liddal of colchester . with these mr. earl did converse for comfort and instruction ; but chiefly with mr. liddal , then whom there was not a man more eminent for godliness . it fell out once that the devil came to mr. earl in mr. liddal's shape , and as mr. earl's custom was , he did propose to the seeming mr. liddal his cases of conscience , but found that mr. liddal did not discourse after his ordinary rate , which made him suspect whether he was not imposed upon by a deceitful daemon . the next day going to mr. liddal's house , he enquired whether he was with him the day before , mr. liddal told him that he was not ; then said mr. earl it was my enemy in your shape . what a miserable man am i , that know not when i speak with my enemy or with my friend ? to which mr. liddal replied , if you would know when you speak with a spirit or with a man , remember and follow the advice of christ ; who when he appeared to his disciples after his resurrection , and they thought he had been a spirit , and were therefore troubled ; he said to them , handle me and see , for a spirit hath not flesh and bones as you see me have , luk. 24. 39. this advice mr. earl followed . for not long after the devil coming to him in mr. liddal's shape , he went to take hold on his arms , but could feel no substance , only a vanishing shadow . it seems that this mr. earl was once an athiest , that did not believe that there was either god or devil , & would often walk in solitary and dismal places , wishing for the sight of a spirit ; and that he was first assaulted by a devil in a church-yard . and though god mercifully gave him repentance yet he was miserably haunted with an evil spirit all his dayes . i find that mr. clark in his first vol. of examples , chap. 104. p. 510. hath some part of this strange providence , but he mentions not mr. earl's name . a gentleman worthy of credit affirmed this relation to be most certainly true , according to the particulars which have been declared . i have thought it therefore not unworthy the publication . there is another remarkable passage to this purpose , which hapned of later years , wherein the turkish chaous baptized at london , ianuary 30. a. d. 1658. was concerned . this chaous being alone in his chamber , 3. h. p. m. a person in the likeness of mr. dury , the minister with whom he did most ordinarily converse , came and sat by him . this seeming mr. dury told him , that he had waited with a great deal of patience as to the matter of his baptism ; and that himself had endeavoured by all means possible to procure it , to be performed with publick countenance ; and to that effect , had dealt with richard , and several of his counsel , but that now he perceived that it was in vain to strive or wait longer . and therefore advised him not to be much troubled at it , but setting his mind at rest , to leave these thoughts , and take up his resolution another way . when the chaous heard this discourse , being much perplexed in his spirit , he lifted up his hands and eyes to heaven , uttering words to this effect . o my lord iesus christ , what a miserable thing is this , that a true christian cannot be owned by other christians ; that one who believeth on thee cannot be baptized into thy name . when he had so spoken , looking down , he saw no body , the appearance of mr. dury being vanished , which was at first an amazement to him ; but recollecting himself , he began to rejoyce , as hoping that satan would be disappointed of his plot. about 8 h. at night , the true mr. dury met with the chaous who acquainted him with what hapned to him , so did he more fully understand how he had been imposed upon by satan . the mentioned instances , are enough to prove that the devil may possibly appear in the shape of good men , and that not only of such as are dead , but of the still living . it might as a further confirmation of the truth we assert , have been here noted , that the devil doth frequently amongst the papists visibly appear , pretending to be christ himself , as their own authors do acknowledge . they affirm , that he came in the shape of christ to pachomius and to st. martin . so hath he often appeared in the form of the virgin mary , whereby miserable souls have been seduced into gross idolatries . it is likewise reported , that when luther had spent a day in fasting and prayer , there appeared to him one seeming to be christ ; but luther said to him , away thou confounded devil , i will have no christ but what is in my bible , whereupon the apparition vanished . as for the spirits of men deceased , it is certain they cannot reassume their bodies , nor yet come to men in this world when they will , or without a permission from him , in whose hand they are . chrysostom in his second sermon concerning lazarus , saith that daemons would oftentimes appear , falsly pretending themselves to be the souls of some lately dead . he saith , that he himself knew many daemoniacks , that the spirits in them would feign the voices of men lately killed , and would discover the secrets of such persons , professing that they were the souls of those very men . but those were no other then devilish lies . upon which account men had need be exceeding wary what credit they give unto , or how they entertain communion with such spectres . i do not say that all such apparitions are diabolical . only that many of them are so . and as yet i have not met with any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby the certain appearance of a person deceased , may be infallibly discerned from a meer diabolical illusion . the rules of judging in this case described by malderus are very fallible . as for the moving and procuring cause of such apparitions , commonly it is by reason of some sin not discoverable in any other way . either some act of injustice done , or it may be some murder committed . platina , nauclerus , and others relate , that pope benedict . 8. did after his death appear sitting upon a black horse before a bishop of his acquaintance , declaring the reason to be , in that he had in his life time nefariously consumed a great sum of money , which belonged to the poor . and there are fresh examples to this purpose lately published in the second edition of mr. glanvils sadducismus triumphatus . he there speaks of a man in guilford , unto whom belonged some copy-hold land , which was to descend to his children , he dying , leaving no child born , his brother took possession of the estate . so it hapned that the deceased man's wife conceived with child but a little before her husbands death , which after she perceived , by the advice of her neighbours , she told her brother in law how matters were circumstanced ; he railed upon her , calling her whore , and said he would not be fooled out of his estate so . the poor woman went home troubled , that not only her child should lose the land , but which was worse , that she should be thought an whore. in due time she was delivered of a son. some time after which , as her brother in law was going out of the field , his dead brother ( the father of the injured child ) appeared to him at the stile , and bid him give up the land to the child , for it was his right . the brother being greatly affrighted at this spectre , ran away , and not long after came to his sister , saying , she had sent the devil to him , and bid her take the land ; and her son is now possessed of it . the same author relates , that the wife of dr. bretton of deptford ( being a person of extraordinary piety ) did appear after her death . a maid of hers , whose name was alice ( for whom in her life time she had a great kindness ) married a near neighbour . as this alice was rocking her infant in the night , some one knocking at the door , she arose and opened it , and was surprized by the sight of a gentlewoman , not to be distinguished from her late mistriss . at the first sight she expressed great amazement , and said were not my mistress dead i should conclude you are she . the apparition replied , i am she which was your mistriss ; and withal added , that she had a business of great importance to imploy her in , and that she must immediately go a little way with her . alice trembled , and entreated her to go to her master , who was fitter to be employed than she . the seeming mistriss replied , that she had been in the chamber of him who was once her husband , but he was asleep ; nor had she any commission to awake him . alice then objected that her child was apt to cry vehemently , and should she leave it , some hurt might come to him . the apparition replied , the child shall sleep until you return . seeing there was no avoiding it ; alice followed her over the style into a large field , who said , observe how much of this field i measure with my feet , and when she had took a good large leisurly compass , she said , all this belongs to the poor ; it being gotten from them by wrongful means , and charged her to go and tell her brother , whose it was at that time , that he should give it up to the poor again forthwith as he loved her and his deceased mother . this brother was not the person that did this unjust act , but his father . she added , that she was the more concerned , because her name was made use of in some writing that related to this land. alice asked her how she should satisfie her brother that this was no cheat or delusion of her phansie ? she replied , tell him this secret which he knows that only himself and i am privy to , and he will believe you . alice promised her to go on this errand . she entertained her the rest of the night with divine discourse , and heavenly exhortations . but when the twilight appeared , the spectre said , i must be seen by none but your self , and so disappeared . immediately alice makes hast home , being thoughtful for her child , but found it as the spectre said , fast asleep in the cradle . that day she went to her master , the doctor , who amazed at the account she gave , sent her to his brother in law. he at the first hearing of alice's story , laughed at it heartily ; supposing her to be troubled with strange whimsies . but then she told him of the secret , which her appearing mistriss the gentleman's sister , had revealed ; upon which he presently changed his countenance , and told her he would give the poor their own , which accordingly he did , and they now enjoy it . d. bretton himself ( being a person of great sincerity ) gave a large narrative of his wives apparition , to several ; and amongst others to dr. whichcot . and this narrative was attested unto by mr. edward fowler , feb. 16. 1680. see mr. glanvil's collection of relations , p. 197. in the same book , p. 243. he relates concerning one francis taverner , that in september 1662. riding late at night from hilbrough in ireland there appeared to him one in the likeness of iames haddock , formerly an inhabitant in malone , where he died five years before . taverner asked him who he was ? the spectre replied , i am iames haddock ; you may call me to mind by this token , that about five years ago , i and two other friends were at your fathers house , and you by your fathers appointment brought us some nuts , therefore be not afraid . and told him if he would ride along with him he would acquaint him with a business he had to deliver to him . which taverner refused to do ; upon his going from the spectre , he heard hideous scrieches and noises , to his great amazement . the night after there appeared again to him , the likeness of iames haddock ; telling him , that the woman , who had been his wife , when living ; was now married unto one davis in malone ; and that the said davis and his wife wronged the son of iames haddock ; and that the will of haddock , who had given a lease to his son , was not fulfilled ; and therefore he desired taverner to acquaint them therewith , and to see his son righted . taverner neglected to deliver his message , whereupon the spectre appeared again unto him in divers formidable shapes , threatning to tear him in pieces , if he did not do as he was required . this made him leave his house where he dwelt in the mountains and remove to the town of belfast , where it appeared to him again in the house of one pierce , severely threatning of him . upon which taverner being much troubled in his spirit , acquainted some of his friends with his perplexity . they take advice from dr. downs , then minister in belfast . and mr. iames south , chaplain to the lord chichester , who went with taverner to the house of davis , and in their presence he declared to her , that he could not be quiet for the ghost of her former husband iames haddock , who threatned to tear him in pieces , if he did not tell her she must right iohn haddock her son by him , in a lease wherein she and davis her now husband had wronged him . two nights after the spectre came to him again , looking pleasantly upon him , asking if he had done the message ? he answered , he had . then he was told , he must do the like to the executors . the day following dr. ieremie taylor bishop of down , conner , and dromore , being to keep court at dromore ; ordered his secretary ( thomas alcock ) to send for taverner , who accordingly came , and was strictly examined . the bishop advised him , the next time the spectre appeared to him , to ask him these questions : when●● are you ? are you a good or a bad spirit ? where is your abode ? what station do you hold ? how are you regimented in the other world ? and what is the reason that you appear for the relief of your son in so small a matter , when so many widows and orphans are oppressed in the world , and none of their relations appear as you do to right them ? that night taverner lodged at my lord conways , where he saw the spectre coming over a wall ; and approaching near to him , asked if he had done his message to the executor also ? he replied , he had , and wondred that he should be still troubled . the apparition bid him not be afraid , for it would not hurt him , nor appear to him any more , but to the executor , if the orphan were not righted . taverners brother being by , put him in mind to propound the bishops questions to the spirit . which he did ; but the spectre gave no answer to them ; only seemed to crawl on his hands and feet over the wall again , and vanished with a melodious harmony . the pe●sons concerned about the lease ( much against their wills ) disposed of it for the use of haddock's son , only for fear lest the apparition should molest them also . thus concerning this . before i pass to the next relation , i cannot but animadvert upon what is here expressed , concerning the questions which the bishop would needs have propounded to , and resolved by this spectre . i am perswaded , that the apostle paul who speaks of a mans intruding into those things which he hath not seen , col. 2. 18. would hardly have given such counsel as the bishop did . one of his questions , ( viz. are you a good or a bad spirit ? ) seems to be a needless and impertinent enquiry . for good angels never appear in the shape of dead men ; but evil and wicked spirits have oftentimes done so . his other queries favour too much of vain curiosity . they bring to mind what is by that great historian thuanus ( lib. 130. page 1136. ) reported concerning peter cotten the jesuit , who having a great desire to be satisfied about some questions which no man living could resolve him in ; he applied himself to a maid who was possessed with a devil , charging the spirit in her to resolve his proposals . some of which were relating to this world , e. g. he desired the devil , if he could , to tell him when calvinism would be extinguished ; and what would be the most effectual means to turn the kingdome of england from the protestant to the popish religion . what would be the issue of the wars and great designs then on foot in the world ? other of his enquiries respected the old world , e. g. how noah could take the living creatures that were brought into the ark ? who those sons of god were that loved the daughters of men ? whether serpents went upon feet before adam's fall , &c. some of his questions respected the other world ; he would have the spirit to resolve him , how long the fallen angels were in heaven before they were cast down from thence ? and what is the most evident place in the scripture to prove that there is a purgatory ? who are the seven spirits that stand before the throne of god ? who is the king of the arch-angels ? where paradise is ? now let the reader judge whether d. taylors questions , when he would have the spectre resolve him , where is your abode ? what station do you hold ? how are you regimented in the other world ? &c. be not as curious as some of these of the jesuits . wise men thought it tended much to the disreputation of peter cotton when through his incogitant leaving the book wherein his enquiries of the daemon were written with a friend ; the matter came to be divulged . i cannot think that dr. taylors secretary his publishing these curiosities of his lord , hath added much to his credit amongst sober and judicious persons . there is a tragical passage related in the story of the daemon which for three moneths molested the house of mr. perreaud a protestant minister in matiscon . one in the room would needs be propounding needless questions for the devil to answer , though mr. perreaud told him of the danger in it . after a deal of discourse ; the devil said to him , you should have hearkened to the ministers good counsel , who told you that you ought not to ask curious questions of the devil , yet you would do it , and now i must school , you for your pains . presently upon which , the man was by an invisible hand plucked up by his thumb , and twirled round , and thrown down upon the floor , and so continued in most grievous misery . i hope then , that none will be emboldened from the bishops advice , to enquire at the mouth of devils or of apparitions , until such time as they know whether they are devils or no. but to pass on . that the ghosts of dead persons have sometimes appeared that so the sin of murder ( as well as that of theft ) might be discovered , is a ●●hing notoriously known . i shall only mention two or three examples for this ; and the rather because some who are very unapt to believe things of this nature , yet have given credit to those relations . two of the stories are recited by mr. webster in his book of witchcraft . he saith , ( p. 298. ) that about the year 1623. one fletcher of rascal , a town in the north-riding of yorkshire , a yeoman of a good estate married a woman from thornton brigs , who had formerly been naught with one ralph raynard , who kept an inn , within half a mile from rascal , in the high road betwixt york and thuske , his sister living with him ; this raynard continuing in unlawful lust with fletcher's wife , and not being content therewith , conspired the death of fletcher ; one mark dunn being made privy , and hired to assist in the murther ; which raynard and dunn accomplished upon may day , by drowning him , as they were travelling all three together , from a town called huby , and acquainted the wife with the deed , she gave them a sack , therein to convey his body , which they did , and buried it in raynard's back side , or croft , where an old oak had been stubbed up , and sowed mustard-seed in the place , thereby to hide it ; they then continued their wicked course of lust and drunkenness ; and the neighbours did much wonder at fletchers absence , but his wife excused it , and said , he was only gone aside for fear of some writs being served upon him , and so it continued till about iuly 7 th . after , when raynard going to topcliff-fair , and setting up his horse in the stable , the spirit of fletcher in his usual shape and habit , did appear unto him , and said , o ralph , repent , repent , for my revenge is at hand ; and ever after , until he was put in the goal the spirit seemed continually to stand before him , whereby he became sad and restless , and his own sister over-hearing his confession and relation of it to another person , did through fear of losing her own life , immediately reveal it to sr. william sheffield , who lived in rascal ; whereupon raynard , dunn , and the wife , were all three apprehended , and sent to the goal at york , where they were condemned and executed , near the place where raynard lived ; and fletcher was buried ; the two men being hung up in chains , and the woman burned under the gallows . i have recited this story punctually , as a thing that hath been very much fixed on my memory ( being then but young ) and a certain truth , i being ( with many more ) an ear-witness of their confessions , and eye-witness of their executions , and likewise saw fletcher when he was taken up , where they had buried him in his clothes , which were a green fustian doublet pinckt upon white , and his walking boots , and brass spurs , without rowels . thus mr. webster . again , the same author ( p. 308. ) relates that about the year 1632. there lived one walker , near chester , who was a yeoman of a good estate , and a widower ; he had a young kins-woman to keep his house , who was by the neighbours suspected to be with child , and was sent away one evening in the dark , with one mark sharp a collier , and was not heard of , nor little notice taken of her , till a long time after one iames grayham a miller , who lived two miles from walker's house , being one night alone very late in his mill , grinding corn , about twelve a clock at night , the doors being shut , there stood a woman in the midst of the floor , with her hair hanging down all bloody , and five large wounds in her head ; he was very much frighted , yet had the courage to ask her who she was , and what she wanted ? to whom she answered , i am the spirit of such a woman , who lived with walker , and being got with child by him , he promised to send me to a private place , where i should be well lookt to , till i was brought a bed , and well , and then i should come again and keep his house , and accordingly ( said the apparition ) i was one night late sent away with one mark sharp , who upon a moor , ( naming a place which the miller knew ) slew me with a pick ( such as men dig coals withal ) and gave me these five wounds , and after threw my body into a coal-pit hard by , and hid the pick under the bank , and his shoes and stockins being bloody , he endeavoured to wash them , but seeing the blood would not wash off , he left them there ; and the apparition further told the miller , that he must be the man to reveal it , or else she must still appear and haunt him . the miller returned home very sad , and heavy , but spake not one word of what he had seen , yet eschewed as much as he could to stay in the mill in the night without company , thinking thereby to escape the seeing this dreadful apparition ; but notwithstanding , one night when it began to be dark , the apparition met him again , and seemed very fierce and cruel , threatning him , that if he did not reveal the murder , she would continually pursue and haunt him ; yet for all this , he still concealed it , until st. thomas eve before christmas , when being soon after sun-set walking in his garden , she appeared again , and then so threatned and affrighted him , that he promised faithfully to reveal it the next morning : in the morning he went unto a magistrate , and discovered the whole matter , with all the circumstances , and diligent search being made , the body was found in a cole-pit , with five wounds in the head , and the pick , and shoes , and stockins yet bloody , and in every circumstance as the apparition had related to the miller● ▪ whereupon walker and mark sharp were both apprehended , but would confess nothing . at the assizes following , ( i think it was at durham ) they were arraigned , found guilty , and hanged ; but i could never hear that they confessed the fact. it was reported that the apparition did appear to the judge , or the fore-man of the jury , but of that i know no certainty . there are many persons yet alive that can remember this strange murder , and i saw and read the letter which was sent to serjeant hutton about it , from the judge before whom they were tried , which maketh me relate it with greater confidence . thus far we have mr. webster's relations . it is also credibly attested that a thing no less remarkable than either of the former , hapned but nine years ago at another place in england . the sum of the story as it is published in mr. glanvil's collection of relations , p. 172. is this : on the ninth of november 1674. thomas goddard of marlborough in the country of wilts , as he was going to ogborn , about 9. h. a. m. he met the apparition of his father in law edward avon , who had beed dead about half a year . he seemed to stand by the stile , which goddard was to go over . when he came near , the spectre spake to him with an audible voice , saying , are you afraid ? to whom he answered , i am , thinking of one who is dead and buried , whom you are like . to which the apparition replied , i am be ; come near me i will do you no harm ; to which goddard replied , i trust in him who hath bought my soul with his precious blood , you shall do me no harm . then the spectre said , how stand cases at home ? goddard askt what cases ? then it asked him , how doth william and mary ? meaning belike , his son william and his daughter mary , whom this goddard had married . and it said , what ? taylor is dead ; meaning as goddard thought , one of that name in london , who had married another of avon's daughters , and died in september before this . the spectre offered him some money , desiring it might be sent to his daughter that was lately become a widow ; but goddard answered , in the name of iesus christ i refuse all such money . then the apparition said , i perceive you are afraid , i will meet you some other time : so it went away . the next night about 7 h. it came and opened his shop-window , and looked him in the face , but said nothing . and the next night after as goddard went into his back-side with a candle light in his hand , but he being affrighted ran into his house , and saw it no more at that time . but on thursday november 12. as he came from chilton , the apparition met him again , and stood ( about eight foot ) directly before him , and said with a loud voice , thomas , bid william avon take the sword which he had of me , which is now in his house , and carry to the wood as we goe to alton to the upper end of the wood by the wayes side , for with that sword i did wrong above thirty years ago , & he never prospered since t was his . and do you speak with edward lawrence , and i desire you to pay him twenty shillings out of the money which you received of iames eliot at two payments ; for i borrowed so much money of edward lawrence , and said that i had paid him , but i did not pay it him . this money was received of iames eliot on a bond due to avon and goddard had it at two payments after avon had been dead several moneths . lawrence saith that he lent avon twenty shillings in money about twenty years ago , which was never paid him again . november 23. goddard did by order from the mayor of the town , go with his brother in law william avon , with the sword to the place where the apparition said it should be carried . and coming away thence goddard looking back saw the same apparition , whereupon he called to his brother in law , and said , here is the apparition of your father ; william replied , i see nothing , then goddard fell on his knees , and said , lord , open his eyes that he may see . but william said , lord grant i may not see it , if it be thy blessed will. then the ghost did to goddard's apprehension becken with his hand . to whom goddard said , what would you have me to do ? the apparition replied , take up the sword and follow me . to which he said , should both of us come ? or but one of us ? the spectre replied , thomas do you take up the sword. so he took it up and followed the apparition about ten poles into the wood . then the spectre coming towards goddard he stept back two steps ; but it said to him , i have a permission to you , and a commission not to touch you . then it took the sword , and wen● to the place at which before it stood , and pointed the top of the sword into the ground and said , in this place was buried the body of him whom i murdered in the year 1635. but it is now rotten and turned to dust. whereupon goddard said , for what cause did you murder him ? the seeming avon replied i took money from the man , and he contended with me , and so i murdered him . then goddard said , who was confederate with you in the murder ? the spectre answered , none but my self . what ( said goddard ) would you have me do in this thing ? the apparition replied , only to let the world know that i murdered a man , and buried him in this place , in the year 1635. then the spectre laid down the sword on the bare ground there , whereupon grew nothing , but seemed to goddard to be as a grave sunk in . all this while william avon remained where goddard left him , and said he saw no apparition , only heard goddard speak to the spectre , and discerned another voice also , making reply to goddard's enquiries , but could not understand the words uttered by that voice . the next day the mayor caused men to dig in the place where the spectre said the body was buried , but nothing could be found . these examples then , shew that the ghosts of dead men do sometimes appear , and that for such causes as those mentioned . there have been some in the world so desperate as to make solemn covenants with their living friends , to appear unto them after their death ; and sometimes ( though not alwayes ) it hath so come to pass . it is a remarkable passage which baronius relates concerning marsilius ficinus , and his great intimate michael mercatus . these two having been warmly disputing about the immortality of the soul , entred into a solemn vow , that if there were truth in those notions about a future state in another world , he which died first should appear to his surviving friend . not long after this , ficinus died. on a morning when mercatus was intent upon his studies , he heard the voice of ficinus his friend at his window with a loud cry , saying , o michael , michael , vera , vera sunt illa : o my friend michael , those notions about the souls of men being immortal they are true , they are true . whereupon , mercatus opened his window , and saw his friend marsilius ficinus , whom he called unto , but he vanished away . he presently sent to florence to know how ficinus did , and was informed that he died about the hour when his ghost appeared at mercatus his window . there are also later instances , and nearer home , not altogether unlike to this . for in mr. glanvil's late collection of relations , ( which we have had occasion more than once to mention . ) it is said , that dr. farrar and his daughter , made a compact , that the first of them which died , if happy , should after death appear to the surviver if possible ; his daughter with some difficulty consenting to the agreement . some time after , the daughter living then near salisbury , fell in labour , and having by an unhappy mistake a noxious potion given to her , instead of another prepared , suddenly died. that very night she appeared in the room where her father then lodged in london , and opening the curtains looked upon him . he had before heard nothing of her illness , but upon this apparition confidently told his servant that his daughter was dead , and two dayes after received the news . likewise one mr. watkinson , who lived in smithfield , told his daughter ( taking her leave of him , and expressing her fears that she should never see him more ) that should he die , if ever god did permit the dead to to see the living , he would see her again . now after he had been dead about half a year ; on a night when she was in bed but could not sleep , she heard musick , and the chamber grew lighter and lighter , she then saw her father by the bed-side . who said mall , did not i tell thee that i would see thee again ? he exhorted her to be patient under her afflictions , and to carry it dutiful towards her mother ; and told her that her child that was born since his departure should not trouble her long . and bid her speak what she would speak to him now , for he must go and she should see him no more upon earth , vid. glanvil's collections , p. 189 , 192. sometimes the great and holy god , hath permitted , and by his providence ordered such apparitions to the end that atheists might thereby be astonished and affrighted out of their infidelity . nam primus timor fecit in orbe deos. remarkable and very solemn is the relaon of the appearance of major sydenbam's ghost , mentioned in the book but now cited ( p. 181. ) it is in brief this . major george sydenham of delverton in somerset , and captain william dyke of skillgate in that county ; used to have many disputes about the being of god , and the immortality of the soul : in which point they continued unresolved . to issue their controversies , they agreed that he that died first should the third night after his funeral , between the hours of twelve and one , appear at a little house in the garden . after sydenham was dead , captain dyke repairs to the place appointed between them two . he acquainted a near kinsman , dr. thomas dyke with his design , by whom he was earnestly disswaded from going to that place at that time ; and was told , that the devil might meet him and be his ruine , if he would venture on in such rash attempts . the captain replied , that he had solemnly engaged , and nothing should discourage him ; accordingly betwixt twelve and one he went into the garden-house , and there tarried two or three hours , without seeing or hearing any thing more than what was usual . about six weeks after , captain dyke rides to eaton , to place his son a scholar there . the morning before he returned from thence , after it was light , one came to his bed-side , and suddenly drawing back the curtains , calls cap. cap. ( which was the term of familiarity which the major when living used to call the captain by ) he presently perceived it was his major , and replieth , what my major ! on the table in the room there lay a sword which the major had formerly given to the captain . after the seeming major had walked a turn or two about the room , he took up the sword , and drew it out , and not finding it so bright and clean as it ought , cap. cap. ( said he ) this sword did not use to be kept after this manner , when it was mine . he also said to the captain , i could not come to you at the time appointed , but i am now come to tell you , that there is a god , and that he is a very just and a terrible god , and if you do not turn over a new leaf , you will find it so . so did he suddenly disappear . the captain arose , and came into another chamber ( where his kinsman dr. dyke lodged ) but in a visage and form much differing from himself , his hair standing , his eyes staring , and his whole body trembling , telling with much affection what he had seen . the captain lived about two years after this , but was much altered in his conversation , the words uttered by his majors ghost , ever sounding in his ears . thus of that remarkable providence . i have not mentioned these things , as any way approving of such desperate covenants . there is great hazard attending them . it may be after men have made such agreements , devils may appear to them , pretending to be their deceased friends , and thereby their souls may be drawn into woful snares ▪ who knoweth whether god will permit the persons , who have thus confederated , to appear in this world again after their death , and if not then the surviver will be under great temptation unto atheism ; as it fell out with the late earl of rochester , who ( as is reported in his life , p. 16. by dr. burn●t ) did in the year 1665. enter into a formal ingagement with another gentleman , not without ceremonies of religion , that if either of them died , he should appear and give the other notice of the future state , if there were any . after this the other gentleman was killed , but did never appear after his death to the earl of rochester , which was a great snare to him , during the rest of his life . though when god awakened the earl's conscience upon his death-bed , he could not but acknowledge , that one who had so corrupted the natural principles of truth as he had , had no reason to expect that such an extraordinary thing should be done for his conviction . or if such agreement should necessitate an apparition , how would the world be confounded with spectres ? how many would probably be scared out of their wits ? or what curious questions would vain men be proposing about things which are ( and it is meet they should be ) hid from mortals . i cannot think that men who make such covenants ( except it be with very much caution , as i have heard that mr. knewstubs and another eminent person did ) are duely mindful of that scripture , deut. 29. 29. the secret things belong to the lord ; but those things which are revealed belong to us . moreover , such sights are not desirable . for many times they appear as forerunners of notable judgements at hand . i could instance out of approved history , how particular families have found that things of this nature , have come to them as the messengers of death . lavater in his book de spectris , and goulartius in his select history , say , that spectres are the harbingers of publick mutations , wars , and calamitous times . voetius in his disputation de peste , sheweth that sometimes the plague or strange diseases follow after such appearances . there was lately a very formidable apparition at meenen ▪ we are advised , that there did appear in that place , a person all in white , with a mitre on his head , being followed with two more in black ; after him came four or five squadrons , who drew up as if they intended to storm the town . the souldiers there refused to stand their centry , having been so affrighted as that some of them fell down in their posts . these spectres appeared every night in iune , 1682. how it is there since that , or what events have followed in that place , i know not ▪ but i find in credible authors , that oftentimes mischief and destruction unto some or other hath been the effect of apparitions . luther tells us of a shepherd ( of whom also he speaketh charitably ) that being haunted with a spirit ; the apparition told him , that after eight dayes he would appear to him again , and carry him away , and kill him ; and so it came to pass : the ministers whom the poor man acquainted with his sorrowful estate , advised him not to despair of the salvation of his soul , though god should suffer the devil to kill his body . i have read of threescore persons all killed at once by an apparition . george agricola giveth an account of twelve men , that as they were digging in the mines , a spectre slew them . some have been filled with such anxiety at the appearance of a spectre , that in one nights time the hair of their heads has turned white . lavater speaketh of a man , who one night meeting with an apparition , the terror of it caused such a sudden change in him , as that when he came home , his own children did not know him . we may then conclude that the witlings of this drolling age know not what they do , when they make themselves sport with subjects of this nature . i shall only add this further here , that from the things which have been related , it is evident that they are mistaken who suppose devils cannot appear to men except with some deformities whereby they are easily discovered . the nymphs which deluded many of old , when the world was buried under heathenism ; were daemons , presenting themselves in shapes very formose . vide martinit lexic . in verbo nymphae . chap. viii . several cases of conscience considered . that it is not lawful to make use of herbs or plants to drive away evil spirits . nor of words or characters . an objection answered . whether it be lawful for persons bewitched , to burn things or to nail horse-shoes before their doors , or to stop urin in bottles , or the like , in order to the recovery of health . the negative proved by several arguments . whether it be lawful to try witches by casting them into the water . several reasons evincing the vanity of that way of probation . some other superstitions witnessed against . the preceding relations about witchcrafts and diabolical impostures give us too just occasion to make enquiry into some cases of conscience , respecting things of this nature . and in the first place the quaere may be ; whither it is lawful to make use of any sort of herbs or plants to preserve from witchcrafts , or from the power of evil spirits ? the answer unto which is ; that it is in no wise lawful , but that all attempts of that nature are magical , and diabolical , and therefore detestable superstition . as appears 1. in that if the devils do either operate or cease to do mischief upon the use of such things it must needs be in that they are signs which give notice to the evil spirits what they are to do ; now for men to submit to any of the devils sacraments is implicitly to make a covenant with him . many who practise these ne●arious vanities little think what they do . they would not for the world ( they say ) make a covenant with the devil , yet by improving the devils signals , with an opinion of receiving benefit thereby , they do the thing which they pretend to abhor . for , 2. angels ( bad as well as good ) are by nature incorporeal substances . there are some authors who by a corporal substance intend no more but a real being ; so that the term is by them used in opposition to meer phantasms in that sence , none but sadduces will deny angels to be corporeal . and in that respect the antient doctors , tertullian and others call them corpora . but commonly a body is set in opposition to a meer spiritual substance , mat. 10. 28. heb. 12. 13. and thus it is certain that daemons are incorporeal , eph. 6. 12. they are frequently , not only by authors , but in the holy scripture stiled spirits , because of their being incorporeal . and thence it is that they are not visible or palpable or any way incurring the outward sences , luk. 24. 39. homer saith that when the ghost of anticlea appeared to ulysses , he attempted three times to embrace that image , but could feel nothing ; for it had not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but as virgil expresseth it , tenues sine corporevitas . cajetan & vasquez affirm , that apparitions can at no time be felt . it is not to be doubted but that spirits may make use of vehicles , that are subject to the outward senses ; nevertheless , a meer spirit cannot be touched by humane hands . moreover , we read of a legion of daemons possessing one miserable body , luk. 8. 30. a legion is at least 6000 ; now if they were corporeal substances , it could not be that so many of them , should be in the same person at the same time . and if they are incorporeal substances , then it is not possible that herbs or any sensible objects should have a natural influence upon them , as they have upon elementary bodies . this argument is of such weight , as that porphyrius , & other heathenish authors who affirm that daemons are affected with smells , & with blood , &c. suppose them to have aereal bodies . so do some talmudical & cabalistical writers ; they hold that there are a middle sort of devils , made of fire and air , who live upon the liquidity of the air , and the smoke of fire , &c. these they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . munster in his notes on lev. 17. does out of r. abraham , cite many passages to this purpose . but such iewish fables are so foolish , as that they need no confutation . and as the argument we have mentioned is a sufficient refutation of them that imagine a natural vertue to be in herbs , whereby evil spirits are driven away ; so may it be improved against their superstition , who suppose that fumes are of force to expel daemons . the author of the book of tobit chap. 6. tells a tale , that the heart and liver of a fish , if a smoke be made therewith , the devil will smell it , and then be forced to flee away from any one that shall be troubled with an evil spirit ; and that tobit following the counsel which raphael gave him about these matters , the devil was fain to run for it , as far as to the utmost parts of aegypt , chap. 8 , ver . 2 , 3. this passage , is so far from being divine , as that indeed it is prophane and magical . whereas the author saith , that whoever is troubled with an evil spirit , shall by that means ●ind relief , he does expresly contradict the son of god , who has taught otherwise , mat. 17. 21. mark 9. 28. and his ascribing such vertue to the heart of a fish , is as true as what cornelius agrippa saith , who affirms that the gall of a black dog will drive away evil spirits , and free from witchcrafts . and there is as much credit to be given to these things as to another iewish fable , viz. that the clapping of a cocks wings will make the power of daemons to become ineffectual ; yet that this fable hath obtained too much credit in the world is evident by words of prudentius , who saith , ferunt vagantes daemonas laetos tenebres noctium gallo canente exterritos sparsim timere & cedere . 3. god in his holy word has forbidden his people to imitate the heathen nations . he requires , that those who profess his name should not learn the way of the heathen● nor do after their manners , lev. 20. 23. ier. 10. 2. but to attempt the driving away of evil spirits by the use of herbs , fumes , &c. is an heathenish custom . whoso shall read proclus his book de sacrificio & magia , will see how the ethnicks taught , that smells and smokes would cause daemons to depart . and the like they believed ( and practised accordingly ) with respect unto several sorts of herbs . see sennertus med. pract. l. 6. part. 9. cap. 7. dioscorides being deceived with the doctrine of that great magician pythagoras , saith , that the sea-onion being hung in the porch of an house , will keep evil spirits from entring therein . in that book which passeth under the name of albertus magnus de mirabilibus mundi , ( though picus mirandula in his disputation about magick is so favourable as to think albertus was not the author of it ) but that the true author has abusively prefixed albertus his name ) there are many superstitious vanities of this nature ; which in times of popish darkness were received from the arabians and other heathenish worshippers of the devil . it is true , that the iews did some of them practise this kind of magick . iosephus ( antiq. lib. 8. cap. 2. ) confesseth that those of their nation ( in special one whose name was eleazar ) did by holding an herb ( viz. that called solomons seal ) to the noses of daemoniacks , draw the devils out of them . he speaketh untruly , in saying , that they learned such nefarious arts from solomon , for they had them from the heathen , who received them from the devil himself ; as is evident from another passage in the mentioned iosephus . in his history of the wars with the iews , lib. 7. cap. 25. he says , that there is a root by the iews , called baaras , which if a man pluck it up , he dieth presently ; but to prevent that they make bare the root , and then tye it with a string to a dog , who going away to follow his master , easily plucks up the root , whereupon the dog dieth , but his master may then without danger handle the root , and thereby fright the devils out of persons possessed with infernal spirits : whom he ( in that also following the heathen ) supposes to be the spirits of wicked men deceased . and that the iews received these curious or rather cursed arts from ethnicks , is manifest , inasmuch as pliny taught that the herb called aglaophotis had power to raise the gods , ( so did they call the devils whom they served . ) now that was the same herb with baaras ; for as delacampius , rainold , and others have observed , both name● have the same signification . so then the making use of herbs to fright away devils , or to preserve from the power of witches , is originally an heathenish custome , and therefore that which ought to be avoided and abhorred by those that call themselves christians . it is no less superstitious , when men endeavour by characters , words or spells , to charm any witches , devils or diseases . such persons do ( as fuller speaks ) fence them selves with the devils shield against the devils sword , agrippa in his books de occulta phi●osophia has many of these impious curiosities . but in his book of the vanity of sciences , chap. 48. he acknowledgeth that he wrote his other book of occult philosophy , when he was a young man , and bewails his iniquity therein , confessing that he had sinfully mispent precious time in those unprofitable studies . there is also an horrid book full of conjurations and magical incantations , which the prophane author hath ventured to publish under the name of king solomon : there cannot be a greater vanity than to imagine that devils are really frighted with words and syllables : such practices are likewise of diabolical and heathenish original . they that have read subjects of this nature , are not ignorant of what is related concerning the strange things done by the incantations of that famous wizard apollonius . the like has been also noted of the brackmanes of old , who were much given to such unlawful arts. it is still customary amongst the heathenish africans , by incantations to charm serpents ; which when they are in that way brought to them by the devil , they use with the blood of such serpents to anoint their weapons , that so they may become the more mortiferous . and that the like incantations were practised amongst the gentiles of old is evident from that verse of virgil , in his 8 eclog. frigidus in pratis cantando rumpiter anguis . as also by that of ovid in metam . lib. 7. viperias rumpi verbis & carmina fauces . yea , the holy scriptures intimate , that such diabolical practices were used by some in the dayes of old , those words of david , psal. 58. 4 , 5. imply no less , as our excellent rainold has with great learning and judgement evinced . it must be acknowledged that the notion which many have from austin taken up , as if serpents to avoid the power of charms , would lay one ear to the ground , and with their tails stop the other ear , is to be reckoned amongst vulgar errors ; nevertheless , that there were then charmers in the world , the mentioned ( as well as other ) scriptures notifie . moreover , those inchanters had their formulae , whereby they did imprecate the persons whom they designed hurt unto ; and the devil ( when the great and holy god saw meet to permit him ) would upon the using of those words go to work , and do strange things . hence livy speaks of the devotaria carmina used by wizards . the truth of this is also manifest from some passages in aeschines his oration against ctesiphon . and of this nature were balaams curses , desired by baalak , as enchantments against iacob , numb . 22. 6. & 23. 23. if it had not been a thing famously known , that baalam ( a black wizard ) did mischief others by his incantations , the king of moab would never have sent to him for that end . and as witchcrafts of this kind were frequent among the gentiles who kn●w not god ; so in a more especial manner amongst the ephesians before they were enlightened by the gospel of jesus christ. upon their conversion to the christian faith , as many as had used curious ( i. e. as the syriac translation rightly interprets magical ) arts , brought their books together and burned them before all men , acts 19. 19. which sheweth that ephesus did once abound with these heathenish superstitions . they pretended that they could by certain words cure diseases , eject devils , &c. hence it became a proverbial phrase , to say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when magical spells and incantations were intended . hesychius mentions some of those charms being obscure & barbarous words ; such as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. these words they would sometimes carry about with them , fairly written ; and then they were a sacrament for the devil to operate by . that insignificant word abr●dacara , is by sammonious mentioned as a magical spell ; which hobgoblin word the late miracle monger or mirabilarian stroaker , in ireland , valentin greatrix attempted to cure an ague by . porphyrius saith , that the egyptians had symbols , which serapis appointed them to use in order to the driving away d●mons . now he whom the egyptians called serapis , is by the greeks called pluto , and by the i●ws bel-zebub . and as the heathen learned such things from bel-zebub , so have the papists ( who are called gentiles in the scripture , rev. 11. 2. and well they may be so , since as to all manner of idolatry and superstition they gentilize ) from them learned to cure diseases , and drive away evil spirits by words and spells , exor●izations , &c. matthiolus reports that he knew a man that would and that without seeing the persons wounded , by charms heal those that were stung with deadly serpents ; and fernelius saith , that he has seen some curing a feaver only by muttering words , without the use of any natural means . not only professed heathen but papists , have by reciting certain verses , bin wont to cure other diseases . yea they have practised to free persons from the epilepsie ; by mentioning the names of the three kings of colon ( as the wise men which came from the east , are usually called ) hence are those celebrated verses : haec tria qui secum portabit nomina regum solvitur a morbo christi pietate caduco . it is too well known , that popish countries do still abound with such superstitious vanities as these mentioned . and as voetius ( in his dissertation de exorcismo ) truly tells them , the exorcizations of the papists are as like those of the heathen as milk is like to milk , or as one egg is like to another . i know that some popish authors ( who are more ingenious ) write against attempting the cure of diseases by words or charms . fernelius , benevenius and ( as i remember ) valesius disapprove of it . but few ( if any ) of them are against conjuring away evil spirits , by words , and i know not what formulae of their own , or rather of the devils inventing . one of them ( viz. hieronymus mengus ) having published a book filled with con●urations entituleth it , the scourge of devils . it adds to the abomination when men shall not only break the first and second commandment , but the third also , by making use of any of the sacred names or titles belonging to the glor●●●s god , or to his son jesus christ , as charms ; 〈◊〉 which nothing is more frequent amongst r●manists . to conclude , god in his word doth with the highest severity condemn all such practices , declaring not only that ●●chanters and charmers are not to be tolerated amongst his people ; but that all who do such things are an abomination to him , deut. 18. 10 , 11 , 12. the iews are wont to be extreamly charitable towards those of their own nation , affirming , that every israelite shall have a part in the world to come ; only they except such as shall by incantation heal diseases . there are some that practise such things in their simplicity , not knowing that therein they gratifie the devil . voetiu● in his disputation , de magia , p. 576. speak● of one that according to the vain conversation received by tradition from fo●e fathers would sometimes attempt things of this nature , but upon voetius his instructing him concerning the sin and evil which was there● in , the man durst never more do as formerly if this discourse fail into the hands of an● whose consciences tell them they have been guilty of the same iniquity ; god gran that it may have the same effect on them . it is a marvelous and an amazing thing , that in such a place as new-england , where the gospel hath shined with great power and glory , any should be so blind as to make attempts of t●●s kind ; yet some such i know there have been . a man in boston gave to one a sealed paper , as an effectual remedy against the tooth-ach , wherein were drawn several confused characters , and these words written , in nomine patris filii , & spiritus sancti , preserve thy servant , such an one . ( bodinus and others write of a convicted witch , whose name was barbary dore , that confessed she had often cured diseases , by using the like words unto those mentioned . ) not long since a man left with another in this town , as a rare secret a cure for the ague , which was this , five letters , viz. 〈…〉 , &c. were to be written successively on pieces of bread and given to the patient , on one piece he must write the word kalendant , and so on another the next day , and in five dayes ( if he did believe ) he should not fail of cure . these considerations have made me the more willing a little to inlarge upon the argument in hand . but before i proceed to handle the next case , it may not be amiss to answer that which seems the most considerable allegation against the arguments thus far insisted on . it is then by some objected that musick driveth away evil spirits . for when david took an harp and played with his hand , the evil spirit departed from saul , 1 sam. 16. 23. so that it seems the devils are driven away by sounds , and why not then by words , or fumes , or herbs ? ans● 1. it is confessed that satan does take great advantage from the ill humors and diseases which are in the bodies of men greatly to molest their spirits . especially it is true concerning melancholly , which has therefore been called balneum diaboli , the devils bath , wherein he delights to be stirring . 2. when bodily diseases are removed by the use of natural means , the matter upon which the evil spirit was wont to operate being gone , he does no more disturb and disquiet the minds of men as before that he did . the passive disposition in the body ceasing , the active affliction caused by the devil ceaseth also . rulandus writes of possessed persons who were cured by emetic medicines , clearing them of those melancholly humors , by means whereof the evil spirit had sometimes great advantages over them . this also po●p●natius does by many instances confirm . s●nn●rtus likewise has divers passages to the same purpose . also we see by frequent experience , persons strangely hurried by satan , have by the blessing of god upon the endeavou● of the physitian been delivered from those woful molestations . ferrarius , delrio , burgensis , and others , commenting on 1 sam. 16. conceive that the ingress and egress of evil s●irits depends upon the humors and dispositions of the body ; which assertion is not unive sally true : for sometimes the devil hath laughed at the physitians , who have thought by medicinal applications to dispossess him . examples for this may be seen in fernelius and codronchus . wherefore voetius in his disputation , de emergumenis , page 1025. speaketh cautiously and judiciously , in asserting that we may not suppose that the devils taking bodily possession of this or that person , depends wholly upon corporeal dispositions ; nevertheless that natural distempers sometimes are an occasion thereof . 3. it is also true that musick is of great efficacy against melancholly discomposures . this notwithstanding , there is no reason to conclude with mendozo , bodin , and others , that musick is so hateful to the devil , as that he is necessitated to depart when the pleasant sound is made . if that were so , how comes it to pass that appearing daemons do sometimes depart with a melodious sound ? or that in the conventicles of witches there is musick heard ? but la torr has notably confuted such imaginations . indeed the sweetness and delightfulness of musick has a natural power to lenifie melancholly passions . they say that pythagoras by musick restored a frantick man to his wits again . thus was saul's pensive spirit refreshed by david's pleasant harp , and when he was refreshed and well , the evil spirit which took advantage of his former pensiveness , upon his alacrity departed from him . so that it remains still a truth , that corporeal things have no direct physical influence upon infernal spirits , and that therefore for men to think that they shall drive away daemons by any such means is folly and superstition . i shall add no more in answer to the first quaere proposed . a second case , which we shall here take occasion to enquire into , is , whether it be lawful for bewitched persons to draw blood from those whom they suspect for witches , or to put urin into a bottle , or to nail an horse-shoe at their doors , or the like , in hopes of roc●vering health thereby ? ans. there are several great authors who have discovered and declared the evil of all such practices . in special voetius , sennertus , and our perkins disapprove thereof . there is another question much what of the same nature with this , viz. whether a bewitched person may lawfully cause any of the devils symbols to be removed in order to gaining health ? as suppose an image of wax in which needles are fixed , whereby the devil doth at the instigation of his servants , torment the diseased person whether this being discovered may be taken away , that so the devils power of operation may cease , and that the sick person may in that way obtain health again ? the affirmative of this quaestion is stiffly maintained by scotus , cajetan , delrio , malderus , and by popish authors generally . yet amongst them hesselius , estius , and sanchez , hold the negative . and so do all our protestant writers , so far as i have had occasion to observe . and although some make light of such practices , and others undertake to justifie them , yet it cannot justly be denied but that they are impious follies . for 1. they that obtain health in this way have it from the devil . the witch cannot recover them , but by the devils help . hence as it is unlawful to entreat witches to heal bewitched persons , because they cannot do this , but by satan , so is it very sinful by scratching , or burnings , or detention of urin , &c. to endeavour to constrain them to unbewitch any ; for this is to put them upon seeking to the devil . the witch does neither inflict nor remove the disease , but by the assistance of the devil ; therefore either to desire or force thereunto , is to make use of the devils help . the person th●s recovered cannot say , the lord was my heal●r , but the devil was my healer . certainly it were better for a man to remain sick all his dayes , yea ( as chrysostom speaks ) he had better die then go to the devil for health . hence 2. men and women have by such practices as these mentioned , black commerce and communion with the devil . they do ( though ignorantly ) concern and involve themselves in that covenant which the devil has made with his devoted and accursed vassals . for , whereas it is pleaded , that if the thing bewitched be thrown into the fire , or the urin of the sick stopped in a bottle , or an horse-shoe nailed before the door , then by vertue of the compact which is between the devil and his witches , their power of doing more hurt ceaseth ; they that shall for such an end so practise , have fellowship with that hellish covenant . the excellent sennertus argueth solidly , in saying , they that force another to do that which he cannot possibly do , but by vertue of a compact with the devil , have themselves implicitly communion with the diabolical covenant . and so is the case here . who was this art of unbewitching persons in such a way first learned of ? if due enquiry be made , it will be found that magicians and devils were the first discoverers . porphyrie saith , it was by the revelation of the daemons themselves that men came to know by what things they would be restrained from , and constrained to this or that : eujeb . praep . evan. l. 5. c. 7. dr. willet in ex. 7. quest. 9. to use any ceremonies in vented by satan , to attain a supernatural end , implies too great a concernment with him . yea , such persons do honour and worship the devil by hoping in his salvation . they use means to obtain health which is not natural , nor was ever appointed by god , but is wholly of the devils institution ; which he is much pleased with , as being highly honoured thereby . nay such practices do imply an invocation of the devil for relief , and a pleading with him the covenant which he hath made with the witch , and a declaration of confidence that the father of lies will be as good as his word . for the nefandous language of such a practice , is this : thou o devil , hast made a covenant with such an one , that if such a ceremony be used , thou wilt then cease to torment a poor creature that is now afflicted by thee . we have used that ceremony , and therefore now o satan we expect that thou shouldest be as good as they word which thou hast covenanted with that servant of thine , and cease tormenting the creature that has been so afflicted by thee . should men in words speak thus , what horrid impiety were it● therefore to do actions which import no less , is ( whatever deluded souls think of it ) great and hainous iniquity . 3. let such practitioners think the best of themselves , they are too near a kin to those creatures who commonly pass under the name of white witches . they that do hurt to others by the devils help , are called black witches : but there are a sort of persons in the world , that will never hurt any , but only by the power of the infernal spirits they will un-bewitch those that seek unto them for relief : i know that by constantius his law , black witches were to be p●nished , and white ones indulged : but m. perkins saith , that the good witch is a more horrible and detestable monster than the bad one . balaam was a black witch , and simon magus a white one . this later did more hurt by his cures , than the former by his curses . how persons that shall unbewitch others by putting u●●n into a bottle , or by casting excrements into the fire , or nailing of horse-shoes at mens doors , can wholly clear themselves from being white witches , i am not able to understand . 4. innocent persons have been extreamly wronged by such diabolical tricks . for sometimes ( as is manifest from the relation of the groton maid , mentioned in the fifth chapter of this essay ) the devil does not only himself inflict diseas●s upon men , but represent the visages of innocent persons to the phansies of the diseased , making them believe that they are tormented by them , when only himself does it . and in case they follow the devils direction , by observing the ceremonies which he has invented , hee 'l afflict their bodies no more . so does his malice bring the persons accused by him ( though never so innocent ) into great suspicion . and he will cease afflicting the body of one , in case he may ruin the credit of another , and withal endanger the souls of ●hose that hearken to him . if the devil upon scratchings , or burnings , or stoppings of urin , or the nailing of an horse-shoe , &c. shall cease to afflict the body of any , he does this either as being compelled thereto , or voluntarily . to imagine that such things shall constrain the evil spirit to cease afflicting , whether he will or no , is against all reason . but if he does this voluntarily , then instead of hurting their bodies , he does a greater mischief to souls . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the devil heals the body that he may wound the soul. he will heal them with all his heart , provided that he may but thereby draw men to look unto him for help , instead of seeking unto god alone , in the use of his own means , and so receive that honour ( the thing that he aspires after ) which is the lords due . how gladly will that wicked spirit heal one body upon condition that he may entangle many souls with superstition . and if men and women ( especially in places of light ) will hearken to him , it is a righteous thing with god to suffer it to be thus . it is past doubt that satan , who has the power of death , heb. 2. 14. has also ( by divine permission ) power to inflict , and consequently to remove diseases from the bodies of men . in natural diseases he has many times a great operation , and is willing to have them cured rather by the use of superstious then of natural means . it is noted in the germanic ephemeris for the year 1675. that a man troubled with a fistula , which the physitians by all their art could no way relieve ; a person that was esteemed a wizard undertook to cure him ; and applying a powder to the wound , within a few dayes the sick party recovered . the powder was some of the ashes of a certain woman who had been burnt to death for a witch . this was not altogether so horrid as that which is by authors worthy of credit reported to come to pass , in the days of pope adrian vi. when the plague raging in rome , a magician ( whose name was demetrius spartan ) caused it to be stayed by sacrificing a bull to the devil . see p. iovius histor. lib. 21. such power hath the righteous god given unto satan over the sinful children of men ; yea such a ruler hath he set over them as a just punishment for all their wickedness . his chief design is to improve that power which by reason of sin he hath obtained to seduce into more sin . and the holy god to punish the world for iniquity , often suffers the enemy to obtain his desires this way . what strange things have been done , and how have diseases been healed by the sign of the cross many times ? by which means satans design in advancing 〈◊〉 to the destruction of thousands of souls , has too successfully taken place . and this 〈◊〉 did he early and gradually advance amongst christians . i have not been able without astonishment to read the passages related by austin de civitate dei lib. 22. cap. 8. he there speaks of one innocentia , whom he calls a most religious woman , who having a cancer in her breast ; the most skilful physitians doubted of the cure . but in her sleep she was admonished to repair unto the font where she had been baptized , and there to sign that place with the sign of the cross , which she did , and was immediately healed of her cancer . in the same chapter , he reports that a friend of hesperius did from ierusalem send him some earth that was taken out of the place where our lord christ had been buried ; & that hesperius had no sooner received it but his house which before had been molested with evil spirits was rid of those troublesome guests . he giveth an account also , of strange cures wrought by the reliques of the martyrs . it was not ( he saith ) known where the bodies of protasius and gervas ( holy martyrs ) were buried ; but ambrose had it revealed to him in his sleep ; and a blind man approaching near unto th● bodies instantly received his sight . another was cured of blindness by the reliques of the martyr stephen . and a child playing abroad , a cart wheel run over him and bruised him , so that it was thought he would immediately expire ; but his mother carrying him into the house that was built to honour the memory of st. stephens life and health were miraculously continued . many other wonderful cures doth austin there mention , as done by stephen's reliques . but who seeth not that the hand of ioab was in all these things ? for by this means satan hath filled the world with superstition . the cross is worshipped ; the reliques of martyrs are adored ; the honour due to god alone is given to the creature . the same method has the grand enemy observed , that so he might bring that superstition of iconolatry or image worship , which is so provoking to the jealous god , into repute amongst christians . it would be endless to enumerate how many in popish countries have been cured of diseases which for their sins god hath suffered the devil to punish them with , by touching the image of this or that saint . nay , some whose bodies have been possessed with evil spirits , have in that way of superstition found relief ; in a more especial manner , when the image of the virgin mary hath been presented before persons possessed , the devil in them hath cried out , and shrieked after a fearful manner , as if he had been put to horrible torture at the sight of that image , and so hath seemed to depart out of the miserable creature molested by him ; and all this that so deluded papists might be hardened in their superstitious opinion of that image . many such devices hath satan to ensnare and ruin the souls of men. some report that the bodies of excommunicates in the greek churches at this day , are strangely handled by the devil , after death hath taken hold of them . m. ricaut in his relation of the present state of the greek churches , page 279. &c. saith that a grave kaloir told him that to his own certain knowledge , a person who fell under their church-censure , after he had been for some time buried , the people where his corps lay interred , were affrighted with strange apparitions , which they concluded arose from the grave of the accursed excommunicate , which thereupon was opened , and they found the body uncorrupted , and replete with blood , the coffin furnished with grapes , nuts , &c. brought thither by infernal spirits . the kaloirs resolved to use the common remedy in those cases , viz. to cut the body in several parts , and to boyl it in wine , as the approved means to dislodge the evil spirit , but his friends intreated rather that the sentence of excommunication might be reversed , which was granted . in the mean time prayers , and masses , and offerings were presented for the dead , and whilst they were performing these services , on a sudden was heard a rumbling noise in the coffin of the dead party . which being opened , they found the body consumed and dissolved into dust , as if it had been interred seven years . the hour and minute of this dissolution being compared with the date of the patriarchs release when signed at constantinople , was found exactly to agree with that moment . if there be truth in this relation , 't is a dreadful evidence of satans reigning amongst a superstitious people , who nevertheless call themselves christians ; and that he does by such means as these keep them under chains of darkness still . the devil hath played such reax as these are , not only amongst christians but amongst the gentiles of old . for titus latinus was warned in his sleep that he should declare unto the senate that they must reniew that stage-plays ; he neglecting to deliver his message , was again by the same daemon spoken unto in his sleep● and severely reproved for his omission , and his son died . still persisting in his omission the daemon again cometh to him , so that he was surprized with an acute and horrible disease . hereupon by counsel of his friends , he was carried in his bed into the senate , and as soon as he had declared what he had seen , his health was restored , that he returned home upon his feet : the issue was , stage-plays were more in fashion than ever before . augustin de civitate dei , lib. 4. cap. 26. learned men are not ignorant that strange● cures were effected amongst the heathen by the use of talismans , or images ; of which inventions zoroaster ( the father of magicians ) is supposed to be the first author . it is reported that virgil made a brazen fly , and a golden horse-leach , whereby flies were hindred from coming into naples , and the horse-leaches were all killed in a ditch . thus doth beelzebub draw miserable men into superstition . and although i am upon a serious subject , and my design in writing these things ; that is so i might bear witness against the superstition , which some in this land of light have been found guilty of ; and that ( if god shall bless what has been spoken to convince men of the error of their way ) the like evils may no more be heard of amongst us ; this notwithstanding ; it may not be improper here to recite some facetious passages , which i have met with in hemmingius his discourse , de superstitione magica , since they are to my present purpose , as discovering what delight the infernal spirits take in drawing men to make use of superstitious means for the recovery of health unto their bodies . the learned author mentioned , reports , that as he was instructing his pupils in the art of logic , he had occasion to recite a couple of verses consisting of nine hobgoblin words , fecana , cajeti , daphenes , &c. adding by way of joke , that those verses would cure a feaver , if every day a piece of bread were given to the sick person , with one of these words written upon it . a simple fellow that stood by , thought hemmingius had been in earnest in what he spoke , and not long after having a servant that fell sick of a feaver , he gave him the first day a bit of bread , with a paper wherein fecana was written , and so on for six dayes until he came to the word gebali ; and then on a sudden his servant was well again . others seeing the efficacy of the amulet did the like , and many were cured of feavers thereby . in the same chapter , p. 908. hemingius writeth of a knavish scholar , that a certain woman repairing to him for help , who was excedingly troubled with sore eyes , promising him a good reward for his cure , the knave , though he had no skill , yet for lucre sake , he promised to effect the cure ; and in order thereto taketh a piece of paper , and maketh therein characters , unto which he never saw the like before , only then devised them , and writeth in great letters these abominable words , diabolus eruat tibi oculos , & foramina stercoribus impleat . ( the papists say that their saint francis caused the devil to depart out of a possessed person by using an alike bruitish expression . ) he folded up the paper in a cloth , requiring the diseased party to wear it about her neck , which she did and her disease was healed . after two years , being desirous to know what was in the paper , she caused it to be opened and read ; and being greatly offended and inraged at this indignity , cast the paper away , immediately upon which her sore eyes returned again . without doubt then , the devils design in this cure , was to● encourage the prophane impostor to endeavour the removal of diseases by like superstitious and wicked practices , whereby his own and the souls of others unto whom he should impart the mystery , would be endangered . the like is to be affirmed concerning attempts to heal diseases , by scratching suspected witches , or stopping urin in bottles , nailing of horse ●shoes , &c. it may be the time will come , when they that have been thus foolish , will feel their own consciences smiting them for what they have done . let them remember the example of that gracious and famous gentlewoman , mrs. honeywood ; the occasion of whose sorrowful and doleful desertion , was , in that having a child sick , she asked counsel of a wizard about its recovery . certainly , it is better for persons to repent of sin the procuring cause of all affliction , and by the prayer of faith to betake themselves to the lord jesus , the great physitian both of body and soul , and so to wait for healing in the use of lawful means , until god shall see meet to bestow that mercy on them ; i say this is better , than to follow such dark methods as those declared against , wherein if they have found any success , they may fear it is in wrathful judgment unto them or theirs . some observe that persons who receive present healing in such unlawful wayes , usually come to unhappy ends at last . let me then conclude the answer unto the case propounded with the words which th angel bid the prophet elijah speak to ahaziah's messengers , 2 king. 1. 3. is it because there is no god in israel , that you go to baalzebub the god of ekron ? there is another case of conscience which may here be enquired into , viz. whether it be lawful to bind persons suspected for witches , and so cast them into the water , in order to making a discovery of their innocency or guiltiness ; so as that if they keep above the water , they shall be deemed as confoederate with the devil , but if they sink they are to be acquitted from the crime of witchcraft . as for this way of purgation it cannot be denied but that some learned men have indulged it . king iames approveth of it , in his discourse of witch-craft b. 3. chap. 6. supposing that the water refuseth to receive witches into its bosom , because they have perfidiously violated their covenant with god , confirmed by water in baptism . kornmannus and scribonius do upon the same ground justifie this way of tryal . but a worthy casuist of our own , giveth a judicious reply to this supposal , viz. that all water is not the water of baptism , but that only which is used in the very act of baptism . moreover , according to this notion the proba would serve only for such persons as have been baptized . wierus and bodinus have written against this experiment . so hath hemmingius ; who saith , that it is both superstitious and ridiculous . likewise , that learned physitian iohn heurnius has published a treatise , which he calls , responsum ad supremam curiam hollandiae , nullum esse aequae innatationem lamiarum indicium . that book i have not seen , but i find it mentioned in m●ursius his athenae batavae . amongst english authors , dr. cott hath endeavoured to shew the unlawfulness of using such a practice . also mr. perkins is so far from approving of this probation by cold water , as that he rather inclines to think that the persons who put it in practice are themselves after a sort practisers of witch-craft . that most learned , judicious , and holy man , gisbertus voetius in his forementioned exercitation de magia , p. 573. endeavours to evince that the custom of trying witches by casting them into the water is unlawful , a tempting of god , and indirect magic . and that it is utterly unlawful , i am by the following reasons convinced : 1. this practice has no foundation in nature , nor in scripture . if the water will bear none but witches , this must need proceed either from some natural or some supernatural cause . no natural cause is or can be assigned why the bodies of such persons should swim rather than of any other . the bodies of witches have not lost their natural properties , they have weight in them as well as others . moral changes and viceousness of mind , make no alteration as to these natural proprieties which are inseparable from the body . whereas some pretend that the bodies of witches are possessed with the devil , and on that account are uncapable of sinking under the water ; malderus his reply is rational , viz. that the allegation has no solidity in it , witness the gadarens hoggs , which were no sooner possessed with the devil but they ran into the water , and there perished . but if the experiment be supernatural , it must either be divine or diabolical . it is not divine ; for the scripture does no where appoint any such course to be taken to find out whether persons are in league with the devil or no. it remains then that the experiment is diabolical . if it be said , that the devil has made a compact with wizards , that they shall not be drowned , and by that means that covenant is discovered ; the reply is , we may not in the least build upon the devils word . by this objection the matter is ultimately resolved into a diabolical faith. and shall that cast the scale , when the lives of men are concerned ? suppose the devil saith these persons are witches , must the judge therefore condemn them ? 2. experience hath proved this to be a fallacious way of trying witches , therefore it ought not to be practised . thereby guilty persons may happen to be acquitted , and the innocent to be condemned . the devil may have power to cause supernatation on the water in a person that never made any compact with him . and many times known and convicted wizards have sunk under the water when thrown thereon . in the bohemian history mention is made of several witches , who being tried by cold water were as much subject to submersion as any other persons . delrio reports the like of another witch . and godelmannus speaks of six witches in whom this way of trial failed . malderus saith it has been known that the very same persons being often brought to this probation by water , did at one time swim and another time sink ; and this difference has sometimes hapned according to the different persons making the experiment upon them ; in which respect one might with greater reason conclude that the persons who used the experiment were witches , then that the persons tried were so . 3. this way of purgation is to be accounted of , like other provocations or appeals to the judgement of god , invented by men : such as camp-fight , explorations by hot water , &c. in former times it hath been customary ( and i suppose t is so still among the norwegians ) that the suspected party was to put his hand into s●alding water , and if he received no hurt thereby then was he reputed innocent ; but if otherwise , judged as guilty . also , the trial by fire ordeal has been used in our nation in times of darkness . thus emma the mother of king edward the confessor , was led barefoot and blindfold over certain hot irons , and not hapning to touch any of them , was judged innocent of the crime which some suspected her as guilty of . and kunegund wife to the emperour henry ii. being accused of adultery , to clear her self , did in a great and honourable assembly take up seven glowing irons one after on other with her bare hand , and had no harm thereby . these bloody kind of experiments are now generally banished out of the world. it is pity the ordeal by cold water is not exploded with the other . 4. this vulgar probation ( as it useth to be called ) was first taken up in times of superstition , being ( as before was hinted of other magical impostures ) propagated from pagans to papists , who would ( as may be gathered from bernards 66 serm. in cantica ) sometimes bring those that were under suspicion for heresie unto their purgation in this way . we know that our ancestors , the old pagan saxons had amongst them four sorts of ordeal ( i. e. trial or iudgement as the saxon word signifies ) whereby when sufficient proof was wanting , they sought ( according as the prince of darkness had instructed them ) to find out the truth concerning suspected persons , one of which ordeals was this , the persons surmised to be guilty , having cords tied under their arms , were thrown with it into some river , to see whether they would sink or swim . so that this probation was not originally confined to witches , but others supposed to be criminals were thus to be tried : but in some countries they thought meet thus to examine none but those who have been suspected for familiarity with the devil . that this custom was in its first rise superstitious is evident from the ceremonies of old used about it . for the proba is not canonical , except the person be cast into the water with his right hand tied to his left foot . also , by the principle , which some approvers of this experiment alledge to confirm their fansies ; their principle is , nihil quod per necromantian fit , potest in aqua fallere aspectum intuentium . hence william of malmsbury , lib. 2. p. 67. tells a fabulous story ( though he relates it not as such ) of a traveller in italy that was by a witch transformed into an asse , but retaining his humane understanding would do such feats of activity , as one that had no more wit than an asse could not do ; so that he was sold for a great price ; but breaking his halter he ran into the water , and thence was instantly unbewitched , and turned into a man again . this is as true as lucian's relation about his own being by witch-craft transformed into an asse ; and i suppose both are as true as that cold water will discover who are witches . it is to be lamented , that protestants should in these dayes of light , either practise or plead for so superstitious an invention , since papists themselves have of later times been ashamed of it . verstegan in his antiquities , lib. 3. p. 53. speaking of the trials by ordeal , and of this by cold water in particular , has these words ; these aforesaid kinds of ordeals , the saxons long after their christianity continued : but seeing they had their beginnings in paganism and were not thought fit to be continued amongst christians ; at the last by a decree of pope stephen ii. they were abolished . thus he . yea , this kind of trial by water , was put down in paris a. d. 1594. by the supream court there . some learned papists have ingenuously acknowledged that such probations are superstitious . it is confessed that they are so , by tyraeus , binsfeldius , delrio , and by malderus de magia , tract . 10. cap. 8. dub. 11. who saith , that they who shall practise this superstition , and pass a judgement of death upon any persons on this account , will ( without repentance ) be found guilty of murder before god. it was in my thoughts to have handled some other cases of the like nature with these insisted on : but upon further consideration , i suppose it less needful , the practices which have given occasion for them being so grosly superstitious , as that they are ashamed to show their heads openly . the chaldae●ns and other magicians amongst the heathen nations of old , practised a sort of divination by sieves ( which kind of magic is called coscinomantia ) the like superstition has been frequent in popish countries , where they have been wont to utter some words of scripture , and the names of certain saints over a sieve , that so they might by the motion thereof , know where something stollen or lost was to be found . some also have believed that if they should cast lead into the water , then saturn would discover to them the thing they enquired after . it is not saturn but satan that maketh the discovery , when any thing is in such a way revealed . and of this sort is the foolish sorcery of those women that put the white of an egg into a glass of water , that so they may be able to divine of what occupation their future husbands shall be . it were much better to remain ignorant than thus to consult with the devil . these kind of practices appear at first blush to be diabolical ; so that i shall not multiply words in evincing the evil of them . it is noted that the children of israel did secretly those things that are not right against the lord their god , 2 king. 17. 9. i am told that there are some who do secretly practise such abominations as these last mentioned , unto whom the lord in mercy give deep and unfeigned repentance and pardon for their grievous sin. chap. ix . a strange relation of a woman in weymouth in new-england , that has been dumb and deaf ever since she was three years old , who nevertheless has a competent knowledge in the mysteries of religion , and is admitted to the sacrament . some parallel instances of wayes to teach those that are naturally deaf and dumb to speak . another relation of a man in hull in new-england , under whose tongue a stone bred . concerning that petrification which humane bodies are subject unto . that plants and diverse sorts of animals have sometimes bred in the bodies of men. having dispatched the digression , which the things related in some of the preceding chapters did necessarily lead us into : i now proceed in commemorating some other remarkables , which it is pity but that posterity should have the knowledge of . i shall in this chapter only take notice of two particulars amongst our selves , with some parallel instances which have hapned in other parts of the world. i am informed that there is now at weymouth in new-england a man and his wife who are both of them deaf , and that the woman had been so from her infancy ; and yet that she understands as much concerning the state of the country , and of particular persons therein , and of observable occurrences , as almost any one of her sex ; and ( which is more wonderful ) though she is not able to speak a word , she has by sings made it appear that she is not ignorant of adam's fall , nor of man's misery by nature , nor of redemption by christ , and the great concernments of eternity , and of another world , and that she her self has had experience of a work of conversion in her own soul. i have made enquiry about this matter of some that are fully acquainted therewith , and have from a good hand received this following account . matthew prat aged about fifty five years , was in his minority by his godly parents educated religiously , and taught to read : when he was about twelve years old , he became totally deaf by sickness , and so hath ever since continued ; after the loss of his hearing he was taught to write : his reading and writing he retaineth perfectly , & makes much good improvement of both , but his speech is very broken , and imperfect , not easily intelligible ; he maketh use of it more seldom , only to some few that are wonted to it . he discourseth most by signs , and by writing . he is studious and judicious in matters of religion , hath been in church-fellowship , a partaker of all ordinances near thirty years , hath approved himself unto good satisfaction therein , in all wayes of church communion , both in publick and private ; and judged to be a well wrought convert and real christian. sarah prat his wife , being about forty three years old , was also quite deprived of hearing by sickness , when about the third year of her age , after she could speak , and had begun to learn letters , having quite lost hearing , she lost all speech ( doubtless all remembrance and understanding of words and language , ) her religious parents being both dead , her godly brother ephraim hunt ( yet surviving ) took a fatherly care of her , she also happily fell under the guardianship and tuition of the reverend mr. thomas thacher , who laboured with design to teach her to understand speech or language by writing , but it was never observed that any thing was really effected ; she hath a notable accuracy and quickness of understanding by the eye , she discourseth altogether by signs , they that are able to discourse with her in that way , will communicate any matter much more speedily ( and as full ) as can be by speech , and she to them . her children sign from the breast , and learn to speak by their eyes and fingers sooner than by their tongues . she was from her child-hood naturally sober , and susceptible of good civil education , but had no knowledge of a deity , or of any thing that doth concern another life and world . yet god hath of his infinite mercy , revealed himself , his son , and the great mysteries of salvation unto her by an extraordinary and more immoderate working of his spirit ( as t is believed ) in a saving work of conversion . an account of her experiences was taken from her in writing by her husband ; upon which she was examined by the elders of the church , they improving her husband and two of her sisters , intelligent persons , and notably skill'd in her artificial language ; by whose help they attained good satisfaction , that she understandeth all the principles of religion : those of the unity of the divine essence , trinity of persons , the personal union , the mystical union , they made most diligent enquiry about , and were satisfied that her knowledge and experience was distinct and ●ound , and they hoped saving . she was under great exercise of spirit , and most affectionately concerned for and about her soul , her spiritual and eternal estate . she imparted her self to her friends , and expressed her desire of help . she made use of the bible and other good books , and remarkt such places and passages as suited her condition , and that with tears ; she did once in her exercise , write with a pin upon a trencher three times over , ah poor s●ul ! and therewithal burst forth into tears , before divers of her friends . she hath been wont to enquire after the text , and when it hath been shewed to her to look and muse upon it . she knoweth most , if not all persons names that she hath acquaintance with . if scripture names , will readily turn and point to them in the bible . it may be conceived , that although she understands neither words , letters , nor language ; yet she understands things hieroglyphically . the letters and words are unto her but signs of the things , and as it were hieroglyphicks . she was very desirous of church-communion in all ordinances , and was admitted with general and good satisfaction , and hath approved her self to the best observation , a grave and gracious woman . they both attend publick worship with much reverence and constancy , and are very inoffensive ( and in divers respects ) exemplary in their conversation . thus far is that narrative , written iune 27. 1683. i suppose no one that rightly consider the circumstances of this relation will make a scruple about the lawfulness of admitting such persons to participate in the holy mysteries of christ's kingdom . all judicious casuists determine , that those who were either born , or by any accident made deaf and dumb , if their conversation be blameless , and they able by signs ( which are analogous to verbal expressions ) to declare their knowledge and faith ; may as freely be received to the lords supper , as any that shall orally make the like profession . of this judgement was luther . and melancthon ( in consil . part 1. page 268. ) gerhad loc. com. tom. 5. thes. 226. alting loc. gom. part 1. page 90. voetius disp. select . part 2. in appendice de surdis . balduinus in his cases of conscience ( lib. 2. c. 12. ) does confirm this by producing several instances of dump● persons admitted to the communion . it s certain that some such have been made to understand the mysteries of the gospel , so as to suffer martyrdome on that account . in the year 1620 , one that was deaf and dumb , being solicited by the papists to be present at masse , chose rather to suffer death . it is also a thing known , that men are able by signs to discourse , and to communicate their sentiments one to another . there are above thirty mutes kept in the ottoman court for the grand seignior to sport with : concerning whom mr. ricaut in his history of the present state of the ottoman empire ( p. 62. ) reports , that they are able by signs not only to signifie their sence in familiar questions , but to recount stories , and understand the fables of the turkish religion , the laws and precepts of the alcoran , the name of mahomet , and what else may be capable of being expressed by the tongue . this language of the mutes is so much in fashion in the ottoman court , that almost every one can deliver his sense in it . and that deaf persons have been sometimes able to write , and to understand what others say to them by the very motion of their lips is most certain . camerarius tells us of a young man and a maid then living at noremberg , who though deaf and dumb , could read and write , and cypher , and by the motion of a mans lips , knew his meaning . platerus speaketh of one deaf and dumb born , that yet could express his mind in a table-book , and understood what others wrote therein , and was wont to attend upon the ministry of o●colampadius , understanding many things by the motion of the lips of the preacher . mr. clark in his examples ( vol. 1. chap. 33. ) saith , that there was a woman in edinburg in scotland ( her name was ●●nnet lowes ) who being naturally deaf and dumb , could understand what people said meerly by the moving of their lips. it is famously known that mr. crisp of london , could do the like . borellus giveth an account of one that lost his hearing by a violent disease when he was five years old , yet if they did but whisper to him , he could by their lips perceive what they said . there is one now living ( or that not many years since was so ) in silesia in whom that disease of the small pox caused a total deafness ; who nevertheless , by exact observing the motion of mens lips , can understand what they say ; and if they do but whisper he perceives what they say better than if they vociferate never so loudly . he attends upon publick sermons , being able to give an account of what is delivered , provided he may but see the preacher speaking , though he cannot hear a word . it is consistent with reason that mutes should understand what others say by the motion of their lips , since it is evident that the lips are of great use in framing speech . hence iob calls his speech , the moving of his lips , chap. 16. ver. 5 , and we know that tongueless persons by the help of their lips and other organs of speech have been able to speak . ecclesiastical story informs us of several confessors of the truth , who after their tongues were cut out by bloody persecutors could still bear witness to the truth . honorichius ( that cruel king of the vandals ) caused the tongues of many to be violently pluckt out of their mouths ; who after that could speak as formerly : only two of them when they became guilty of the sin of uncleanness were able to speak no more ; this has been attested by three credible witnesses who knew the persons : see mr. baxter's church history , p. 130. there is lately published ( in latin ) a very strange relation of a child in france ( his name was peter durand ) who being visited with the small pox when he was about six years old , his tongue putrified , and was quite consumed . after which ( the uvula in his mouth being longer than it was before ) he could by the help of the other organs of speech discourse as plainly as if he had never lost his tongue . these things are marveilous . and yet i have lately met with a passage more strange than any of these related . there is ( or was in the year 1679. ) living near kerchem in germany , a man ( his name is iohn algair ) who suddenly lost the use of his speech : the case has been so with him , that fourteen years together , he can never speak but at one hour of the day , just as the sun cometh to the meridian he has the liberty of his speech for an hour and no more ; so that he knoweth exactly when it is twelve a clock , because then he can speak , and not a minute before that , nor a minute after one . this is related in the germanic ephemerides of miscellaneous curiosities , for the year 1679. observat. 188. it is evident that the sun has a marvelous influence as to some diseases , which the bodies of men are subject unto . for in egypt though the plague rage the day before , on that very day when the sun enters into leo , it ceaseth , when also the floods of nilus abate , as geographers inform us . moreover , it is possible by art to teach those that are by nature deaf and dumb to speak . the dectylogy of beda is pretty , whereby men speak as nimbly with the fingers as with the tongue ; taking five fingers of the one hand for vowels , and the several positions of the other for consonants . but that deaf persons may learn to speak , happy experience hath proved , and that by many instances . a castro has given an account of the method by him successfully observed in teaching a boy to speak that was born deaf . after the use of some purgative medicines , he caused the hair to be shaved off from his head , over the coronal ●uture ; and then frequently anointed the shaven place with a mixture of aqua vitae , salt peter , oyl of butter , almonds , &c. having done this , he began to speak to the deaf person ( not at his ear , but ) at his coronal ●uture ; and there after the use of unctions and emunctions the sound would pierce , when at his ears it could not enter , so did he by degrees teach him to speak ( vide ephem . german . anno 1670. observat. 35. ) but others have with good effect , followed another kind of method . there was a spanish noble man ( brother to the constable of castile ) who being born deaf and consequently dumb from his infancy , physitians had long in vain tried experiments for his relief . at last a certain priest undertook to teach him to speak . his attempt was at first laughed at , but within a while the gentleman was able ( notwithstanding his deafness still remained ) to converse and discourse with any friend . he was taught to speak by putting a cord about his neck , and straitning or losening the same , to advertise him when to open or shut his mouth , by the example of his teacher . nor was there any difference found between his speech and that of other men , only that he did not regulate his voice , speaking commonly too high ( vid. conferences of virtuosi p. 215. ) not long since fran. mercur. helmont , designing to teach a deaf man to speak , concluded it would be more easily practicable if the experiment were made with an eastern wide-mouthed language , which does remarkably expose to the eye the motions of the lips , tongue and throat . accordingly he tried with the hebrew tongue ; & in a short time his dumb schollar became an excellent hebrician . others have lately been as successful in their attempts to cause deaf persons to speak and understand the europaean languages . we need not go out of our own nation , for there we find living instances . in the philosophical transactions for the year 1670. numb . 61. an account is given concerning mr. daniel whaley of north-hampton in england ; who by an accident lost his hearing when he was about five years of age ; and so his speech , not at once , but by degrees in about half a years time . in the year 1661. the learned and ingenious dr. wallis of oxford , undertook to teach the deaf gentleman to speak and write . nor did the doctor fail in attaining his end . for in the space of one year , the dumb man had read over great part of the english bible , and had attained so much skill as to express himself intelligibly in ordinary affairs , to understand letters written to him , and to write answers to them . and when forreigners out of curiosity came to visit him , he was able to pronounce the most difficult words of their language ( even polish it self ) which any could propose unto him . nor was this the only person on whom the doctor shewed his skill , but he has since done the like for another ( a gentleman of a very good family ) who did from his birth want his hearing . likewise dr. holder in his late book about the natural production of letters , giveth rules for the teaching of the deaf and dumb to speak . i have the rather mentioned these things ; for that there are several others in this countrey who are deaf and dumb ; whenas if they had an ingenious instructor ; i am abundantly satisfied that they might be taught to speak , their deafness notwithstanding . nor is this more difficult than it is to learn those that are blind to write ; which though some may think it impossible and incredible , there is ( or at least three years ago there was ) a living instance to convince them . for in the weekly memorials for the ingenious , lately published at london ( in page 80. ) i find an observable passage which i shall here cause to be transc●ibed and inserted . from the journal des scavans , set forth march 25. 1680. an extract of a letter written from lyons , by m. spon . m. d. &c. concerning a remarkable particular . esther elizabeth van waldkirk , daughter of a merchant of shaffhausen , residing at geneva , aged at present nineteen years , having been blind from two moneths old , by a distemper falling on her eyes , nevertheless hath been put on to the study of learning by her father , so that she understands perfectly french , high-dutch and latin ; she speaks ordinarily latin with her father , french with her mother , and high-dutch with the people of that nation ; she hath almost the whole bible by heart ; is well skill'd in philosophy ; plays on the organs and violin ; and which is wonderful in this condition , she hath learned to write , by an invention of her fathers , after this manner : there was cut for her upon a board , all the letters of the alphabet , so deep as to feel the figures with her fingers , and to follow the traces with a pencil , till that she had accustomed her self to make the characters . afterwards they made for her a frame , which holds fast her paper when she will write , and which guids her hand to make straight lines ; she writes with a pencil rather than with ink , which might either foul her paper , or by failing , might cause her to leave words imperfect . 't is after this manner that she writes often in latin to her friends , as well as in the other two languages . but thus much may suffice to be spoken about mutes , and the possibility of their being taught intelligibly to express themselves , though their deafness should still remain . i now proceed unto things of another nature : and the next remarkable which we shall take notice of , is , concerning one now in hull in new-england ( viz. lieutenant collier ) who about sixteen years ago , being sensible of pain in his throat , made use of the common remedies in that case , but to little effect . at last the pain about those parts became very extream , especially when he drank any beer , nor was he able to swallow without much difficulty , so that he lived upon water and liquid substances . after he had been for some time in this misery , a stone appeared under his tongue , which though visible to the eye , continued there for some dayes before it was taken out ; and at last of it self fell into his mouth , ( and so into his hands ) leaving an hose behind it at the roof of his tongue . this stone i have by me , whilest i w●ite this , only some part of it is broken away ; that which remains , weighs twelve grains . the person concerned , affirms , that it was first of a yellowish colour , but now it is white , not being an inch in length , in shape somewhat resembling a mans tongue . but that which made the matter the more strange , was , that when he had occasion to void urin , he was in as much pain as if the stone had been in his bladder or kidney ; for when his urin passed from him , he was usually put into a sweat with pain and anguish ; the reason whereof i shall leave unto the more curious inquisitors into nature to determine . there are lapideous humors in the bodies of men , occasioned sometimes by colds , sometimes by ill diet which are apt to become stones . it is related by the late german curiesi , that in the year 1655. a person of quality in● dantzick was much afflicted with a painful tumor in his tongue , a skilful chirurgeon perceiving a stone there , cut it out , upon which the patient recovered , the stone being as big as a small olive . the like hapned to another in the year 1662. again in the year 1678. a gentlewoman in gr●nberg , having been for several years in the spring and in the fall aff●icted with a pain in her tongue , at last the pain became intollerable , untill a stone as big as a a filberd● nut came out of her tongue , upon which she had ease . in the philosophical transactions , for the year 1672. page 4062. an account is given of a man in england who had a stone breeding under his tongue , occasioned by his suffering much cold in a winter sea-voyage . not long after his landing , he found an hard lump in the place where the stone was generated . there were eight years between the time of the stones first breeding and its being taken away . upon a fresh cold-taking he suffered much pain , but when his cold was over his pain ceased . at last it caused a swelling about his throat , especially at the first draught of beer at meals . the last summer of his af●●iction , the stone caused him to be vertiginous ; and some dayes before its excision , such an abundance of rheume and spittle f●owed out of his his mouth , as would presently wet all the bed about him . the stone weiged but seven grains , being much of the shape of our ordinary horse-beans . this stone was by judicious observators judged to be one of those tumors called atheroma , and therefore the name they would have it called by , is lapis atheromatis . stones have been taken out of the jovnts of many gouty persons , some cold imposthume arising in their joynts before . senner●us , flat●rus , barth●linus , skenckius , and other learned men have observed that humane bodies are subject to p●trification in every part of them , and many notable instances to this purpose are mentioned in the philosophical transactions at london ; and by the curiesi in forreign countries . i presume it will not be unacceptable unto such as have not those books , for me to relate some examples out of them to our present purpose . there was then , a man who being troubled with a catarrh and obstruction of urin , when a vein was opened there came four stones out of it . again a person that was much afflicted with a distillation of rhume . and another that was continually imployed in preparing lime . small stones bred in their lungs , many of which ( as big as peas ) were coughed up . a stone as big as a gooses egg was found adhaering to the liver of the countess of nadasti . one that died by a violent pain in his head , there was found a stone therein between the dura and the pia mater . a woman that died by nephretick pains , the physitian found her left kidney to be filled with large stones , as for the right kidney the substance of it was converted into a perfect stone . in the same year there was an ox near padua , in italy , which could by no means be made fat ; but was observed to be strangely stupid , and to hold down his head after an unusual manner ; they that killed him , found that his brains were petrified , being as hard as marble . the like hapned to another ox in suecia . nor are humane bodies wholly free from the like petrification ; for anatomists of good credit , affirm that they have known several dissected by them , whose brains were in part petrified . nay the heart it self is not exempted from this misery . there were three stones found in the heart of the emperour maximilian ii. it is no less strange that bones should be generated in the lungs , heart , and other bowels . nothing in nature seems more mysterious than that which hapned to the brother of the illustrious caspar horwath , a baron in the kingdom of hungaria , who having been for some 〈◊〉 consumptive , after his death the 〈◊〉 opened him , and found in the midst of 〈◊〉 heart ( which was very much dried ) a bone like an almond , perfectly expressing the genuine effigies of the dead gentleman , representing his very beard , and all the feature● of his face so exactly , as that it was not possible for any artist to have drawn a pic●●●e more like the person , than nature had performed in this bone ( vide germ. ethem . ●n . 1671. o●serv . 40. p. 72. ) moreover , credible hi●tories report , that in africa , the bo●●●s of men ( and of other animals ) have been turned into perfect stones . nor is that much less prodigious which 〈◊〉 reports concerning a tailors wife ( her 〈◊〉 was c●lu●ba chatry ) who having 〈◊〉 with child , the usual time for deliver being come , was in great pain , and other 〈…〉 of birth appeared , yet she was never delivered , but lived twenty eight yea●s in much mis●ry , still retaining her burden . 〈…〉 death , the physitians foun● 〈…〉 child within her was turned into 〈…〉 med. lib. 4. part 2. c●p. 8. 〈…〉 hath 〈…〉 this . and within a 〈…〉 a thing as prodigious and aston●●●ng ( though without any lapidification ) as any of the fo●mer relations . for in the year 1652. the wife of iohn ●●get at t●louse in france , being with child and come to her f●ll time , was in travailing pains , but no child followed . for the space of twenty years she perceived the child to stir , with many t●oublesome symptoms accompanying ; but for the six last years of her life , she perceived it not to move ; falling sick she requested a chirurgeon to open her after she was dead ; that being done , a child was found in her body , neither putrifi●d nor yet petrified . all the inward parts of the child were discoloured with a blackishness , except the heart , which was red , and without any issuing blood . this infant weighed eight pound averdupoise . the mother died , iune 18. 1678. being about the sixty fourth year of her age. i should hardly give credit to a story so stupendous and incredible , were it not mentioned in the philosophical transactions ( no. 139. p. 979. as a thing most undoubtedly true . but to conclude the discourse we are upon , i shall only add here , that it is not so strange for stones to breed in all parts of the bodies of men , as for plants , and diverse sorts of animals to be formed therein : yet many authors have attested to this . and a late writer affirms that there was not long since a woman who having drunk stagnating water out of a pond where frogs used to keep , grew cachectical , and swelled so as that she was thought to be hydropical . one evening walking near the ponds where the frogs croked , she perceived frogs to croke in her belly . acquainting a physitian , he gave her a strong cathartick , whereupon she cast up two living frogs pretty large , green on their back and yellow under their bellies , and voided three dead by siege , with a great deal of greenish serum , after which she was well disposed . again in the year 1680. a man living near lyons in france , voided a worm seven ells long , scaly like a serpent , and hairy . see the weekly memorials for the ingenious , p. 67 , 82 , 100. chap. x. of remarkable tempests in new-england . a remark upon the hurricane , anno. 1635. a remarkable accident by a sudden freezing of rain in the year 1659. a strange whirl-wind in cambridge 1680. another in new-haven colony 1682. another at springfield . some parallel instances . of earthquakes in this countrey . land wonderfully removed . parallel stories . of remarkable floods this year , not only in new-england , but in other parts of the world. an account of a prodigious flood in france five years ago , with conjectures concerning the natural reason of it . other remarkables besides those already mentioned , have hapned in this countrey , many of which i cannot here insert , as not having received a full and clear account concerning them . nevertheless , such particulars as i have by good and credible hands been informed of , i shall further add . and let it be here recorded , that we have seen diverse tempests in new-england , which deserve to have a remark set upon them , in respect of some notable circumstances wherewith they have been attended . i have not heard of any storm more dismal than the great hurricane which was in august 1635. the fury whereof threw down ( either breaking them off by the bole or plucking them up by the roots ) thousands of great trees in the woods . of this some account is given by mr. 〈◊〉 , in the first chapter of our present collection . and i must confess , i have peculiar reason to commemorate that solemn providence , inasmuch as my father and mothe● , and four of my brethren were then in a vessel upon the coast of new-england , being at anchor amongst the rocks at the isles of sholes when the storm began ; but their cables broke , and the ship was driving directly upon a mighty rock , so that all their lives 〈◊〉 given up for lost , but then in an instant of time , god turned the wind about , which carried them from the rock of death before their eyes : this memorable providence is mentioned in my fathers life , both in that edition published in this countrey , page 21 , 22. and also in that published by mr. cl●rk in his last volumn of lives , page 131. wherefore i shall not here further enlarge upon it . in the year 1659. near the town of concord in new-england , there hapned that which is somewhat rare , and therefore to be reckoned amongst remarkable accidents . in the moneth of february , it having rained a great part of the day , at night it froze extreamly , so as that many limbs were broken off from many trees by the weight of the ice , caused by the sudden friezing of the rain upon the boughs . it was somewhat formidable to hear the crackings ma●e a good part of the night , by the falling of so much wood ( thousands of cords ) as was by that means occasioned . of later years several places in this countrey have been visited with strange and awful tempests . that was very remarkable which hapned in cambridge in new-england , iuly 8. 1680. the persons who were witnesses of that very amazing providence have declared what themselves observed about it . the history whereof i shall here insert , a worthy person having furnished me with the following narrative . samuel stone of cambridge in new-england does declare and testifie , that iuly 8. 1680. about two of clock in the afternoon , he being with his young son in the field , the wind then southerly , he observed a cloud in the north-west in opposition to the wind , which caused a singing noise in the air , and the wind increased , till the whirl-wind came , which began in the mead●● near where he was , though then it was not so violent as it proved afterwards , as it passed by him it sucked up and whirled about the hay that was within the compass of it : it passed from him towards his house over an hill , tearing down several trees as it went along ; and coming to his barn car●ied off a considerable part of the roof ( about twenty four foot one way , and thirty the other , fell near the dwelling-house where people were , yet could not its fall be heard by them ( yet it was so great that it was heard by some a mile off ) by reason of the great rushing noise of the wind. afterwards as it pressed towards matthew bridge's house , it tore down some trees and indian corn , and there rose up into the air for the space of a quarter of a mile ; afterwards it came down upon the earth in a more violent manner ; the effects whereof he saw not , but it may be known by the following relation . matthew bridge who was an eye-witness of what hapned , declares that he observed a thick cloud coming along his fathers field before his house , as to appearance very black ; in the inside of the cloud as it passed over him , there seemed to be a light pillar as he judged about eight or ten foot diameter , which seemed to him like a screw or solid body . it s motion was continually circular , which turned about the rest of the cloud . it passed along upon the ground , tearing all before it , bushes by the roots , yea the earth it self , removing old trees as they lay along on the earth , and stones of a great magnitude , some of which could not be found again : great trees were twisted and torn down , and carried a distance from the place where they were ; branches of trees , containing about a load of wood , were blown from their bodies ▪ and carried forty yards or more . the cloud it self was filled with stones , bushes , boughs , and other things that it had taken up from the earth , so that the top and sides of the cloud seemed like a green wood. after it went from him , it went a mile and half before it scattered , bearing down the trees before it above a mile in breadth ; passing through a thick swamp of spruse , pine , and other young trees ( which was about half a mile through ) it laid all flat to the ground , yet the trees being young , are since risen up : it was observable as it passed through a new planted orchard , it not only pulled up some of the young trees by the roots , but broke off some of them in the bodies , about two or three foot high ▪ as if they had been shot off not hurting the stocks . moreover , there was such a great noise made by the storm , that other considerable noises at the same time , as falling of very great trees very near one , 〈◊〉 not be heard . the above said 〈…〉 , and a boy with him endeavoured to run to 〈…〉 , but were prevented by the sto●m , so that they were necessitated to ly 〈◊〉 upon the ground behind some bushes , and this thick cloud and pillar passed so near them as almost to touch their feet , and with its force bent the bushes down over them , and yet their lives were preserved . iohn robbins a servant man was suddenly slain by this storm , his body being much bruised , and many bones broken by the violence thereof . thus concerning that . the last year was attended with sundry remarkable tempests in several parts of this countrey . one of which hapned in new-haven colony , iune 10. 1682. concerning which i have received from a good hand the following account . this storm began about 2 h. p. m. and continued two hours . it reached stratford , milford , ●airfield , new-haven , and it was very violent in every one of these places , especially milford , where three barns were blown down by it , and one house new built , that was forty foot in length , well inclosed , was moved from the foundation at one corner , near two foot and an half ; but the greatest strength of the storm was about six miles above stratford , as is evident by the great havock , that is there made , for the compass of half a mile in breadth , scarce a tree left standing , which is not shaken by the storm ; the strongest oaks are torn up by the roots , some two foot , some three foot and more over ; young saplins that were not so big as a mans middle , were broken off in the midst : this storm came out of the west , and the wind did before the end somewhat vere towards the north ; it was attended with a violent rain : the very noise of the wind in the woods , was such , as that those that were in it could not hear the fall of a tree a few rods from them . great limbs of trees were carried like feathers in the air an incredible distance from the trees they were broken from : many that were at work in the woods were in great danger , and had no way to preserve themselves but by running into open plains , where there were no trees . the strength of the storm passed along east and by south , over stratford river , and between milford and new-haven , and there it passed away into the sound towards long-island : many thousands of trees were blown down both above and below the place before specified , but in the compass of that half mile , the greatest strength of the storm was ; for here almost there was an universal destruction of all the trees , leaving the place upon hills so naked that very few trees are found standing . thus of that tempest . also , on iune 26. 1682. there were the most amazing lightnings that have been known in new-england , a great part of the night being thereby made as light as the day . in some places grievous hail fell with the lightning , breaking the windows of some houses . but at springfield it was most dreadful , where great pieces of ice , som● seven , some nine inches about , fell down from the clouds with such violence that the shingles upon some houses were broken thereby , and holes beat into the ground , that a man might put his hand in . several acres of corn ( both wheat and indian ) were beat down and destroyed by the hail . yet this hail-storm ( though terrible ) was not comparable to that which hapned three years ago in another part of the world , viz. at the town of bl●is in france , where the people were by the amazing fury of a prodigious tempest affrighted out of their sleep , and forced to rise out of their beds that they might save their lives . several houses , and two ( churches ) meeting-houses , were beat down to the ground . this tempest was likewise accompanied with a most prodigious hail , many thousand stones being found as big as a mans ●ist . this unusual artillery of heaven , broke all the slates wherewith the hou●es were covered , and the glass-windows , all over the town , as if they had been beaten in a morter . without the town eight whole parishes with the fields adjacent were wholly ruined by that hail , in such a terrible manner , that it seemed as if no corn had been sown , or vines planted there . four other parishes were much endamaged , multitudes of chimneys beaten down , so that the damage thereby , with the breaking of the windows and tyles , were valued to be above two hundred thousand crowns ; and the harm in the vineyards , and corn-fields invaluable . the divine providence was very much seen , in that man , woman nor child were killed in this fearful desolation . the reader may see a more full relation of this prodigious hail-storm in mr. burton's surprising miracles of nature , page 180 , 181. as for those sudden gusts wherewith part of cambridge , and several towns near new-haven in n●●-e●gland were alarm'd , the like hapned at a 〈◊〉 in england , fourteen years ago ; the 〈◊〉 whereof may be seen in the 〈◊〉 transactions numb . 17. page 2156. 〈◊〉 i shall here insert . it is that which 〈◊〉 , octob. 30. 1669. betwixt five and ●ix of the clock in the evening , the wind 〈◊〉 , at ashley in north-hamptonshire , hapned a formidable hurricane , scarce bearing sixty yards in its breadth , and spending it self 〈◊〉 about seven minutes of time . its first disc●●n'd assault was upon a milk-maid , taking her pail and hat from off her head ; and carrying it many scores of yards from her , where it lay undiscovered some dayes . next , it storm'd the yard of one sprigge , dwelling in westthorp ( a name of one part of the town ) where it blew a wagon-body off of the axel-trees , breaking the wheels and axel-trees in pieces , and blowing three of the wheels so shattered over a wall. the wagon stood somewhat cross to the passage of the wind. another wagon of mr. sali●b●ries marched with great speed upon its wheels against the side of his house to the astonishment of the inhabitants . a branch of an as●-tree of that bigness that two lusty men could scarce lift it , blew over mr. salisburies house without hurting it ; and yet this branch was torn from a tree , an hundred yards distant from that house . a slate was found upon a window of the house of samuel templer esqr. which very much bent an iron bar in it ; and yet t is certain ▪ that the nearest place , the slate was at first forced from , was near two hundred yards . not to take notice of its stripping of several houses ; one thing is remarkable , which is , that at mr. maidwells senior , it forced open a door , breaking the latch , and thence marching through the entry , and forcing open the dairy door , it overturned the milk-vessels , and blew out three panes or lights in the window ; next it mounted the chambers , and blew out nine lights more : from thence it proceeded to the parsonage , whose roof it more than decimated ; thence crosseth the narrow street , and forcibly drives a man headlong into the doors of tho. brigges ▪ then it passed with a cursory salute at thomas marstones , down to mr. george wignils , at least a furlongs distance from marstons , and two furlongs from sprigges , where it plaid notorious exploits , blowing a large hovel of peas from its supporters , and settling it cleaverly upon the ground , without any considerable damage to the thatch . here it blew a gate post , fixed two foot and an half in the ground , out of the earth , and carried it into the fields , many yards from its first abode . thus much concerning remarkable tempests . earthquakes deserve to be mentioned amongst remarkable providences , since aristotle himself could say , that the man is stupid and unreasonable who is not affected with them . this part of the world hath not been altogether free from such tremendous accidents , albeit , through the gracious providence of god ) there never was yet any harm done amongst us thereby , so far as i have heard . the year 1638. was attended with a considerable earth-quake . there are who affirm that they heard a strange kind of noise before the earth began to tremble . another earth-quake was observed in some parts of new-england , anno domini 1658. also in in the year 1662. on the 26 , 27 , and 28 of ianuary , the earth was shaken at least six times in the space of three dayes . i remember that upon the first approach of the earth-quake , the things on the shelves in the house began to move . many people ran out of their houses with fear and amazement : but no house fell , nor was any damage sustained . there was another earth-quake● april 3. 1668. we in boston were sensible of it , but some other parts of the countrey were more terribly shaken . the indians say that the earth-quake this year , did stop the course of a considerable river . it is also reported , that amongst the french in nova-scotia , there hapned an earth-quake which rent an huge rock asunder to the center , wherein was a vast hollow of an immeasurable depth . concerning earth-quakes which have lately hapned in remoter parts of the world ▪ i shall not here insert any thing , having mentioned them in my discourse of comets , printed the last year . only therein i have not taken notice of that memorable earth-quake ▪ may 12. 1682. having received information concerning it more lately . such readers as are inquisitive into things of this nature ▪ may see that earth-quake described and discoursed on , in the weekly memorials for the ingenious ▪ page 125 , &c. remarkable was that which hapned a. d. 1670. at a place called kenebunck , in the province of main in new-england , where not far from the river side a piece of clay ground , was thrown up over the top of high oakes that grew between it and the river , into the river , stopping the course thereof , and leaving an hole forty yards square , wherein were thousands of clay bullets , like musket bullets . it is also remarkable , that the like to this hapned at casco ( twenty miles to the eastward of the other place ) much about the same time : whether the removal of this ground did proceed from an earth-quake , or by the eruption of mineral vapors , or from some other cause , may be disputed . they that would give a probable conjecture concerning the natural cause , must first know whether a great drought , or much rain , or both successively , did not proceed , of which i am not informed . the like memorable accidents have hapned in several places in england , both in the former , and in this present age ; which it may be t will be pleasing and edifying to some readers for me here to commemorate . to proceed . the like to what hath been related , fell out 1571. in hereford-shire ; marcley hill , in the east part of the shire ; with a roaring noise , removed it self from the place where it stood , and for three dayes together travelled from its old seat . it began first to take its journey , february 17. being saturday , at six of the clock at night , and by seven of the clock next morning , it had gone forty paces , carrying with it sheep in their cotes , hedg rows , and trees , whereof some were overturned ▪ and some that stood upon the plain are firmly growing upon the hill , those that were east were turned west , and those in the west were set in the east . in this remove it overthrew kinnaston chappel , and turned two high-wayes near an hundred yards from their old paths . the ground that thus removed was about twenty six acres , which opening it self with rocks and all , bore the earth before it for four hundred yards space , without any stay , leaving pasturage in place of the tillage , and the tillage overspread the pasturage . lastly overwhelming its lower parts , it mounted to an hill of twelve fathom high , and there rested , after three dayes travel . again on the third of ianuary , a. d. 1582. at hermitage in dorset-shire , a place of ground of three acres , removed from its old place ( as is testified by stow in his summary ) and was carried over another closure where alders and willows grew , the space of forty rod or perches , and stopped the high-way that led to corne , and the hedges that it was inclosed with , inclose it still , and the trees stand bolt upright , and the place where this ground was before , is left like a great pit. also on the fourth of august 1585. at motingham in kent , after a very violent tempest of thunder and rain , the ground suddenly began to sink , and three great elms growing upon it , were carried so deep into the earth , that no part of them could any more be seen . the hole left is in compass eighty yards , and a line of fifty fathom plummed into it finds no bottom . also december 18. 1596. a mile and half from westram southward ( which is not many miles from moti●gam ) two closes lying together , separated , with an hedge of hollow ashes ; there was found a part thereof twelve pearches long , to be sunk six foot and and an half deep ; the next morning fifteen foot more ; the third morning eighty foot more at the least , and so daily that great trench of ground containing in length about eighty pearches , and in breadth twenty eight , began with the trees and hedges on it , to lose it self from the rest of the ground lying round about it , and withal to move and shoot forward day and night for eleven dayes . the ground of two water-pits , the one six foot deep of water , the other twelve at the least , and about four pearches over in breadth , having sundry tuffs of alders and ashes growing in the bottoms , with a great rock of stone under them , were not only removed out of their places , and carried towards the south , at least four pearches a pieces , but withal mounted aloft , and become hills , with their sedge , flags , and black mud upon the tops of them , higher than the face of the water which they had forsaken ) by three foot , and in the place from which they are removed ; other ground which lay higher is descended , receiving the water which lies upon it . moreover , in one peace of the plain field , there is a great hole made by linking of the earth to the depth of thirty foot at the least , being in breadth in some places two pearches over , and in length five or six pearches . also there an hedge thirty pearches long , carried southwad with his trees , seven pearches at the least ; and sundry other sinkings there be in divers places , one of sixty foot , another of forty seven , and another of thirty four foot , by means of which confusion is is come to pass , that where the highest hills were , there be the deepest dales , and the lowest dales are become the highest ground . the whole measure of breaking , was at the least nine acres . one instance more i find to the like purpose in mr. childrey his britannia baconica , pag. 131 where speaking of the natural rarities of cheshire , he thus writeth , iuly 1. 1657. about 3. h. in the parish of bukley , was heard a very great noise like thunder afar off , which was much wondered at , because the sky was clear , and no appearance of a cloud . shortly after a neighbour comes to me ( saith the author of this relation ) and told me i should see a very strange thing , if i would go with him , so coming into a field , called the lay-field , we found a very great bank of earth which had many tall oaks growing on it , quite sunk under the ground , trees and all . at first we durst not go near it , because the earth for near twenty yards round about is exceeding much rent , and seems ready to fall in ; but since that time my self and some others by ropes have ventured to see the bottom , i mean to go to the brink , so as to discern the visible bottom , which is water , and conceived to be about thirty yards from us , under which is sunk all the earth about it for sixteen yards round at least ; three tall oaks , a very tall awber , and certain other small trees , and not a sprigg of them to be seen above water : four or five oaks more are expected to fall every moment and a great quantity of land is like to fall , indeed never ceasing more or less , and when any considerable clod falls , it s much like the report of a canon . we can discern the ground hollow above the water a very great depth , but how far hollow , or how far deep is not to be found out by man. some of the water was drawn out of this pit with a bucket , and they found it to be as salt as sea-water ; whence some imagine that there are certain large passages there , into which the sea flows under ground , but i rather think , that this salt-water is no more but that which issues from those salt springs about nantwich , and other places in this shire . but of this no more at present . some remarkable land-floods , have likewise hapned in new , england . nor is that which came to pass this present year to be here wholly passed over in silence . in the spring time the great river at connecticot useth to overflow , but this year it did so after midsummer ▪ and that twice : for iuly 20. 1683. a considerable flood unexpectedly arose , which proved detrimental to many in that colony . but on august 13. a second and a more dreadful flood came . the waters were then observed to rise twenty six foot above their usual boundaries . the grass in the meadows , also the english grain was carried away before it . the indian corn by the long continuance of the waters is spoiled : so that the four river towns viz. windsor , hartford , weathersfield , middle-town , are extream sufferers . they write from thence , that some who had hundreds of bushels of corn in the morning , at night had not one peck left for their families to live upon . there is an awful intimation of divine displeasure remarkable in this matter ; inasmuch as august 8. a day of publick humiliation with fasting and prayer , was attended in that colony , partly on the account of gods hand against them in the former flood ; the next week after which , the hand of god was stretched out over them again , in the same way , after a more terrible manner then at first . it is also remarkable that so many places should suffer by inundations as this year it hath been . for at the very same time when the flood hapned at connecticot , there was an hurricane in virginia attended with a great exundation of the rivers there , so as that their tobacco and their indian corn is very much damnified . moreover , we have received information this summer , that the mighty river danow ( the biggest in europe ) hath overflowed its banks , by means whereof many have lost their lives . also near aix in france , there lately hapned an unusual flood , whereby much harm was done ; and had the waters continued rising but one hour longer , the city had probably been destroyed thereby . there was likewise a sudden and extraordinary flood in iamaico , which drowned many ( both men and beast ) and was very detrimental to some plantations there . they that came lately from thence , assure us that the waters in some places arose an hundred and fifty foot . such mighty streams did the heavens suddenly power down upon them . thus doth the great god who sits king upon the floods for ever , make the world see how many wayes he hath to punish them , when it shall seem good unto him . many such things are with him . there are who think that the last comet , and those more rare conjunctions of the superiour planets , hapning this year , have had a natural influence into the mentioned inundations . concerning the flood at connecticot , as for the more immediate natural cause , some impute it to the great rain which preceded . others did imagine that some more than usual cataracts did fall amongst the mountains , there having been more rain then what now fell , sometimes when no such flood has followed . it is not impossible , but that the wind might be a secondary cause of this calamity ; judicious observators write concerning the river dee in cheshire in england , that though much rain do fall , it riseth but little , but if the south wind beat vehemently upon it , then it swells and overflows the grounds adjoyning extreamly ; the reason of which is , that the river being broad towards the sea , when the rain falls it hath a quick and easie passage , but the south wind brings the sea in , and doth somewhat stop the free passage of the river into the sea. whether there might not be some such natural reason of the great flood in connecticot at this time ; the ingenious upon the place , who know best how things are there circumstanced may consider . with us in boston it was then at first an euroclydon ; but in the afternoon the wind became southerly , when it blew with the greatest fierceness . if it were so at connecticot , it seems very probable that the fury of the wind gave a check to the free passage of the river , which caused the sudden overflowing of the waters . it has moreover been by some observed , that the breaking forth of subterraneous waters has caused very prodigious floods . since the dayes of noah , when the fountains of the great deep were opened , no history mentions a more surprizing and amazing inundation than that which hapned five years ago at gascoyn in france ) proceeding ( as t is probably judged ) from the irruption of waters out of the earth . concerning which remarkable accident , a judicious account is given in the late philosophical collections , published by mr. robert hook , page 9. there being but one of these books in the countrey ; the ingenious will not blame me , if i here insert what is there related , which is as followeth ; in the beginning of the moneth of iuly , 1678. after some gentle rainy dayes which had not swelled the waters of the garonne more than usual ; one night this river swelled all at once so mightily , that all the bridges and mills above tolouse were carried away by it . in the plains which were below this town , the inhabitants who had built in places , which by long experience they had found safe enough from any former inundation , were by this surprized , some were drowned together with their cattle ; others had not saved themselves but by climbing of trees , and getting to the tops of houses ; and some others which were looking after their cattle in the field , warned by the noise which this horrible and furious torrent of water ( rowling towards them with a swiftness like that of the sea ( in britain he means ) made at a distance , could not scape without being overtaken , though they fled with much precipitation : this nevertheless did not last many hours with this violence . at the same time exactly , the two rivers only of adour and gave , which fall from the pyraenean hills , as well as the geronne , and some other small rivers of gascoyn , which have their source in the plain , as the gimone , the save and the ratt , overflowed after the same manner , and caused the same devastations . but this accident hapned not at all to the aude , the ariege , or the arise ▪ which come from the mountains of toix , only that they had more of the same then those of the conseraut , the comminge , the bigorre . those who have heard talk of those inundations at a distance , were not at all astonished at it , believing it to proceed from the violent rains of some tempests which had suddenly filled these rivers , or that they had caused a sudden thaw of the snow of the pyraeneans , which had swelled the rivers that were near . monsieur martel of montabaun , advocate of the parliament , and inquisitive and learned man hath searched after this cause of this deluge ( by the order of monsieur foucault intendant de iustice en la generalite de montaban , one not less seeing and understanding in ingenious sciences , than expert and exact in the performance of his charge and imployment ) understanding that this overflowing could not be produced by either of the forementioned causes , and being assured that it must have had one more extraordinary than all these . and first he grounded his thoughts upon the report of the people of the place who were witnesses of this prodigy . and above all of those who being in the highest valleys of the pyraeneans at the very source , had either seen or known all circumstances , for they all agreed , that it had rained indeed but that the rain was neither so great , nor lasted so long as to swell the rivers to that excess , or to melt the snow off the mountains . but the nature of these waters , and the manner of their flowing from the mountains , confirmed him perfectly in his sentiments . for , 1. the inhabitants of the lower pyraeneans observed , that the waters overflowed with violence from the entrails of the mountains , about which there were opened several channels , which forming so many furious torrents tore up the trees , the earth and great rocks in such narrow places where they found not a passage large enough . the water which also spouted from all the sides of the mountain in innumerable jets , which lasted all the time of the greatest overflowing , had the tast of minerals . 2. in some of these passages the waters were stinking ( as when one stirs the mud at the bottom of mineral water ) in such sort that the cattle refused to drink of it , which was more particularly taken notice at lombez , in the overflowing of the save , ( which is one of the rivers ) where the horses were eight hours thirsty before they would endure to drink it . 3. the bishop of lombez having a desire to cleanse his gardens , which the save passing through by many channels by this overflowing , had filled with much sand and mud ; those which entred them felt an itching like to that which one feels when one bathes in salt-water , or washes one self with some strong lixivial : these waters have caused the same kind of itching risings in the skin . this last observation is not less strong then both the others to prove ▪ that this over-flowing was not either caused by the rains , or by the meltings of the snow , because this itching could not be produced by either of the said waters , which are not at all of this nature , but by some mineral juice , either v●riolic or aluminous , which the waters had dissolved in the bowels of the mountains , and had carried along with it in passing through those numerous crannies . and t is for this reason that monsieur martel believes he had found out the true cause of this overflowing to be nothing else but the subterraneous waters ; for if the heavens have not supplied his prodigious quantity of waters , neither by the rain , nor the melting of the snow : it cannot come else where then from the bowels of the earth , from whence passing through divers channels , it had contracted and carried along with it that stinking and pungent quality . but this much concerning late remarkable floods . chap. xi . concerning remarkable judgements . quakers judicially plagued with spiritual iudgments . of several sad instances in long-island . and in plimouth colony . that some of the quakers are really possessed with infernal spirits . proved by a late wonderful example of one at balsham near cambridge in england . of several who imprecated vengeance upon themselves . the woful end of drunkards . and of those that have designed evil against the churches of christ in new-england . those memorable iudgements which the hand of heaven has executed upon notorious sinners , are to be reckoned amongs remarkable providences . lubricus his locus & difficilis . he undertakes a difficult province that shall relate all that might be spoken on such a subject , both in that it cannot but be gravaminous to surviving relations , when such things are published , also in that men are apt to misapply the unsearchable judgements of god , which are a great deep , as iob's friends did ; and wicked papists have done the like , with respect to the untimely death of famous zuinglius . we may not judge of men meerly by outward accidents which befal them in this world , since all things happen alike unto all , and no man knoweth either love or hatred by all that is before them . we have seen amongst our selves , that the lords faithful servants have sometimes been the subjects of very dismal dispensations . there hapned a most awful providence at farmington in connecticot colony , dec. 14. 1666. when the house of serjeant iohn hart taking fire in the night , no man knows how , ( only it is conjectured that it might be occasioned by an oven ) he and his wife , and six children were all burned to death before the neighbours knew any thing of it , so that his whole family had been extinguished by the fatal flames of that unhappy night , had not one of his children been providentially from home at that time . this hart was esteemed a choice christian , and his wife also a good woman . such things sometimes fall upon those that are dear unto god , to intimate , if this be done to the green tree , what shall be done to the dry , that is fit for nothing but the fire . nevertheless , a judgement may be so circumstanced , as that the displeasure of heaven is plainly written upon it , in legible characters . on which account it is said , that the wrath of god is revealed from heaven against all ungodliness and unrighteousness of men , rom. 1. 18. sundry learned men have published whole volumns profitable to be read , on this subject , e. g. goulartius his historical collections . honsdorsius in his historical theater ; which is inlarged by lonicerus . chassalion his memorable histories of the judgements of god. and amongst our english writers , d. beard in his theater of gods judgements , with dr. taylor 's additions ; and mr. clark in his two volumns of examples , have said enough to convince atheists that there is a god , and that there is a judgement . yea , the divine providence in remarkable punishments inflicted upon very wicked men has been so conspicuous and glorious , as that the gentiles of old could not but take notice of it . the poet could say , raro antecedentem scelestum deseruit pede paena claudo . and whereas epicures did object that evil men sometimes escape punishment a long time ; plutarch ( whose works beza esteemed to be amongst the most excellent of humane writings ) has a notable treatise , the design whereof is to vindicate divine justice in this matter . many remarkable example to our present purpose , have hapned in new-england , and more than i shall at present take notice of . all wise men that are acquainted therewith , observe the blasting rebukes of providence upon the late singing and dancing quakers , in signal instances , two or three of which may be here recorded , that so others may hear and fear and do no more so wickedly . the first instance , shall be that which concerns the unhappy man that was murdered in long-island , of which a good hand in those parts , in a letter bearing date , decemb. 12. 1681. writes as follows . there went down about a moneth since three mad quakers , called thomas case's crew , one man named denham , belonging to newer-snicks , and two women with him belonging to oyster-bay ; these went down to south-hold , where they meet with samuel banks of fairfield , the most blasphemous villain , that ever was known in these parts . these joyning together with some other inhabitants of south-hold , of the same spirit ; there went into their company a young merchant , named thomas harris , who was somewhat inclining to the quakers before ; ( he belonged to boston ) they all got about him , and fell a dancing and singing , according to their diabolical manner . after some time , the said harris began to act like them , and to dance , and sing , and to speak of extraordinary raptures of joy ; and to cry out upon all others as devils , that were not of their religion ; which also they do frequently : when the said harris manifested these signs of conversion , as they accounted it ; they solemnly accepted of him as one of their company ; and banks or denham ( for i have forgotten which of the two ) gave him this promise , that hence forward his tongue should be as the pen of a ready writer , to declare the praises of their lord. after this , the young man who was sober and composed before , ran up and down , singing ioy , and calling such devils as should say any thing in way of opposition : and said his father was a devil that begat him . quickly after he went from the town of south-hold , to a farm belonging to that town , to the house of a quaker of the same spirit , and went to bed before the rest of the family , and when a young man of the same house went to go to bed to him , he told him that he must get up , and go to south-hold that night , where he had left banks and the rest ; the young man endeavoured to perswade him to lie still till day , but he would not , but gat up , and went away ; after some time he was missed , and enquiry made for him , but he could not be heard of , only his hat , and gloves , and neck-cloth was found in the road from the farm to the town . and two dayes after , banks looking into a bible , suddenly shut it again , crying out , his friend harris was dead ; the next day he was found by the sea side , about a quarter of a mile from the place , where his hat and other things were found , but out of the road , with three holes like stabs in his throat , and no tongue in his head , nor the least sign thereof , but all was clear to his neck-bone within , his mouth close shut , one of his eyes hanging down upon his cheek out of his head , the other sunk so deep in his head that at first it seemed quite out , but was whole there . and mr. ioshua hobart , who was one of them to view his dead body , told me that there was no sign of any tongue left in his mouth , such was the end of that tongue which had the promise of being as the pen of a ready writer . further the night after he was buried , captain young ( who is high sheriff and chiefly concerned in looking after the business ) as he told me himself , being in bed , in the dead of the night , was awakened by the voice of this harris , calling to his window very loud , requiring him to see that justice was done him ; this voice came three times in that night ; the next night when he was asleep , it came into his house , close to his bed-side , and called very loud , asking him if he heard him , and awaked him . thus concerning that tragical story . an intelligent and credible person living upon that island , in a letter , dated september 4. 1683. adds as follows ; there was about four years since , by some of the same crew , another attempt made amongst us , which was also attended with the like providence , though not so fatal an issue ; there was a young woman , a daughter of a quaker among us , who was howled into their society , as harris was , and quickly fell to railing on others , and then to raving , being in a dreadful condition , so that several persons of their gang watched with her , and she was made wonderful strong to out-strive them , and to break away from them . one of their own party newly in favour with them , told me that he was by in the night when they watched with her , and in the very darkness of the night , they heard a very doleful noise , like the crying of a young child in the yard or field near the house , which filled the auditors with some fearful apprehensions , which when the young woman heard , she violently brake from her attendance , saying , the lord calls me , and i must go , so in the dark she got from them , to the cry-ward as they supposed , and it was a good space of time before they could find her , and then she was as one affrighted , and bereaved of understanding , and continued so a space of time , sometimes ridiculous to behold , sometimes very awful , till such times as justice wood of huntington , by the use of means recovered her , which her quaking friends notwithstanding their brags could not do ; so that i heard her husband say , that he was convinced that the devil was among them . this providence was at that time fearful among us , yet since , both that woman and her husband are railing quakers , and do hum and revile as the rest of them , though several forsook their society upon this account . thus hee : that which was perpetrated by this woful generation of quakers , no longer since than this last summer in plimouth colony , is horrid to be related . yet inasmuch as the publication of it , will make appear unto all mankind , that quakers are under the strong delusions of satan ; i think my self bound to acquaint the world , that not many moneths ago , a man passing under the name of ionathan dunen ( alias singleterry ) a singing quaker , drew away the wife of one of marshfield to follow him ; also one mary ross falling into their company , was quickly possessed with the devil , playing such frentick and diabolical tricks , as the like hath seldom been known or heard of . for she made her self naked , burning all her clothes ; and with infinite blasphemy said that she was christ , and gave names to her apostles , calling dunen by the name of peter , another by the name of thomas , declaring that she would be dead for three dayes , and then rise again ; and accordingly seemed to die ; and while she was pretendedly dead , her apostle dunen gave out , that they should see glorious things after her resurrection . but that which she then did , was , she commanded dunen to sacrifice a dog. the man and the two women quakers danced naked together , having nothing but their shirts on . the constable brought them before the magistrates in plimouth , where ross uttered such prodigious blasphemy as is not fit to be mentioned , dunen fell down like a dead man upon the floor , and so lay for about an hour , and then came to himself . the magistrates demanding the reason of his strange actings , his answer was , that marry ross bid him , and he had no power to resist . thus when men will not receive the truth in the love of it , the righteous judgement of god sends upon them the efficacy of error , that they shall believe a lie . that the quakers are some of them undoubtedly possessed with evil and infernal spirits , and acted in a more than ordinary manner by the inmates of hell , is evident , not only from the related instances , but by other awful examples which might be mentioned . they are indeed to be pitied , in that they themselves know not that an evil spirit doth possess and act them . yet others should from that consideration dread to come among such creatures , lest haply the righteous god suffer satan to take possession of them also . memorable and marvelous is that relation published the last year , by dr. henry more , in his addition to mr. glanvils collections , page 58. &c. wherein a true and faithful account is given of a man whose name is robert churchman , living at balsham in cambridge-shire , who was for some time inveigled in quakerisme , and then an infernal spirit spake in him , pretending to be an angel of light. inasmuch as there is ( so far as i have heard ) but one of those books in this countrey ; i suppose it will be a service for the truth , and may ( if the lord please to add his blessing ) tend to reclaim some from the error of their way , and to deterr those from quakerisme who have through the temptations of satan any inclinations thereunto , if that notable history should be more divulged ; i shall therefore here insert it . and thus it was , dr. templar ( the minister in balsham ) perceiving that robert churchman was in danger of being poysoned and seduced by the papers which the quakers had been dispersing in that place , desired him , that when any of their books came to his hands , he might have the perusal of them . which being granted , he suggested that it would be very convenient that the person who had given him that book should be present when they considered it together . this also was consented to . when the quaker came , a special subject of the discourse was , whether the scripture is to be owned as a rule : this the quaker denied , asserting that the rule was within them . hereupon dr. templar desired churchman to take notice , that the quakers did not own the scriptures to be their rule , which before this conference he would not believe concerning them . the next time he met with his brother thomas churchman , he acquainted him with the conference which had been in dr. templars house , and said for his part he would not be of that religion which did disown the scripture to be the rule . not long after , the wife of the forementioned quaker coming to his house to visit his wife , he met her at the door , and told her she should not come in , intimating that her visit would make division betwixt them . after some parley the quakers wife spake unto him in these words , thou wilt not believe unless thou see a sign , and thou mayest see some such . within a few nights after , robert churchman had a violent storm upon the room where he lay , when it was very calm in all other parts of the town , and a voice within him , as he was in bed , spake to him , and bid him sing praises , sing praises ; telling him , that he should see the glory of the new ierusalem ; about which time 〈◊〉 glimmering light appeared all about the room . toward the morning the voice commanded him to go out of his bed naked , with his wife and children . they all standing upon the floor , the spirit making use of his tongue , bid them to lie down and put their mouthes in the dust ▪ which they did accordingly . it likewise commanded them to go and call his brother and sister , that they might see the new-ierusalem , to whom he went naked about half a mile . when he had delivered his message , that which spake within him to denounce wrath against them , and declare that fire and brimstone would fall upon them , as it did upon sodom and gomorrah , if they did not obey ; and so he returned to his own house . where upon the floor of a low room , he stood-about three or four hours . all that while he was acted in a very unusual manner , sometimes the spirit within forced him to sing , sometimes to bark like a dog. when his brother and sister who followed him were very importunate with him to resist it , it bid him to kill them , making use of these words , these my enemies which would not that i should reign over them , bring them and slay them before my face . it made him to utter with great readiness ; many places of scripture , which he had no knowledge of before . the drift of what was spoken , was to perswade him to comply with the quakers , and it named some which lived in the neighbouring towns. about three or four hours being thus spent , he came to himself , and was able to give a perfect account of what had be fallen him . several nights after , the same trouble returned upon him . his wife was tortured with extraordinary pains ; the children which lay in the room , complained that their mouthes were stopped with wool as they were in bed. the disturbance was so great , that he had thoughts of leaving his house for a time , and made it his desire to be at dr. templars ; who prevailed with him not to be so sudden in his removal , but to make some further trial. it pleased god upon a continuation with him in prayer every day in the house , that he was at last perfectly free from all molestation . the quakers hearing of his condition , gave it out , that the power of god would come upon him again , and that the wound was but skinned over by the priest. which made dr. templar the more importunate with him to keep close to the publick worship of god , and to have nothing to do with them or their writings . which direction he followed till november 1661. and then perusing one of their books , a little after upon the tenth day of that moneth his troubles returned . a voice within him began to speak to him after the former manner . the first sentence which it uttered was , cease thou from man , whose breath is in his nostrils , for wherein is he to be accounted . the design which he discerned it did aim at , was to take him off from comeing to the church ( where he had been that day ) and from hearing the word of god it suggested several other scriptures in order to the perswading of him to a compliance with the quakers , and told him , that it would strive with him as the angel did with iacob , until the breaking of the day , at which time it left him . the two next nights it gave him the same molestation , saying , it must be with him as it was with david , who gave no sleep to his eyes , nor slumber to his eye-lids , until he found a place for the lord , an habitation for the mighty god of iacob . upon wednesday at night he was very peremptory in his resisting of it . when it began to solicit him , he replied , that he saw it was a spirit of delusion , which he would not obey . upon which the spirit deno●nced a curse against him in these words , go ye cursed into everlasting fire , and so left him with a very great heat in his body . after this , he was in his own apprehension in a very comfortable condition , and while he was considering what had hapned , a voice within him speake to him , saying , that the spirit which was before upon him was a spirit of delusion , but now the true spirit of god was come into him . it acquainted him , that the doctrine of the trinity was true , and that god had an elect people , and that those whom the father elected the son hath redeemed , and when christ redeemeth , the holy ghost sanctifieth , and told him that the minister of the town would further instruct him about the truth of these things . upon thursday morning about break of day , it set him upon his knees as he was in bed , and bid him farewel . the same day it came upon him in the field as he was going to , and coming from the market , & pressed upon him to believe that it was the good spirit which he was acted with , which he still doubted of . one night that week amongst many arguments which it used to that purpose , it told him if he would not believe without a sign , he might have what sign he would . upon that robert church-man desired , if it was a good spirit , that a wier-candlestick which stood upon the cup-board might be turned into brass , which the spirit said he would do . presently there was a very unsavoury smell in the room , like that of the snuff of a candle newly put out ; but nothing else was done towards the fulfilling of the promise . upon the lords day following , he then attending the publick worship of god , it came upon him . when the chapters were named , he turned to them in his bible , but was not able to read . when the psalm was sung , he could not pronounce a syllable . upon monday morning his speech was wholly taken away from him . when the minister in that place came to him , and asked him how it was with him , he moved his head towards him , but was not able to speak ; the minister waited an hour or two in the room , hoping that his speech might have returned unto him , and that he might have gained from him some account of his condition . but finding no alteration , he desired those who were present to joyn with him in prayer . as they were praying churchman's body was with much violence thrown out of bed , and then with great vehemency he called to the minister dr. templar to hold his tongue . when prayer was done , his tongue was bound as before , till at last he broke out into these words : thine is the kingdom , thine is the kingdom ; which he repeated ( as was judged ) above an hundred times . sometimes he was forced into extream laughter , sometimes into singing , his hands were usually imployed in beating his breast . all of them who stood by , could discern unusual heavings in his body . this distemper did continue towards the morning of the next day , and then the voice within him signified to him that it would leave him , 〈◊〉 him get upon his knees in order to that end , which he did , and then presently he had a perfect command of himself . when dr. templar came to him , he gave a sober account of all the passages of the day before , having a distinct remembrance of what the spirit forced him to do , and what was spoken to him by those that stood by . in particular he told the doctor that he was compelled to give him that disturbance in prayer , before-mentioned ; the spirit using his limbs and tongue , as it pleased , contrary to the inclination of his own mind . upon the thursday following , the spirit began to rage after its former manner , as dr. templar was at prayer with him , it was very discernable how it wrought upon his body , forced him to grate his teeth , and draw his mouth awry . he told the minister after he had done , that it bid him to denounce woe against him . it pleased god upon continuance in prayer with him , at last to release him of all his trouble , and so far to make it advantagious to him and to his wife , and some others , which were too much by-assed with the principles of the quakers , that now they have a perfect dislike of that way , and do diligently attend upon the publick worship of god. thus concerning this strange but true relation . we may by this judge whose servants the singing quakers are ; and what spirit doth powerfully breath in , and act those miserable and deluded enthusiasts . but i shall say no more to the quakers at present ; only pray that such of them as have not sinned unto death , may have their eyes opened , and ( if possible ) be delivered out of the snares of satan , by whom they are taken captive at his will. it hath been by many observed , that men addicted to horrid cursings and execrations , have pulled down the imprecated vengeance of heaven upon themselves . sundry very awful examples of this kind have lately hapned : i shall here mention one or two . the hand of god was very remarkable , in that which came to pass in the narraganset countrey in new-england , not many weeks since . for i have good information , that on august 28 , 1683. a man there ( viz. samuel wilson ) having caused his dog to mischief his neighbours cattle , was blamed for his so doing . he denied the fact with imprecations , wishing that he might never stir from that place if he had so done . his neighbour being troubled at his denying the truth , reproved him , and told him he did very ill to deny what his conscience knew to be truth . the atheist thereupon used the name of god in his imprecations ; saying , he wished to god he might never stir out of that place , if he had done that which he was charged with . the words were scarce out of his mouth before he sunk down dead , and never stirred more ; a son in law of his standing by and catching him as he fell to the ground . a thing not unlike to this hapned ( though not in new-england yet ) in america , about a year ago . for in september 1682. a man at the isle of providence belonging to a vessel whereof one wollery was master , being charged with some deceit in a matter that had been committed to him , in order to his own vindication , horridly wished that the devil might put out his eyes , if he had done as was suspected concerning him . that very night a rhume fell into his eyes , so as that within a few dayes he became stark blind . his company being astonished at the divine hand which thus conspicuously and signally appeared ; put him ashore at providence , and left him there . a physitian being desired to undertake his cure , hearing how he came to lose his sight , refused to meddle with him . this account i lately received from credible persons , who knew and have often seen the man whom the devil ( according to his own wicked wish ) made blind , through the dreadful and righteous judgement of god. moreover , that worse than bruitish sin of drunkenness , hath been witnessed against from heaven by severe and signal iudgements . it was a sign of the fearful wrath of god , upon that notorious drunkard , at a place called seatucket in long-island ; who as he was in drink , fell into the fire ( the people in the house then being in bed and asleep ) and so continued for some considerable time , until he received his deaths wound . at his first awakening he roared out fire ! fire ! as if it had been one in hell , to the great astonishment of all that heard him . one in the house flung a pail of water on him to quench his clothes , but that added to his torment ; so he continued yelling after an hideous manner , fire ! fire ! and within a day or two died in great misery . and though this drunkard died by fire , it is remarkable that many of those who have loved drink , have died by water , and that at the very time when their understandings have been drowned with drink . it is an awful consiration , that there have been at several times above forty persons in this land , whom death hath found in that woful plight , so that their immortal souls have gone out of drunken bodies , to appear before god the judge of all . that remarkable iudgement hath first or last fallen upon those who have sought the hurt of the people of god in new-england , is so notorious , as that it is become the observation of every man. this israel in the wilderness hath eat up the nations his enemies , he hath broke their bones , and pierced them through with his arrows . some adversaries have escaped longer unpunished than others ; but then their ends have been of all the most woful , and tragical at last . i shall instance only in what hath lately come to pass , with respect unto the heathen who rose up against us , thinking to swallow us up quick , when their wrath was kindled against us . blessed be the lord , who hath not given us a prey to their teeth . the chieftains amongst them were all cut off , either by sword or sickness in the war time , excepting those in the eastern parts , whose ring-leaders outlived their fellows ; but now god hath met with them . there were in special two of those indians , who shed much innocent blood , viz. simon and squando . as for bloody simon , who was wont to boast of the mischiefs he had done , and how he had treacherously shot and killed such and such english-men , he died miserably the last winter , another indian discharging a gun hapned to shoot simon , so as to break his arm. after which he lived two years , but in extremity of pain , so as that the indians when enquired of , how simon did ; their usual answer was worse then dead . he used all means that earth and hell ( for he betook himself to powaws ) could afford him for his recovery , but in vain . thus was the wickedness of that murtherer at last returned upon his own head . concerning squando , the sachem of the indians at saco ; the story of him is upon sundry accounts remarkable . many years ago he was sick , and near unto death , after which he said , that one pretending to be the english-mans god , appeared to him in form of an english minister ; and discoursed with him , requiring him to leave off his drinking of rum , and religiously to observe the sabbath day , and to deal justly amongst men , withal promising him that if he did so , then at death his soul should go upwards to an happy place ; but if he did not obey these commandments , at death his soul should go downwards , and be for ever miserable . but this pretended god said nothing to him about iesus christ. however , this apparition so wrought upon squando , as that he left his drunkenness , and became a strict observer of the sabbath day ; yea , so as that he alwayes kept it as a day of fast , and would hear the english ministers preach , and was very just in his dealing . but in the time of the late indian war , he was a principal actor in the bloody 〈…〉 in that part of the countrey . 〈…〉 year the pretended english-mans god , appeared to him again , as afore , in the form of a minister , requiring him to kill himself , and promising him that if he did obey , he should live again the next day , and never die more . squando acquainted his wife , and some other indians with this new apparition , they most earnestly advised him not to follow the murderous counsel which the spectre had given . nevertheless , he since hath hanged himself , and so is gone to his own place . this was the end of the man that disturbed the peace of new-england . chap. xii . an account of some remarkables at norwich in new-england : special answers of prayer made in that place . that people marvelously preserved . the scandalous miscarriage of one so over-ruled by providence , as to be an occasion of the conversion of several others . a further account of some personal deliverances in norwich . concerning sudden deaths which have hapned in new-england . there is lately come to my hand an account of some remarkables , which have hapned at norwich in new-england ; drawn up by mr. fitch , the judicious and eminently faithful pastor of the church in that place ; which that others may be incouraged to follow his example , in observing , and recording the special works of divine providence , i shall here insert , as i received it , and so hasten to finish this essay . it is that which follows . remarkable providences at norwich . 1. many times the heavens have been shut up but god hath answered our prayers in sending rain , and sometimes so speedily and so plentifully after our seeking the lord by fasting and prayer , that the heathen , now for more than twenty years upon occasion of want of rain , will speak to us to call upon the name of the lord our god ; one especial instance of this kind i have already given , and it s upon record , in the history of the war with the indians in new-england . 2. many among us have been in more than ordinary hazard by rattle-snakes , some have set their feet upon them , some have been bitten by them upon the skin , and one as he was stooping down to drink at a spring of water , spied a rattle-snake within two foot of his head rising up against him ; thus manifold wayes in danger by this venimous creature , and yet none of us have suffered any harm , but only one was bitten in the finger , and in a short time perfectly healed . 3. in the time of the wars with the indians , we were not only preserved from the heathen in the midst of the heathen , but by the lords making some of them to be a wall of defence unto us . and thus we were saved by a destroying means . and at this time the providence of god was very remarkable in preserving many of our people , in one of our garrisons , who were driven to garrison several houses , and the house of which now i speak , did contain about sixty persons ; and in this house one of the souldiers taking a gun loaden with bullets into his hand , as he stood in a lower room , the lock being half bent , and he holding the gun right upwards , the gun was discharged , though many people were in the chamber , yet none of them suffered any harm , because providence did guid the shot into the summer , that piece of timber which is the support of the chamber . also one in the same house , looking with a candle under a bed for something he wanted , fired some flax , which filled the room with flame and smoke , and two small children lay sleeping in this peril , but were preserved from the fire , or any harm by the throng of people in the room , at length one of the children was taken up by one of the men with a purpose of throwing it out of the chamber window , but at that very moment thers was such an abatement of the flame , and hope that the worst of the danger was past , that he held the child in his arms ; and yet presently after the fire brake out again in the uppermost room in the house , nigh to a barrel of gun-powder : but some were guided , strengthened and succeeded in their endeavour , to the extinguishing the fire ; so that the lives , and limbs , and goods of all these was preserved by the good hand of god , who doth wonderfully when we know not what to do . 4. one of the children of the church grown up , ( though not in full communion ) was left to fall into a most notorious abominable practice , which did occasion the church to meet and humble their souls by fasting and prayer , and at this time in the sermon and prayer , it was declared , that the lord had determined either to bring our children nearer to him , & not to suffer them to live out of full communion with his church , or else he would in his anger leave them to such abominations as shall cut them off from his church ; and since this time , many young people have by the grace of the lord been prepared for full communion , and have taken hold of the covenant , confessing , that they have felt the impression of that word upon that abashing occasion spoken : and thus the fall of one hath been the rising of many . where sin abounds , the lord can make grace to superabound . concerning some personal deliverances . there was a young-man endeavouring to subdue a young horse ; and a rope at one end of it was fastned about the horses neck , but the horse running with great speed , the other end of the rope caught the foot of this young man , as in a snare , and was so entangled therein , that he was drawn ten rods upon his back in a very rough and uneven place of land , he being utterly unable to free himself , and none at hand that could help him ; and thus it being come to this extremity , the horse of himself stood still , so long , and no longer time , than that the young man did clear his foot out of the rope ; and thus was delivered out of the danger , and suffered not a broken bone , nor any considerable bruise or harm . there was another young , man , who sat upon a plough-beam , and suddenly his cattle moving his plough turned , and one of his legs was entangled within the plough , and the plough-irons pressing hard against some part of his body , but could not free himself ; and the more he called to the cattle , the more speedily they moved , and thus was in danger of being torn in pieces ; but in this extremity it was not long before the cattle of themselves stood still . there was another young man , who did fall about ten foot from some part of the mill timber into deep waters , and a place of many rocks , a stream very violent , and he was carried about eleven rod down the stream , where there was a great piece of ice , and while he was in this confounded and amazed posture , his hand was guided to take hold of that ice , and there to hold until one who saw him fall , did adventure upon that ice , and drew him out of the waters , and thus they were both delivered . there was a very aged man among us , who riding in his cart over a river , and when the cattle were coming out of the river , he endeavoured to come out of the cart , but he did fall down so nigh to the wheel , that it began to press hard against his breast , and he only speaking to the cattle they stood still , and ceased moving till he was removed out of the danger , otherwise , if they had moved a few inches more , he had been prest to death . thus far is mr. fitch's narrative . had all others been as diligent in observing the works of god , as this worthy person has , the account of new-englands remarkabl●s would have been more full and compleat . but other things must be left for another attempt of this kind . i shall only add at present , that there have been many sudden deaths in this countrey , which should not pass without some remark . for when such strokes are multiplied , there is undoubtedly a speaking voice of providence therein . and so it hath been with us in new-england this last year , and most of all the last summer . to my observation in august last , within the space of three or four weeks , there were twelve sudden deaths ( and it may be others have observed more than i did ) some of them being in respect of sundry circumstances exceeding awful . let me only add here , that sudden death is not alwayes a judgement unto those who are taken out of an evil world : it may be a mercy to them , and a warning unto others , as the sudden death of the prophet ezekiels wife was . many of whom the world was not worthy , have been so removed out of it . moses died suddenly . and so have some excellent persons in this countrey done . governour eaton at new-haven , and governour haines at hartford died in their sleep without being sick . that excellent man of god mr. norton , as he was walking in his house in this boston , was taken with a syncope , fell down dead and never spake more . the like has hapned to other servants of god in other parts of the world. famous mr. v●nes , on a lords day after he had preached and administred the sacrament , went to bed well , and went to heaven that night . nor is there any rule or reason for christians to pray absolutely against sudden death . some holy men have with submission to the will of the most high , desired and prayed for such a death . so did mr. capel , and god gave him his desire ; for on september 21. 1656. having preached twice that day , and performed religious duties with his family , he went to bed and died immediately . the like is reported by dr. euller , in his church history , concerning that angelical man mr. brightman , who would often pray , ( if god saw fit ) that he might die rather a sudden than a lingring death , and so it came to pass . for as he was travelling in the coach with sr. iohn osborne , and reading of a book ( for he would lose no time ) he was taken with a fainting fit , and though instantly taken out in the arms of one there present , and all means possible used for his recovery , he there died , august 24. 1607. the learned & pious wolfius ( not the divine who has written commentaries on several parts of the scriptures ; but he that published lectionum memorabilium & reconditarum centenarios ) on may 23. 1600. being in usual health , was , after he had dined , surprised with a sudden illness , whereof he died within a few hours . that holy man iacobus faber , who did and suffered great things for the name of christ , went suddenly into the silent grave : on a day when some friends came to visit him , after he had courteously entertained them , he laid himself down upon his bed to take some repose ; and no sooner shut his eyes , but his heaven-born soul took its flight into the world of souls . the man who being in christ , shall alwayes be doing something for god , may bid death welcome when ever it shall come , be it never so soon , never so suddenly . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 errata . page 91. line 17. for lat. 48. read lat. 38. p. 105. l. 5. r. his psudo doxa . p. 168. l. 15. for those r. these . p. 172. l. 15. for so r. see . p. 173 l. ult . r. horstius . p. 200. l. 22. dele were . p. 204 l. ult . r. goodly . p. 254. l. ult . for any r. away . p. 263. l. 8. r. serrarius . p. 269. l. ult . before if . add 5 p. 273. l. 9. r. stephen . p. 276. l. 35. for that it r. is that , p. 289. l. 7. after instance should have been a full point . p. 298. l. 24. r. dactylogy . p. 299. l. 20. for butter r. bitter . p. 324. l. 13. for proceed r. precede . p. 341. l. 3. r. thomas . the contents . chap. i. of remarkable sea-deliverances . mr. anthony thacher's relation , concerning his and his wives being marvelously preserved alive , when all the ships company perished . the wonderful preservation of major gibbons and his company . several other remarkable sea-deliverances mentioned by mr. janeway , wherein new-england men were concerned . mr. grafton's preservation . a vessel lately coming from bristol for new-england saved out of great distress at sea. some providentially met with by a new-england vessel in an open boat , many leagues off from any shoar , strangely preserved . an account of a remarkable sea-deliverance which hapned this year . another like unto it above twenty years ago . page 1. chap. ii. a further account of some other remarkable preservations . of a child that had part of her brains struck out and yet lived and did well . remarkable deliverances which some in windsor had experience of . several in the late indian war. the relation of a captive . skipper how 's memorable preservation . several examples somewhat parallel , wherein others in other parts of the world were concerned . page 32. chap. iii. of remarkables about thunder and lightning . one at salisbury in new-england struck dead thereby . several at marshfield . one at north-hampton . the captain of the castle in boston . some remarkables about lightning in roxborough , wenham , marble-head , cambridge , hampton : and in several vessels at sea. some late parallel instances . of several in the last century . scripture examples of men slain by lightning . page 72. chap. iv. some philosophical meditations . concerning antipathies and sympathies . of the load-stone . of the nature and wonderful effects of lightning . that thunder-storms are often caused by satan ; and sometimes by good angles . thunder is the voice of god and therefore to be dreaded . all places in the habitable world are subject to it more or less . no amulets can preserve men from being hurt thereby . the miserable estate of wicked men upon this account , and the happiness of the righteous , who may be above all disquieting fears , with respect unto such terrible accidents . p. 99. chap. v. concerning things praeternatural , which have hapned in new-england . a remarkable relation about ann cole of hartford . concerning several witches in that colony . of the possessed maid at groton . an account of the house in newbery lately troubled with a daemon . a parallel story of an house at tedworth in england . concerning another in hartford , and of one in portsmouth in new-england lately disquieted by evils spirits . an account of the woman at kitry molested with apparitions , and sometimes tormented by invisible agents . page 135. chap. vi. that there are daemons . and possessed persons . signs of such . some maniacks are daemoniacks . notwithstanding many fabulous stories about witchcrafts , that there are witches proved by three arguments . that houses are sometimes troubled by evil spirits . witchcraft often the cause of it . sometimes by the devil without witchcraft ; ordered by providence as a punishment for sin . the disturbance in walton's house further considered ; with a parallel story . that the things related in the preceding chapter were undoubtedly preter-natural and diabolical . page 168. chap. vii . concerning apparitions . that they are not so frequent in places where the gospel prevaileth , as in the dark corners of the earth . that good angels do sometimes visibly appear . confirmed by several histories . that cacodaemons oftentimes pretend to be good angels . that satan may appear in the likeness of holy men ; proved by notable instances . concerning the appearance of persons deceased . the procuring cause thereof is usually some sin committed . some late remarkable examples . of mens covenanting to appear after their death . it is an heavy iudgment when places are infested with such doleful spectres . page 202. chap. viii . several cases of conscience considered . that it is not lawful to make use of herbs or plants to drive away evil spirits . nor of words or characters . an objection answered . whether it be lawful for persons bewitched to burn things , or to nail horse-shoes before their doors or to stop vrin in bottles , or the like ' in order to the recovery of health . the negative proved by several arguments . whether it be lawful to try witches by casting them into the water . several reasons evincing the vanity of that way of probation . some other superstitions witnessed against . page 248. chap. ix . a strange relation of a woman in wey-mouth in new-england that hath been dumb and deaf ever since she was three years old , who nevertheless hath a competent understanding in the mysteries of religion ; and is admitted to partake of the sacrament . some parallel instances . of wayes to teach deaf persons to speak . of a man in hull in new-england under whose tongue a stone bred . concerning that petrification , which humane bodies are subject to . that divers sorts of animals have sometimes been formed in the bodies of men. page 289. chap. x. concerning some remarkable tempests in new-england . a remark upon the hurricane , anno. 1635. an observable accident by a sudden freezing of rain in the year 1659. a strange whirl-wind in cambridge , a. d. 1680. another at new-haven the last year . an hail-storm at springfield . some parallel instances . of earth-quakes in this countrey . land wonderfully removed . parallel stories . of remarkable floods this year , not only in new-england but in other parts of the world. an account of a prodigious flood in france five years ago , with conjectures concerning the natural reason of it . p. 311. chap. xi . concerning some remarkable judgments . quakers judicially plagued with spiritual iudgements . of several sad instances in long-island ; and in plimouth colony . that some of the quakers are really possessed with infernal spirits . proved by a late wonderful and astonishing example of one in balsham in cambridge-shire . of several that have● imprecated vengeance upon themselves . the woful end of drunkards . and of those that have designed evil against the churches of christ in new-england . page 358. chap. xii . an account of some remarkables at norwich in new-england . special answers of prayer made in that place . that people marvelously preserved . the scandalous miscarriage of one so over-ruled by providence as to become an occasion of the conversion of several . a further account of some personal deliverances in norwich . concerning sudden deaths which have hapned in new-england . page 363. finis . advertisement . some sermons concerning the works of divine providence , and on several other subjects , preached by the author of this book about remarkable providences ; are designed to be shortly published .